^-*  ■    ■  ■.  ^^" 
 
fetfLc   aiis;,a-Si^ 
 
 %1 
 
 % 
 
 'm^ 
 
 '\U 
 
 ■^ 
 
 ^"- 
 
^golden  Qhdine : 
 
 -7^>    #' 
 
 / 
 
 OR, 
 
 H/ DESCRIPTION   OF 
 
 /  Theologiey  f\ 
 
 itaining  the  order  of  the  caufes  of Sald^- 
 
 tion  andDanination,accordingto  Gods  word.  A  view  V 
 
 Tfhereofis  to  befeene  in  the  Table  v 
 
 annexed. 
 
 [Hereunto  is  adioyned  the  order  which 
 
 UW.  Thfihiore  'Be'^A  vfidin  cmforting  aJUSicd 
 
 T 
 
 Printed byloHN  Legat, 
 
 the  Vniuerfitie  of  Cambridge,    i  6 
 
 "s^.. 
 
 '.A! 
 
To  the  Qhyijlian  ^R^dei 
 
 ^  ii 
 
 Hriftian  Rcadlcr^thcrcarcat  this  day  fow,  {^^,^^3]] 
 pinions  ofthcotdcr  of  Gods  prcdellinatio.-Y^^^g 
 is,of  the  oldc  and  new  Pelagians;  who  place  1 
 
 ^cai 
 
 of  Gods  predeflinatfon  in  man ;  inihal  they  hoj » 
 ,God  did  ordainc  me  either  to  life  or  death,accoj 
 as  he  did  forcfee.that  they  would  by  their  natural . 
 vvilljcither  rcicft  or  rcceiue  grace  ofFercd.Thc  fcdi 
 of  them,wh0(offomc)are  tearmed  Lutherans;  w 
 tcachjthat  God  forefeeing.howc  all  mankindebceing  fhuttc  vp  vnder  v^- 
 fcefe.woU'ti  therefore  reie<5l  grace  offered ,  did  hercupon,purporc  to  ch|fc 
 fomc  to  faluatioa  of  his  meere  mcrcicj  without  any  rcfpeft  of  their  fait! 
 good  workcs^and  thcrefttorcieft,beeing  mooued  to  doc  tbis ,  becaufclc 
 did  eternally  forefee  that  they  would  reieft  his  grace  offered  them  in  the  Gj 
 fpelLThe  third  SemipelagianPapifts,  which  afcribe  Gods  prcdeftinlloii 
 partly  to  mercie,and  partly  to  mc^  forefccnc  preparations  and  meritorloi 
 workes.The  fourth,of  fuch  as  teach,thatthe  caufe  of  the  execution  ofGoi 
 predeftination,is^his  mercie  in  Chnfi»in  them  which  are  faued ;  and  in  th 
 which  periOijthe  fall  and  corruption  of  nianiyct  fo.  as  that  the  decree  and 
 ternall  counfell  of  God, concerning  them  both,  hath  not  any  caufe  befide  h 
 will  and  plcafutcOf  thefe  foure  opinions,  the  three  former  1  labour  to  o_ 
 pugne,aserronious ,  and  to  maintaine  the  laft  ,  as beeingtrueth,  which  vvi 
 beare  vvaight  in  the  ballancc  of  the  San£luarie. 
 
 A  further  difcourfe  v,' hereof,  here  I  make  bo'd  to  offer  to  thy  godly  con 
 iideration:in  reading  whereof,  regard  not  fo  much  the  thing  it  felfc  ,  penned 
 very  flcnderlv,as  mine  intent  &  affeftion:who  defire  among  the  reff ,  to  ca  " 
 mv'mitc  into  the  treafurie  of  the  Church  of  £ngbnd,and  for  want  ofgoU' 
 pearle,and  prctions  ff  one',  to  bring  a  rammes  skinneortwainc,  andalittl 
 Goates  haire,to  the  building  of  the  Lords  tabernacle.Exod.  ?  5. 
 
 The  Father  of  our  Lord  IcfusChriftgrantthataccerding  to  the  riches  o 
 hisglorie,thou  maieff  bee  Rrcngthened  by  his  fpirit  m  the  inner  man,  tha 
 Chrid  may  dv\ell  in  thy  heart  by  faith;to  the  end  that  thou  being  rooted  anij 
 grounded  in  loue,maieft  bee  able  to  comprehend  with  all  Saints,what  is  th 
 breadth^and  lengrh,and  height  thercof;&  to  knovve  the  loue  of  Chrifl  vvhid 
 padcth  !<novvledge,ihat  thou  maicff  be  filled  with  all  fulncs  of  God.  Amcn^ 
 farewell  lulie  2  ^.the  yeare  of  the  laft  patience  of  Saints.   1  jpi. 
 
 Thine  in  Clirift  lefus. 
 
 %,. 
 
A  GOLDEN  CHAINE: 
 
 THE   DESCRIPTION  OF 
 
 Theologie, 
 
 THE   CONTENTS. 
 
 e   Of  the  bodie  rf  Script  urc, and  TheO' 
 logie,^  pag.i 
 
 2  Of  God  and  the  Mature  of  God.  ibid. 
 J  Of  the  life  cf  God.  g 
 
 4.  OfGo^sglor'teeiiidllc^cdms.         5 
 /  Concernmg  the  perfom  of  the  God- 
 head. 6 
 
 6  Of  Gods  workes  and  his  decree.       8 
 
 7  Of  Tredefinatioft  a»d  creation.  10 
 S  OfAnaeis.  1  I 
 ^  Of  Allan  ^  the  fiat  e  pfinmcencie.  1 2 
 JO  Ofllnnearidthefallofangeh.  13 
 //  Of  mans  fall  and  difobedience^  1 5 
 i2  OfOriginallfnne,  16 
 is  Of  ARuallfinne»  ip 
 ijf.  Ofthe^umfljmer.teffinne.  22 
 //  OfEleUionandofleftis  Chrifttbe 
 
 foundation  thereof  2  ^ 
 
 J  6  Of  the  VMfon  of  the  tiro  natures  in 
 
 Chrifl,  25 
 
 /  7  Of  the  diflinBio  of  both  natures,  2  7 
 18  Of(^hriflsnatiMtieandojfce.  27 
 jp   Concerning  the  outward  meanes  of 
 
 executing  the  decree  of  EleEltont  and 
 
 of  the  'Decalogue,  3  6 
 
 20  Ofthefirficommandement.        38 
 
 21  Ofthefectndcommandement.    42 
 
 22  Of  the  third  contrnandement,  j^ 
 2S  Of  the  fourth  contrnandement.  61 
 24.  OfthefftcommandemeNt.         66 
 
 25  Ofthefixtcomntandement.         79 
 
 26  Ofthe feuenthcommandement.^2 
 
 27  Of  the  eight  commandement.  88 
 2S   Concerning  the  ninth  commaunde- 
 
 ment,  p  5 
 
 29  Of  the  tenth  commandement,  1 00 
 J  0    Of  the  vfe  oft  he  Law .  i  o  I 
 
 ^/   OftheConenantofgrace.        loi 
 
 S2   Of  the  Sacraments,,  1 0 1 
 
 SS  CfB^fttfme.  107 
 
 54  Cfthe  Lords  Supper,  1 1 1 
 //    Of  the  degrees  of  executing  ^ods 
 
 decree  in  eleHion.  1 1  ^ 
 
 $6    Concerning  the  fir fi  degree  cf  the 
 
 declaration  of  Cods  loue.  \\± 
 
 S7  Concerning  thefecond  degree  of  the 
 
 declaration  of  Gods  loue.  I  2 1 
 
 55  Concerning  the  third  degree  of  the 
 declaration  of^ods  loue.  124 
 
 29  OfR^pentance  and  the fiuit  there' 
 
 of  128 
 
 ^0   OfChrifiiamvarfare.  1  2p 
 
 -f/  OfthefirfiAJfault,  I30 
 
 4.2   OfthefecondtAfiault,  131 
 
 jfS  Of  the  third  syflfault.  134 
 
 ^^  O/  /^<r  patient  hearing   of  the 
 
 Crojfe,  1 3  6 
 
 4.S  Of  the  calling  vpon^od.  158 
 
 -f  <J  OfChrtfitan  Apologie  and  (Jlfar- 
 
 tyr^ome.  139 
 
 4.7  Of  edification  and  Almes  among  the 
 
 faithful!.  140 
 
 48  Ofthe  fourth  degree  of  the  declara- 
 tion ofCjods  loue ,  and  of  the  efiate  of 
 the  Sleh  after  this  life.  1 4 1 
 
 49  Of  the  efiate  of  the  TEleB  at  the  lafi 
 daj  ofiudgement.  143 
 
 jo  Of  the  efiate  of  the  EleEl  after 
 iudgement.  144 
 
 /  /  Concerning  the  order  cf  the  caufes 
 of  Saluation  according  to  the  d.oUrine 
 of  the  Church  of  Rome.  ;  146 
 
 S2  Concerning  the  decree  of%^froha' 
 tion,  i6-\ 
 
 S  ^  Concerning  the  execution  of  the  de- 
 cree oflR^prohation,  1 64 
 S4  Con- 
 
The  Contents  of  the  fcucrall  Bookfes. 
 
 J 4.  ^otjcernwg  anew  deuifeddoBrine  s6  Oftbejlateofthe%eprol;atnm 
 cfPredeJiwation^taugbt  by  fame  miv        bell.  1^5 
 
 ayjdUteT)iuines.  i6j    S7  OftheiyfffitcatmitfTredeftifta' 
 
 jf  Of  the  Jiate  and  condition  of  tbe        nation^  ibid» 
 
 Reprobates  reben  thej  are  dead.  175 
 
 AN  EPOSITION 
 
 OF  THE   SYMBOLE   OR 
 
 (jeedeofthe'iAfojllei. 
 
 THE  CONTENTS. 
 
 217 
 
 J 
 
 The  Creede^ 
 
 Faith, 
 
 (jod. 
 
 The  three  perfom . 
 
 The  Father. 
 
 Gods  ommpoiencie.. 
 
 The  creation. 
 
 Gods  counfell. 
 
 The  creation  of  heauen. 
 
 The  creation  ofsy^ngels. 
 
 The  creation  ofLPlIan. 
 
 Gods  prouidence. 
 
 ^y^dams  fall  and  OriginallJmHe, 
 
 The  couenant  of  grace. 
 
 The  titlejefns. 
 
 TbetitlcChrifl^ 
 
 The  tttle,Sonne. 
 
 The  title,  Lord. 
 
 The  incarnation  ofChrijl. 
 
 Chrifls  humiliatton.. 
 
 Cbri[ls  pajpon. 
 
 pag.185     Chrijls  arraignment.  -^(^ 
 
 187    (^hnjls  execution.  528^ 
 
 ip8     Chnfls  facrifice.  gjo 
 
 202     (^hrtFis  triumph.  5  5  <f 
 
 205     Chrifts^  burialL  11  ^ 
 
 .112    The  defcenJiOH  ofChriJf,  571 
 
 221     (Imfts  exaltation.  j  jo 
 
 2 1' 8     ChriflsrefurreBion.  379 
 
 228     Chrifls  afcenfioH.  jpd 
 
 2}  I     (lorifis fitting  at, ^e,  407 
 
 2j6     Chrifls  intercejjio».  409 
 
 242     Chrifls  kingdomt.  417 
 
 2^2    The  lafl  iudgement^  420 
 
 259  The  holy  Ghofl^  456 
 262     The  Church.                         451.488 
 
 266    Tredeflination.  455 
 
 2  7 1     The  myflicallvnion.  48  j 
 
 278  The  communion  of  Saints.  500 
 
 279  Theferciuenesoffinnes.  50  (5 
 2-p  5  The  RefurreEiton  of  the  bodi€.  5  o  p 
 2P7    Life  euerlaftiitg.  ^i6r 
 
 AN  EXPOSITION 
 
 OF  THE   LORDS   PRAIER, 
 
 ^  THE  CONTENTS. 
 
 The  expofition  of  the  Lords  prayer.  525     Of  Gods  hearingour  prayers»         <^6% 
 Thev ft  of  the  Lords  prayer.  561     The  prayers  of  Paul.  554 
 
 Cfthe  circtitjtflfwces  of  praying.    5.6  a. 
 
 A  TREA^ 
 
TTic  Contents  of  fcfeucrall  Bisokcs, 
 
 TREATISE  TENDING  VN^ 
 
 toaci/eclarationjivhetheraman  be  in  theejlate 
 
 of  damnation,  or  in  the  cftate  of  grace. 
 THE   CONTENTS. 
 
 /  How  farre  a  %epyohate  maygoe  in  the  religion  of  the  church  of  Rome, 
 
 Chrijiian  rehgtott.               /574  "                                     ^42 
 
 t  the  eflate  of  a  true  Chrijiian  in  this  /  The  conflitls  of  Sath^n  mth  a  Chri- 
 
 life:  which  alfo/heweth  how  farre  the  fiatt,                                         -7^5 
 
 V    EleUbeeingcaHed,  goe  beyond  all  re^  6  How  thetvordof  Godis  to  be  applied 
 
 probates  in  Chrtfitamtie,             584  aright  vnto  the  confcience.          66^ 
 
 3  tA Dialogue  to  the  faviepurpofe,ga-  7  Confelattons  for  the  troubled confct- 
 thered  out  of  the  fanorie  writings  of  ences  oftveake  Chrifians.  666 
 M.  TyndM  and  'Bradford.     .617  8  ^Declaration  ofcertaine  Jpirttual 
 
 4  HoKf  a  Reprobate  may  performe  all  *Defertions,                               61  a, 
 
 AcafeofConfcience. 
 
 THE  CONTENTS. 
 
 lAcafe  ofconfcience  refotuedout  of  the  A  D-ifcourfe  taken  out  of  the  rvritims  of 
 
 word  ofgod\  Hove  a  man  may  know  Hter.  Zanchius ,  voherein  the  afore'> 
 
 "■  '  .whether  he  be  tbe  child  of  (jodor  no,  /aid  Cafe  ofconfcience  is  di^utpi^nd 
 
 68  J  refilled, 
 
 Direclion  for  the  2:ouernment  ofthe  ton  o-ue 
 according  to  Gods  y^orL^: 
 
 THE  CONTENTS. 
 
 J      'Thegentrall  meanes  of  ruling  the  6     Ofmodeflieandineekenes,       72  j 
 
 tongue.  715  7     Offobrietie^vrbamtiefidel^te,and 
 
 2     The  matter  of  our  fpeec.h.         714         care  of  others  good  narw,  nic 
 
 ^     The?na;fnerofour/peech,C^ryhat  S      Ofthe  bonds  of trueth.  729 
 
 muft  be  done  before  oar  fpeech.  ji6  p     what  is  to  bee  done  when  vcee  haae 
 
 .4,     Whatistobedoneinfpeakingyand       fpoken.    ,    ^  7?b 
 
 ofvrifdome.  '  ibid,  io   OfwritinK  ibid. 
 
 S-    Of trneth  and  reference  in fpeech.  //   Qfflence.  731 
 
 .718.  12  AnexhoYtatxiintokeepetheton'^ue^ 
 
 -  %    z  TWO 
 
The  Contents  oftheftaerall  Bookcs. 
 TWO   TREATISES: 
 
 I.  Ofthe  nature  and  pradife  of  Repentance, 
 
 THE  CONTENTS. 
 
 /  fVhat  Repentance  is.                 738  J  Of  legall  tnottHCS  to  Repentance, 
 
 i  Ofrhecaufes  of  Repentance,    7^0                                                          752 
 
 ^  How  Repentance  iivpreught.    741  p  Of motiuesEu  angelic  all.          7  «55 
 
 4.  Ofthe  partes  of 'R^epentance.    74  a     lO  Of  the  time  of  Repentance.       756 
 
 J  Of  the  degrees  of%epentanc€.  74?      /  /  Ofcerrcjne  cafes  tn  repentance.  758 
 
 6  Of  the  perfons  which  w**Ji  repent.     12  Of  the  coyHraries  to  repetance.  7  57 
 
 ibid.     /^   Of  corruptions  in  the  doHrine  of  re» 
 
 7  O f the  praBife  of  repent Ance.  ibid.        pentance.  y6i 
 
 I I.  Ofthe  combat  of  the  flefti  and  Spirit.ydz 
 
 The  treatife  of  Dying  well.     p. 773. 
 
 The  treatife  ofthe  right  knowledge  of 
 Chrift  crucified,    p.  815. 
 
 ADifcourfe  of  Confcience. 
 
 THE  CONTENTS. 
 
 /     ffhat  confcience  is.                   831  encejwhere  Is  hmtdled  libertie  of  con-. 
 
 a     The  aclions  or  duties  of  confcience  fcience^andihe^juefiondtfpHtedrvhe" 
 
 tvhere  the  point  is  handled^  Howe  any  ther  a  man  may  in  confcience  bee  vn- 
 
 thing  iafaide  to  btnde  the  confcience,  fallibly  certain  ofhi^faluation.   867 
 
 832  4-     (JMans  duty  touching  confcience^ 
 
 y     The  ki»df  and  differences  of  confci'  whichistogetandkeepeit.         ^00 
 
 Reformed  Cathohke : 
 
 A   DECLARATION   SHEW^ 
 
 ing  how  neare  we  may  come  to  theprefent 
 
 Church  of  Rome  in  fiindric  points  of  Religion ;  and 
 wherein  we  mujifor  euer  depart  from  them, 
 
 THE  CONTENTS. 
 
 /     of  free  wilt.  9I0    $     Ajfurance  of faluation.  918 
 
 s     OfOriainallftrtHf,  piy    4.     luflificationofafnner.  gt% 
 
 S   Of 
 
The  Contents  of  the  fcuerall  Bookes^ 
 
 ij  Oflmpiicitcfaitk  ppi 
 
 /6   OfPnrgAtorie,  ppy 
 
 /7  Ofthefiiprewacie.  pp^j 
 
 iS  Oftheeffcacieofthefaerawents. 
 
 1 000 
 rp  OfFAttk  100? 
 
 ^0  Of%jpentance,  7  00  5 
 
 21  TheJim€Softhe%jmafie  Church. 
 
 I0T4 
 t^M  adnertifemsnt  to  %^mane  Ca- 
 thoiiket.  10 1 8 
 
 The  foundation  of  Chriftian  Religion, 
 gathered  into fixeprinciples.p.iozj>. 
 
 Graine  of  Mufterd-feede. 
 
 THE   CONTENTS. 
 
 /     of  merit  f. 
 
 p^o 
 
 6     OffathfaBionsforJinne, 
 
 P4y 
 
 7     OfTraditions, 
 
 pjo 
 
 i     OfV<m>es. 
 
 P5J 
 
 p     Of  [mages. 
 
 p6i 
 
 to   OfreaUprefefice. 
 
 966 
 
 J  J   ThefacrtfceoftheLMajfe. 
 
 P72 
 
 i2  OfFafiing. 
 
 911 
 
 1 J   Oftheftate  ofperfeBion. 
 
 980 
 
 i^  Ofthefvorpjtppmg  of  faints 
 
 depav' 
 
 ted. 
 
 9H 
 
 A  mm  that  doth  hut  hegmne  to  he  con" 
 uerted^ii  euen  at  that  inflant  the  ve~ 
 ry  child  of  Godythottgh  intvardly  hee 
 he  more  caryiall  then  fpiritualL  1 0^5 
 2.Conclu{ion. 
 The  frfl  material!  beginning  of  the 
 connerCton  of  a  firmer ,  or  thefmallefi 
 me  afire  of  renewing  grace ,  haue  the 
 promifes  of  this  hfey  and  the  hfe  to 
 eome.  ^  ^4  7 
 
 ^.Concluflon. 
 A  conflant  and  eamej}  defire  to  he  re- 
 conciledto  ^od,  to  heleeue  and  to  re- 
 pent,if  it  bee  in  a  tronhledheart ^  is  in 
 acceptationwith  God,aj  reconciliati- 
 o»,faith, repentance  it /e/fe.       10^8 
 
 4.  Conclufion. 
 
 To  fee  and  fee le  in  our  felues  the  rvfint 
 of  any  grace ,  and  to  hegrieued  ther^ 
 forests  the  grace  itfelfe.  I O  S  ? 
 
 5.  Conclufion. 
 
 He  that  hath  begunne  to  fubieSl  him-" 
 felfe  to  (^hrifi  and  his  wordy  though  oi 
 yet  hee  be  ignorant  in  mofl  points  of 
 religiomyet  if  he  hauecare  toincreafe 
 tn  knowledge  ,  and  to  praBife  that 
 which  he  k»orveth,  hee  is  accepted  of 
 GodjOS  a  true  beleeuer.  '  O  5 1 
 
 ^.Conclufion* 
 
 The  aforfaide  beginnin(rs  of  grace  arc 
 counter f eite yvnle^e  they  encreafe, 
 
 105-^,. 
 
The  bo^ieofholy 
 
 Scripture  is  Mjfi»gfti- . 
 Jhedmo/kcredfcieft^ 
 eesy  whereof 
 
 One  fipmcipAll.  'f  hcologic  ftc  afcieme  cf fining  wellmd 
 IfUQedljifor  ener. 
 
 L  Ethiqtics,  a  doBrine  of  lining  hcnejify 
 
 andcimlly, 
 //.  Occonomickes,  a  doSlrine  of  gouer" 
 
 ning  afamilie  well. 
 1 1 L  Politiqucs,««  doBrine  of  the  right  Ad* 
 
 mimjlration  ofa^omwon  vreale, 
 III  I.  Ecdcfiaf  bcall  difcipline,<«  doElrine 
 
 ofrvell  ordering  the  Church, 
 V*  Thclewes  comrnpnwcalc.  Inasmuch 
 
 as  it  differeth  fromj  Qourch  gouerne^ 
 
 tnent. 
 V  11.  Academic, /^f  doSlrine  of  gouer" 
 
 ning  Schooles  veil :  ejpecially  thofe  of  the 
 
 Trophets, 
 
 Other  at'  - 
 
 tendants  or 
 handmaids. 
 
CHAT,  /. 
 Of  the  hilie  ofScri^turtundTheetogie, 
 ^r>^^  <^^^7^  He  todic  of  Scripture ,  is  a  do^hinc  fufficicnt  to  liug 
 
 It  comprchendcth  many  holy  fcicnccs,whcrcofonc 
 is  principaIl,others  are  handmaids  or  retainers. 
 The  principall  fciencc  is  Theolo^e. 
 TheologieAi  the  fcience  of  liuing  bleflcdly  for  cuer. 
 Blcffedlifcconfiftcthin  the  knowledge  of  God.  loh. 
 1 7.  3 .  Thi^u  Itfe  eternail,  that  they  know  thee  to  be  the 
 onely  very  God  and  vohome  thoH>  hafl  feat  Chrijl  leftts.  E(ai  y  J  • » i  ^'By  hukl^oiv- 
 ledge fhaftnty  righteous  feruant(viz^ChriJi)iufitfie many.  And  therefore  itcon- 
 fifteth  likewifc  in  the  knowledge  of  our  felucs,becaurc  we  know  God  by 
 looking  into  ourfelues. 
 
 Theohgie  hath  two  parts :  thcfirft  of  God,  the  fecondof  his  workes. 
 
 CH^T>.  2. 
 Of(^od,  and  the  nature  of  God. 
 
 THat  there  h  a  God,it  is  euident :  i .  by  the  courfe  of  nature :  2.by  the  na- 
 ture of  the  foule  of  man:  3 .  by  the  diftinftion  of  things  honcft  and  di- 
 ilioncft:  4.  by  the  terrour  of  confcience:  5.  by  the  regiment  of  ciuill  focieties: 
 6.  the  order  of  all  caufes  hauing  euer  rccourfe  to  fome  former  beginning :  7. 
 the  determination  of  all  things  to  their  feuerall  ends:  8.  the  confentof all  men 
 well  in  their  wits. 
 
 God  is  lehouah  Elohim .  Exod.  (5. 2.  And  Slohimfpakevnto  (JMofes,  andfa'td 
 vnto  himj  am  lehouaio:  and  I  af geared  vnto  Abrahafn,to  IfaaCiandto  Iacob,by  the 
 ;tameofGodaimightie,btit  bymyyjame  lehouah  rvas  Inctknovp'/tevnto  them.Ex- 
 od.  5.1^  .If  they  fay  vnto  me ,  What  i4  his  ^lame  ?  IVhat  pjaU  f  Toy  vnto  them  ?  And 
 GodanlweredMofes,\  am  that  I  am:  Atfo  he  faid,thm  /halt  than  fay  vnto  the  chil- 
 dren oflfraeillnmhathfnt  mevntoyou.  And  God  (fake  further  to  \Mofep,  Thm 
 /halt  thou  ray  vnto  the  children  oflfrael,  lehouall  Elohim,  &c.  hath  fent  me  vnto 
 yonXvL  thefewordcSjthefirft  tide  of  God,  decfarcth  his  Nature,thc.fecond'hi$ 
 PeiTons. 
 
 The  Nature  of  God,is  his  moftliuely  and  mod  pcrfe£l  elTence. 
 
 The  perteftion  of  the  natureof  God.ishisabfoluteconftimtion,bythc 
 which  he  is  wholly  complete  within  himlelfe.Exod  5 .  i  ^.lam  that  Jam,A£t. 
 17.^4.  God  that  made  the  vporld,  and  all  things  that  are  therein ,  feeing  that  he  is 
 the  Lord  ofheauen  and  earth ,  dwelleth  not  m  temples  made  -with  hands ,  neither  is 
 vorJl7ippedwith'vfenshands,as,  though  he-flceded  any  tiling  feeing  he  gineth  to 
 4tllltfe  and  breath  and  all  thing^^'''^^'^-^'''^ 
 
 •A  X  The 
 
2  Th  order  ofj^he  canfes 
 
 The  pcrfcilion  of  hV^fl^TSip^jis  eithcr:Simplcrics,orth€  Infiiiitencs  therof. 
 
 The  Simplcneffe  of  htsjiature,u  that  by  which  he  is  void  of  all  Logical  re- 
 lation. He  hath  notJn  him>{ubic<ft  or  adiun*^ . loh.  5.26.  <i^s  the  Father  hath 
 life  in  himfelfe  ,fo  hath'kf  gi»eu  tathe  Sonne  to  hone  hfe  in  himfelfe :  conferred 
 with  loh.  T  4. 6  J  am  the7f>dy,thetruth,andthe  hfe.  i  .loh.  t  .7.  'But  if  we  rralke  m  . 
 ltqht,<ii  he  !<  in  light:  conferred  \vith  v.<^.Godii  lidit,  and  in  him  is  <no  darkenejfe. 
 Hence  it  is  manifeO: ,  that  to  haue  Life;artct  t'(J.be  Life:  to  be  in  Light,  and  to. 
 be  Lightjin  God  are  all  oi^e. Neither  is  God  fiibieft  to  generalitie,  or  fpecial- 
 tie:  'Afholcjor  parts:raattcr,or  that  which  is  made  of  matterrfor  fo  there  ihould 
 be  in  God  diuers:ihines ,  and  pne  more  perfeft  then  another .  Therefore, 
 whatfoeuer  is  in  God,is  his  effenceja'nd  all  that  he  is,he  is  by  elTence.  The  fay- 
 it^o-  of  '^ti;if'{{Hneu\\\ii6ihooke  and  4.  <hap.  of  the  Trinitie,  is  fit  to  prooiie 
 this:  In  Gpd{i^^^hs^)to  he,and  to  be  wjl^ormightie,  are  all  one:  but  in  the  minde  of 
 man,it  is  not  all  one,  to  b^,ahd  to  he  mightie,or  mfl  :for  the  minde  may  be  dejiitute  of 
 thefe  veftneSiandyet  aminde. 
 
 Hence  itis  manifeft:,that  the  Nature  of  God  is  immutable  and  Spirituall. 
 
 Gods.  immutabilitieofnature,istIiat  by  which  he  is. void  of  all  corapofiti- 
 on,diuifiQn,and.change. lacn,  i.^-j.^Wtth gbdthyeis rnvdriablenefenor  JbOf 
 dowe.of  ch.angMgif^i^^-  ?  .6.1  af»  the  Lord  anda»t  not  changed.  Where  it  is  fiide^i^ 
 ^iitGoArejyeHteth,  &c.  Gcn.(5.(5,  the  meaning  is,^hatGdd  changeth  the  a^ti^i 
 on,as  men  doe  that  repent :  therefore  repentance,  it  fignifieth  not  any  muta- 
 tion in.Godjbut  ill  hisa<^dns,and  fuch  thingsaSi  are  made  and  chaungedby 
 
 him. 
 
 Gods  Nature ,  is  fpirituall  in  that  -it  is  incorporall,  and  therefore  inuifible. 
 \o\\..i{.z^'(]odiia^mt.  2.  Cor.  ^.X'-j-^rhe  Lord  is  the-jpirit.  i  .Tim,  1. 1 7. 71?  the 
 King  etemallyimmortnll,inmilble,onelyn>ifi  ^od,  be glone  and  honour  for  euer  and 
 euer.Qc^.\.\^JVhoistheimageofthevnHtlihle(^od. 
 
 The  inhnitenefTe  of  G  Q  D,  is  twofolde :  his  Etemitie ,  and  Exceeding 
 greatnelTe.        .  . 
 
 Gods  eternitie,  is  that  by  which  he  is  without  beginning  and  ending,Pfal. 
 90.2.  Before  tljt  mowntaines  tvere  made,and  before  thou  hadji  formed  the  earth 
 and  the  roundtvorld,  euenfrom  euerlafimg  to  enerlafing,  thou  art  cur^od.  ReveL 
 1 .8.  lam  Alpha ^»^  Qraegji,  that  is,  the  beginningand ending,  faith  the  Lord, 
 Which  is,Whichro.ts,(indJVhich  is  to  come.  -,;  ,    ■    - 
 
 Gods  exceeding  greames,  is  that  by  which  his  incomprchcnfible  nature 
 is  euery  where prefent,bothwithm aixl  without tlie  world.  Pfal.i 45. ^  Cjreat 
 ts  the  Lord,  and  yvorthie  to  be  f  rat  fed,  and  hisgreatnes  is  mcomprehenfble.  i. 
 %S^yT.%.^j.IsittrueindeedethatQpd^illdvpellonth€eArth?beholdtheheaHem,^ 
 and} he  heauens  of  heanens  <fire  not  able  to  contai-ne  thee :  how  much  Icf^ej^^th'iS 
 honfe  that  I  hati/elmk  ?  lei;.  ^'^,^.^e^fDo,8mp,I^flUhJ^he0■^£JnJ^rid^&Ar^^^ 
 £^?^■i /'•Hence it-is plaine:  .; .     ^,  k/     >-. .  ■   ,  ■.  ,•:  '^,,  .,        '    ;  i  ■  y^' 
 
 Firll:,that  he  i&onely  one;3nd  thatiiidiuifible,not  many.Eph.4.5.<7;?f  Lord, 
 one  faith  ,  one  Baptijme ,  one  ^od  and  Father  of all.DcMt'^.  "^  5.  f'titathee  it  was- 
 pjen:ed,that  thou  miahteflknoiv  that  the  Lord  he  isCjodyand  tliat  there  is  none  but 
 he  alone.  1  .Cor.8.4.A^<f  i^orv  that  ani^o/lis^nathinginthe  world,  and  that  ther^Js^ 
 .♦<ew  0kr  God  but  one.hxi^ih^x^  can  be  but  one  thing  infinite,  in^^^ture.    '.  •  ^ 
 
 f  j^\^.  '  Secondly, 
 
•^"Seco^tliyjthat:  God  is  the  knower  oftkehienrt.  For  notHihgis  hidden  from 
 that  nature,which  is  within  ali  things ,  and  without  all  thino-s,  which  is.  inclu- 
 ded irirnothJng,ndr  excluded  from  any  thing.Becaufe  i .  King;8.  ^9;  the  Lord 
 fearcheth  all  hearts ,  ayid  vnderftandeth  emry  rvorke  of  the.  mmde.  PfaJ»  159.1  2. . 
 Thou  klfovpefiiii-jftttwg  d<m>ne,mdmy  ripng  vp ,  then  vnderjiandejl  my  tontation  a 
 fine  of.     .  .:      ^     CH<iy^P.   j.  ^ 
 
 ■Mttj'^fthe/feofgod. 
 
 Hitherto  wc  lip.ue  fpoken  of  theperfedion  of  Gods  nature.  Now  follow- 
 eththchfe  of  Godyby  which  theDiuine  Nature isin perpetuall  adion, 
 lhiing,and  mooumg  in  it  felfc,  Pfal.'42it2.,CJ3^y3«/^  thtrftethforGod,  euenft^ 
 theiii(ing^odi(vhenJhM  Iconte  andupfiaye  before  the  pre  fence  of  God  ?  Hebr.  ? » 
 1  2  See  that  there  be^  not  alt  anjtimein  anjofym  an  ektll  heart  to  depart fi-Qftt  the 
 
 The  diuineNamrejis-efpecially  in  perpetual  operation  by  three'^ttributes, 
 the  which  doc  manifell:  die  operation  of  God  towards  his  creatures.,  Thcfc 
 are  his  Wifdome^Will^and  Omnipotcncie.    •. .-  ^^\c\:..i  c"'->\^^V,Ji^»,1V,=Jv•x^\V^'>^ 
 
 The  wildome  or  knowledge  ofG6d,is^iatt^^"l!ie  wHichlGoddofh  notby 
 (Jfcrtaine  notions  abftra^ed  jfiomthe  tilings  themftlues ,  but  by  his  owne  et- 
 fencc,nor  fuccediuely  and  by  dafcourfe  ofreaic>n,b«tby  one^terriall  and  im- 
 mutable a£l  of  vnderftandingjdiftindUy  and  perfectly  know  himfelfe,  and  all 
 other  thingSjthough  infinite,  whether  they  haue  bccne  or  not.  Matth.  11.27. 
 No  man  knovaeth  the  Sonne  bm  the  Father,nor  the  Father  but  the  Sontte,  a>id:he 
 to  Tvhome  the  Sonne  rvillreueale  hm.  Hebr.4.  T  5 .  There  is  nothing  created,  which 
 is  not  ntantfefi  in  his  fight  •.but  all  things:are  naked  and  of  eh  tit  his  eyes ,  withi  wh<ff»e 
 ire  haue  to  doe,''^{^.i^'j.<^.HtsTxifdome  is  infinite^  ,r..'.    .',--;     "  :' 
 
 Gods  wifdome  hath  thefe  partsdiis  foreknowledgeiand  his  cownfeU.    ; 
 
 TheforeknoVvl^dgerof  God,  is  diatby  which  he  raofta^uredly  fi>refeeth 
 all- thin  gsdiat  areto  comc.Aft.2.25.  Hvmhaueye  taken  by  tht  hands  of  the  vpic^ 
 k^^^i  beeing  delmercd  by  the  determin.tte  comifell  and  foreknowledge  of  God,  and 
 hane  crucified  andflaine.  Rom,  8.7"^^  things  which  h'ekncvc  before,he  alfo  prede^ 
 Jiindted  to  be  madeltk^Jta  the  image  ofhisfonnek  This  is  not  properly  (poken  of 
 God,but  by  reaibn  of  men,  to  whorne  things  are  pa(lbr  tO  <ome.    '1  *« 
 
 '  -  The  counfcll  of  G6d,J  s  that  by  the  which  he  doth  moft  Itraighdy  per<:eiue 
 the  beftreafon  ofall  thingsfthat  2itQiV^oV:^%,ii^Jl^A  im^f^kd^.^'^-omeyl 
 ^mvhd^flandtng^^and I h^oiefirength,  .>v  .^In'-.v/,,'.! ■-.'■. ~^.  -,,  "^-  'Vin;,v-.v\-.  v"-,  •■  ■.  ■ 
 
 The  will  of  God,  is  that  bv  tlie  which  he  bodi  moft  freely  and  iuflly  with 
 ene aft  willeth  all  thiiigs.Iiom.p.  1  '&,He hath  mcrcie  on n^hom he  wtll,  andwhom 
 he  wtll hardeneth .  Eph/T .  Va^P^  hath'p'.edefltf^at^fvs-fp:  h^-  ndopted  'through  lefm 
 Chriji  vnio  himfelfe^acoordfngio  the  good  floafnyfepf  lots  wtjl.  lafn.  4.15.  For  that 
 which  you  fifBuld fay, if  tbeJL'^rdwiE^andvi'i^hHe^peiviJl-^oc  this  or  that, 
 -  T'  God  wiUcth  th'at  vvhich  is  goddyby-approduipgitythat  which  is  euill,in  as 
 mnch  as  it  is  cuiii ,  by  difillowingandforfik'mgit.  And  yet  lie  voluntarily 
 doth  permit,  euill :  l^ecaufe  it  is  good  that  there  iliould  be  euill.  A cl.  1 4.  i  (5. 
 Whoin  timepa/i^fijferedai^theQentfkstowalk^.inM^eirioyime'Waies. Pial-  8i,i;.2. 
 So  Igaste^hem  vpta  tk€hArd]ksofthtirhmrti4^^keyhat4e  yp^ksd'  ijith^r^PS 
 counfels,  l-:;^:-^  ../.,;-.,j  .  ,.    ,?  ^-'^^<-  --,;.> 
 
 ■rH^  A  a  The 
 
The  will  of  Godjby  ifcafon  of  ctiuers  obic£ls,  hath  diucrs  Natncf,  tod  is  ti- 
 dier called  Loue  and  Haitred,or  Grace  and  luftice. 
 
 The  Louc  of  God  is  thatiby  the  wliich  God  a{>prooucth  firft  himiclfcjand 
 then  all  his  crfeatUres,without  their  tieftrt,  and  in  tne  doth  take  delight,  i .  loh. 
 4. \6Jjodii  ioucandwho fo  retmanetk in  lotiCy temaineth  tn  Gody  anoGodin htm. 
 loh. }  A  6 So  Godlouedthe  vPorld,thfit  ht gone hisvnely  begotten  Sonne, &c^ovi\. 
 ^.%.God  fetteth  out  his  loue  tovpkrdsvs y  feeing  that  while  we vpere yet  linner:, 
 Chrifl  died  for  VT. 
 
 The  Hatred  of  God ,  is  that  by  the  which  he  difliketh  and  detefteth  his 
 creature  offending,  for  hisfault.  1.  Cor.  yo.^.'Buttnayy  of  them  the  Lord  ntiJU' 
 '^d^fortheyferijhediftthemldemer.  Pfal.5'.  i^.Thon  hateft  all  the  rvorkersofiHi- 
 ^»/>/>.PfaI.44»^'  .Thou  hafi  lofted  iftjlic^  and  hated  wt^itie. 
 
 The  Grace  of  God,  is  that  by  which  he  freely  declarcth  his  fauour  to  his 
 creatures.  Roni.  11.^.  If'ifhie  if  grace,  it  isnomor^afrporkest  bfherwife  grace  ii 
 notgracejmtifitbtof'pporkesy  itisno^ort  grace.  Tit,  2*li.The.JkM$9Jg grace  of 
 Gedfhined  to  all  men ,  teaching  vs  to  denitimpietie,  ^c,    ■  ■ 
 
 The  GraciBofGbd,is  either  TiisGoc>dncs,or  hisJVlerdFC. 
 
 The  Goodrics  of  God  ^  is  that  by  which  he  beeing  in  himfelfe  abfolutely 
 good^doth  freely  exerdfe  hisbbcralitie  vpon  ios  creatures.  Matth.  1 9 .1 ;  .Pf^hy 
 calhjl'th(iHifi^^t>^d;thgrii6  fioii^ g^odhm  <i!ney  euen God.  Math.5. 45.  Hemal^th 
 hii  (itnHefdJhitie  vfdn  rhs^wdioad  badiOnd  htraineth  vponthe  iufl  and  vninfl. 
 
 Gods  mer<^,  is  that  by  which  he  fi^eely  aflifieth  all  bis  creatures  in  their 
 miferies.  Efai  30.  l^.  Tetwi/lithe  Lordwaite ,  that  he  may  haue  mercie  vponyou» 
 lj2iVtieRt.'^^i^irJt^*^:i^Lto^dimercres,that  we  are  mt  confirmed,  becaufe  his  com-r 
 paffiomfmle  »(?f.Exod.  ^  9. 1  p.  iTakipitie  ompphomeltakcpitie,  andammercifuli 
 onjvhome'fM^yfftrcifuil 
 
 Gods  ItuOki^is  fcharby  which  he  in'ali  things  will^  that  which  is  iuft.PfaL 
 roTheii^^y>dl6Heth  tttflicei^^haj^.^.  For  thokkrtnota  God  that  loneth  wk^ 
 hednejfe.  •        - 
 
 Gods  ^fftctf «  wi  Aivoyd  or  deede. 
 
 -  Itt(li^iWiW<5ti><!i^:is.(hat truth  by  whicHhc conftantly,  ahd indeede  wilieth 
 that  which  hel^aih  ^fid.ft6fti.  ^.i^LerGodie  trHcaTtdeuery.mana  lydr.  JVJktth. 
 ^4;a  5;  .Heiifien Uh^'edfrMpJtllpaf^ '^Smiifyharny'tvordflfkllnotpajfe  army.  H(sncc 
 it  i's,that  Gfi^'i^^ft -iw  kee^kig  hiis  proniife.  1  .lok.t^g.Ifwe  cenfiffe  oftrfmnes, 
 G  od  i<  f aithf fill  and  wfl  toforgiue  onrfinnes.  2 .  Tim.4»  %.  Henceforth  is  laid  vp  for 
 me  the  cr-oWtie  '(^righteon/n^i , vfhkhthe Lord theri^ht^aus  Judge  Jh4llgiue me  at 
 that  day.     ■     /    -_^ -;    :  -.  ■.  ■.'..'■■        -■.  ^ 
 
 luffJce  indcwdfe^^^hatfe^>w!l^ch'het5ith^rdifpi:^th  orVewdrde&. 
 
 -  Gods  dif|K>fe^-  iufticlfyistbarbywhi<^hc,as  a  rrujftfrc^ 
 
 f  1  ghth'  all  things  in'h^S'aif^'ions  Pfal.  /  4f^  vi-j.The  Lord  is  Vi^KMiti  m  -klhis  waies, 
 Gods  rewarding  iuftiwre,  is  that  by  which  he  rendrcA  to  Hb  crc^tareaccOr- 
 dino-  to  his  wotke.  i  .THeff.  t .  6  .Jpismflke  T»ith  God,  to  render  kffii&iontofuchas 
 afthfiyoH ,  but  to  you  which  are  afjiiSled,  r^Ua/in^mth'vs.i.Vct.i.ij.T'herefoht  if 
 you  (*afl  hiih  Father,lvhf^h  withmt-r^eSl  of  per/on  i»dgeth  ac)i^ingtoeuery 
 woj^ifJijfethe  time^efy^eltik'lliftg^he^nf&.i^^^  v^^7:hi^rdthat 
 
 TiCdmpenfethJhall/HrelyrecompCfice^, 
 
 -^i""  ^  \  The 
 
offalvation  and  damnation. 
 
 The  lufticc  of  God,is  cither  his  Gentlcnes,  or  Anger. 
 
 Gods  Gcntlenes,  is  that  by  which  he  freely  beftoweth  vpon  his  creature  a 
 reward .  2  .Thefl".  i .  J .  fyhuh  is  a  token  of  the  righteous  iudgement  of  God,  that  ye 
 may  be  counted  wort  hie  the  ki»gdonjeofGod,forthe  whichyeealfofuffer.  Mattn, 
 I  o.  4 1 ,  42.  He  that  receiueth  a  "Prophet  in  the  name  of  a  T^rofhet,fhallhaHe'a 
 *Prophets  reward:  and  he  that  receiueth  a  right eow  man  in  the  name  of  a  righteous 
 '•V  man,JhallreceiHe  the  reward  of  a  righteotti  man.Andwhofoeuer  Jhallgiuevnto  one 
 ^  ofthefe  little  ones  to  drmke  a  cup  ofcoldrvater  onely  in  the  name  of  a  Difciple,  vere- 
 iy  I  fay  vntoyou,he /hall  not  loofe  his  reward. 
 
 Go^^  Anger ,  is  that  by  which  he  puni/lieth  the  tranfgreffion  of  his  crea- 
 ture.Rom.  i .  1 8 .  For  the  wrath  of  God  is  reuealedfom  heauen  againfiallvngodli- 
 nes^ndvnrighteoufnes  of  men ,  which  withhold  the  truth  in  vnrighteoufnes.  loh. 
 5 . ;  <5.  Hf  that  obeyeth  not  the  Sonne,Jhalnotfee  lfe,but  the  wrath  of  Godabideth 
 on  him. 
 
 Thus  much  concerning  the  will  of  G  O  D.  Now  followeth  his  omnipo- 
 tencie. 
 
 Gods  omnipotencic ,  is  that  by  which  he  ismoftabic  toperformeeuery 
 WOrke-Math.  1 9 . 2  gJVith  men  this  is  impoffible.with  God  all  things  are  fojjtble. 
 
 Somethings  notwithftanding  are  here  to  be  excepted.  Firft ,  ihofe  thino-s 
 whofe  aftion  argueth  an  impotencie,  as  to  lie ,  to  denie  his  word.  Titus  1.2. 
 rt^hich  God,  that  cannot  lie, hath promifed.  2.  Tim.2.  i  3 .  He  cannot  denie  himfelfe. 
 Secondly ,  fuch  things  as  are  contrarie  totheNatureof  God,astodeftroy 
 himfclfe,  and  not  to  beget  his  Sonne  from  etcrnitic.  Thirdly,  fuch  thinsjs  as 
 imploy  contradi^ion.  For  God  cannot  make  a  truetbfalfe,  or  that  which  is, 
 when  it  is,  not  to  be. 
 
 Gods  power,  may  be  didinguilLed  into  an  abfolute  and  aftuall  power, 
 ,    Gods  abfolute  power ,  is  that  by  which  he  can  Aot  more,  then  he  either 
 dothjOr  will  doc.  JMatth.  \.g.l fay  vntoyou,Godis able  of  thefejiones  to  raife  vp 
 children  to  Abraham.  Philip.  3.21.  According  to  the  working^whereby  he  is  able 
 tofubdue  euen  all  things  vnto  himfelfe. 
 
 Gods  a^luall  power,  is  that  by  which  he  caufeth  all  things  to  be,  which  he 
 freely  will.  Pfal.  1  ?  ">  •  <^'  All  things  whichGodwill,  thofe  he  doth  in  heauen  and  in 
 earth,andina/l  depths. 
 
 OfGodsglorie,  and  ble(fednejfe. 
 CVt  of  the  forma-  attributes,  by  which  the  true  lehouah  is  diftinguillied 
 Trom  a  fained  god,  and  from  idols ,  arife  the  glorie  of  God,  and  his  blef- 
 fednefle. 
 
 Gods  glorie  ox  maieftie,  is  the  infinite  excellencie  of  his  mofl:  fimple  and 
 mofl:  holy  diuine  Nature.Hebr.  i .; .  fVho  beeing  the  brightnejfe  of  his  glorie,  and 
 the  ingraued forme  ofhisperfon,^cJ^3n.  3 .  Thou  art  onely  God,  and  qlorioni  vp- 
 on the  earth. 
 
 By  this  we{ee,thatGod  onely  can  know  himfelfe  perfeftly.Ioli.^.  4*?.  Not 
 that  any  mahath  feene  the  Father,  faue  he  which  is  ofGod,he  hathfeen  the  Father. 
 1  .Tim.  6 .  T  6  who  onely  hath  immortalitie,and  dwelleth  in  the  light,  that  none  can 
 attaine  vnto^whom  neuer  manfaw,mither  canfee.Exod'  53.18  .Thou  canji  not  fee 
 mjface.  A3  Notwith- 
 
 o; 
 
$  The  order  of  the  caufes 
 
 Notwithftanding  there  is  a  cert^ne  manifeflation  ofgodsgloricrpartly 
 more  obrcurc,parttyjxiore.apparant. 
 
 The  more  obfcure  manifeftation,  i$thc  vifion  of  Gods  maieftie  in  tliis  life 
 by  the  eJes  of  the  mind,through  the  help  of  thing?  percciued  by  the  outward 
 fenfes.  E(a.6. 1  Jfaw  the  Lordjittin^  vppon  an  high  throyje,and lifted vp  ,  and  the 
 lorver  parts  thereof  filled  the  temple.^Kodif^.Z  2.  And  rphile  myglone  pajfeth  bjy 
 I  will  put  thee  in  a-cleftoftherockeyandroillcoHer  theervith  my  hand  whiles  Ipajfe 
 ^y  .-after  Imlltake  away  mine  hand,  and  thoHfhnltfee  my  bache  parts  ^but  my  face 
 piullnot  befeene.  i  .Cor.  1 5  . 1 2.Nm>e  voefe  as  through  a glajfe  darkely. 
 
 The  more  apparant  manifeftation  of.G  od,is  the  contemplation  of  him  in 
 jheauen  face  to  ficc.  1  .Connth.  .15.1 2.  But  then  Jhallvpe fee  face  toface.D^in.j. 
 9 , 1  o.Ibeheldtillthe  thrones  were  fetvp^cind  the  ancient  ofdaies didJit,rs>hofe gar-<- 
 went  was  white  as  fnow,&c. lAattli.  19.1^. 
 
 Gods  bleflednesjis  that  by  which  God  is  in  himfelfe,andofhimi(elfeaU 
 (ufhcientjGen.  17.1  .lam  ^odallff4Jjicient,wal^  before me,and be  thou  vpright, 
 QoX.z.i.g.forinhimdwellethall  thefulnejfeofthe  godhead  bodily . i .Tim^'^h 
 which  in  due  time  hejhalljhew,that  is  hle^edand  Prince  onely^'&c, 
 
 CH  AP.   /, 
 Concerning  iheperfons  of  the  >^i|T:*f' *' 
 
 Godhead. 
 
 THe  perfons  are  they,which  fubfifting  in  one  Godhead,  are  diftinguifh- 
 ed  by  incommunicable  properties.  1 .  loh.  5.7.  There  are  three  that  beare 
 record  in  hsaHsn,theFather,the  JVord,andthe  holy  Ghofi,andthefe  three  are  one^ 
 Gen.  I  g.i^.Then  lehouah  raignedvpon  Sodom  and  vpon  CJomorrah,brimflone, 
 and  fre  from  lehouah  in  heauenJoh.  i  .l.Tn  the  beginning  was  the  Word,  and  the 
 fVordwas  with  God,and  that  JVordwa^  God. 
 
 They  therefore  are  coequal! ,  and  aie  diftinguifhed  not  by  degrcc,but  by 
 order. 
 
 The  Conf  Htution  of  a  perfbn  is,  when  as  a  perfonall  proprietie  ,or  the  pro- 
 per manner  of  (ubfifting  is  adioyned  to  the  Dietie,or  one  diuine  nature. 
 ,  Di(hn<flion  of  perfons,is  that,  which  albeit  euer)' perfon  is  one  and  the 
 fame  perfe£lGod,yet  the  Father  is  not  the  Sonne  or  the  holy  Ghofl:,but  the 
 Father  alone;and  the  holy  Ghoft  is  not  the  Father  or  the  Sonne,but  the  ho,- 
 lyGhofl:  alone:  neither  can  they  bedeuided,  byreafbnoftheinfinitnefTcof 
 their  moli  fimple  elfence,  which  is  all  one  in  number,and  the  fame  in  the  Fa- 
 ther ,  the  fime  in  the  Sonne ,  and  the  fame  in  the  holy  Ghort:{b  that  in  thefe 
 there  is  diuerfitie  of  perfbns,but  ynitie  in  eflence. 
 
 The  communion  of  the  per{bns,or  rather  vnion,is  that  by  which  each'one 
 is  in  the  refl:,and  with  the  reft,by  reafon  of  the  vnitie  of  the  Godlieaci:(?c  ther- 
 foreeuerie  each  one  doth  pofieife,  loue>  and  glohfie  another,  and  worke  the 
 iame  thing.I0h.14.  i  o.BeleeueFi  tlrou^  net  that  lam  tn  the  Father,andthe  Father 
 is  in  me?thc  wordes  that  Iffake  vnto  youjjpeake  not  of  my  relfe,bm  the  father  that 
 dwelleth  in  me, he  doth  the  workes^xOM-.  8.22..  The  Lord  hath  pojfep-d me  in  the 
 beginning  of  his  way:  [was  before  the  works  of  old .  And  verf  ?  o.Then  was  I  with 
 him  as  a  nouriJher,and  [was  daily  his  de light, reioicing  alwaie  before  him.  Toll .  i .  f . 
 hi  the  begmningypai  the  JVord^  and  she. Word  wai  veith  God,  andthat  WordwAs 
 
 Ccd.. 
 
tffdhathn  and  damnAtion»  j 
 
 gdzTi^  chap.  5 . 1  p  .The  Sonne  can  doe  nothing  of  hirnfelfeyptue  that  hefeeth  the 
 father  do: for  vphatfoener  things  he  doth  ^the  fame  doth  the  Sonne  alfo. 
 
 There  be  three  perfonsrtne  Father,the  Sonnc,and  the  holy  Ghoft,Matth, 
 2 . 1(5, 1  '].<iAnd  lefts  ivhenhee  was  haptized,catne  firatght  out  of  the  vater,and  lo, 
 the  heanens  were  opened vnto  him,and  lohnfhtv  the  Spirit  of^odydefcending  like  a 
 doffe,Andltghti'/:g  vpon  hitrj:andloe^a  voyce  came  from  heauen^  faying  ,  Thti  is  my 
 belooHed  fonne,in  vphome  I  am  weilpleafed. 
 
 Thefather,isa  perfon  without  beginning,  who  from  all  etemitic  bcgatc 
 the  Sonne,Hcb.i .  j  JVho  being  the  hrightnes  oftheglorie,and  the  ingraftedforme 
 of  his  perfon  Vi^dX.  i.'j.Thou  art  my  Sonne,this  dayhaue  I  begotten  thee. 
 
 In  the  generation  of  the  Sonne,thefe  properties  mufl:  be  noted;!.  Hee  that 
 begettethjanci  he  that  is  begotten  are  togither ,  and  not  one  before  another  in 
 time.l  I.He  that  bcgetteth  doth  communicate  with  him  that  is  begotten ,  not 
 fome  one  part,  but  his  whole  eflcncc.  1 1 L  The  Father  begot  the  Sonne  not 
 out  of  himfelfejbut  within  in  himfelfe. 
 
 The  incommunicable  propertieof  the  Father,is  to  be  vnbegotten ,  to  be  a 
 Father,and  to  beget. He  is  the  beginning  of  a<ftions,becaufe  he  beginneth  c- 
 uery  aftion  of  himrelfe,effe<n:ing  it  by  the  Sonne  and  the  holy  Ghoft.  i  .Cor, 
 ^.6.iretvnto  vs , there  is  but  one  (fod^vchkh  is  the  Father  ofti'home  are  all  things 
 and  we  inh'rm,andone  Lord  lefts  (^hrtfl ,  bywhome  are  all  things  ^and  wee  by  him. 
 ]^OTr\.\U-^  6. For  ofhim,and  through  him,and for  him  are  allthings. 
 
 The  other  two  perfbns  hauc  the  Godhcad,or  the  whole  diuine  eflence,  of 
 the  Father  by  communication,namely,the  Sonne  and  the  holy  Ghoft. 
 
 The  Sonne  is  the  fecond  perfon  ,  begotten  of  the  Father  from  all  eternitic. 
 Jr{eh.^.  '<:  .For  vnto  which  of  the  a^ngelsfiid  he  at  any  time.  Thou  art  my  Sonne, 
 this  day  begat  Itheef  Col.1 .  1 5  .l^^ho  is  the  image  oftheinuifible  Cjod^thefrfl  borne 
 ofeuery  creature. \o\\.\.i^^  And  wefaw  the  glory  thereof  as  the  glory  of  the  only  be- 
 gotten fonne  of  tk>e  father.Kom.^. :?  2  He  who  (parednot  his  ownefonne. 
 
 For  this  caufe  he  is  faid  to  be  fent  from  the  father .  loh.  8.47.  I  proceeded 
 forth  and  camefrorrtj  GoA^neither  came  Iofmjfelfe,but  he  fent  Wif.This  fending 
 taketh  not  away  the  equalitie  of  effence  and  power,but  dedareth  the  order  of 
 the  perfbns.  loh.  5.18,  Therefore  the  Icwes  fought  the  more  to  hill  him  ^not  onely 
 bccaufe  he  had  broken  the  Sabbcth:but  faid  alfo  that  Godwai  his  Father, andmade 
 himfelfe  ecjmllwith  God.  Phil.  2.(5.  f^J-''ho  beingin  the  forme  ofGod^thought  it  no 
 robber  if  to  be  e  quail  with  God. 
 
 Although  tlie  Son  be  begotten  of  his  Fadier,  vet  neuertheles  he  is  of  &  by 
 himfelfe  very  God:for  he  muft  be  confidcred  cither  according  to  his  cfTence, 
 or  according  to  his  filiatio  or  Sonlliip.  In  regard  of  his  effence,  he  is(&J]c;'d?of) 
 i.of  andby  himfelfe  very  Godrfor  the  Deitie  which  is  commo  to  all  the  three 
 perfons  is'not  bef!;otten  .But  as  he  is  a  perfoUjand  the  fbnne  of  the  Fathcr,he  is 
 not  of  himGlfe,  but  from  another  :  for  he  is  the  eternall  Sonne  of  hisfither,  „ 
 
 And  thus  he  is  truely  faid  to  be  very  God  of  very  God  vcrj  Cjc^  ■  of  Z»^/^  ^•'  '''/gf 'j^  \ 
 For  this  caufe  alfo  he  is  the  WO  %fD  ofthef^.ther,not  a  vanifhing,  but  an^T  ^^^ 
 cffentiall  wordjbecaufeasaword!S,asitwere,bep:ottenofthemmd,fo  is  the  t^,^^^^  ^ 
 Sonne  begotten  of  the  Father;  and  alfo  ,  becaufe  hee  bringeth  glad  ty--^^^^  ^ 
 din^sfiom  the  bofome  of  his  Vither-NaKkn.  in  his  Oration  of  the  Sonne.         // 
 
 A    4  "S^^ 
 
g  The  order  of  the  CMtfes 
 
 !?4/;/inhis  prcfece  before  lohm  Gofpel. 
 
 Thcpropcrtie  of  the  Sonne,  is  to  be  begotten." 
 
 His  proper  manner  of  working,  is  to  execute  actions  from  the  Father,  by 
 the  holy  Gnoft.  i .  Cor.S.  6.  Our  Lordlefiu  Chriflybywhome  are  all  things ,  and 
 we  hy  himA^oh.  5.19  .fVhatfoeHer  things  he  doth,thefame  doth  the  Sonne  alfo. 
 
 The  holy  Ghoft ,  is  the  third  perfon ,  proceeding  from  the  Father  and  the 
 Sonnc.Ioh,  1 5.  26.  But  when  the  Comforter  Jhall  come,  whom  1  will  fend  vntdyo» 
 from  the  Father,  euen  the  Spirit  of  truth,  which  proceedeth  of  the  Father,  hejhalt 
 teflife  ofme.Kom.  8.  9.  'But ye  are  not  in  theji€fh,but  in  the  fpirit,  feeing  the  jpirit 
 ofGoddwelleth  in  you.  'But  if  there  he  any  that  hath  not  the  jpirit  of  Chrif ,  he  if 
 net  his.  loh.  16.15  yX^.But  when  the  Spirit  of  truth  Jhall  come ,  heJhattcondnByoH 
 into  all  truth  :for  he  Jhallnot  jpeake  ofhimfelfcbut  whatfoeuer  he  heareth,  hepjxll 
 ^eahe,and [hall  declare  vntoyonfuch  things  a^  are  to  come.  He-fhaU  glorife  me,  for 
 he  Jhalt  receive  of  mine,  and /hew  it  vntoyoti. 
 
 WhatmaybetheelTentiall  ditference  betwixt  proceeding,and  begetting,, 
 neither  the  Scriptures  determine,nor  the  Church  knoweth. 
 
 The  mcommunicable  propcrtie  of  the  holy  Ghoft:,is  toproceed. 
 
 His  proper  manner  ofworking,  is  to  finiHi  an  aftion,  eflfe^ng  it ,  asfromv 
 the  Father  and  the  Sonne. 
 
 And  albeit  the  Father  and  the  Sonne  are  two  diftinft  perfons,  yet  are  they 
 both  but  one  beginning  of  the  holy  Ghoft. 
 
 CH^T.    6. 
 Of^ods  worhes,and  his  decree, 
 
 1''Husfarrc  concerning  the  firft  part  of  Theologie:  the  fecond  fi>llowcth^ 
 of  the  workes  of  God. 
 
 The  workes  of  God,are  all  thofe, which  he  doth  out  ofhimfelfe,thatis,out 
 of  his  diuine  cffence. 
 
 Thefe  are  common  to  the  Trinitie,alwaiesre(emed  the  peculiar  manner 
 ofworking  to  euery  pei-fon. 
 
 The  end  of  all  thefe,is  the  manifellation  of  the  glorie  ofGod.Rom.  1 1 .3  6, 
 For  him  are  allthings,to  him  be  glorie  for  euer. 
 ^  The  workc ,  or  action  of  God,  is  either  his  decree,  or  the  execution  of  his 
 decree. 
 
 The  decree  ofGod,is  that  by  which  God  in  himfelfc,  hath  neceffarilyjandr 
 yet  freely,from  all  eternitie  determined  all  things.  Eph.  1.11. In  whome  alfo  we 
 are  chofen  when  we  voerepredeflinate,  according  to  thepttrpofe  of  him',  which  wor- 
 keth  all  things  after  the  counfellofhis  owne  will.^inA  verf  4.  e>^  he  hath  chofen  vs^ 
 inhim  before  the  foundation  of  the  world.y\sX.^.  \o.^g.  Are  not  two ffarr  craves- 
 fold  for  afarthing,and  not  one  ofthemfatlsth  on  the  ground  without  your  Father  ?' 
 Rom.,9.  2 1 .  Hath  not  the  potter  power  en  the  clay,  to  make  of  the  fame  bmtpe  one 
 ve{felltodifhonour,and  another  to  honour. 
 
 Therefore  the  Lord,  according  to  his  good  plcafure ,  hath  mofl:  certainely 
 decreed  txkQty  both  thing  and  aftion,whetherpafl:,  prcfent,  or  to  comc,toge- 
 ther  with  their  circumflances  of  place,nme,meanes,and  cnde. 
 
 Yea ,  he  hath  moft  lulHy  decreed  the  wicked  workes  of  the  wicked.  For  if 
 k  had  not  fb  pleafed  him^they  had  neuer  beene  at  all.  And  albeit  they  of  their 
 
 owns. 
 
of falvAtion  and  damnation,  g 
 
 cmne  haturc,are  and  rcmaine  wicked  *,  yet  in  refpeft  of  Gods  decree,  they  are 
 to  be  accounted  good.For  there  is  not  any  thing  abfolutely  euilly  i  .Pet.  ? .  1 7. 
 
 For  it  is  better  ( tf  the  roillof  (jodbefo)thatyefHferfor  rs>ell doing,  then  for  entll 
 doinj^. 
 
 The  thing  which  in  the  owne  nature  is  euill,in  Gods  eternal  counfel  comes 
 in  the  place  of  a  good  thing  j  in  that  it  is  fome  occafion  and  way  to  manifeft 
 the  glorie  of  God  in  his  iufl:ice,and  his  mercie. 
 
 God  his  foreknowledge,is  conioyned  with  his  decree*,and  indeede  is  in  na- 
 ture before  it:  yet  not  in  regard  of  God,but  vs ;  becaufe  knowledge  goeth  be- 
 fore the  will,5cthe  effefting  ofa  worke.For  we  doc  nothing,but  thoCe  things 
 that  we  haue  before  willed,neither  doc  we  will  any  thing  which  we  know  not 
 before. 
 
 God  his  foreknowledge  in  it  felfe,  is  not  a  caufe  why  things  arejbut  as  it  is 
 conioyned  with  his  decree .  For  things  doe  not  therefore  come  to  pafTe,  be- 
 caufe that  God  did  foreknow  diem ;  but  becaufe  he  decreed  and  willed  them: 
 therefore  they  come  to  pafle. 
 
 The  execution  of  Gods  decree,  is  that  by  which  all  things  in  their  time  are 
 accomplilhed  which  were  foreknowne,or  decrced,and  that  eucn  as  tli  ey  were 
 foreknowne  and  decreed. 
 
 The  fime  decree  of  G  O  D,  is  the  firft  and  principall  working  caufe  of  all 
 things, which  alfb  is  in  order,and  time  before  all  other  caufes .  For  with  Gods 
 decree  is  alwaies  his  will  annexed,  by  the  which  he  can  willingly  effed  that  he 
 hath  decreed.  Andit  were  a  figne  of  impotenGie,to  decree  any  thing  which  he 
 could  not  willindycompafTe.And  with  Gods  will  is  conioyned  an  efteftu- 
 all  power,  by  which  the  Lord  can  bring  to  palTe,  whatfoeuer  he  hath  freely 
 decreed. 
 
 This  firft  and  principall  cau(e,howbeit  in  it  felfe  it  be  nece{Iarie,yet  it  doth 
 not  take  away  freedome  of  will  in  cle<fl:ion  ,  or  the  nature  and  propertie  of  fe- 
 cond  caufes ,  but  onely  brings  them  into  a  certame  order,  that  is,  it  dire^^eth 
 them  [o  die  determinate  endc:  whereupon  the  eHects  and  euents  of  things  arc 
 contingent  or  necefTariejas  the  nature  ofthe  fecond  caufe  is .  So  Chrift  accor- 
 ding to  his  Fathers  decree  died  necellarily,  A<ft.  17.^  .but  yet  v/jllmgly,  JVlath. 
 25.  ?p.  And  if  we  refpeft  thetempcramreofChriftsbodie,  he  might  haue 
 prolonged  his  life;  and  therefore  in  this  refpcft  may  be  (aid  to  haue  died  con- 
 tingently. 
 
 The  execution  of  Gods  decree,  hath  two  branches,  his  operation,  and  his 
 operatiuc  permiflion. 
 
 Gods  operation,is  his  cffeftuall  producing  of  all  good  things,which  either 
 haue  beeing  or  moouing,or  which  are  done. 
 
 Gods  opcratiue  permiffion,  is  that  by  which  he  onely  permitteth  one  and- 
 the  {ame  vvorke  to  be  done  of  others,as  it  is  euilUbut  as  it  is  good  Jie  eflPeiflual-^ 
 iy  worketh  the  fame.  Gen.  5  o. 2  o.  Ton  tndeede  hadpurpofcd  emllagainfl  me,  but 
 <jod  decreed  that  for  good,that  he  tKiffht,AS  he  hath  done  this  day ,  preferne  his  peo^ 
 pk  aime.Knd  Gen.^^. J.C/od  hath  fint  me  before  you  toprefcrttejour  pofleritie  in: 
 this  /and.ECai  10.5,  <5,  f.Woe  vnto  (LAffhar,  the  rod  of  my  wrath ,  andtheftajfe  iw 
 their  hands  is  mine  indigitation.  I  rpill find  htm.to  a.  diffemb  ling  nation,  ana  Iv;>ill: 
 
f  o  The  order  of  the  eanfet 
 
 gtue  him  A  chargeagainflthefeopkofmyyvrathtotak^the  jpotie  y(^  to  take  the 
 frMe,anci  to  tread  them  vnderfeete  like  the  mjre  in  theflreete.But  he  dnnketh  not 
 fi,  neither  doth  his  heart  ejieeme  itfoibnt  he  imagtneth  to  deflrop  and  to  cut  off  not 
 a  few  nations. 
 
 God  pcrmittcth  cuill,by  a  certainc  voluntarie  permiiIion,in  that  lie  forfa- 
 kcth  the  (cGondcaule  in  working  cuill.Andhcforfaketh  his  creature,  either 
 by  detracting  the  grace  it  had,or  not  beftowing  that  which  it  wantcth.  Rom. 
 1^26 .Forthis cat-tfe^odfraHe  them  vpvntovile  affeSlisns.z. Tim.i. is •»'^■6 'In- 
 firuBingthemyvith  meekenes  that  are  contrarie  minded  ,  ^roouing  if  ^od  at  any 
 time  will  ffine  themrepentance,that  they  may  k^ovp  thetrueth-,  and  that  they  may 
 come  to  amendment  out  of  the  fnare  of  the  diue II, which  are  taken  of  him  at  hi6  reilL 
 
 Neither  mufl:  we  thinke  God  vniufl:,who  is  indebted  to  none,  Rom. 9.  i  5, 
 Irpillhaue  mercy  on  htm  to  rvhome  IvpUI  pjerv  mercie.  Yea,it  is  in  Gods  pleafiirc 
 to  b  eftowe  how  much  grace  and  vpon  whome  he  will.JMatth.  2  o.  1 5 .  //  ;>  not 
 lawful' for  me  to  doe  Oi  Iwillreith  mine  owne? 
 
 That  which  is  euilljhath  (bme  refpe«^  of  goodnes  with  God:  firft,  in  that 
 it  isthe  punifhment  of  finnc:  and  punilliment  is  accounted  a  morall  good,in 
 that  It  is  the  part  of  a  iuft  ludge  to  punifli  finne.Secondly,as  it  is  a  meere  afti- 
 on  or  aft.Thirdly,  as  it  is  a  chaftifement,  a  triall  of  ones  faith,  mart)Tdome, 
 propitiation  for  unne,as  the  death  and  paffion  of  Chrift.  Aft.2.2  ^  .and  4.24. 
 And  if  we  obferue  thefe  caueat«,Godis  not  onely  a  bare  pcrmiffiue  a^ent  in 
 an  euill  worke,but  a  powerful!  effeftour  of  the  lame,  yetfo,asheTieitherin- 
 ftiHethan  aberration  into  the  a£lion,nor  yet  fupporteth,or  intedeth  thelamc, 
 but  that  he  moft  freely  fuffereth  euill,and  befl:  difpofeth  of  it  to  his  ovV;n  glo- 
 rie.The  like  we  may  (ee  in  this  iimilitudc:Leta  man  fpurre  forward  a  lame 
 horfe;  in  that  he  mooueth  forward,the  rider  is  the  caufcibutthat  he  halteth,he 
 himfelfe  is  the  can{e.  And  againe,wee  fee  the  (unne  beames  gathering  them- 
 felues  into  a  funne  glafTejthey  burne  fuch  things  as  they  light  vpon;now,that 
 they  burne,thc  caufe  is  not  in  the  funne ,  but  in  tlie  glafle.  The  like  may  bee 
 •(aid  of  Gods  a£lion  in  an  euill  fubieCt. 
 
 CHAP.  7. 
 OfPredcflination  and  Creation^ 
 
 Gods  decreCjin  as  much  as  it  concerneth  man ,  is  called  Predeftination: 
 whicli  is  the  decree  of  God,by  the  which  he  hath  ordained  all  men  to  a 
 certaine  and  cuerlaflins;  eftate:  that  is,  either  to  faluation  or  condemnation, 
 for  his  ownc  gloric.  1  .Thef  ^ .  ^.For  (jodkath  net  appointed  vs  vnto  rvrath,  but 
 to  obtaine  falt'tation  by  the  meanes  of  our  Lord  lefm  Chrift.  B,on\.g.\^.Asitls 
 Tvritten^Ihaue  loved  Iacob,and  hated  SJax.^nd  verf.  2  2.JVhat  andif^odwould,to 
 /hew  e  his  vprath,and  to  make  his  power  kno^,vne,fu{fer  mth  longpatience  the  vejfels 
 •of wrath  prepared  to  de(lruBion,and  that  he  might  declare  the  riches  of  his  glorie 
 "jpon  theveffells  of  mercie, which  he  hath  prepared  vnto  qloriel 
 
 The  meanes  of  accomplifhing  Gods  Predcftinauon  are  two  fold: 
 
 The  creation, and  the  fall. 
 
 The  creation,!s  that  by  which  God  made  all  things  very  good,of nothing, 
 that  iSjof  no  matter  which  was  before  the  creation ,(jcn.  I .  i .  In  the  beginning 
 ^od  created  the  heaiieny^c,\o  the  end  of  the  chapter  . 
 
 (Qods 
 
offaln4tidH4tHddammtion,  1-^ 
 
 Gods  manner  of  crcating,as  alfo  of  goucrning,  is  fuch  as  that  by  hb  word 
 aIone,he,without  any  inftruments,meancs,afliftance,or  motion  produced  al 
 forts  ofthin^s.For  to  will  any  thin^  with  God ,  is  both  to  Jae  ablcand  to  per- 
 forme  it,Heb.  1 1.5  My  faith  we  vnderflaHd,  that  the  yporld  rvas  ordained  h  the 
 rvordofCfodyfo  that  the  things  which  wee  fee ,  are  not  made  of  things  which  didap- 
 pearePC3ili^S.^.Letthempraifethena?neofthe  Lord, for  he  commanded  and 
 they  were  created. 
 
 The  goodnes  of  the  creature,  is  a  kind  of  excellencie.by  which  it  was  void 
 of  all  finnCjthat  is,free  from  puniihmcnt  and  tranfgreffion. 
 
 The  creation,is  of  the  world,or  inhabitants  in  the  world. 
 
 The  world,is  a  mod  beutifull  palace/raraed  out  of  a  deformed  fublhncc, 
 and  fit  to  be  inhabited. 
 
 The  parts  of  the  world,  are  the  heauens  and  earth. 
 
 The  heauens  are  threefold: the  firfl  is  the  aire,the  fecond  the  skie,the  third 
 an  inuifible  and  incorporall  eflence,  created  to  bee  the  feate  of  all  the  bleiled 
 both  men,and  Angels.This  third  heauen  is  called  Paradife,2 .  Cor.  i  %  .4. 
 
 The  inhabitours  of  the  world,are  reafonable  creatures  made  accordino-  to 
 Gods  owne  imagcrthey  are  either  Angels  or  men,  Gen.  r .  2  6.  Turthermore, 
 ^odfaidyLetvs  make  man  in  our  owne  image  ^accordinj  to  our  Itkenes,  lob.  1. 6. 
 when  the  children  of  god  came  and fiood  before  the  Lord,Satan  came  alfo  among 
 them. 
 
 The  image  ofGod^is  thcintegritie  of  the  reafonable  creature,  refemblino- 
 God  in  holines,Eph.4.  i^.Andfut  on  thenew  man  which  after  Cod  iscreatedm 
 right eoHfhejfe  and  true  ho/inejfe. 
 
 CHAT,  8. 
 Ofo^ngels. 
 
 THe  Angels  each  of  them  beeing  created  in  the  beginning,were  (etled  in 
 an  vpright  eftate.In  whome  thefe  things  are  to  be  noted .  Firll:  their  na- 
 ture. Angels  are  (pirituall  and  incorporall  elTences.Heb.  2. 1 6. For  he  in  no  fort 
 tookethe  Angels, but  be  too^  the  fee  de  of  Abraham.  Heb.  i  .7.  And  of  the  Anqcls 
 he  faith, he  maketh  the  jfirits  his  me(fengers,  and  hts  minifiers  aflame  of  fire. 
 
 Secondly,their  qualities.FirO:,they  are  wife,  2  .Sam.  1 4. 1 8.  My  lord  the  l^ng 
 is  euenat  an  Angel  of  Cjodinhearinggoodand  badde.  2Thcy  are  of  o-reat  might, 
 2  .Thef  1 . 7  .when  the  Lord  lefusfballjhew  himfelfe  from  heauen  with  his  mighty 
 Angels. 2.S2Lm.2/\.T)auidfawe the  Angelthat fmote the  people.  2.  King.  19.55- 
 The  fame  night  the  Angel  of  the  Lordwent  omandftnote  in  the  campe  ofAfjur,  an 
 hundrethfourefcore,  and  flue  thoufand.  1  .They  are  fwift  and  of  great  a^ilitie,  E- 
 fay,5.6 .  Then  flewe  one  of  the  Seraphims  vnto  me  with  an  hotte  cole  in  his  h.tnd. 
 \^'AVl.().1\  The  man  Cjabrielrchome  I  had  feene  before  in  a  vifion^came  flyinir  and 
 toHchedme.'Y\i\%\%  the  reafon  why  the  Cherubiiis  in  the  Tabernacle  were 
 painted  with  wiu'J-es. 
 
 Thirdly-jthcy  are  innumenible,Gen.  1  .i.Now  Jacob  wet  forth  onhis  tourney^  - 
 and  the  angel  of Cfodmet  him.V/an.  1 0.7.  Thouflind  thoufands  miniflredvntohun,  ■ 
 andtenthoufandthoufands flood  before  himi^\iX^.'!i.6.-\  '^.ThinkeH  thou  I  cannot ' 
 praie  to  mj  father,  and  he  willguie  memoe  then  tweltte  ■legions  of  Angels?sr{ch'l  2«  - 
 %2To  the  cor/ipany  of  innumerable  angels,  . 
 
 Fburtlily.- 
 
I^  The  order  of  the  caufes 
 
 Fourthly ,thcy  arc  in  the  hi^heft  hcaucn^whcrc  they  cuer  atted  vpon  God, 
 and  hauefocietie  with  hini.  Mark:  18.10.  In  heauen  their  jingels ahvaies  be- 
 hold the  face  of  my  Tether  which  is  m  heauen.V(3\.6S.  i  j.The  chariots  of  God  are 
 tpoentie  thoufandthoufandc^ngels,  and  the  Lord  is  among  /^^w.Mark.  1 2.25. 
 But  are  <u  ^y^ngels  in  heauen. 
 
 Fiftly , their  degree.That  there  are  degrees  of  Angclsjitismofl:  plaine.Co- 
 \o{.\,i6.Byhim  were  all  things  created  which  are  in  heauen  and  w  earth^things 
 vifible  and  inruijible:  whether  they  be  thrones  or  dominions y  or  frincifalities.,  or  ^0- 
 »fy/.Rom.8. 3  %. Neither  Angels, nor  p'incifalities, nor  powers  ^c.  i.Thef  4. 1 6. 
 The  Lord  Jhall  defcendwith  the  voice  of  the  Aarchangel ,  and  with  the  trumpet  of 
 god.^\xx.  it  is  not  for  vs  to  fearch ,  who,  or  how  many  bee  ofeach  order,nci- 
 ther  ought  we  curioufly  to  enquire  howe  they  are  diftingui{hed,whether  in 
 «{TencejOrqualities.Colofr.i.iS.Z^/wtfw^»/*/  hispleafure  beare  rule  otter  you 
 hyhumblenes  of  mindCi  and  worjhipfing  of  Angels,  advancing  himfelfe  in  thofe 
 things  which  he  neuerfarv, 
 
 Sixtly,their  office.Their  office  is  partly  to  magnify  God,  &  partly  to  per- 
 forrae  his  commandements.Pfalme  1 05  .verf.  20.21.  Traife  the Lordye his 
 j4ngels  that  excell  inflrength  ,  that  doe  his  commandement  in  obeying  the  voice 
 of  his  vvorde,  Praifethe  Lord,  all  ye  his  hojies  ,  ye  his  ferttants  that  doe  his 
 fleafure. 
 
 Seuenthly:  The  eftabli/hing  of  fomc  Angels  in  that  integritie,in  which 
 they  were  created. 
 
 CHAT.  J, 
 Ofman^and  the  eflate  oftnnocencie, 
 
 MAn,after  he  was  created  of  God ,  wascftablifhed  in  an  excellent  eftatc 
 of  innocencie.In  this  eftate  ftuen  things  are  chiefly  toberegarded. 
 
 I.  The  place.The  garden  of  Hcden,  that  moft  pleafant  garden.  Gen.  2. 
 I  ^.Then  the  Lordtooke  the  man,andput  him  into  the  garden  ofHeden. 
 
 I I .  The  intepitie  of  mans  namre.  Which  was  Eph.4. 2  4.  Created  in  righ- 
 teonfhes  and  true  holines.T\\is  intcgritie  hath  two  parts. 
 
 The  firft  is  wifdome, which  is  true  and  perfeft  knoweledge  of  Godjand  of 
 his  will,in  as  much  as  it  is  to  be  performed  of  man,  yea,  and  of  the  counfell  of 
 God  in  all  his  creatures.Coloff.^ .  i  o.  And  haue  pm  on  the  newe  7nan,which  is 
 renewedin  i^wledgejoftertheimageof  him  that  created  him.  Gen.chsp.  2.19. 
 JVhen  the  Lord  ^odhad formed  on  the  earth  euery  beajl  ofthef^ld^andeueryfoule 
 cf  the  heauenjoe  brought  them  vnto  the  man,  to  fee  hawe  he  would  call  them: for 
 howefoeuer  the  man  called  the  lining  creature,fo  was  the  name  thereof 
 
 The  fecond  is  lufticc,  which  is  a  conformitie  of  the  will,  affeftions,  and 
 powers  ofthe  body  to  the  will  of  God. 
 
 III.  Mans  dignitie,confift:ing  of foure  parts.  Firfl:,his  communion  with 
 God,by  which  as  God  reioiced  in  his  own  image,fo  likewife  man  was  incen- 
 fed  to  loueGod-.this  is  apparent  by  Gods  familiar  conference  with  Adam, 
 Gen ,  1 . 2  9 .  And  ^odfaid,Behold,  I  hauegmen  vnto  you  euery  hearb  bearingfeede 
 ^c.thatJhallbetoyoHformeate.S^iConAh^is  dominion  ouer  all  the  creatures 
 ofthe  earth,Gen.2.T9.Pfal. 8.(5.  Thou  foaji made  him  Lord  ouer  theworkesof 
 ihme  hands  ^&  haft  fet  all  things  vnder  his fiet,<:^c.Thirdly, the  decencie,6c  dig- 
 
 nitie 
 
offalvAHon^andtlftmHauon.  ij 
 
 lAtie  of  the  bodic ,  in  which,  though  naked,  as  nothing  was  vnfcc  \^i|>fe  was 
 there  in  it  imprinted  a  princdy  maieftic.  Pfel.  8.  Thou  hafi  made  ht^  htUc  lew- 
 ertht^then  God,  a»d crowned Um  TPttbglan^^tndworJhip.  Gen. i. 25 .  Tkeywere 
 both  mked,and neither  ajhamed.  i .  Cor.  i  2 .  J2 .  Vfon  thofe  vnem^rjofthehdiet 
 »hich  we  thinks  ***^fi  vnhoncfiypnt  v>emorehone[it€on,And  our  vncomeh parts 
 hauemorecomelmejon.  Fourthly, labour oEthebodievvithout paine  or gricfc. 
 Gen.  ?  .1  jyX^.'Becaufetho^haft  obeyed  the  voice  of  thy  wtfe,&c,curfidiithe  earth 
 for  thy  fakeMforrovp  {halt  thou  eate  of  it  all  the  dates  of  thy  ltfe,&c. 
 
 I  V.  Subie£Vion  to  God,whcreby  man  was  bound  to  performe  obedience 
 to  the  commandements  of  God :  wnich  were  two.  The  one  was  concerning 
 the  two  trees :  the  other  ,the  obfcruation  of  the  Sabboth. 
 
 Godscommandement  concerning  the  trees,was  ordained  to  n^aJ^c-exami- 
 nation,and  triall  of  mans  obedience.  It  confifteth  of  two  parts:the  firft,is  the 
 giuing  of  the  tree  of  hfe,that  asa  figne,  it  might  confirme  to  man  his  perpetu- 
 all  abode  in  the  garden  of  Heden,if  (hi  he  perfiftcd  in  his  obedience.  Sl«uel.  2. 
 ■7.  To  him  that  ouercometh,  tvilllgiuefo  eate  of  the  tree  of  life,  which  is  nithe  mdfi 
 vf  Paradife  nfGod.  Prov.5 .1 8.  Sheeisatree  ofhfeto  themwhidj  lay  hold  onher: 
 mdble^ediihe  that  retameth  her.  The  fecond,  is  the  prohibition  to  eate  of'^ 
 tree  of  the  knowledge  of  good  and  euil,to2;ither  with  a  commination  oftem- 
 porall  and  eternall  death,aftcT  the  tranfgreffion  of  this  commandcnient.  Gen. 
 ^.17.  Of  the  tree  of  the  knowledge  of  good  and  emll,thoH  (halt  not  eate  of  it : for  in 
 the  day  that  thoneatefi  thereof , thou  /halt  die  the  death. T\\\s  was  a  figne  of  death, 
 and  had  his  name  of  the  euent ,  becaufe  the  obfcruation  thereof  would  haue 
 brought  perpetuall  happines,as  the  violation  gaue  experience  of  euiil,  that  is, 
 ofall  miieric,namely  ofpunirhmcnt>and  of  guiUineireof  iinnc. 
 
 Gods  commandement  concerning  the  obferuation  of  the  Sabboth,  is  that,, 
 by  which  God  ordainedthefanftification  of  the  Sabboth.  Gen.2.3.  Gvdhlef 
 fcdthe  feanenth  dity,andfanBifiedit. 
 
 V.  HiscaUing,  whichishisferuiceofGod,m  the  obferuation  ofhis  com- 
 -niandements,3c  thedreding  of  the  garden  of 'Heclcn.Prov.  1/^.4.  (jeiw.^/^// 
 things  far  lw'fifelfe.(j^Vi.i..\  5  MeflAtedhimin^thegardeyybffieden  ,l9  drej[e-and 
 keepeit.      ■   '  ■  • 
 
 >■' V  L  His  dietwas  the  hearbs  ofthe  earth,and  fmitof  euery  tree,except  the 
 d-eeoftheknowledgeof  good  and  euill.  Gen.i.sp.  e>^/<^  Gcd  fatd,3ehold,  I 
 hoiie  ^iuvn  vntoyomeHeryhearb  bearing  fee  de^which  is  Vpon  all  the  earth.andeHcry 
 free ,  wheremis  the  fruit  of  a  tree  be^irina  feedeythat  JhaH  beto  you  formeate.  and 
 chap.  ■?  .1  ■y.'Bm  ofthe  tree  of  know  ledge  of  good  and  etulhthou/halt  not-  eate, 
 ;  '  YIT.  HisH-eechoice^othto  willyand 'performe thecommancierfient  coli- 
 cermVvg the  tw6'treesy and  alfo  to  negle«^  tind  vyolkte  the  fame.  Whereby  wf 
 focthat'Ourifirft ipardnts  were  indecde  dre<1tedp?ife^,biitmutabk :  for  fo  itc 
 pleafedGod'toprepareawav  to  theexecution  of  his  decree. 
 
 'chap.    /0. 
 Ofjtmte,  and  the  fall  of  Angels. 
 rV*  He  fill  ji  s  a  -reuolting  ofthe  reafon  abfe  creature  from  oh  edi  ence  to  fi  nn  e. 
 i        Sinne ,  is'thecorraption ,  orrathef  depriiiation-of  the  firll:  integritic. 
 MoKe  pliUiiclVj  itis^afailing  or  turtiingfirom  God^.bmding  the  offendour  by 
 
 iii^iT  J  •  "  ^^ 
 
tA  The  order  of  the  caufe<f 
 
 .die  GOUrfc ofGods  iuil:ic€,to vnclergoe the  puriitlimcnt.  • »   -  ■  ^»  ''•  ^'''  ' 
 
 Here  a  doubt  may  be  mooned ,  whether  finne  be  a  thingcxifl:ing,or  rwjt^ 
 Theanfwere  is  this:Of  things  vvJi^ch  arc,  fome  are  pofitiuej  other  priOttiur. 
 ,Things  pofitiue  ,  are  all  fubftances  together  with  thofe  their  pro|  erties,cf- 
 iefts,inclinations,and  aHeclions,whiekthe  LoRcl  hath  created  and  imprinted 
 in  their  natures. The  thmg  is  called  priuatiue  \'i'hich  gfauntcth  or  pfcfiippo- 
 feth  die  abfence  of  feme  fiich  tiling,  as  ought  to  bee  m  a  thing.Such  a  thing 
 is  finne,  the  which  properly  and  of  it  fcltc  is  not  any  thing  created,  and  exi- 
 ^in^;')  but  rather  the  abfence  ofthateiooil  whieli/CHiSihttobccinthccrca- 
 
 *ure.    ■  '".'-'  '■'       ■"    ' 
 
 Sinneliath  two  parts:  A  defe£V,or  impotendc^and/ii//a  confufion  or  diftur- 
 banceofall  the  povversandaftions  of  the  creature. 
 
 Impotencie  is  notliing  els,  but  the  very  want  or  lofTe  of  that  good,  wHch 
 -God  hath  in^afted  in  the  nature  of  his  cri^'ature. 
 
 Thefall  was  efFefted  on  this  maner.Firft,Goxi  created hisreafonable  crea- 
 tures good  indeede ,  but  wilhall  changeable,as  we  haue  fhewed  beforc.For 
 to  bee  vnchangeablc  ^ood,is  proper  to  God  alone.Secondly,God  tried  their 
 obedience  in  thofe  things  about  which  they  wereconvcTiant. D€U,i5.i5'. 
 XhoHpjalt  not  hearken  to  me  wordes  of  the  'Trofhet  ,  or  vnto  that  dreamer  of 
 4reames:for  the  Lord y our -^odprooHethyoH ,  to  ^noTveivhetheryou  ioue  the  Lord 
 yonr  ^od^ypith  all  your  heart,^nd  -mth  all  your foule.  ThirdIy,inthistriallGod 
 doth  not  affifl:  them  with  new  grace  to  ftand,but  for  iuft:  caufes  forfaketh  the, 
 Laftly,after  God  hath  forfaken  them,  and  left  them  to  thcmfelues,they  fall 
 quite  from  Godrno  otherwife,then  when  a  man  flaying  vp  a  ftaffe  from  the 
 ground,  it  ,ftandeth  vprightibut  if  he  neuer  fo  little  withdraw  his  hand  itfal- 
 fethofitfeifc. 
 
 The  fall,  is  of  men,and  Angels. 
 
 The  fall  of  Angels,is  tliat  by  which  the  vtiderftanding,  pointing  at  a  more 
 excellent  eftate,and  of  it  own  accorcl  approouing  the  ftme,  together  with  the 
 will  making  efpeciail  choice  thereof,  thcy,albeit  they  might  freely  by  their  in- 
 tegritie,haue  chofen  the  contrarie,were  the  fbte  inrtruments  of  their  fall  from 
 God.  2-.Pet.  2 .  ^If^od  feared  not  the  angels  iei>htchJiftned,l?Ht  caji  them  dovone  in' 
 to  hell^and deliueredthew  into chaines  ofdarkenes,  to  be i^pt  vnto damttatioHt  (^. 
 iud.^.T'/je  Angelsyohkh  kept  notthetr  frfi  ejlate,  but  left  thesr  own  habitation,he 
 hath  re  feme  din  euerUfling  chatnes,  e^r .  T  o  h .  8 . 4  4 .  He  rvits  a  murtherer  from  the 
 becrinmnai^and  continued  not  in  the  truethifor  their  is  no  trueth  in  hinti'*'^  ■<^\t^      ,- 
 
 In  thefall  ofAngels,confider:Firfl:,theircorruption,ari(ing  from  the  fall, 
 ^whickistli&depfauatiQnoftheirnaturejand  is  either  that  fcarcfulfmahcc  and 
 :}iatred,by  which  theylet  themfelues  againfl:  God,  or  their  infatiablc  ciefirc  to 
 deftroy  mankinde ;  to  the  «ffei^mg  whereof,  they  negled:  iieither  force  nor 
 fraud,  f  -loh.  3 . 8  .He. that  comfnttt^th finne  ^is  of  the  diuelLbecaufe  the  dMtellfmned 
 fomthebegmning.Forthii  caufe  "vpas  the  Sonne  of  God  reuealed,  to  dijfolue  the 
 works  of  the  diueli.  i  .Pet.  5 .8.7b«r  aduerfari^  the  diueltgoeth  about  like  a  roaring 
 iyoKjfeekingvphomhe  may  devoure.'E^h.S.i  2.  Tmflriue  not  a^ainftjlejh  and  blood 
 btitaga^fl  Trtncipalittes ^and powers  ^andypordly goHernofirs,theprintes  ofdarke- 
 mtt,^,}^l»orU^4ga.infif^tiMll  wickedneffes,  which  are  in fupercelejliall things, 
 :,nj  II'  Their 
 
offaimtion  Unddamnctti&n.  \  k 
 
 ■  I L  Their  cicgree,c7ncic{iuer(it!c:for  of thefe  An^els,one  is  cheife,anil  th« 
 reft:  attendants.  The  chiefe  is  Beelzebub,  prince  of  the  reft  of  the  diiiels  &  the 
 worldjfarre  aboue  them  all  in  malice.Matth.  25.41  .nyfvcay  from  me  ye  curfed, 
 intoeherkflingfire,  prepared/or  thediuelicfr  his  angels. 2. Qov.^.^.Whofe  minds 
 the  god  of  this  world  hath  blinded.  Revel  12.7.  ayfnd  there  wns  warre  in  hemcn, 
 MichneUmdhis  Angels  fought  with  the  dragon,^  the  dragon  oir  his  anq^elsfouoht. 
 
 Miniftring  angels,  are  fiich  as  waite  vpon  thediuell^in  accompliHiing  his 
 VS'ickednelTe. 
 
 III.  Their puniiliment.God.after their ftll,gaue them oucr to pcrpetu- 
 alltormentSjWithout  any  hope  of  pardon.Iudeverf  ^.2.Pet.2.4.9Wj^4rf<{/ 
 not  the  Angels  that  hadfinnedybut  cafi  them  dcwneinto  hell, and deliuered  them  in- 
 to chaines  cfdarkeues^to  be  k^pt  vnto  damnation.  This  he  did:  firft^to  admonilli 
 inen^what  great  punifhmeRt  the)'  deferued.  Secondly,  to  £hew,that  grieuous 
 finncs  muft  more  grieuoufly  be  punijfhed. 
 
 The  fall  of  Angels  was  the  more  grieuous ,  becaufe  both  their  nature  was 
 more  able  to  refift,and  the  diuell  was  the  lirft  founder  of  finne. 
 
 Their  puniiliment  is  eafier,or  more  grituous. 
 
 Their  eafier.punifliment  is  double.  The  firll,isthcir  dcie(flionfromhea- 
 lIen.2.Pct.2.4.^W<^<^/?f/7£'c^^<?/J■//r^/y^«/?^.^/i;'/^/^(?^c•A' .  The  fecond,  is  the  a- 
 b^-idgingahdiimitation  of  their  power,  lob.  i .  1 2 .  The  Lordfaidvnto  S-atan, 
 Behold^allthat  he  hath  is  in  thine  hayid^onelj  vpon  him  lay  not  thine  hand. 
 
 The  more  grieuous  paine,is  that  torment  in  the  deepc,which  is  endlcile  & 
 mfinite,intimeandmeafore.Luk.8.3  i.  ty^nd  they  befought him,that  he  wouM 
 not  commandthemto  goedowneintatke  deepe. 
 
 CHAT,ri. 
 Ofmans  fall  and  difobedicnce.     . 
 
 Adams  fall,  was  his  willing  reuolting  to  difobedience  by  eating  the  forl^d- 
 den  fruite.In  Adams  fall,we  may  note  the  manner, grcatncfle.and  fruite 
 of  it. 
 
 I.  The  manner  of  Adams  fall,wasbnthisfort.Firft,the  diuell,  hauingim- 
 mcdiatcly  before  fallen  himfelfe,  infinuateth  vnto  our  iiril:  parcnts,thatboth 
 the  puniOiment  for  eating  the  forbidden  fruite  was  vncertaine,  and  that  God 
 was  not  true  in  his  word  vnto  them  Secodly,  by  this  his  legerdemain, lie  hXnt-^ 
 ded  the  eies  of  their  vnderftanding.Thirdly,being  thus  bhnded,they  begin  to 
 diftruft  God,and  to  doubt  of  Gods  fauour.Fourthly>tliey  thus  doubting,are 
 mooucd  to  behold  the  forbidden  fruit.  Fiftly ,  they  no  fooner  fee  thebeautie 
 thereof,but  they  defire  it.Sixth',that  tliey  may  fatisfie  their  defire,  they  eate  of 
 the  fruit^which  by  the  hands  of  thewoman,was  taken  from  the  tree:by  which 
 adl:  they  become  y tterly  difloyaW  to  G(?d.Genv? .  1,2,5  '4vT  j^'Tj  ^  • 
 
 .,  Thus  without  con{1raint,they  Willingly  fall  from  their  integritie,G od  vp- 
 on iuft  caules^leauingtliemto  tliemfelues  ,  and  freely  fufl-ering  them  to'fall. 
 For  wee  mjaft  not  thin ke  that  nr.uis  fall  was  either  by  chance,orGodnot 
 knowing  it,or  barely  winking  at  it ,  or  by  Ins  bare  pcrmiflion,or  againft  his 
 wilkbut rather  miraci\liOUl1)^,uot  withoui  the  will  of  God,but  yet  without  all 
 approbation-ofit*, rj'rn;  •,,' .  .        '      :     .     •■ 
 
 I I.  Tiic  2;reatncs  ofthis  tranf2:re(rion  muft  be  eftecaied^not  by;  the exter- 
 
 ■am-- 
 
g$  The  order ^thccoMfh 
 
 naH  obicft,  or  the  bafeiies  of  an  apple^but  by  Acoffcncc  it  containctli  ag^nft 
 Gods  maieftte.  This  ofFquicc  appearetii  bv  many  trefpafles  committed  in  that 
 aftion.  The  i .  is  doubting  of  Gods  wortt.  a :  want  of  faith.For  they  beleeuc 
 not  Gods  threatning,  [_!» that  dayye^eate  tkerofyjoftjhaldie  the  deathl^hut  bc- 
 in«J'  bewitched  with  the  diuels  piomife,  \iye  Jha/he like gad^sj^  they  ceafc  to  feare 
 Gods  puniOiment.and  are  intiaaied  with  a  dcfire  of  greater  dignihe.  3 .  Their 
 curiohtie  ,  in  fbrfakiiig  Gods  word ,  and  feeking  other  wifdorae .  4 .  Their 
 pride,in  feeking  to  inagnifie  thefelues,  and  to  become  hkc  God.  5  .Contempt 
 of  God,  in  tranrgrefling  his  commandements  againft  their  owneconfcicnce. 
 6,  In  that  they  preferrethe  djuell  before  God.  7.  Ingratitude,who,in  as  much 
 as  in  them  lieth.cxpei  Gods  fpint  dwelling  in  them,and  defpife  that  blefled  v- 
 nion,  %.  They  murther  both  thenifelucs  and  their  progenie. 
 
 III.  The  truit  or  effefts.  Out  of  this  corrupt  eftate  of  our  firft  parents,  a- 
 rofc  the  ellate  ofmfidelitic  or  vnbeleefe,whereby  G<?d  hath  included  all  men 
 vnder  {inne,that  he  might  manifert  his  mercie  in  the  faluationof{bme,and  his 
 iulbce  in  condemnation  of  others.Rom.  11.3a.  ^odhathjhftt  vp  alltnen in  vn- 
 heleefe,that  he  mi^ht  hone  mercie  on  nil  Gal.  5.22.  The  Scriptttre  hath  eoftclnded 
 all  vnder  finneythat  thepromife  hy  thefaith.of  lefius  Qirt^fliouldbe  giuen  to  them 
 that  heleeue. 
 
 In  this  eftate,  we  muft  confider  finne,and  the  punilhment  of  finne.  Sinnc 
 is  threefold. 
 
 The  firft,  is  the  participation  o£  A^amshotiitranfgrejJfioniLnA  gttiltine^ei 
 whereby  in  his  (inne,all  his  polleritic  finned;  Rom.  5.12  ,t^s  by  one  manjinne 
 eneredimo  the  world ,  and  by  Jtnne  death:  fo  death  entred  vpon  all  men,  in  that  aff 
 men  haftejtnned. The  reafon  of  this  is  ready.  Adam  was  not  then  apriuateman, 
 but reprefented all  mankinde,and  therefore  looke  what  good  he  receiued 
 from  God,or  cuill  elfewhere,  both  were  common  to  others  with  him.  i  .Cor. 
 i  J .  2  2  .^yfs  in  zy^dam  allmen  die,fo  in  Chrijl  ailme»  rife  againe* 
 
 Agairie,  when  Adam  offended,his  porteritie  was  in  his  Iojtics  ,  from  who 
 they  Onould  by  the  courfeof  natur€,i(rue :  and  therefore  take  part  of  the  guil- 
 tines  with  him  .Hebr..  7 .9,  i  o.,9y4nd  to  fay  Oss  the  thing  is,  Levi  dre.  paied tithes  to 
 Melchifedec:fQrhe3!(>aiyet  intheisynes  af.lm  father' Zy^rMiam,  rvhen^^elchifc' 
 Aecmethim. 
 
 Of  Oricinall  Jinxe. 
 
 OVt  of  the  former  tranfgreflion  arifeth  another,  namely  Qriginall  finne, 
 which  is  corruption  ingcndred  in  our  firft  conception ,  whereby  euery 
 facultie  of  fouie  and  bodie  is  prone  and  difpofed  to  euil.PIal.  <:  1 .  i  .hvoi  borne 
 in  inicjitineyandinfnne  hath  my  mother  conceiuedme.X^n.  6.  f.  Tit.  5  ^ .  ff^e  onr 
 feluesTvere  tn  ttmes^^pafi  vmvife^difobedient ,  deceived  ,/eruingthe  Ihfts  and  diner fe- 
 pleafHres^y  luting  in  malidoHfnes  and  enmeihatefiilly  and  hating  one  an'^ther.  Hebr. 
 12.1  .Letvs  caf  away  eneny  thing  thatpre^eth  downcj  and  the fmne  that  hangethfo 
 fa?i  en. 
 
 By  this  v/c  fee,  that  finne  is  not  a  conuption  of  mans  fubft^ncc,  but  onely 
 offacultiesrotherwife  neither  could  mens  foules  be  immortal^nor  Ghrift  take 
 vponhim  mans  nature. 
 
 All 
 
ofpthfotim  and  damnation.  ]  m 
 
 AH  Adams  poricriticis  equally  partaker  of  this  corruptio:  the  reafbn  why 
 it  fheweth  not  it  felfc  equally  in  ali,is  bccaufe  fome  haue  the  fpirit  of  feni^ 
 «ation^fome  the  fpirit,onely  to  bridle  corruption,(bme  neither. 
 .  'The  propagation  of  finne/rom  the  parents  to  the  childre^is  either  becaufc 
 ihe  foule  is  infefted  by  the  contagion  of  the  body,as  a  good  ointment  by  a  fu- 
 fticvcflelhorbecaufeGodjinthe  very  moment  of  creation  and  infufion  of 
 foules  into  infants,doth  vtterly  forfake  them.For  as  Adam  rcceiued  the  ima^^e 
 of  God,  both  for  himfelfe  and  others:  fo  did  he  loofe  it  from  himfclfe  and 
 others. 
 
 But  whereas  the  propagation  of  finne  is  as  a  common  fire  in  a  towne, 
 men  arc  notfo  much  to  fearch  howe  it  cameras  to  bee  carefuU  howe  to  extin- 
 guifli  it. 
 
 That  wee  may  the  better  knowe  original!  finne  in  the  feuerallfacultics  of 
 mans  nature,thrce  circumftances  raufl:  be  confidered. 
 
 I.  How  much  of  Gods  image  we  yet  retaine.  2.  How  much  finne  man 
 rcceiued  from  Adam.  3 .  The  mcreafe  thereof  aftervs'ard. 
 
 I.  Inthe  mmde.  The  remnant  of  Gods  image,is  certaine  notions  concer- 
 ning good  and  euilhas,  that  there  is  a  God,and  that  the  fame  God  puniflieth 
 traragrcflionsrthat  thcreis  an  euerlafting  life:  that  we  m«f}  reucrence  our  fu- 
 pcriours,&  not  harmc  our  ncighbours.But  euen  tbefc  notions,  they  are  both 
 generall  and  corrupt,  and  haue  none  other  vfe,  but  to  bereaue  man  of  all  ex- 
 cafe befbreGods iudgement featRom. i.ig^io.Thatrphichmay  ht i^orpncon- 
 teming  Qod,U  manifeflm  them: for  Godhath/hetvedit  vnto  them.  V or  the  inuijibk 
 things  of  htm,  thatitjhls  et  email yoroer  C^CJodhead,  arefeene  bjthe  creation  of  the 
 Vforldjheing  confidered  in  his  works, to  the  ivitent  theyfhouldbe  i^ithoHt  exckfe. 
 
 Mens  mindes  rcceiued  from  Adam:  i  .Ignorace,namely,a  want,  or  rather 
 «  dcpriuation  of  knowledge  in  'lie  things  of  God,whcthcr  they  concerne  his 
 fincere  woriliip,or  etcrnall  happines.  1  .Cor,? . i ^.ThenatPtrallman  perceifteth 
 not  the  things  of  the  fpirit  ofGcd,fcr  they  are  foolifhnes  vnto  himyneither  can  hee 
 l^ctw  the^hManfe  they  arefpinmally  diCceraed.  Rom.  8,7.  The  veifdome  oftheflejh 
 ia  enimitie  rptth  CJod,f6r  it  is  notfuhieEl  to  the  Irw  ofGod,neither  indecde  can  be.  • 
 
 II.  Impotencie  whereby  the  minde  of  it  felfe  is  vnable  to  vnderfland  fpi- 
 rituall  thingSjthough  they  be  taught.  Luk.  ^^.45  >Then  opened  he  their  vmer- 
 fianding,that  they  might  vnd^rfiand  the  Scriptures.  2 .  Cor.  ? .  ^ .  No:  that  v>e  are 
 fuffxient  ofourfekies^to  thmkjiny  thinq^  as  of  oKr  felucs:bf4t  our  fufflttecie  is  of  God,  ■ 
 
 I I I.  Vaniticjin  that  the  minde  thinketh  falfehood  truth,  and  trueth  falfe- 
 hooA.^ph.^.^ ,fVa Ike  no  more  as  other  Gentiles ,  in  the  vamtte  ofyourvnacrflan'-  ■ 
 ding.i.Qor.  1 .2 1  .Itpleafed(^odby  thefooliptnes  of  preaching  ,  tofaue  thofe  rrhich 
 beleene.z^.  We  preach  Chrificrnctfied,to  the  levoes  a(lHrnhltnghlccke,bMttothe 
 ^recians  fooiifhnes  VrcnxA  4.T  2.  There  is  a  vpoyipehichfeemethgoodm  the  etes  of' 
 T»en,hHt  the  end  thereof  is  death. 
 
 IV.  AnaturaHmclinatfononely  toconceiue  anddeuifethe  thing  which 
 iseuill.Gcn.d.^  .  The  Lord faw  that  the  wickjednes  of  man  was  great  vpon  earth, , 
 ^  all  the  ima^  nations. of  the  tlyomhts  of  the  heart  were  onely  euill  continputlly,  lerc»  • 
 Ji?.a^  .They  are  wife  to  doe  euill,bm  tv  do  well  they  haue  no  knorvoiedge.  '" 
 
 Henceit  is  appai-ant,  that  the  originali ,  and  a&I  mayfay^tKc  matferof^lH 
 
 JB   Ei  hJerefies^, 
 
f  $  TTje  order  of  the  caujei 
 
 >^hcrefics,is  naturally  ingrafted  in  mans  nature.This  is  wordiie  die  otfcrtiation 
 of  ftudents  in  diuinitie. 
 
 The  increaie  of  fin  in  the  vnderftanding,is  i  .a  reprobate  fenfc,when  God 
 withdrawcth  the hght  of nature.Ioh.  i  2.40.HI?  hath  blindedtheir eies^andhar- 
 denedtheir  harts  Jeafi  they  Jhould  fee  with  their  eiest&vnderjladrvith  their  harts, 
 tmd I Pjouldheale  thentiandthey  he  comterted.Kom.i.i^.As  they  regarded  not  to 
 know  God,fo  ^oddeliueredthevp  vnto  a  reprobate  mindcyto  do  thofe  things  which 
 are  not  cormenient.  2.  Thelpirit  o^^^^Vih^l^o\:i^.\^\^.  God  hath  gmen  them 
 thejpiritofjlfmtbery&c.  3.  Afpirituall  drunkenneffej  Efay  2$>.p.  They  are 
 drunken^but  not  vi>ithrvineitheyfiagger,but  not  rvith fifong  drtnke.  ^,  Strong  il- 
 lufions.z.ThelTs.  1 1  .Godjhall fend  them Jirongillttjtons,^  they  /hall  heleene  lies^ 
 
 The  remnant  of  Gods  image  in  the  confcience,is  an  obferuing  and  watch- 
 full  power,like  the  eye  of  a  keeper  ,re(crued  in  man,pardy  to  reprooue,partly 
 to  rcprelTe  the  vnbridled  courfe  of  his  affe£lions.Rom .  2- 1  j .  Which  fherve  the 
 £Jfe^  of  the  Uwypritten  in  their  hearts ,  their  confctence  a/fb  bearingivitnejfe ,  and 
 their  thoughts  accufng  one  another  or  excufing. 
 
 That  which  the  confcience  hath  receiued  of  Adam,is  theimpurcnes  thcr- 
 of.  Titus  \.\<^.Te  them  that  are  defiled  andvnbeieeuingnothing  is  purOy  butetten 
 their  mindes  and confciences  are  defiled.  This  impuritic  hath  three  effeftsrthe 
 lirftjis  to  excufe  finne  *,  as,  if  a  roan  ferue  God  outwardly ,he  will  excuie  and 
 jcloake  hisinward  impietie.Mark.i  o.  i  g^zxi.ThoHknowefi  the  commandements, 
 7hoHfhalt  not, (^c. Then  he  anfwered,  andfatd,L^afier,allthefe  things  haHelob» 
 feruedfrommyyottth.hyimtyW  excufeth  intents  not  warranted  in  Gods  word, 
 1  .Chron.  1  7,  .g.When  they  came  to  the  threjhingfloore  ofChidon ,  Vv:i:a  put  forth 
 his  hand  to  hold  the  ^^rke^for  the  oxe  didjhake  it. 
 
 The  (ccondjis  to  accufc  and  tcrrifie  for  doing  good.This  we  may  fee  in  (ii- 
 perftitious  idolators,who  are  grieued  when  they  omit  to  performc  counter- 
 feit and  idolatrous  worfnip  to  their  gods.  Colof  2 . 2 1, 2  2,.  Touch  rtot,  tajl  not, 
 handle  not, rvhich  allferifh  mith  vfing  ,  and  are  after  the  commandements  and  do- 
 Urines  of  men.  Efay  ic).\^.  L/4hd  their  feare  toward  me  was  taught  them  by  the 
 precepts  of  men. 
 
 The  third,is  to  accufe  andterrifie  for  finne.Gcn.50.  i  5.  fVhen  lofephsbre- 
 shrenfaw  that  their  father  wot  dead,theyfaid ,  It  may  be  that  Jofeph  wtllhate  vs, 
 4tnd  will  pay  vs  againe  all  the  euill, which  we  didvnto  htm.loh.  8.9.  Andwhen  they 
 heard  it, beeing  accufed  by  their  owne  confciences, they  went  out  one  by  one.  i  .loh. ; . 
 io.ff  our  heart  condemne  vs,Godis  greater  then  our  heart.  Thoiigh  the  confci- 
 ence fhal  accufe  a  man  truly .,yet  that  will  not  argue  any  holinefle  in  it :  which 
 appcarethjin  that  Adam  in  his  innocency  had  a  God,yet  no  accufing  confci- 
 ence. 
 
 Impurencs  incrcafed  in  the  confcience,  isfirfl  fuch  a  (enfeles  numneflc,  as 
 that  it  can  hardly  accufe  a  man  offinne.Eph.4.1 9.  Who  beeingpafl feeling  hatte 
 J^tten  themfelues  towantonnes,to  worke  allvncleannes,  euemvithj^reedtnes.i.Tim. 
 4.  i.Hauin^  their  confciences  burnedwith  an  hotyron.TKis  fcnfclefhes  fpringcth 
 from  a  cuftome  in  finning,  i  .Sam.  2  5.  ?  7.  Then  in  the  morning  when  the  wine 
 wMgone  out  ofNabal,his  wife  told  him  thofe  wordsyOndhis  heart  died  within  him, 
 afidhefifai  Jt^  ajlone. 
 
effahation  and  damnatiot).  -I  g 
 
 II.  Some  grieuous  horror,&  terrour  of  the  confcicnce,Gen.4. 1 4.  Behold 
 thou  hafi  caft  me  this  day  from  the  earth,andfrom  thy  face  Jhdl  I  be  hid.KnA  vcr. 
 1 5  .CMyfuniJhment  is  greater, then  lean  beare. The  Symptomes  of  this  difeafe, 
 are  blafphemiesjtrembhn^ of  body,fcarcflill  dream'es.  Aft.  z^.^ 6, And af.be 
 diJputedofrighteoHfnes^andtemperanceyandtheiudgementto  come  ,  Felix  trem^ 
 led  cfr-c. Vi3iV\.^. 9. Then  t  he  kingr  countenance  was  cJjan^ed  and  hts  thoughts  trou- 
 bledhimfothattheioyntsofhUloynesypereioofediOndhts  knees fmote  one  agamft 
 the  other. 
 
 Intkewill,thereninantofG0cisimage,isa  free  choice,  Firft,  in  euer)' na- 
 ttrall  aftion,belon2;in2;to  each  liuins;  crcaturc.as  to  nounrh.to  cnsender ,  to 
 xnoouCjlo  perceiuc.SecondIy,in  euery  humane  a6tion,thatis,  fuch  as  belong 
 to  all  men;and  therefore  man  hath  freewill  in  outward  adions ,  whether  they 
 conceme  manners,a  familie,or  the  common- wealth,  albeit  both  in  the  choice 
 and  refufall  of  diem  it  be  very  weake.Rom.  2. 1 4.  The  Gentiles  rfhuh  haue  not 
 the  law.by  nature  doe  thofe  things  rchich  are  of  the  law. 
 
 The  will  receiued.I.  An  impotcncie,whcrcby  it  cannot  will,©r  fomucli  as 
 lull  after  that,which  is  indeedegood,thatis,which  may  pleafe  and  be  accep- 
 table to  God.  I  -Cor .  2 . 1 4 .The  natural! njan ^erddunh  not  the  things  ofthejpirit 
 of  ^od  for  they  arefooltfhnes  vnto  him:netther  can  he  know  them^becaufe  they  are 
 iJitritHally  difcerned.  R  om.  j-  d.  Chrifr,Tvhen  wee  were  yet  of  no  fir  en  ^th, at  hit  tune 
 died  for  the  vngodly.  2. Tim.  2. 2(5  .Phil.  2.1^.  It  is  ^od  which  worketh  in  you  both 
 the  will  and  the  deede,euen  ofhiigoodpleafure. 
 
 1 1.  An  inward  rebellion,  wherby  it  vtterly  abhoneth  that  which  is  good, . 
 defiring  and  willing  that  alone  which  is  euill^ 
 
 By  this  it  appeareth,that  the  will  is  no  agent,but  a  mcerep.iticnt  in  the  firft 
 aft  of  conuerfion  to  God,and  that  by  it  (elfe  it  can  neither  begm  that  conucr- 
 fion,orany.  other  inward  and:found  obedience  due  to  Gods  law. 
 
 That  which  the  affeftions  receiue,is  a  diforder,  by  which  they  therfore  are 
 not  w^U  affefted  >  becaufe  iheyefchew  that  which  isgood,andpurfuethat 
 w\\\<^\ltsi^.QidS.'i.\..'^.lAT'hey  that  are  Chrifis^hane  crucified  the  fiefh  with  the 
 ajfec^tons  Ofid  Ifffs  thereof  Kom.  l.l6.Therfore  CJodgauethem  ouer  to  filthy  lufls', 
 l.'KS.n^.ii.'^.The  kingof  IJraelfaidvnto  lehofo^hatyet  is  there  one  of  whom  thm 
 maiejl  take  counfell,buthim  Ihate,(^c.  and  21.4.  therefarc  Achab  came  home  to- 
 his  houfedtjcontentedandangriefor  the  word  which  Nabothfpake  vntohtm ,  and 
 helaidhim^elfe  on  his  bed ,  turning  away  his  face  leaf  he fhould eate  meate. 
 
 That  which  the  bodie  hath  receiued,  is  I.  fitnes  to  begin  finne.  This  doth 
 thebodiein  tran(portingall  obieftsandoccafions  of  finnetothe  foule.  Gen. 
 ^.6,  The  woman feein?  that  the  treewas  good  for  meate^andpteafant  to  the  eyes, 
 ftrc.  tooke  ()f  the  fruit  thereof,  anddideate.  1 1.  A  fitneiTe  to  execute  finne,  fo 
 fbone  as  the  heart  hath  be2;un  liiKom. 6. Neither  giue  your  members  as  weapons 
 afimufiice  to  finne.  and  verf'  \g.  zyfsyou  haue  giuenyour  members  asfermntsto 
 vncleannes  and  inii^uitie, to  commit  inicfiiitie^^c. 
 
 CH A?.   /^. 
 
 of aU^'all  finne. 
 \  A^ftcr  original  fiit  in  Adams  pofteritieyaftuall  tranfgrcfsion  t.nketh  places 
 Jtis  either  inward. or .cutward.Inward,is  ofthe.jninde,will;  ^affeftions* 
 
 B3  a.  Titsc 
 
I O  The  order  of  the  caufes 
 
 The  a^hiall  finnc  of  the  minde,  is  the  cuill  thought  or  intent  thcrco€cotra- 
 ry  to  Gods  law.  Examples  of  cuill  thou^hts:God(  the  onelyknower  of  the 
 hcart)hath  in  diuers  places  fet  downe  m  his  word.  I.  That  there  is  no  God, 
 Pfal.I  o.^.The  vpickedisfofrond^that  hefeek^th  not  for  ^od,  hethinketh  alrvaiei 
 there  U  no  ^o/s/.Pfal.  1 4.  i  .The  f cole  faith  in  his  heart,  there  is  no  God.  1 1.  That 
 there  is  neither  prouidence  nor  prcfence  of  God  iii  the  world.Pfal.  lo.w.He 
 hath  faid  in  his  heart, God  hath  for gottenihehtdeth  away  his  face  &7f>iU  neuerfee, 
 verf  I  5 .  Wherefore  doth  the  nnched  centemne  Cjod?he  faith  in  his  heart, thou  wilt 
 not  regard.!  1 1.  It  imagineth  (afegard  to  it  felfe  from  all  perils.  Pfal.  i  o.  6. He 
 faith  tn  hisheartj JhaUneuer  be  mooned  nor  be  in  dannger^^^vtV  1 8.7 .  She  faith 
 inker  heart,! ft  beeing  a  ^ueene,  and  am  no  tvidarve,  and fliall fee  no  mourning. 
 IV.Itefteemethitfelfe  more  excellent  the  other.  Apoc.  '  %.-].! fit  at  acjtteene, 
 Xyiik.  18.11  .The  Tharifejlanding  thus ,  prated  to  himfelfejthanke  thee,0  God^ 
 that  lam  not  04  other  men,extortioners,vniHfiiad$ilterers,norjet  as  this  T'ublican, 
 verf  I  2 .  If  aft  twife  in  the  weeke,andgiue  tithe  ofallmy  pojfe^tons,  V.  That  the 
 Golpell  of  Gods  kingdome  is  meere  foolillines.  i  .Cor.  2  >.  t  ^.The  natwallman 
 perceiueth  not  the  things  of  the fpirit  ofCjodfor  they  arefoolijhnes  Tjnto  hint.  V  I. 
 To  thinlcc  vncharitably  &  malitioufly  of  fuch  as  feme  God  fincerely.  Math. 
 I  Z.i^.PFhenthe  Phari/ies  heard  that, t hey  faid,  he  cajieth  not  out  diue/s  but  by  the 
 prince  ofdiuels.VCsX.  74.2  .Theyfatdin  thetr  hearts,Let  vs  defiroy  them  altogtther, 
 V I  I.To  thinke  the  day  ofdeath  ferre  off.Efay  28.  i  y.  Te  haste fatdifVehoMe 
 made  a  couenant  with  death, and  with  hellwe  are  at  agreement ,  though  a  fcottrge 
 runneouerandpaffethrough,itjhallnotcomeatvs.  VIII.  That  thepainesof 
 hell  may  be  efchewed,in  the  place  before  mentioned,they  (ay ,  fVith  hell  haste 
 we  made  agreement.  IX-That  God  will  deferre  his  both  particular  and  laft  ge- 
 nerallcommingtoiudgement.  Luk.  12. 19.  IwtUfay  vntomyfoule,fou!ethou 
 hafl  much  goods  laidvp  for  many  yeres.dXnA.xe.i^.^'y.Ifthatfirudtf^inbis  heart» 
 my  mafier  yptll deferre  his  comming,^c. 
 
 Many  carnall  men  pretend  their  good  meaning :  but  when  God  opencth 
 their  eies,they  /hall  fee  thefe  rebellious  thoughts  riling  in  their  nunds,as  (par* 
 kles  out  of  a  chimney. 
 
 The  adluall  finne  ofboth  wil  and  affe£Vions,is  euery  wicked  motion,  incli- 
 nation,and  defire.Gal.  5  .Theflejh  lufleth  againfl  thejpirit. 
 
 An  aftuall  outward  finne,is  that,to  the  committing  whercof,thc  members 
 ofthebodie  doe,together  with  the  faculties  of  the  fouie,concurre.  Such/inns 
 as  thefe  are  infinite.Pfal.40. 1 1. Innumerable  troubleshauecompa^edme^y  fins 
 haue  taken  fuch  holdvponme,  that  lam  not  able  to  lookevpiyea^hey  are  more  in 
 number  then  the  haires  ofminehead.  V.  Atr^ 
 
 A6hiall  {inne,is  of  omiffion  or  commiflion:  Again,both  thefe  arc  in  words 
 ordeedes. 
 
 In  the  finne  of commi(Iion,obferue  thefe  two  points.The  degrees  in  com- 
 mitting a  finne,and  the  differences  of  finncs  committed. 
 
 The  degrees,  are  in  number  foure.  lames  1. 14,  i^.Buerymanistemptedy 
 vhen  hee  is  drawne  atvay  by  his  owne  concHpifcence,andis  entifed  :  Then  whej^  Infl 
 hath  couceiuedfit  bringeth  fo«rthJmne,andJhme  rvhen  it  is  jwijhedjfringeth  foorth 
 deaths 
 
 .    ^  The 
 
offakfAtioH  a»d  damftdticH,  j  f 
 
 The  firft  <Jegrcc,is  tcmptation,whcr€by  man  is  allured  to  fmnc.  This  doth 
 Satan  by  offering  to  the  mind  that  which  is  euill.  loh.  15.2.  ThedtudlhadtJoTv 
 put  into  the  heart  ofludas  Jfcarm  Simons  jonne  to  betrciy  him.  A  ft.  ^ .  3  fPeterfaii 
 to  AnnyMiyWhy  hath  S at an^kd  thine  heart  that  thoujhouldefl  li€?^c,  I  .Chr.21. 
 I ,  And  Satan  (toodvp  again/}  /frae/,  andpromked  T)avidto  number  Ifrael.  This 
 alfo  is  efFefted  vpon  occafion  of  fomc  external!  obieft ,  which  the  fenfcs  per- 
 cciue.Iob  't.l'^'lhaucnMdeAcouenantyvithmineeyes.vphythenjhouldllookevp^ 
 on  a  maide  f 
 
 Tentation  Iiath  two  parts:ab(lraftion,and  inefcation. 
 
 Abfira£lion,  is  the  firfl:  cogitation  of  commifting  finnc, whereby  the  mind 
 is  withdrawne  from  Gods  fcruice,  to  the  which  it  (hould  be  alwaies  readie 
 prert.Luk.  10. 2*  .Thoujhalt  loue  the  Lord  thy  god  with  all  thy  heart,  andaUthy 
 fi)ule,-tpith  all  thy  thought.  ^rnab'ro-vitb.io^/psH  fjrjjf  ti/-.; 
 
 Inefcation,is  that  whereby  an  euill  thought  conceiued,and  for  a  time  retai- 
 ned in  the  minde  by  delighting  the  will  andaffe<ftions,dothasit  werc,laya 
 baite  for  them  to  draw  them  to  confent 
 
 The  fecond  degree ,  is  conception ,  which  is  nothing  els  but  a  confent  and 
 refelution  to  commit  (inne.Pfal.  7. 14.  Bejhalltramilewuhvi>ickedttesjhehath 
 concerned  mifchiefeybut  he  fh.'ill  brinj  forth  a  lie. 
 
 The  third  dcgrec,i$  the  birth  of  (Tnne,namely,the  committins;  of  finne,  by 
 the  alTirtance  both  of  the  faculties  of  the  foule,and  the  powers  of  the  bodie. 
 
 The  fourth  degree,  is  perfcftion,  when  (inne  beeing  by  cuftome  perfeft, 
 and,as  it  were  ripc,the  (inner  re.ipethdeath,thatis,damnation. 
 
 This  appeareth  in  the  example  of  Pharaoh:  wherefore  cuftomc  in  any 
 iinneisfearefiill. 
 
 Sinne  a<fl:ually  committed, hath  fiue  differences. 
 
 Firll^to  confent  with  an  offendour,and  not  actually  to  commit  finneEph. 
 5 .  r  T  .Haue  ro  fellcrpfi-ip  with  the  z^nfit^ttfetllworkf  ofdarknes ,  but  reprootte  ihenu 
 rather. T\\\i\i  done  three  manner  of  waies. 
 
 I.  When  as  a  mnn  in  iudgement  fomewhat  allowcth  the  finne  of  another. 
 Numb.  ■».  0.6, 1  o.  Afofes  and  Aaron  gathered  the  congregation  together  before  the 
 rockeiand(J\4!o'es  faidv:tto  them, He  are  now  ye  rebels:  Jhallwe  bri>:g you  water  out 
 of  the  rock:^?  vcrf.i  2  -The  Lordfpa^  to  Mofesand  Aaron ,  heraufeye  beleeued  me 
 not,  to  fanUifie  me  in  theprefence  of  the  children  of  Ifrael  into  the  land  which  Jhans 
 giuenthetn. 
 
 I I.  When  theheait  approoueth  in  affeftion  and  confent.  Hither  may  we 
 referrc  both  tl>e  Miniflers  and  the  Magifl:rates  concealing  and  winking  at  of- 
 fences, t  .Sam.  J .  2  5 .  Ely  CxidWhydoeye  'uch  thingsffor  of  all  this  people  I  heare 
 ctdll ofyoufDoe  no  more  my  Tonnes  ,c^c.  Now  that  Elies  will  agrceth  with  his 
 fonnes  finnes,it  is  manifclt,vcrf? 2  9  .Thou  honoureft  thy  children  aboue  me. 
 
 III.  Indeede ,  bv  counfell,  prefence,  entifement.Rom.  1.51.  They  doe  nrt 
 onely  doe  the  fame. hut  alfo  fauour  them  that  doe  them.  Mark. 6. 2 5  ^^S.Shee  fc.idc 
 'Vnto her mother^tvhat Jhal! I aike:and fjee faid,  lohn'Bapttlis head ,  &c.  Acl.  12. 
 ^O.Whenthe  bloodof  thy  Alartyr  Steuenwas  fhedj  alfo  jlood  by,andconfentedvn' 
 to  his  death, and  kept  the  clothes  of  them  that  flue  him. 
 
 The  iecond  difference ,  is  to  finnc  ignorantly ,  as  when  a  man  doth  not  ex- 
 
 B  3  F«^> 
 
^%  TheordfyofthecAttfes 
 
 prcfly  and  diftitn^ly  know,  whether  that  which  he  dothjbc  a  iinnc  or  not,  or  if 
 he  knew  itjdici  not  acknowledge  and  marke  it.  i  .Tim.  1.25./  before  was  a  bla- 
 fj^h^mer,andaperfecfttor,andan  opfrejfoMr-.btit  IrpM  rece'tuedto  ntercie,  for  I^ 
 it  ignorayitly  through  vnbeleefe.'l^^omh.-^^.ily  2?,  24.  If  he  fupjed  him  vnadfti' 
 fidl)  itudnotof hatred,  or  caj}  vpoK  him  ayr/  thing  without  laying  of  wait  e,  or  any 
 fione (whereby  he  might  bejl4ne)andfaw  him  not, or  caufedit  tofallvpon  him ,  and 
 he  die,and  woi  not  hi^  enemie,  neitherfoHght  him  any  harme :  then  the  congrei^ation. 
 Pjolliudge  betweene  the  flayer  and  the  auenger  ofblood,accordtng  to  thefe  lawes.  i . 
 Cor.4  4. 1  know  nothing  by  my  felfe  ,yetam  I»fftt^hfr,efyiujil^d»  PCid.  A5?.J  3 . 
 Cleanfemefommyfecretjinnes.  ^   - -,  -.Sx        m  rrit:     '    '  ■; 
 
 The  third  diffcrence,is  to  finne  vpon  knowIedge,but  of  infiniiitic,as  when 
 a  man  fearing  fome  imminent  daunger ,  or  amazed  at  the  horrowr  of  death» 
 doth  againft  his  knowledge  denie  that  truth ,  which otherwife  he  would  ac- 
 knowledge and  embrace-.  Such  was  Peters  fall,  arifing  from  the  ouermuch ; 
 rafhnes  of  the  minde,mingled  with  fome  feare. 
 
 Thus  all  men  offend,  when  the  flerh,and  inordinate  defires  ^o  ouerrule  the 
 will  and  eucry  good  endcauour ,  that  they  prouoke  man  to  that,  which  hec 
 from  his  heart  detefl:eth.Rom-7.  i^. I  doe  not  the  thing  whtch  I  would  y  but  the  «-- 
 uiflwhi'-h  /would not, that  doe  L 
 
 Thefourth  difference,is  prefumptuous  finning  vpon  knowledge.  Pial.  1 9. 
 1 7 ...  Kecfic  thy  Cernant  from  prefumptuous  ^nnesUet  them  not  raigne  ouer  me.  Hi-- 
 therto  belongeth,  I.  euery  finne  committed  with  anhigh  hand,that  is,in  fome 
 contempt  of  God.Nunib.  1^.5  o.Theperfon  that  doth  pre ft^m^tuoufy^&c.fhalbe. 
 cut  offfom  amoniT^  his  people:  be'c^ufe  he  h^rth  dejfa/ed  the  word  of  the  Lord,  and 
 and  hath  brohjn  his  cor^-imAfidenimt.  1 1.  Prefiimption  of  Gods  mercie  ia  do^ 
 in^euill.Ecdes.*.  i !.  Becanfe  Centence  a^ainfl an  euillworke  is  not  executed  ^ee- 
 dily  .therefore  the  heart  of  he  children  of  men  is  fully  fet  in  themto  doeeuilL  Rqm. 
 2  ^!I)e(pi^e(l  thou  the  riches  of  hii  bountifuliieSy  <^c.  not  knowing  that  the  beuntiv. 
 fulries  off^od  Ifadeth  thee  to  repentance,  &c. 
 
 .The  fifl  differ  ence,is  to  finne  vpon  knowledge  and  fet  malice^gainft  God, 
 and  to  this  is  the  finne  agaihCl  the  holy  Ghoft  referred. 
 
 CHAP,  14^  . 
 Of  the  pKnipjfuentoffinne,  -. 
 T  7  Itherto  wehaueintreated  of  finnejwherewithall  all  mankind  is  infcfted:. 
 iTl  in  the  next  place  fucceedeth  the  puniihmet  of  finne,  which  is  threefold. 
 The  firftis  in  this  life,and  that  diuerfe  waics.  The  firfl:  concerncth  the  bodie, 
 either  in  theprouifion  wJ.th  trouble  for  the -things  of  this  lifc_,Gen.3 . »  7.  or  a. 
 pronenefle  to  difeafc,Matfh.^;.'2  .Sonne-be  of  good  comfort, thy  (tnnes  beforgiuen. 
 thee.Joh  '^.^  ^  Behcli^l,  thou  art  mad.e  vrhvlcftnneno ?rtcre , leafl aworfe  thihgfall 
 vpon //^r^.Deut  2 8. 2  l , ;  2 !The  Lord flMllmaks the pefli^cnce r^leauevnto  thee,vn'^ 
 till  he  hath  confumed  thee  from  the  land,  &c.  Or  OiameofnakedneirejGen.  ?,7. 
 Or  in  woinens  paincs  in  c\n\Ah\\xh.-Gth\^.l6.ynto  thewovjanhe faid,  [will 
 (Treat ly  encreafe  thy  forr^7»es,  and  tone ep^t ions :  in  forrofw flial^thonjf^mgforth. 
 children.  '.•.•.v-~"''  '••■-V,^'^•iv}l^-    '< 
 
 II.  The  fbule  is  puniOied  with  trembling  of  confcience  carCjtrouble,. 
 hardnelTcof heart ,  aiidmadnelTe.  Deuc-iS,  ^.Jhc-Lsirdfhatlfmii^e  thee  with 
 
 madne^? 
 
cf/ahatu)n  A*id  dammttcH,  2« 
 
 ffuuinejfejandwkh  hltndne^e, and  with  aflof^ing  of  heart, 
 
 1 1 L  The  whole  man  is  punidied,  i .  with  fearefull  futie^ion  to  the  regi- 
 ment of  Satan.Col.  I .  l  3  Which  freed  vs f-om  the  power  ofdarknefe,  andtrama^ 
 tedvs  into  the  kingdome  of  his  beloned  Sonne  ^iH^.  i.l^.Healfo  hmtfelftookepart 
 pfitb  them,  that  be  wight  deflroy  through  death,  him  that  hadpofwer  of  death,  that 
 is, the  dine U.  2.  A  feparation  from  the  fellowfhipof  Gocl,and  iremblinsrat 
 his  prelence.  Eph.  4.  1 8.  Hamng  their  cogitation darkned,and beeing  firanmers 
 from  the  life  ofgod.Gcii .  J .  t  o.I  heard  thy  voice  i/i  the  garde»,  and  woi  afraidthe-^ 
 eaufe  I  was  naked,  therefore  Ihidmyfelfe.  5 .  Vpon  a  mans  ^oods ,  diucrs  ca- 
 lamities and  dammages.Dcut.  2  8.  ig.ThouJhalt  euer  be  oppe^edwith  wrong,and 
 be poHled,andnomanfhaUfHccour  thee,&c.Xo  the  endeof  the  chapter .  To  this 
 placcmavberefeiieddiflin6tion  of  Lordfhips:  and  of  this  commeth  a  care  to 
 enlarge  tnem ,  and  bargaining  with  all  manner  of  ciuili  ferurtudes.  4.  The 
 loire  of  that  Lordly  authoritic,  which  man  had  ouer  all  creatures;al(b  theirva^ 
 nitie,  which  is  not  onely  a  weaknin^,  but  alfb  a  corrupting  of  that  exccllencic 
 of  the  vertues  and  powers  which  God  at  the  firft  put  into  them.  Rom.8.20, 
 1  \,  The  creatnre  isfubieii  to  vanitie,mt  of  it  owne  will,  but  by  reafon  of  him,  which 
 hathfubdued  itvnder  hope,  ^c.  5 .  In  a  mans  name ,  infemic  and  ignominic 
 fometimes  after  his  death.  lerem.  24.9. 
 
 The  fecondjis  at  the  lalt  gafpe,  namely  death,  or  a  change lilccviito  death, 
 Rom .  6 . 2  s  -The  wages  offinne  is  death. 
 
 The  third  is,  after  this  life,  euen  etemall  deftru£lion  from  Gods  prefence, 
 and  his  exceeding  gloric.  2  .ThefTi  .gJVhofhalbepuniJhedwith  euer lafiing per-' 
 dition,from  the  pre  fence  of^od^ndtheglorie  of  ins  power. 
 
 CHAT>.    /J. 
 OfE{eElion,and  oflefm  Chrijl  the  foundation  thereof. 
 Redeftination  hath  two  parts :  Ele^ion,and  Reprobation.  i.ThelTj.po 
 ^od  hath  not  appointed  vs  to  wrath,  but  to  obtaine  faluation  by  the  meanes  of 
 cur  Lord  lefus  Qor'ifi. 
 
 Ele£lion,is  Godsdeaee,whereby  on  his  owne  free  will ,  he  hath  ordained 
 ccrtaine  men  to  {aIuation,to  the  praife  of  the  glorie  of  his  grace.  Eph.  i  .4,  j,^. 
 He  hath  chofen  vs  in  hmt,before  thefomtdationofthe  world,  according  to  the  good 
 pleafure  of  his  wUl,to  the  praife  of  the  qiorie  of  his  grace. 
 
 This  decree,  is  that  booke  of  life,  wherein  are  written  the  names  of  the  E- 
 le£^.  Revel.  10.12.  i^nothcr  booke  was  opened,  which  is  the  booke  of  life,  and  the 
 dead  were  iudgedofthofe  things, that  were  written  in  the  bookes ,  according  to  their 
 workes.  2. Tim.  2.  \ g .The foundation cfGodremaineth fi^e,andhath  this  fcale^ 
 The  Lord  knovceth  who  are  hts. 
 
 The  execution  of  this  dccrec,isan  a£lion,by  which  God,eue  ashepurpo- 
 (ed  withhimfelfcjworketh  all  thofe  things,  which  he  decreed  for  the  faluation 
 of  the  Elc<il.For  they  whomc  God  defied  to  this  cnde,that  they  fhould  inhe- 
 rite  eternall  lifc,wei-e  alfb  ele^lcd  to  thofc  ftibordmate  meanes,  wherebv,asby 
 fteppeSjthev  might  attaine  this  end,  and  without  which,  it  were  impoflible  to 
 obtaine  it.  Roin .8.  29,50.  Thofe  whuh  he  kfiew  before,  he  al!o predejiinate  to  be 
 made  like  to  the  image  of  his  Sonne,that  he  might  be  the  frfi  borne  t^mcngB  many 
 brethren:  ^J^orecmrywhcme  he  predeftinate  y  them  he  caCed,whcme  m  called , 
 
 B  4  ^^*» 
 
 P 
 
j>  The  order  Iff  the  eaufes 
 
 themhcci'tj^ifisdiandv^'homeheeiHft'ifed.themalj'oheglo- ■^'■i. 
 
 There  appertaine  three  things  to  tlie  execution  oi  .ais  decree.  Firft,  the 
 foundation. Secondly,the  mcancs.Thircily -the  degrees. 
 
 The  foundation  is  Chnfl:  lefns,  called  of  his father  from  all  eternitie,  to 
 pcrforme  the  office  of  the  Mediator,thatin  him,all  thole  which  iLould  be  (a-^ 
 ue.d>mightbechofen.Heb.^.5.C6r.^'?i'«?o4f  «tff  tohimfelfsthts'honoHr  ,  to  bee 
 made  the  high  Trleflihit  he  thtttfatd  vnto  him, Thou  Art  my  Sonne, tbi-s  day  he(^ate 
 lthee,giiHe  tt  him  C^f  .Bfa.  4  3  .\.  Behold  myfertiant:!  wtllflay  vpon  him.mme  e/eCiy 
 in  Tvhotne  mj'foute  delight  eth :  Ihaue  put  my  ffirit  vpon  him,heft?ail  bring  foorth 
 ly.dqement  to  the  g^enttlef.Eph.u^.Hee  hath  chofenvs  <«  A;w,meaning  Chriil. 
 
 ^S^fltQ-^'  HowecanCnriftbefubordinateviKo  Gods  eledion,feeing  he 
 too-cther  with  the  Father  decreed  all  things? //«/rp.Chrift  as  he  is  Mediator ,is 
 notfubordinatetothc  very  decree  it  felfe  of  cleftion,  but  to  the  <r^ccution 
 thereof  onelv- 1  .Pet.  l .  lO.CbriJ}  w/ts  srdiined  before  the  fckndaticn  of  the  world. 
 Auguftine  in  his  boolce  of  the  Prcdeftinaiion  of  the  Saints^chap.  ^.Chrt/iw^ 
 Tredeftin.tte  that  he  mi^hc  be  our  head. 
 In  Chrill:  wemufl:  efpecially  obferuetwo  things,  his  incarnati6,&  his  Offitei 
 
 To  the  working  of  his  Incarnation,concurre:  Firft,  both  his  Natures. Sie- 
 condly,their  Vnion.Thirdly,their  diftin^ftion. 
 
 Chrith  firft  Nature,is  the  Godhead,in  as  much  as  it  belongeth  to  the  Son, 
 whereby  he  is  God.Phil.  2.6.  IVho  beeing  in  the  forme  ofGod^thaught  it  no  rob' 
 berieto be eejuallvfith (jod. loh. i.x.lnthe be^nrmg rfOi the JVcrd^ndthe  Word 
 VPM  roith  (jodyand  that  Word  iva^  ^od. 
 
 ft  was  requifite  fo/  the  Mediatour  to  be  God ;  i .  That  he  might  the  better 
 foftaine  that  great  miferie,  wherewith  mankind  was  ouerwhelmeduhe  great- 
 nefte  whereof,thefefburc  things  declare: I.The  grieuoufheiTeoffinnCjwher'- 
 with  Gods  maieftie  was  infinitely  offended. 1 1.  Gods  infinite  anger  againft 
 this  finne.IT  I.The  feareFull  power  ofdeath.I  V.  The  diucls  t)'rannie  who  is 
 prince  of  this  world.  2 .  That  he  mi<];ht  make  his  humaine  nature  both  of  ple- 
 tifull  merite,and  alio  oflufficient  efficacie,for  the  work  of  mans  redemption* 
 5 .  That  he  might  inftill  into  all  the  ele<fl  eternall  hfe ,  and  holincffe.  Efa.4  \ . 
 iz.Iam  the  Lord,^  there  is  none  bejtdes  me  a  Sauiotirjhatte  declared^and  ihaue 
 faHed,and  Ihaue  /herved,v^hen  there  tvas  no  (Irange godamongyottuherefore ye  are 
 my  rvitneffes,  faith  the  Lord, that  I  am  God. 
 
 I  {ay,the  Godhead,in  as  much  as  it  is  the  Godhead  of  the  Sonnc,is  Chrifts- 
 diuineNaturemotasitistheGodheadoftheFather,or  the  holy  Ghoft,  for 
 it  is  the  office  of  the  Sonne,to  haue  the  adminiftration  of  eucr)''  outward  afti- 
 on  of  the  Trinitie,from  the  Father  to  the  holy  Ghoft.  i  .Cor.  6. 8.  And  he  be- 
 mg  bv  nature  the  Sonne  of  the  father,bcftoweth  thispriuiledge  on  thofc  that 
 beieeue,thaHhey  are  the  Sonncs  of  God  by  adoption.  loh.i .  i  i.^^smany  04:. 
 receitted  hmt.to  them  heganc  to  be  tl:€  fohnes  of  God. 
 
 If  cither  the  Father  or  the  holy  Ghoft,(}iould  haue  bccne  incarnate, the  ti- 
 tle of  Sonne  Hiould  haue  beene  giuen  to  one  of  them,who  was  not  the  Sonne 
 W  eternall  generationiand  fb  there  fhould  be  moc  fonnes  then  one. 
 
 Chriftsother  nature,is  his  humanity ,wherby  he,  the  Mediator,is  very  ma.. 
 1  .Tim;2'.  5  JOmGodi&  om  Msdi^tor  betwsnc  God  ct*  manythe  /»*;  Chnji  lefni. 
 
It  was  necefTarie  that  Chrift  {hould  be,man.Fnil:,that  God  nrip;litb«  paci- 
 Hcd  in  that  nature,wherem  he  was  olfendedSecondly  ,diat  lie  tinght  vndergo 
 punifhmentduelo  finne^the  which  the  Godhead  could  notjbeing  void  and 
 tree  from  all  paffion , 
 
 ^  Furthermore,Chrift,  as  he  is  man,  is  like  vnto  vs  m  all  thmgs,finne  onely 
 excepted.Heb.  2. 1 7./«  all  things  it  became  htm  to  be  made  hke  vntohis  brethren. 
 i.Cor.M.4. 
 
 Chrift  therefore  is  a  perfect  man,  confifting  of  an  elTentiall  and  true  foule 
 &  bodie,whcreunto  are  ioyned  fuch  faculties  and  properties,as  are  elTentiall 
 vnto  both.In  his  foule,is  vnderftanding  ,  memorie,  will,  and  liich  like:  in  his 
 bodie,len^th,  breadth,  and  thickneflc:  yea,  itis  comprehended  in  one  onely 
 place.vifiblejfubiefttofecling, neither  is  there  anything  wanting  in  him, 
 which  may  either  adorne  or  make  for  the  beeing  of  mans  nature. 
 
 ^  Againc,Chrift  in  his  humanitie,  was  {ubie<ft  to  the  infirmities  of  raaiis  na- 
 turCjwhich  are  thefeil.to  be  tempted.  Matth.  4.  i .  Icftis  vcAi  carried  by  the  fpirtt 
 tyito  thedefartyto  be  tempted  of  the  DiuelL\  LTofearc.Heb.5.7..W^''/35  inths  dates 
 oflnsf.zjh  dui  offer  vp  praie/S  aridffipplicath-/2S  v.nijj  firong  cryina  aiid  teares  ^vnta 
 hifft  that  w.aable  to  fane  himfrcr/i  deMh,and-,vM  alfohenrd.  tn  that  -which  hefea- 
 yid,\  I  I.To  be  angrie.^'lark.j .  5 .  Then  he  looked  rofAndakoirt  on  them  anger ly 9 
 mouryim^  alfofor  the  hardneffe  of  their  hearts, a^d/kid  vato  the  man^Str  etch  forth  », 
 
 th:.nf  handX  V-Forgetfulneffe  of  his  office  impofed  vpcn  him,  by  reafbn  of  5»<'J'  ^ :  ^ 
 thcagonJc  allonifhing  Ins  fenfes.Matth.  2  6.  ig.He  tvem  a  little  further , and  fell  -Mktz  vec 
 on  his  face -And  praiedy>aying,0  Tat  her, if tt  bepafpLleJct  thij  cup  paffcfrom  fne:ne-'i'i:f''  btc-^S 
 4i€rtheles,nota4  IvpilLbut  asthouv/ik.  lU.'^^^^t.*^^  ^ 
 
 VVemuft  hold  thefe  things  concerning  Chrifts  intmitciTocu-  They  were 
 fuch  qualities,as  did  onely  afte£l  his  humane  nature,  andnot  at  all  conftitute 
 the  fame:  and  therefore  might  be  left  of  ChriiL  1 1.  They  were  fuch  as  were 
 common  to  all  men;  as  to  thirft^to  be  wearie,  and  to  die:  and  not  per{bnall,as 
 are a2;ues,confumptions,the  lepro(ie,blindnes,&:c.  TIL  He  vvas  fubieft  to 
 thefe  infirmitieSjOOt  by  neceflitie  of  his  humaine  nature,but  by  liis  freevvill  & 
 pleafure,pitying  mankind:lherefore  in  him,fuch  infirmities  were  not  the  pu- 
 mlliment  of  his  owne  finnc,as  thc\^  are  in  vs,  but  rather  part  of  that  his  humi- 
 Tiation  which  he  did  w^illingly  vndergoe  for  our  lakes. 
 
 CHAT>.  16. 
 Of  the  Vnion  of  the  tn>o  natures  in  Chrifl. 
 Owe  followeth  the  Vnion  of  the  two  natures  in  Chriff, which  efpecialir 
 concerneth  his  Mediation ,  for  by  it  his  humanity  did  fufiTer  death  vpon 
 tiie  crolTeinfuchfortjashe  could  neither  be  ouercome,nor  perpetually  ouer- 
 whelmed  by  it. Three  things  belong  to  this  vnitinp-  of  Natures. 
 
 I.  Conception,by  which  his  humaine  nature  was  by  the  wonderfull  po-- 
 wer  and  operation  of  Godjbothiiiiinodi.itely, that  is,witbout  mans  help:  and 
 aiiraciilouflyframedoftherubflanceofihe  Virgin  Mane.  Luke  i.;j  5,  The 
 holy  Gho'dpjaHcome  vpo^i  thee,&  the  power  of  the  tmfi  high (liallouerfhadow  thee.  ■ 
 The  holy  Ghoft  cannot  be  faid  to  be  the  father  of  Chnil,  becaufe  he  did^ 
 minilfcr  no  matter  toihc  making  ofihehumanitiejbutdid  onely  f^fhion  ami; 
 
 h-MnQ'ito£:}iQ(ixhihncQo£ih&JViK2}nOlfarie,  ^. 
 
 IT.  Sanaificaa*- 
 
 N' 
 
a  5  ThewdfroftheeaHfet 
 
 1 1.  San£^ification,whereby  the  fame  humane  nature  was  purified,  that  is,a!- 
 logether  feucred  by  the  power  ofthc  holy  ^hofl:,from  the  lead:  ftatnc  of  fin, 
 to  the  end  that  it  might  be  holy  &  be  made  ht  to  die  for  others .  Luk.  i .  ;  5 . 
 That  holy  thingrvhkh  Jhall  be  borne  ofthee/ha/lbe  called  the  Sonne  of^d.  i  .Pet. 
 ^.iS.^rtJ}  hath  once Jkffered for finnes^the  iftflfvr  thevmuji.  i .  Pet-  i«  i^i."  ^h* 
 dtd not Jinneineither  ffoi there gufle fonnd tn his vtoHth.  '-    :'  *  '  > 'V 
 
 II  I.  AfTumptionjwhercby  the  Word,that  is,tlie  fecond  perfbn  in  Trini- 
 ty ,tookevponhira  flefh,  and  the  feed  of  Abraham,  namely  that  his  humainc 
 Nature  ,to  the  end  that  it  beeing  deftitute  of  a  proper  and  perfonal  fubfiftecc, 
 might  in  the  perfbn  of  the  Word  obtaine  it:  fubrifling,and,as  itwere,beeing 
 fupported  onhe  Word  for  euer.Iohn  i  .14.  That  Word  tvos  wade fleJh.Wth^ti 
 16.  Hee  toci^  not  vpon  him  the  nature-of  Angels  ,  but  the  feede  ^f^yibra*. 
 ham. 
 
 In  the  afrumption,wehaue  three  things  to  confider:  I.The  difference  of 
 the  two  natures  in  Chrifl.Forthe  diuinenature,asitis  limited  to  theperfon  of 
 the  Sonne  is  perfeft  and  afl^ually  fubfifting  in  it  ielfe:  the  other  not.II.Thc 
 manycr  of  vnion.The  perfon  of  the  Sonne  did  by  afTumingthe  humane  Na- 
 turCjCreate  it,6c  by  creating,afTumeit.I  I  I.The  produft  of  the  Vnio.  Whole 
 ChrifljGod  andman,  was  not  made  a  newe  perfbn  of  the  two  natures ,  as  of 
 partes  compounding;  a  new  thing;  but  remained  ftill  the  fame  perfbn.Nowc 
 whereas  the  ancient  Fathers  tearmed  Chrifl  a  compoHndperfsnyy^ec  muft  vn- 
 derfland  them  not  properly ,but  by  proportion. For  as  the  parts  arc  vnited  in 
 die  whole,fo  thefe  two  natures  docconcurre  togither  in  one  perfbn,  which  is 
 the  Sonne  of  God. 
 
 By  this  we  may  fecjthat  Chrifl  is  one  onely  Sonne  of God,not  two: yet  in 
 tworefpefts  is  he  one.  Ashe  is  the  eternall  Word^hee  is  by  nature  the  Son  of 
 tlie  Father.  As  he  is  man,the  fame  Sonne alfb,  yet  not  by  nature  or  by  adopti- 
 on,but  only  by  perfonal  vnion.Luk.  i  .3  j.Matth.j .  i  j.This  is  my  belonedSotr^ 
 ^c. 
 
 The  phrafe  iiiSaipture  agreeing  to  diis  Vmon,isthc  communion  of  proper' 
 Wf/,concerning  which,obferue  two  ruks. 
 
 I.  Of  thofe  things, which  arc  fpokcn  or  attributed  to  Chrifl,{bmc  arc  on- 
 ly vnderflood  ofhis  diuine  nature. As  that  Ioh.8.5  %, Before <sy4brahamwasy  I 
 ar,f,And  that  ColofT  i .  1 5  .Pf^ho  u  the  image  of  the  inuijibte  God^thefrfi  borne  of 
 enery  cr^^r^r^. Some againe agree  only  to  his  humanitie,as  bornefkjferedjdead, 
 bf{ried,r^c.lu,uk.  2 . 5  i.^y^ndlefiu  increafidin  wifdome  andflatttre ,  andinfauour 
 mthGodandmaft.hndlyyOthcr  things  arc  vndcrflood,only  of  both  natures  v-f 
 nited  togither.  As  M^iUh.iJ^yThis  is  my  belouedSon,  in  rphome  onely  lam  well 
 pleafedyheare  /:7/z»z.Eph.  i.a  2.  He  hath  madefubieU  allthings  vnderhisfeete^and 
 hath  apvcinted  him  ouer  all  things  to  be  the  head  to  the  Church. 
 
 II.  Some  things  are  fpakeii  of Chrift,  as  he  is  God,  which  mufl  be  inter- 
 preted according  to  his  humane  naturcAft.  20.1^. To  feed  the  Church  of^ody 
 that  iSiQhn^y-ivhtch  /><?  (according  to  }r\smd!r^\oo^)hathpHrchafedvc>ith  hii  own 
 blood.  I .  Cor.  2. 8  .If  they  hadk»oTvne  this,they  vpouldneuer  hane  crttcifiedthe  Lord 
 p/^/''r;'.Contrarily,fbme  things  are  mentioned  of  Chrif^,as  he  isman,which 
 onely  are  vnderflood  ofhis  diuine  nature  loh.  5.13  JW  maaajcf tided vp  to 
 
 hcOMH 
 
f..  offaivation^nddamnMtieH.  ij 
 
 heaHen,but  he  that  fjAthdefcendcd from  heauen,the  fonne  of  man  rphkhUinhea' 
 jB^».This  isfpokcn  ofliis  manhood.,  whereas  \vc  mull  vnclcrftand,that  onel/ 
 his  Deitie  came  downc  from  heaucn.Ioh.6.^2.  What  ifjefhouUfee  thefonne 
 c/»M»,(vz.ChrJfts  humane  nAtme)a/cerjdvp,vherr  ^«"^(vz.his  Dcme)wAf  ^ 
 
 j^W.  •  .-'cl 
 
 '  Lafl:Iic,by  reafonof  this  Vnion,Chrift,as  he  is  raan^  exalted  abouecaery 
 name:yea,he  is  adored,  and  hath  inch  a  grcat(though  not  infimte)meafure  of 
 gifts,as  farre  (urpalle  the  gifts  of  aH  Saints  and  Angels.Eph.  1.21  .And  Jet  htm 
 at  his  right  hand  tn  heauenly. places,  farre  abotte  alt  principalitieyand  power,and 
 might,imddominatio}f^andenerynamethatlsnamed,mtinthiiV!>orldoyielyy  butin 
 thatalfo  that « to  c<?«(?.Heb.  1 .6.  When  he  bringeth  hi^frfi  begettenSonne  into 
 the  Kcprldihejaith^  And  let  all  the  Angels  of  God  worfhip  him.Col.  t.^.  Inwhome 
 all  the  treaffires  ofwifdome  and  knowledge  are  hidden. V\ii\.2. 9,  i  o. Therefore  god 
 exalted  him  on  hiey<^gau€  htm  a  name  abotte  all  names,  that  at  the  name  ofleffue-^ 
 fiery  k^.ee Jhould bon>{n2t.mt\y ,  worfliip,and  be  fubie^  to  \nva)both  of  things  in 
 hfomniand things  in  eanh,and  things  vnder  the  earth,  '. 
 
 CHAT,   17^ 
 Ofthe  di^inUionpfbothNnttires, 
 
 THe  diftin^ion  ofboth  Natures,is  that,\vhereby  they,  with  their  proper^ 
 ties  and  efFefts,remaine,without  compofitJon,mJnghng,  or  conuerfion, 
 '^\^\n^\Q^.\o.\1  y\^  Therefore  doth  my  father  lone  me^becaufe  Hay  dawne 
 my  life, that  I  may  take  it  againe.  No-  man  taketh  it  from  me,lnit  I  lay  it  downe  of 
 myfelfe.  Ihaue  power  to  lay  it  downe, and  haste  power^to  take  it  againe.loh.  t^.^l^ 
 ^  z.Now  is  the  Son  of  man  ^lorified,<^  ^od  is  glorified  in  InmjfCJodbe  alortfiedin 
 him,Godfhallairo  glorifie  him  tn  himfelfe.  Here  we  may  obfeiue^that  there  is 
 one  will  in  Chriri:,as  God:another,as  man-,  Matth.  1 6. ;  9. Not  as  IvciilbHtas 
 thou  w//f.This  alfo  approoucth  that  fentence  of  the  Chalcedon  Crecde.  Wee 
 cenfe(fe,that  one  and  the  fame  Chrifl  lefm,  both  Sonne, Lor d-,only  begotte,  is  known 
 and^reachedtobein  two  natures  without  confHfion,mMtation/iijHnBion,  orfepara- 
 tion.  <>  - 
 
 LafHy,hereby  it  is  manifeft,  that  Chrift,  when  he  became  that  which  he 
 was  not(namely  man)  continued  ftill  that  which  he  was( very  Gock) 
 
 CH^P.  18. 
 OfChrijis  Natimtie  and  Office. 
 Husmuch  concerning  Chriftsincarnation,thecleere  declaration  there- 
 ofwas by  his  natiuitie. 
 Thenatiuity  ofChrift,isthatwherb)'  cJJf^ry  a  Virgin, did  after  the  courfe 
 ofriatur€,and  the  cuftome  ofwomen,bringforth  Chrift  that  Word  ofthefa- 
 ther,and  theSon  of  Daiiidrfo  that  thofe  are  much  deceiued,whichare  of  opi- 
 nion tjiat  Chrift,after  a  miraculous  maner,came  mto  the  world,the  wombc  of 
 ^e  Virgin becino^ fhut.Luk. 2. ?  -^.^letymanchiHTrhtchfir/t  openeth the womb^ 
 /hall  be  called  holy  to  the  Lord.Ths  which  place  of  fcripture  is  applyed  to  Mary 
 &ourSauiouTChrift.HenGeisit,  that  the  Virgin  Marie  is  fard(3to7>«of)  to 
 bring  fortKgod,albeit  (he  is  not  any  way  mother  of  the  Godhead.Fer  Ghrift 
 ;^sJ>ee is  God,is  without  mother,and  as  man ,  without  Father. 
 J5  '.i^<onvj^ni£;it  tp  be  thought  >  thai  MdiMf  contmual  a  Virgin  vntiUher 
 ^   .7    '  -  dyinif; 
 
 1 
 
^g  ThetrderofthecMifei' 
 
 dyin*  <iay,albcit  wclmake  not  this  opinion  any  article  of  our  belccfc.  l.Chrift 
 beein"-  now  to  depart  the  worlcl,conifnittecl  his  mother  to  the  tuition  and  cu- 
 ftodie  of  hisdifciple  Iohn,vvliich  it  is  hke  he  would  not  hauc  done,jf  fhce  hacl 
 had  any  children,by  whom^s  cuftome  was,fhec  niight  hau€  becne  prouided 
 for.  loh.  19.  26.  II.  It  is  likely  that  iliec  who  was  with  childe  by  the  holy. 
 GhoftjWould  not  after  know  any  roan.  III.  It  is  agreed  of  by  the  Churcd 
 in  all  ages.  ,210. 
 
 Chnft  beeing  no\vbornc,Wastircumcifed  the  eight  day, that  he  might  fiit- 
 fiUall  the  righteoufiies  ofthclawtand  beeing  thirtie  ycarcsofage,he  was  bap* 
 tizcd,  that  he  beema;  pubUquclyand  folemnly  inuelled  into  tlic  office  of  his 
 JVlediatorrhip,migfittake  vpon  him  the  guiltof  our  finnes.  He  was  both  cir- 
 cumcifed  and  baptized,that  we  mi^ht  learne :  1.  That  the  whole ^fficacie  of 
 the  Sacraments,  depend  alone  and  wholly  vpotvhim.  II.  Thathe  was^Me- 
 ^iatour  of  mankind,both  before  and  after  the  Law,  as  alfo  vndcr  grace.  1 1  It. 
 Thathcis  the  knot  and  bond  of  both  couenants. 
 
 His  Office  foUowcth ,  to  the  perfeft  accomphfliing  whereof,  he  was  an- 
 nointedof  his  Father,  that  is,  he  was  fufficiently  Rirnifhed  both  with  gifts  and 
 authoritic.  Hebr.  1.9 .  Therefore  God,euen  thy  Godannointedthee  rvith  the  oyU  of 
 9UdK€^e  ah  one  thy  fcUovees.  Efa.  61.1  ft  he  Sftrit  of  the  LordveOi  vpon  me,  therfore 
 heannointedmeXoh.'^.'^^.God^^ttethhimHottheSfirithjmfAftirei 
 
 If  anv  man  inforcc  this  as  a  reafon,that  Chnft  could  not  perfbrme  the  Of- 
 fice of  a  Mediatour,bceing  not  the  meane  or  middle  betwixt  God  and  man, 
 but  the  partie  offended,6c  (b  one  of  the  extreames:  wemuft  know  that  Chrift 
 is  tw.'0  Waies  faid  to  be  the  middle  or  meane.  I.  Betwixt  God  and  all  men ;  for 
 being  both  God  and  man,hc  doth  participate  with  both  extreames.  1 1.  Be- 
 twixt God  and  the  faithfull  onely  :  firft,aGcerding  to  his  humanitic,  whereby 
 he  receiued  theSpirit  without  meafure.  Secondly,  according  to  his  diume  na- 
 turc,namely,as  he  is  the  Word.  Now  the  Word  is  middle,  betwixt  the  Father 
 and  the  faithftiU :  I.  In  regard  of  order  ,becaufe  the  Word  was  begotten  of  the 
 Fathcr,and  by  it  we  haue  accefle  vnto  the  Father.  This  fubordi nation,  which 
 is  ofthe  Sonne  to  the  Fathcr,is  not  in  the  diuine  elTence ,  (eucrallyand  diftin- 
 ^Iv  conGdered,but  in  the  relation  or  manner  ofliauing  the  effence.  And  af- 
 ter this  manner  diofe  things  which  are  fabordinatCjCannot  be  vnequall,if  they 
 haue  one  and  the  fame  fingular  efiencc.  1 1.  In  regard  of  his  office,the  vyhich, 
 beeing  impofed  on  liim  by  his  Father,  he  did  willingly  vndergoe,and  of  his 
 ownc  accord. 
 
 Chrift  doth  exerciie  this  office  according  to  both  natures  vnited  in  one  per- 
 ^n,and  .according  to  eacK  nature  diftinft  one  from  the  other.  For  inrecorf^ 
 cJJma;  God  andmantogethe'r,the  flefhpeiforrreth  fome  things  diftinftly,ati<I 
 the  Word  other  things  diftmftly.  Againe,  fome  other  things  are  done  not  by 
 the  Word  or  fle/halonCjbut  by  both  together.  ''.■'•'         ',[ 
 
 This  office  is  fo  appropriate  to  Chrift ,that  neither  in  whoIe,or  in  part,can 
 it  be  tf  an  Hated  to  any  other.Hebr.y.  -r^.Thii  mjyt^ecaufe  he  endureth  for  etter, 
 bathri:n  eKrrUflih^r  prie(ihQod,or  afr'tefihoodthat  cannot  fa^e front  one  to  another, 
 Therfore  Chrift,  as  he  isGod  Jhnth  vndcr  him,Emperours,Kings,Princc$ 
 to  b6hi^"Vriccg(W€iitsswho:thereforeai«  called  God^.Pfal.  Si.i.Buf  as-hcis 
 
 Media- 
 
effalvAtioh  anddnmndi^tt.  ^» 
 
 Mediatbr,that  is,aPriefl:,a  Prophet,&  King  of  the  CHtirch,hc  hath  n6  Vice- 
 
 ferent,  Vicai-jOr  Licuetenant,  who,  in  his  cither  Kingly  or  Prieftly  office,  m 
 oth,or  but  onCjCan  be  in  his  ftead. 
 
 Chiifts  office  is  threefold, PrielHy,Prophcticall,R<gall,Pfal.i  i  o . i , ?,  3 ,4» 
 £(3142,1. 
 
 Chrifts  Priefthoodjis  an  office  of  his,whcrby  he  performed  all  thofe  thino-$ 
 to  Godjwhcreby  is  obtained  eternall  life.Heb.  5.  ^.  ^nd  being  confe<;rate;wat 
 made  the  author  of  eternall  Jaluatton->vntoallthemth^tohejhim:andiicaUeA  of 
 Godan  high  Tricjifor  euer  after  the  order  ofMelchifedec.  Chap.7.  24,2^.  Tl^/ir 
 man  becaufe  he  endnreth  for  euer, hath  an  euerlafiing  Trteflhood,whereforehe  «  4- 
 Iple  alfo  ferfedlj  to  fane  all  them  that  come  vntp  God  by  him. 
 
 His  PriellhoodjConfifteth  of  two  parts.Satisfaftion,and  Interceffion. 
 
 Satisfaftion,is  that ,  whereby  Chrift  is  a  full  propitiation  to  his  Father  for 
 the  Eleft.  lob  ?  5 . 2 :{ .  //^  there  be  a  mejfeKger  with  him,  or  an  irjterfreter,  one  ofn 
 thoHfand,to  declare  vnto  man  his  righteonfnes ,  then  rvtllhe  haue  mercie  vpon  him^ 
 andrptllfay ,  T>eliuer  hint  that  hegoe  not  downe  into  the  pit,  for  1  hoMefotrnd  a  re- 
 conciliation.Kotn.  ^.2/^.Andare  tuflifiedfr.eiiy  by  his  grace,  through  the  redempti^ 
 «n  that  u  in  Chriji  lefus.s.  2  5  Whome  CjoA  hathfet  forth  to  be  a  reconciliation  th$' 
 rou^h  faith  in  hifblood.i.loh.2.7. He  ts  a  propitiation  for  our fnnef. 
 
 Chrift  fatisfied  Gods  anger  for  mans  offence ,  according  to  his  hi^manitie, 
 by  performing  perfcft  obedience  to  the  will  of  God,accortling  to  his  Deitie, 
 by  mmiftring  (iich  efpeciall  dignitie  to  his  perfetl  obe<l3ence,as  was  both  fiiU 
 of  merit  and  efficacie  before  G  od ,  for  the  faluation  of  the  Eie^.  loh.  1 7 .  i  pi 
 iFor  their  fakes  fanflifie  1  my  felfe, that  they  alfo  may  befan^tfiedthrongh  the  truth. 
 Aft.20.  •>  ^.To  feed  the flocke  of^od,n>hich  he  hath  purchafed  with  his  owne  bloods 
 7  .Gor.  s  •  1 9  •  (rod  was  in  Chrtji,  and  reconciled  the  world  to  himfelfe,  not  imputing 
 their  finnes  vnto  them. 
 
 Satisfaftion,comprehendcth  his  paflion,and  fulfilling  the  Law* 
 
 Hispaflion,is  thefirftpartoffatisfaftion,  by  which,  hehauingvndergoric 
 the  puniOimcntof  finne,(atisficd  Gods  iuftice,  and  appeafed  his  anger  for  the 
 finnes  of  the  faithfiill.His  paflion  was  on  this  manner. 
 
 rfSomewhatbefore  his  death ,  partly  feare  arifing  from  the  fenfe  of  Gods 
 wrath  imminent  vpon  him  ,  partly  wiefe  pofleffing ,  as  it  were,  each  part  of 
 hirn,  (b  difturbcd  his  facredminde,?that  inwardly  Tor  a  while  it  ftrokeinto 
 him  a  ftrange  kinde  of  aftonifhment,or  rather  obHuion  of  his  dutie  impofcd 
 vpon  him :  and  outwardly  c  made  him  pray  vnto  his  Father  (if  he  would)  to 
 temoouethat  cuppe  from  him ,  the  which  he  did  exprefTe  with  no  fmall  eric, 
 many  tearcs,and  a  bloody  fweate,*^ trickling  from  his  bodie  vnto  the  ground. 
 But  when  he  came  againe  vnto  himfelfe ,  e  he  freely  yeelded  himfclfc  vnto  his 
 Father  to  fatisfie  vpon  the  croiTe  for  the  tranfgreffion  of  man.  After  this  his  i- 
 ^onie  was  ouerpaUed,/by  ludas  his  treachene  Chrift  is  apprehended,  and 
 ^firft  he  is  brought  to  Annas ,  after  to  Caiaphas,  where  Peter  denieth  him : 
 ^fi-om  Caiaphas  is  he  lead  bound  to  Pilate,  i  Pilate  pofteth  him  ouer  to  He- 
 rod, yie  tranfpofteth  him  backe  againe  to  Pilate, /who  acknowledgeth  his 
 innoccncie,andyet  condemncthhim  as  an  offender.  This  innocent  thus  con- 
 dlcrancd,is  m  pitifully  fcourged,aowned  with  thomcs,fcoffed,fpittcd  at,fpitc- 
 
|#  Th^  «rJty  tfthe  CMifes 
 
 fiiUy  aclm()ge(i  to  the  death  of  (he  croffc ,  tt  on  which  his  hands  and  feetc  arc 
 feftened- with  nayles  .  Here  fhied  not  his  paflions^but  after  all  thefe  o  he  be* 
 came  accuiTed  to  God  the  Father,  that  is,God  poured  vpon  him,beeing  thus 
 innocent,  fuch  a  (ea  of  his  wrath;,as  was  equiualent  to  the  finnes  of  the  whole 
 world.  He  now  beeing  vnder  this  curfe ,  through  the  fenie  and  feeling  of  this 
 ftraungeterrouri  /JComplainethtohisFather,tnatheis  forfaken:  who  not- 
 Withftanding ,  encountring  then  with  Satan  and  liis- Angels,  did  vtterly  van- 
 qnifli  ^and  ouercome  them.  When  this  was  ended  ,  his  heart  r  was  pierced 
 with  a  fpeare ,  till  the  bloode  gufhed  out  fiom  his  (\A^s^  and  he  gaue  vp/thc 
 ghoft:  and?  commended  his  fpiritto  his  Fathers  proteftion,  the  which  im- 
 mediately went  into  Paradife.His,bodie,^  whereof  not  one  bone  was  broken^ 
 was  buried^and  three  daies  was  a:  i^nominioufly  captiuated  of  deatli.  a  Mark. 
 4.3  2.Matth.2(5.58.^Ioh.i2.27.Mark.i4-g5.cMatth.25.57,42.1oh.i2. 
 29.Hebr.5.7.  ^Luk.22.44.fHebr.p.5.i.Gor.5.5,7.E{a.5^io,ii./Matt. 
 26.47..^^Ioh.iS.i?,i4.  ^Ioh.i8,29.  <Luk.2;.7,8.itLuk.  2^.  15. /Matth» 
 27.24, '?.5.>w  the  fame  place.  »Ioh.  19.18.  <?  Gal.  ^  I^^Matth.  27.^^,46. 
 <j  ColofF.  T .  1 4, 1 5.7-  Ioh.i^.g.4./{leb.9^i  5  ji^./ Luk»  ?  J- 4 j>  46.J» loh.  1 9. 
 
 In  this  defcription  of  Chrifts  pafllon ,  we  raoy ?n6tc  fiue  cireumftanccs  c* 
 j^ecially;       . 
 
 I.  His  Agonic ,  namely,  a  vehement  anguilh,  arifing  vpon  the  conflift  of 
 two  contraric  defircs  in  him :  The  firft,  was  to  be  obedient  to  his  Father.  The 
 {ccond,to  auoid  the  horror  of  death. Luk.  2  2.44.  Seeing  in  an  agonie^he  frayed 
 Mere  earnefiiy-.aHdhisfTtveate  tvoi  like  droppes.  ofhloodttrickUng  dtnvneto  thegroitd. 
 Hcbr. ').y.I»the daies ofhisfiejh dtd'offer vp prayers dnAfuppttcations  rvith  fi^of*g 
 cryingandteares  vxto  him,that  wa6  able  to  fofte  him  fror» death iandsvoi  alfo  heard^ 
 in  that  which  he  feared. 
 
 I I.  His  Sacrifice,  which  is  an  atlion  of  Chrifts,  offering  bimfelfe  to  God 
 the  Father ,  as  a  ranfome  for  the  finnes  of  the  Eleft.  Hcbr,  9. 16.  Nowe  in  the 
 ende  of  the  world,  hath  he  appjeared  onceto  put  aofayfrfneihythefacrijiceefhim* 
 felfe.  
 
 In  this {acrifice,th£ oblation  was  Chrift,as  he  was  man.Heb.  i  o.  10.  By  the 
 which  vfi/l  we  arefan^ified,  etten  by  the  o^'erin^  oflefm  Qirifi  once  made.    •  f ' :  -   / ' 
 
 The  Altar aI(o  was  Chrift,as  he  was  God.Heb.  t^.io.  TVehauedn  t^Altar^ 
 rohereofthey  haueno  anthoritietoeate  which  feme  in  the  Tabernacle.  Hebr.9. 1 4. 
 Hcwmnch  moreJhaJl  the  bloade  ofChrift,  whkh  through  the  eternall fpirit  offered 
 him  felfe  withoHtjpot  to  God,  purge yottr  confcientefrom  deaiworkes  ,to  feruc  the  It- 
 king  godi'licncQ  it  is  that  Chrift  is  faideto  fan^ific  himfelfc,as  hcisman,Ioh. 
 .17.19.  For  thei^.  fakes  fanElifie  Imyfilfe.  Math'.  2  5 .  17 .  As  the  altar,the  gift^and 
 -lhetemplc,thegold.Math;2^.T7.  ^ 
 
 Iv  Chrift  is  the  Prie(l,as  he  is  God  and  man.Heb.  f.6.  Thou  art  a'PrieJl for  e- 
 ner  kfier  the  order  ofi^JMelchifedec.  i  .Tim.2 .  ^  ,6.  One^Mediatour  betweene  God 
 andmanythe  man  Chrift  lefwiwhogaiie  himfetfe  a  ranfome  for  aH men,  to  be  a  te- 
 ^fhmovieinduetime^.     /-X/Ai  \\t.u-y     ,  ■-,  ■' ■  A\'y'- 
 
 II  I.  God  the  fathers  ac<:eptation  of  that  his  {aciifice,5n  which  he  was  wei ' 
 ^eafed  J^.or,had  it  bosne  diat  God  had  not  aUowcd  of  it,Chri(ls  fuflFering  had 
 
offahationanddamfMtiofu  51 
 
 bcenc  in  ^nmt.Vi^Xth.i^'^'J^This  is  rrrjihehued  Sonne,  inrvhomeJamroeUpUafecL 
 Eph.  ^.i.BftenoiQinfiloued  vs  and  gone  himfelfefor  vs  to  he  an  offering  Mtd  a 
 Jkcrifice  ofafiveetefmeliingfaftoKr  to  ^od. 
 
 I V.  Imputation  of  mam  finnc  to  Chrift,  whereby  his  Father  accounted 
 him  as  a  tranfgreflour ,  hauing  tranflatcd  the  burden  of  mans  finnes  to  his 
 ihoulders.  E(ai  5  ?.  4.  He  hath  borne  our  infirmities,  andcaricdoHrforrowes:yet 
 vi>edtdi$idge  him  04  plagued  and Jmitten  of^od,andhwni>led:  'Bnt  hetPOsvpoHnded 
 for  our  tranfgrejponsjjewoi  broken  for  our  ini^mties,C^c.  and  v.  12.  He  was  conn^ 
 tedvfith  the  tranfgre^oHrs,andhe  bare  thefnnes  of  many.  2 .  Cor.  ^.it.He  hath 
 made  him  to  befinnefor  vs,T»hich  knew  xofinne,that  vejhotUdbe  made  the  rigkte- 
 oufnes  of  God  in  him. 
 
 V.  His  wonderfiill  humiliation ,  conlifting  of  two  parts :  I.  In  that  he 
 made  himfetfeoffoiall  or  no  reputation  in  refpeft  ofhisDeitie.Philip.  2.7,8. 
 He  madehimfelfe  of  no  reputation,  ^c.  he  hnmbled  himfelfe,  and  became  obedient 
 vnto  the  death, euen  the  death  of  the  croffe. 
 
 We  may  not  thinke ,  that  this  debafing  of  Chrift  came,  becaufc  his  diainc 
 nature  was  either  wafted  or  weakened ,  but  because  his  Deitic  did ,  as  it  were, 
 lay  afide,and  conceale  his  power  and  raaieftie  for  a  (eafon .  And  as  Irenams 
 iaith,?"^^  fP'ord  refted,that  the  humane  nature  might  be  crucified,anddead, 
 t-  1 1.  In  that  he  became  execrable,  which  is,by  the  law  accurfed  for  vs.  Gal« 
 ^.1  o.Curfedts  euery  one  that  remainethnotin  all  things  writteninth&booke  of  the 
 ZtOWtodoethem,  KV/rJ>>^iM!v^'i; 
 
 This  accur{edne{re,is  either  inv;ard  or  outw^ard. 
 
 Inward  isthe  {enfe  of  Gods  fearefull  anger  vpon  the  crolTe.  Revel.  1 9.  i  y. 
 He  it  is  that  treadeth  the  tvineprejfe  of  thefiercenes  and  rvrath  of  yilmi(xhtie  ^od, 
 EHii  5  3  .^.Heis  grieuedfr  our  tranfgrefpons.the  chaflifinent  of  our  peace  wm  vpon 
 him,andwithhis  fripes  we  were  healed.  This  appeared  by  thofe  droppesof 
 bloode ,  which  iftiied  from  him,by  his  cr\nnp  to  his  Father  vpon  the  crofTe, 
 and  by  fending  of  Angels  to  comfort  him.  Hence  was  it,  that  he  fo  much  fea- 
 red death,  which  manv  Martyrs  entertained  moll:  willingly. 
 
 His  outward  accurfednes,lbndeth  in  three  degrees.  I.  Death  vpon  the 
 ■crorre,which  was  not  imaginarie,but  true,  becaufe  blood  and  water  iiiued  fro 
 his  hcart.For  feeing  that  water  and  blood  gufhed  forth  togethcr,it  is  very  like, 
 the  casket  or  coate  which  inuefteth  the  heart  called  Tericardion ,  was  pierced. 
 As  Columbus  obferuethmhis  Anatomic, y.booke.  Ioh.19.24. 
 
 His  death  was  ncceflarie ,  that  he  might  confirme  to  vs  the  Teftamcnt,  or 
 Coucnant  of  grace  promifed  for  our  lakes.  Heb.  19. 1  5 , 1 6.  For  this  caufe  is  he 
 the  Afedtator  of  the  t:ew  Tefament,  that  through  d^ath,  ^c.they  which  wer^  caU 
 led,might  receinc  the  promife  of  eternall  inheritance:  for  where  a  tefiament  is  there 
 muft  be  the  death  of  him  that  made  the  tefiament,drc.vex.  1 7. 
 
 1 1.  Buriall,to  ratifie  the  certentie  ofhis  death. 
 
 HI.  Defcenfion intohell,whichwemuftnotvnderftandthathewentlo- 
 cally  into  the  place  of  the  damned ,  but  that  for  the  time  ofhis  abode  in  the 
 grauehewas  vnder  the  ignominious  dominion  ofdeath.  Adi.2.7^.f^home 
 ijodhath  raifedvp  andloofedtheforrovces  of  death ,  becaufe  it  was  vnpojji  hie  that 
 hejhcuUbe  holdcn  of  it.  EpheC4^9.  In  that  he  afcendcd,  what  was  it  butthatM 
 
 alfo 
 
•  %  Thtord&ofthetmfei 
 
 aJU^ he^fcendedfiyfiinta the ioweji part  af^e  earthl         "    ^  ' 
 
 It  wasiwceflaric thatChiift  iThould  be  captiuatcH  ofc!eat!i,that!ic  migBta^r 
 bolifli  the  fting,that  is,the  power  thereof,  i  .Cor.  1 5.55-^  dca^ivhtreu tk^. 
 fiiag  i  O  Ml-nyhere  is  thy  vi^oi-U  ! 
 
 \  i  Thus  wc  haue  heard  of  Chrifts  maruclous  paflion,wliereby  he  liatb  aboli« 
 ffied  both  the  firft  and  fecoiid  death ,  due  vnto  vs  for  our  finnes,  the  which(a$ 
 we  may  further  obierue)is  a  pei*feft  ranfoni  for  the  linncs  of  all  and  cuery  one 
 of  the  Eleft.  i  .TiiH.ia.6.W^o^4«ff  htmfelfaraiifomeforAUfnen.YoY\Xv]Z%  nror*, 
 Aat  Chrilt  the  ondy  begotten  Sonne  of  God ,  yea,  God  hinrfclfe  for  a  finall 
 while  iliould  beare  the  curfc  ofthie  Law,  thoa  if  Uic  whole  world  (hould  hauc 
 iufFercd  eternall  puniO-iment 
 
 This  alfo  is  worthne  our  n}c<fctaition,thatthcn  aman  is  wel  grounded  in  the 
 doftrinetif  Cbriftspafl5on,whcn^his  heart  cea{cth  to  finnc,  &irs  pricked  with 
 die  griefc  ofthofe  iinnes ,  whereby,  as  with  fpearcs  he  pierced  the  fide  of  the 
 immaculate  lambe  of  God.  1  .loh.  5.6.  Whofi  (jmethineithfr  hathfeene  him,nor 
 knotpnehimXTiC^^^.l'z.XO.AndtheyJhalUookevffOTthimirphome  they  haueptercedy 
 «mdtheyfiall  lament  for  him ,  at  one  lament  eth  for  his  onelyfonne ,  and  he  forte  far 
 himiOS  one  iiforiefctr  his  firfi  borne. 
 
 After  Chnft-s  paffionifolloweth  the  fiilfillin^of the  Law,by  which  he  (atx(^ 
 ficd  Gods  iuftice  inhilfilling  the  whole  Law.  Kom.  8.  "^t^.^odfenthis  (/»ne. 
 S^inne^that  the  rizhteoufnes  of  the  Latp  might  heffttfilled  by  vs. 
 
 He  fulfilled  the  Law,partly  by  the  hohnes  of  his  humane  nature,  and  part^ 
 Jy  by  obedience  in  the  works  of  the  Law.Rom.8.  i  .The  Latp  ofthejptrit  of  life, 
 yphich  is  in  Chrifi  lefui^hathfreedmefrem  the  Law  offinne,andofdeath.^3XiK  ? . 
 if. ft  becowmeth  vs  to  fulfi/i  all  right  eoufhes,^c,\o\\.  17.19. 
 
 Now  fucceedeth  the  fecond  part  of^Chrills  priefthood,namely,  mtercc/fi- 
 tjii,whercbv  Chrrft  is  an  Aduocate,  and  intreater  of  God  the  Father  for  the 
 hSt}nm\\.Kom.%.'^  ^.Chripis  at  the  right  hand  of  <^od,  andmaketh  requeftforvs. 
 Chriftsinterceffion  is  direfted  immediately  to  God  the  Father,  i .  loh.  z.t .  // 
 anymanjtnne,  we  haue  an  Aduocate  with  the  Father,  euen  lefw  Chrifi  the  ittfi. 
 Now  as  the  Father  is  firft  of  the  Trinitie  in  order,  (b  if  he  be  appeafed ,  the 
 Sonne  and  the  holy  Ghoft  are  appeafed  alfo.  For  thereis  one  and  the fame  a- 
 greement  and  will  ofall  the  perfons  of  the  Triiiitie.      '  n  • . 
 
 Chrift  maketh  interceffibn  accordmi^  to  both  natures.  Firfl: ,  according  to 
 his  humanitie,parthr  by  appearing  before  his  Father  in  hrcaucn,  partly  by  de^ 
 firing  the  Valuation  oftheEkft.Hebr.  g.i^Chnfi  is  entredinto  very  heauen  t&. 
 appeare  now  in  the  ft^ht  of  God  for  vs.  and  chap. '].  i<).Heis  ableperfeBlyto  fatu. 
 them  that  come  to  CJad  by  him,  feeing  he  etter  Itueth  to  make  interreffion  for-them. . 
 Secondly , according  to  his  Deitie,  partly  by  applying  the  mer?t  of  his  deaths 
 partly  by  making  requeft  by  his  holy  Spirit,  in  the  hearts  of  the  Ele^,  wifK 
 fi'i-hes  vnfpeakable.  i  .Pet.  t .-:  .Sleff  according  t$  the  foreknow  ledge  of  the  Father 
 to  thefanEfifkatiionoftkeSfirit.^om^^.  1 6.  The  Spirit  helpet hour  infirmities:  for 
 we  kyow  not  what  to  pray  as  we  ought ,  but  the  Spirit  itfelfe  wai^h  requeftfor  vt 
 with  (ighes  which  cannot  be  e.yfprejfed. 
 
 We  are  not  therefore  to  ima2;ine  or  (iirmife,  that  Chrift  proflrateth  him«i- 
 f«5lfevpon  his  knees  before  liJs  Fathers  tkons  fofrv^s^nfidieris  itnecclTarif; 
 
 fcciii 
 
 a> 
 
efjkhationanddantnatictt.  •.- 
 
 {eeing  his  very  preCc^^c  before  his  father,  hath  in  it  the  force  of  an  humble 
 petition. 
 
 The  end  of  Chrifts  interceflion  is,  that  fuch  as  are  iuftrfied  by  his  merits, 
 ihould  by  this  mcancs  continue  in  the  ftate  of  grace-Now  Chrilts  interceffi- 
 onprcferueth  thecle(ftm  couerin^  their  continuall{]ipps,infirmities,anclim- 
 perft£l  a£tions,by  an  efpeciall  and  continual!  application  of  his  merits .  That 
 by  this  meanes  mans  perfon  may  remame  iu(!:,ancl  mans  works  acceptable  to 
 God.  I  .loh.  1.1.  Hee  ia  a.  reconciltationfoir  our  finnes^andnotfor  ours  onely,but 
 for  thefinnes  of  the  -whole  world,  i  .Pet.  2 .  ^  .Tee  as  Imely  fiones,  be  made  a  fprnttntU 
 hotife  and  holy  T^riefihoodyto  offer  vpfptritmllfacrijices  acceptable  to  God  by  leftu 
 C/^n)?.Rcuel.  8 .  ^^^  .tAnd  another  Angell  came  and  flood  before  the  altar Mtting 
 a  golden  cenfer ,  Ofid  much  odours  -xvasgiuen  vnto  htm  that  kejhouldoffer  mth  the 
 prayers  of  all  Saint svf  on  the  golden  altar  ywhich  ii  before  the  throne ^and  the  fmske 
 of  the  odors  with  the  prayers  oftheSavits ,  went  vp  before  ^od  out  of  the  Ungels 
 hand. 
 
 Thus  farrc  concerning  Chrifts  priefthoodsnowe  follow  his  Prophetical! 
 and  Recall  offices. 
 
 His  Propheticall  office,is  that,  whereby  he  immcdiatclv  from  his  Father, 
 renealeth  his  word  and  all  the  meanes  of  faluation  compnfed  in  the  {amc.Ioh. 
 
 1.18.  The  Son.rvhtch  ii  in  the  bofome  of  hts  father, he  hath  declared  vnto  yoH.\o\i. 
 %.i6.Thofe  thingswhich  Iheare  of  my  father,! jpeake  totheworld.  Deut.l  8.1 80 
 Jwillraife  themvp  a  Trophe:,(^c. 
 
 The  word  was  firft  reuealed,partly  by  vifions,by  dreamcs,by  fpeech;part- 
 iy  by  the  inftinft  and  motion  of  the  holy  ghoft.Heb.  i .  i  .nAtJundry  times ,  ^ 
 in  ditters  manners,  God^ake  in  old  time  to  our  Fathers  the  Trophets :  in  thefe  lafl 
 daies  he  hath  fpohen  to  vs  by  hit  fonne.  2  .Pet.  r .  1 1 .  Trophecie  came  not  in  eld  time 
 by  the  veillofmanyhut  holy  men  of^odfpakeastheywere  moeuedbytheholy  g^hojl. 
 
 The  like  is  done  ordinarily  onely  by  the  preaching  of  the  word,  where  the 
 holy  ghofl:  doth  inwardly  illuminate  the  vnderftandinj^.  Luk.  24.4  5  .Then  0- 
 pened  he  their  vnderfandmg->that  they  might  vnderftand  the  Scriptures,  v.  2i.  i  5 ./ 
 Jrvillgiueyou  a  month  andrvifdomcwbere  againfl  all  your  aduerfaries  /Ijall  not  bee 
 able  tojpeake-jjor  rcffh.A^.  I  o. » ^. Who  fe  heart  the  Lord  opened  that  fkee  atten- 
 ded on  the  things  that  Taulfpake.  For  this  caufe ,  Chrift  is  called  the  Do<flor, 
 Lawegiuer,and  Counfcllour  ofhis  Church.Matth.  2  5 .  i  o.'Beye  not  called  De- 
 hors for  one  is  your  '^Do^or,  lefm  Chrifl.  lam  .4.  i  2  .There  is  one  Larvgiuer  which 
 is  able  tofaue  and  to  defray.  ^(^.g.6.HeJhallcallhl^'  name  Counfellour,c^c.  Yea, 
 he  is  the  Apoftle  of  our  profcfsion .  Hcb.  5.1.  The  Angell  of  the  couenant. 
 Malac.^.i.Andthe?4ediatour  ofthenew  couenant.Heb.p.f^.  Therefore 
 the  fbueraigne  authoritie  of  expouding  the  Scripture,only  belongs  to  Chrifl: 
 and  the  Church  hath  onely  the  minifterie  of  ludgenient  and  interpretation 
 committed  vnto  her. 
 
 Chrilh  Re2;all  officcis  that,whereby  he  diftributedi  his  gifts^and  difpofeth 
 all  thingsfor  the  benefit  of  the  eleft.Pfal.  2. and  i  io.?i.2.  The  Lor dfatd  vnto 
 my  Lord,  fit  thou  on  my  right  hand, till  I  make  thtne  enimies  thy  footefloole. 
 
 The  execution  of  Chrifts  Regall  oftice,comprehendethhis  exaltation. 
 
 Chrifts  exaltatiofljis  that ,  by  which  he,  after  his  humiliation,  was  by  little 
 
 C    K  ^"d 
 
^»  The  order  of  the  caufes 
 
 andlittke^Calted  tog^onej  and  that  in  rundrierefpe^^^  according  to  both  his 
 natvires. 
 
 The'cN::i|tation  of  his  diuine  natuie,is  an  apparant  declaration  of  his  diuine 
 properties  in  his  humane  nature, without  the  lead  ^iltcration  thtreof.Rom»  i . 
 itfDec lared  mi'^^htily  to  be  the  fonne  ofGod^  touchinQ  the  [pint  offa/iUtfication  bj 
 the  r^fitrreolh  Kfi-om  the  dead.  Aft.  i .  3  6 .  (Jod  hath  made  hun-bcth  lord  (tr  Chriji» 
 whom?  y  e  kiit-^e  crMctficd.  .^^!'^..1-;■  | 
 
 The  exaltation  of  his  humanitie,is  the  putting  off  from  him  his  feruile  co- 
 dition,and  all  inhrmities ,  and  the  putting  on  of  fuch  habituall  giits;which  al- 
 beit they  are  created  and  finite,yet  thev  haueib  great  and  (b  marueilous  per- 
 feftion,as  poffibly  can  be  afcnbed  to  any  creature.  The  gifts  of  his  ramde,  are 
 wifdorae,knowledge,  loy  ,  and  other  vnfpeakeable  vcrtuesofhisbodiejim- 
 mortalitiejfbengthjagilitiejbrightnefre.Phihp.j  .  ?  I .  Who  /Ijail  change  catrvik 
 bodies, that  it  mny  be  fapjioned like  vnto  hisgloriom  ^o<!^.Math. » 'j.z.He rpxs  traf' 
 fimred before  them.cj^'his  face  didjhine 04  thefunncnnd  hid  cloathes reere  as  white 
 as  theli^ht,}r{eb. i.g.Godeuen thy  ^od  hath annoint^d the mththe ojU ofgladnes 
 ahoue  thy  fellows.  Eph.  1.20.22. 
 
 Chrifts  bodie,althongh  it  be  thus  glorificdjyet  is  it  flill  of  a  (blide  fubftace, 
 compaiTed  about,vifible,palpable,and  Ihall  perpetually  remaine  in  fome  cei*^ 
 taine  place.Luk.  2  4.  ^  9.  Reholdmy  hands, am fv^feetCyit  is cuen  I,touch  me-,and 
 fee: a  hint  hath  nofiejh  ay^d  bones,aije  fe  me  haue. 
 
 There  be  three  degrees  of  Chrifts  exaltation. 
 
 I.  His  refurreftion,  wherein  by  his  diuine  power  he  (ubdued  death,  and 
 railed  vp  himlelfe  to  eternall  life. i.Cor.  i  ^  .4.  Though  he  rpos  crucified concer-" 
 nin(T  his  infirmitieyet  Imeth  he  through  the  power  <y^<j  (?^.Matth.  28.5.  Hee  is  net 
 here  for  he  isrifert^as  he  faidfCome  fee  the  place  where  the  Lord  was  laid. 
 
 The  ende  of  Chrifts  refurre(ftion,was  to  fhcwe  that  his  (atisfaftion.  by  his 
 paffion  and  death,  was  fully  abfblute.  For  one  onely  finne  would  haue  detai- 
 ned the  Mediatour  vnder  the  dominion  of  death,  though  he  had  fully  fatisfi- 
 ed  for  all  the  reft.  \  .Cor.  I'J.  •  7.  IfChnf  be  not  raifedyour faith  is  in  vaine:yte 
 are  yet  inyonrflnnes.  K  om  •4-25;  Who  was  de liner ed  to  death  for  our  finne s,  arid  is 
 rifenagaineforouriuflification.  • 
 
 I  I.His  afcenfion  into  heauen,  which  is  a  true,  localhand  vifible  tranHatior? 
 ofChrifts  humane  nature  from- earth  into  the  higheft  heauen  of  the  bleifed^ 
 by  the  vertue  &  power  of  his  Deitie.  Aft.  i  .cfJVhen  he  hadfpoken  thefe  things, 
 while  they  beheld,he  was  ta^n  vp.for  a  clotid  tooke  htm  vp  out  of  their  fght ;  and 
 while  they  looked fledfajily  towards  heatien.a^he  went,beholde,two  wen  flood  by  th'e 
 zn  white  apparelbwhich  alfo  faid,Te  nten  of  Galile,whyfiand  yegaz,in^  into  heauoi, 
 this  lefus  which  is  taken  vpfrom  you  into  heaHen,fhall  ecme  as  ye  hauefeene  him  got 
 into  heauen.  Eph.4.  lo.He  afcenAedfarre  aboue  all  the  heauens. 
 
 The  end  of  Chrifts  afcenfion  was  ,  that  he  mi2;ht  prepare  a  place  for  the 
 faithfulljgiue  them  the  holy  ghoft,and  their  eternall  glorie.  fob.  1 4.2  ./^  my  fa- 
 thers houfe  are  many  man/ions  :if it  were  not  fo.  J  would  haue  told  you :  I  qoe  to  pre- 
 pare a  place  for  you.c  1 6. 7.  ^flgoe  not  away, the  Comforter  will  not  come  vnto  you: 
 hut  if  I  depart -,1  will fendhimvnto  you. 
 
 .1 1 XHis  fitting  at  the  riglit  hand  of  G  od  the  father,  which  metaphorJcallv 
 
 ,  «  fignifietli. 
 
of falvationAnd  damnation.  5* 
 
 ^gnifieth  that  Chrifthath  in  the  highefl:  heauens  actually  all  glorie.power,  & 
 dominion.  {-■  eb.  i . :?  .By  hmfelfe  he  hath  purged  our Jimes,  andjitteth  at  the  right 
 hand  cf  the  tnatejlie  in  the  higheft  places  ^{A.  1 1  o.  t  .  The  Lord  [aid  to  my  Lordjh 
 thou  at  my  right  hand^till  Intake  thine  enimies  thyfootfioole.  i  .Cor.  I  5 . 2  ?.  Hee 
 mtift  raigne  till  he  hath  put  all  his  enemies  vnder  hisfeete.  Ait.j .  5  5  .He  heinffult 
 Hf the  holy  Cjhofl, locked fiedf aft ly  into  heauen^andjdvee  the  glory  of^od^and  fefiti 
 Jlanding  at  the  right  hand  of  God.  Mark.  20.22. 
 
 His  regall  office  hath  two  parts.The  firfl  is,his  regiment  of  the  kingdomc 
 of  heauen,part  whereof  is  in  heauen,part  vpon  the  earth,  namely  the  congre- 
 gation of  the  faithfull. 
 
 In  the  gcuernment  of  his  Church ,  hee  exercifeth  two  prcrogatiues  royall. 
 The  firft  is.to  make  lawes.Iames  4.12.  There  is  one  Larv^iuer  which  is  able  to 
 faue  and  to  deftroy.Tht  fecond  is,to  ordaine  his  mmifters.  Eph.4. 1 1 .  He  gaue 
 feme  to  be  Ape  ft  les, others  l^rophets,  others  Evangehftsfome  P aft  our  sand  teach* 
 ers,&c.  I  .Cor.  12.28.  god  hath  ordained fome  tn  the  Church, as  fir  ft  Apoftles,fe- 
 condly  Prophets, thirdly  teachers,then  them  that  doe  miracles, after  that  the  gifts  of 
 healingyh€lpers,gotiernours,diuerfttie  of  tongues. 
 
 Chrifls  gouernment  ofthe  Church ,  is  either  his  coUeftion  of  it  out  of  the 
 v\'orld,or  con(eruation  being  colle<n:ed.Eph.4.i  2.Pfal.  i  o. 
 
 The  fecond  part  of  his  Regall  office,is  the  dclbuftion  of  the  kincrdomc  of 
 clarknes.Col.  1.1?  .TVho  hath  dcliueredvsfrom  the  ktngdcme  ofdarknes^PCal.i.g. 
 ThoHpjalt  (frufh  them  ivith  afcepterofyron^and  breake  them  in  pieces  like  a  potters 
 vefell.  Luk.  19.27.  Thoje  mine  emmies,t  hat  would  not  that  J ft>ould  raigne  ouer 
 them,bring  hit  her,  and  flay  them  before  me. 
 
 The  kingdom<?  of  daikenefle,is  the  whole  company  of  Chrifts  enemies. 
 
 The  prince  of  tlus  kingdome,  and  of  all  the  members  thereof,is  the  diuell 
 £ph»  l.i.Tc  wrtlkcdonce  according  to  thecounfell  ofthe  wcrld^and  after  the  prince 
 that  ruleth  m  the  aire, en  en  the  prince  that  nowe  worketh  in  the  children  of  difobe^ 
 dience.  2.Cor.4.4.  The  God  of  this  world  hath  blinded,  the  eies  of  the  iff dels.j. 
 Cor .  6.  t  <r .  IVhat  concord  hath  (^hrtft  rs>ith  Belial^or  what  part  hath  the  beleeuer 
 with  the pf  del. 
 
 Themembers  of  this  kingdome,  and  fubie(n:s  to  S:itan,are  hisangelsv'^nd 
 vnbe]eaiers,among  wh.c-mejthcpnncipall  members  are  Atheiiles,  who.fny 
 in  their  heart^thcre  is  no  C -od-Plal.  1 4. 1  .And  ^JMagitia?:s.:^\\Q  bargnine  with 
 th?  diuell^to  accompliOi  their  dcfires.  i  .Sam.2  8.7.Pfal.5  8.r .  Idchtot-:rsyA\o 
 cither  adore  faIfcGods,or  the  true  God  in  an  idol.  1.  Cor. 'o. 7. 20.  Turkes 
 and  Icwes  are  of  this  bundi^fo  are  Heretiks,who  are  (lich  as  erre  with  pertina- 
 ciein  the  foundation  of  rehgion.  2.  Tim.  1.  1  8.Apoi1:ates,or  reuolters  from 
 faith  in  Chrill:  lefus,Heb.6.6.Faife  Chrifts,  who  bear.e men  in  hand,thev,are 
 true  ChnCb. Matth.  2  4. 26.There  were  many  fvich  about  the  timi^  of  our  Sa- 
 liiour  Chnll his fiiO: commingi as  Icfephus  witneflelh,  book  :o.  of lewiili 
 aniicjuitiesjthe  1 1 ,1  2.&  .1 4. (Chapters. Laftly, that  Antichtift,whoj  as  it  is  now 
 app'^antjCan  be  none  otherbut  the  Pope  of  Rome.  2  .Theff.  2.5.  Let  no  man 
 '4ccei'^cyou  by  any  meanes  ,  for  that  dyftall  not  come,except  there  come  a  depar- 
 ting firfl  ,  and  that  that  man  offinne  bee  dtfclofed,  etien  the  fhnne  of  perdition^ 
 T^bichi<iAnadHcrf^Y'i€)^i^€4iaitethhim[e^^^  dgainftall that  i^ called Qod,  or  ihat 
 iI?j.;:'o  ^  C  a  '■" 
 
«^  The  order  of  the  canfes 
 
 k  T^orpiiffethfo  that  hi  doth  fit  04  (jodinthe  templk  ofGod^fJjercing  himfetfe  that  he 
 in  C/f'^ReueL  i :? .  1 1 .  ^i^nd  I  beheld  another  beaft  commina  out  of  the  earth,  rrhkk 
 k,i.dtvfo  hor'i'.es  hke  the  L^mibchnt  he  fpa^/il^  the  dragon:  (i^tid  he  did  all  that  the 
 frft  beaft  could  doe  before  himy.i?%d  he  caufed  the  earth,  a?idthef^  that  dmell  threinp 
 to  rrorJ7jh  the  beaJ}>whofe  deadly  xvound  vyas  healed. 
 
 There  were  then ,fir{l,Antichri Res  at  Rome  j  when  the  Biljhops  thereof 
 woul(l  be  entitled  Vniucrf.?]!,  or  (uprcame  gouernours  of  the  whole  worlcf, 
 but  then  were  they  complete, when  they,  togithct  with  Eccl. "  ""  all  cenfupc 
 vdirpcd  ciuill  authoritie. 
 
 After  that  Chrifi  hath  fubducd  all  his  enemies  ,  thefe  tvvo  things  fhallen-^ 
 file:  I. The  furrcndering  ouer  of  his  king<iomcto  God  the  Father,as  concer- 
 ning the  regiraent:for  at  that  time  ilialceafe  both  that  ciuil  regimenr,.ancl  fpi- 
 rituall  policie,confifting  in  word  and  fpirit  together.  1 1.  The  fubieftion  of 
 ChriftjOnely  in  regard  of  his  humanity  ,the  which  then  is,  when  the  Sonne  of 
 God  fhali  nioft:  fully  manifeft  his  rDaiertie,which  before  was  obfcured  by  the 
 flelKasa  vaile,fb  that  the  fame  flelli  remaining  both  glorious  &  vnited  to  the 
 Sonne  of  God, may  by  infinite  degrees  appeare  inferiour. 
 
 We  may  not  therefore  imagine,that  the  fubieftion  of  Ghrifl,  confifteth  in 
 diminirhingthe  gloric  of  the  humonitie  ,  but  in  mamfcfting  mol^fuUy  the 
 maieftic  of  the  Word» 
 
 CHAP.   19, 
 CONCERNING  THE  OVTWARD  MEANES 
 
 ofexecfttin^  the  decree  ofeleBion^andofthe  Decaloque. 
 
 ;T  Fter  the  foundation  of  Ele^ion  ,  which  hath  hitherto 
 beene  dehuered ,  it  followeth,that  we  (houldintreat  of 
 the  outward  meanes  of  the  fame. 
 tA^ffi^^     The  meancsare  Gods  Coucnant,and  the  feale  ther- 
 
 v!>  \  ¥  ^*"      Gods  couenant ,  is  his  contra£l  with  man,concer- 
 ^__^  T^_^^  ninglife  eternaU,vpon  certaine  conditions- 
 -ct^tiVT?--.     ^        This  couenant  confifteth  of  two  parts:  Gods  pro- 
 mife  to  man,Mans  promife  to  God: 
 
 Gods  promife  to  man,is  thai ,  whereby  he  bindeth  himfelfe  to  man  to  bee 
 his  God,if  he  breake  not  the  condition. 
 
 Mans  promife  to  God,is  that,  whereby  he  voweth  his  allegiance  vnto  his 
 LOi'd,nnd  to  performe  the  condition  betwcene  them. 
 
 Ao-aine,there  are  two  kindes  of  this  couenant.The  couenant  ofworkes,5t 
 thecouenantof grace.Ierm. 3 1.5 1.42.45. ^<?W.^f/3^^^«>jc£'w^,/^/r/:?  theLordy 
 that  IwUl  make  a  new  cotterum  with  the  houle  cflir^el-^indivith  the  honfe  of  la* 
 dah,not  according  to  the  couenant  I  made  with  their  fathers, when  I  too^e  them  Ij 
 the  hand  to  bring  them  out  of  the  land  of  Egypt\the  which  my  couenant  they  brake» 
 Although  Twa^  an  husband  to  th em , faith  the  Lord.  But  ths /ball be  the  couenant, 
 that  Iwillmak^  with  the  hcufe  of  Ifrael.after  thofe  dates  y  faith  the  Lord,  I  will  put 
 my  law  in  their  inward  parts ^andwrite  it  in  their  heartSyandwill  be  their  God,  and 
 they  (hall  be  my  people. 
 
 The  CQWenant  ofworks^is  Gods  coucnaitf.madcwith  eonditionof  perfe^- 
 
 obtdjf' 
 
effahiittonAnddamnatioH.  -- 
 
 obcdicncCjand  is  cxpreffcd  in  the  morall  law. 
 
 The  Morall  Law ,  is  that  part  of  Gods  word,which  commandeth  perfeft 
 obedience  vnto  man,as  well  in  his  naturc,as  in  his  aftions,  and  forbidcfeth  the 
 contraric.Rom.  l  o.  5 .  Mofes  thin  defcribeth  the  righteoufnei  tphich  U  of  the  LatVy 
 that  the  nMn,which  doth  thefe  things,  pjall  lute  thereby.  I  .Tim.  I .  j .  The  end  of  the 
 commandement^  hue  out  of  a  fur  e  heartland  of  a  good  confciencejand faith  vnfai- 
 «<?^.Luk.  1 6. 2  i.Thoufhalt  hue  the  Lord  thy  (jod,  with  all  thine  heart ,  yvith  all  thy 
 foule,<^:jdwithallthyJlrength.  Rom.  7.  JVe  know  that  the  law  is  jpirituatt. 
 
 The  Law  hath  two  parts.Thc  Edi£V,commandingobediencc,and  the  con- 
 dition binding  to  obedience  The  condition  is  eternal!  life  to  fuch  as  fulfill  the 
 law:  but  to  tranfgreflburs,  euerlaftins^  death. 
 
 The  Decalogue  or  ten  CommancTemcnts,  is  an  abridgementof  the  whole 
 Law,and  thecouenant  of  workes.Exod.  34.27.  And  the  Lordfaidvnto  Mofes y 
 Write  thou  thefe  words,  for  after  the  tenour  of  thefe  words,!  haue  made  a  covenant 
 with  thee,  and  with  Ifrael.  And  was  there  with  the  Lordfourtie  daies  andfourtie  ■ 
 nights, and  did  neither  eate  bread,  nor  drin^e  water,  and  he  wrote  in  the  Tables  the 
 words  of  the  covenant, euen  the  tenne  Commandements.  i .  King.  8  .p.  Nothing  was 
 in  the  Arks  J  faue  the  ^^  Tables  of floneyWhichi^Mofes  had  fut  there  at  Horeb, 
 where  the  Lordntade  a  couenant  with  the  children  ofjfrael,  when  he  brought  them 
 out  ofthe^land  of  Egypt .  Matth.  22.40.0«  thefe  two  comnuindements  hangeth  the 
 whole  Law  and  the  Tropbets. 
 
 The  true  interpretation  of  the  Decalogue,  mufl:  be  according  to  thefe 
 rules. 
 
 I.  In  the  ncgatiue,the  affirraatiue  mufl;  be  vnderflood:  and  in  the  affirma- 
 tiue,the  ncgatiue. 
 
 I I.  The  negatiue  bindeth  at  all  times,and  to  all  times:and  the  affirmatiuc, /'^**^^^^ 
 bindeth  at  all  times,  but  not  to  all  times :  and  therefore  ncgatiues  are  of  more^  J^lV-^y!^ 
 force.  ^**^  C<<-^  ^fi^ 
 
 1 1 L  Vnder  one  vice  cxpreffely  forbidden ,  are  comprehended  all  of  that  ^'^^^^y^Ji 
 Irind,yea,the  leaft  caufe ,  occafion,  or  cntifement  thereto,is  as  well  forbidden, v'**^»V^;J  ^,^' 
 5S  that  I  .loh. :? .  1  5  Whofoeuer  hateth  his  brother, is  a  manjlayer .  Matth.  5.21.  tof^^,^^^  ^^fc*^ 
 theende.Euill  thoughts  are  condemnedjas  well  as  euill  anions.  re.  />(c  ^^ 
 
 I V.  The  (mallefl:  finnes  are  entituled  with  the  fame  names,that  that  finnc  /^^+c^-ve  /iG 
 is,  which  is  expreffely  forbidden  in  that  commandement,  to  which  they  ap-  «^  '^  ^V^^^ 
 pertaine.  As  in  the  former  places,hatrcd  is  named  murther,  and  to  looke  after 
 
 a  woman  with  a  lulling  eve,is  adulterie. 
 
 V.  We  mufl:  vnderltand  euery  commandement  of  the  law  fo,AS  that  we 
 annex  this  conditionivnlejfe  God  cowwand the  contrarie. Vor  God  being  an  ab- 
 folute  Lord,and  fb  aboue  the  law,  may  command  that  which  his  law  forbid- 
 dcth ;  (b  he  commanded  Ifaac  to  be  offered;  the  Egyptians  to  be  fpoiled,  the 
 brafcn  Serpent  to  be  ercfted  which  was  a  figure  of  Chrift,&c. 
 
 The  Decalogue,is  defcribed  in  two  Tables. 
 
 The  fumme  of  the  firft  Table,is,that  we  loue  God  with  our  mind,  memo- 
 ric,affe^ions,  and  all  our  flrength.  Matth.  2  2.  ;  7.  This  is  thefrf,  (to  wit,  in 
 nature  and  order)  and  great  commandement,  (namely,  in  cxcellencie,and  dig- 
 aitjc 
 
 C  3  CHAP-  2Q^ 
 
 eu4 
 
^%  The  order  of  the  canfes 
 
 CHAP.  20.        ' 
 Ofthefirjl  conrmandement, 
 ^■p  He  firfl:  table  hath  foure  commandements. 
 
 1       The  firfl:,  tcacheth  vs  to  haue  and  choofe  the  true  God  for  our  God. 
 The  words  are  the(e.  ^ 
 
 l^m  lehouah  thy  God,which  brought  thee  out  of  the  land  of  Egyft^andom  of 
 the  houfe  ofbondage.ThouJhalt  haue  none  other  ^odbut  me. 
 The  %efoliition. 
 
 lanP^^dXVf  man  rather  itidge^thatthefe  words  are  a  preface  to  a!  the  com- 
 niandements,ihen  a  partoftlie  lirfl: ,  1  hmder  him  notineuerthelefTcjit  is  hke, 
 that  they  are  a  perfwafion  to  the  keeping  of  the  firft  coiTimandement:&  that  > 
 thev  are  fet  before  it,to  make  way  vnto  it:as  being  more  hard  to  b5  receiued, 
 then  the  rell.And  this  may  appeare,  in  that  the  three  commandements  next 
 following  haue  their  fcuerall  reafbns. 
 
 Iehouah'^T\\\%  word  fignifieth  three  thingsrT.Him  who  of  himfelfe,and  in 
 him{elfe,wasftom  all  eternitie.  Reuel.  i  .8.  Who  is, who  was, and  who  is  to  come, 
 I  I.Him  which- giueth  bemg  to  all  things,when  they  were  not,partly  by  crea- 
 tino-jpartly  by  preferuing  them.  11 1.  Him  which  mightily  caufeth  thattholc 
 things  which'  he  hath  proraifed,  iliould  both  be  made,  and  continued. Exod. 
 6.i.Rom.4.i7. 
 
 Here  beginncth  the  firfl:  reafon  of  the  firfl:  commandement  ,  taken  from 
 the  name  of  God:it  is  thus  firamed. 
 
 He  that  is  lehouah, mufi  alone  be  thy  ^ed. 
 
 But  I  am  lehouah : 
 
 Therefore  1  alone  muf  be  thy  (^dd. 
 
 This  propofition  is  wanting :  the  a(!uraption  is  in  theft  VJOtAs(Iamleho' 
 «<«^)the  conclufion  is  the  commandcment. 
 
 Thy  Gott\  Thefe  are  the  words  of  the  couenant  of  grace.  ler.  32.:?^  .wher- 
 by  the  Lord  promifeth  to  his  people,remiffion  of  finnes,and  eternall  life.  Yea 
 thefe  wcn-ds  are  as  a  fecond  reafon  of  the  commandementS;,  drawne  from  the 
 cqualitie  of  that  relation,which  is  betweene  God  and  his  people. 
 
 Jfi  be  thy  God,thoHagaine  mufi  be  mi  people  iUnd  take  me  alone  for  thy  Cod, 
 
 'But  I  am  thy  ^od: 
 
 Therefore  thoumufi  he  my  people  ^and'take  me  atone  for  thy  (jod. 
 
 The  afliimptionior  fecond  part  of  this  rca{bn,is  confirmed  by  an  argumet 
 taken  from  Gods  effefts,  when  he  dehuered  his  people  outofEgyirtasic- 
 were,fromthe  feruitude  of  a  mofl:  tyrannous  mafl:er.This  deliuerie  was  not 
 appropriate  onely  to  the  Ifraclites,but  in  fome  fort  to  the  Church  of  God  in- 
 all  aG;es:in  that  it  was  a  type  of  a  inorefui  pafling  deliuerie^  from  that  fearefolt 
 kingdomc  of  darkenes.  i  .Cor.  i  o.  f  _•. 2 .  Iwculdnot  haneyou ignorant, brethren ^ 
 that  all  cur  Fathers  rvere  -under  the  cloude,andallpajfedthrori<ThtheredTea,and 
 were  all  baptiK.edvnto  L!M^ofestnthe<l9ude,andinthefea.Qo\o^.i.\  ^JVho  hath 
 deliuered  vsfrom  the  povper  of  darkenes,  and,  tranj%itedt/s  into  the  ki^gdome  ofhts 
 deare  fonne.  •       *       -  ./.'.■.'!         ■'        ;•:■         - 
 
 Other  Gods  or  j}r<ifi^e  q^odf}  Tliey  SVc  fo  call&^,  not  that  they'  by  'h'atiir^  arc 
 iuchjOr  can  be,but  becaufe  tlie  corrupt.and  more  tlien  diueli/h  heart  of  car- 
 
 •  nail: 
 
offalvation  and  damnation.  «^ 
 
 nallman  edccmeth  fo  of  them.Phil.  3 .  i  g.Whofe  god  is  their  hellie,  1  .Cor.4.4. 
 
 Whofe  m'.ndes  the  ^od  of  this  world  hath  bewitched. 
 
 Before  my  faceylhdX  is,(figuratiuely)in  my  fight  or  prefenccto  whom  the 
 fecret  imagmations  of  the  heart  are  knownerand  this  is  the  thirdreafon  of  the 
 firft  commandementjas  if  he  fhould  fay.  If  thou  in  my  prefcnce  reieft  me  it 
 is  an  heinous  offenceifee  therfore  thou  doeit  not.  After  the  fame  manner  rea- 
 fbneth  the  Lord.Gen.  ly.i.  I  am  Godaimtghtie,therefore  walke  v^rwht. 
 The  affirmatiue  part. 
 A^ake  choice  oflehouah  to  be  thy  God. 
 
 The  duties  here  commanded, are  thcfe: 
 
 I.  To  acknowledge  Godjthat  is,to  know  and  confciTe  him.to  bee  fuch  a 
 Godjas  hehathreuealed  himfclfe  to  be  in  his  worde,  and  creatures.Col.  i .  i  o. 
 Increa^ng  in  the  knowledge  of  god.  Icr  em .  2  4 .  'j.And  Iwillgme  them  an  heart  to 
 know  me^tkat  J  am  the  Lord^and  theyjhall  he  my  people, and  I  will  be  their  god  for 
 theyfhall  return  vnto  me  with  their  whole  heart  in  this  knowledge  of  God  muft 
 we  glorie.  lerem.p.  24.Zi'/  him  that glorieth. glory  in  this,  that  he  vnderfiandeth 
 andknaweth  ?ne :  for  lamtheLordwhtchJhewmercie,  iHdgement,andrighteoHfnes 
 in  the  earth. 
 
 I I.  An  vnion  with  God,whereby  man  is  knit  in  heart  with  God.Iofii.2  j . 
 8 .  Stickefiji  vnto  the  Lordyour  god,asyee  hane  done  vnto  thii  day.  A€t.  11.25. 
 He  exhorted  all^that  with  purpofe  of  heart  ,  they  would  cleaue  to  the  Lord.  Man 
 cleaueth  vnto  God  three  manner  of  waJes  :  in  affiance,  in  loue,  and  feare  of 
 God. 
 
 Affiance,isthat,wherebyamanacknowledgingthepowcr  and  mercie  of 
 God,andin  him^againlt  all  affaults  whatfoeuer,  doth  ftedfallly  reft  himfelfe. 
 2  .Chro. :  o.  20.  Put  your  trufl  m  the  Lordyour  God^andyejhallbe  a^ured,beleeue 
 his  Prophets  andye/halprofper.V(^\.2'J.i.Godis my  light, andmy  fdHation,whome 
 pjould  I  fearefgodis  thejirength  of  my  hfcofwhomfoouldl  he  afraid?v.  1,  .Thotarh 
 an  hoaji  pitched ag^infl  me, mine  heart  j7jonld  not  be  afraide :  though  warre  be  rai~ 
 fedajiainfl  me,  ftvill  be  fecure. 
 
 Hence  rifeth patience,  andalacritie  inprefentperils.Pfal.^p.ip.  Ijlyould 
 haue  beene  dtmib,andnot  openedmy  moHth,becaufe  thou  didfi  it.  2  .Sam.  \6.\o.  the 
 Kmq^  faid.What  haue  1  to  doewith  you^ye fomies  of Z  eruiah?  If  he  ciir[ed,becaufe 
 the  Lord  find, Curfe  T)auid,what  is  he  that  dare  rayJVhy  doef  thou/o?Gcn.i^  <;.  f. 
 "Se  not  fad  neither  grieuedwith  your  fe  lues,  that  ye  fold  me  hither  for  god  did  fend 
 me  before  you  for yotrrpreferuatio.  v.ii.Now  then,youfent  me  not,but  god  himfelfe, 
 2.King.6.  r  6.feare  not  for  they  that  be  with  vs,are  moe, the  they  that  be  with  the. 
 
 This  affiance  engendreth  hope,which  is  a  patient  expe<5lati5  of  Gods  pre- 
 fence  5c  affiftance  in  all  things  that  are  to  come-PHtl.  ^  7. 5.  Comit  thy  way  vnto 
 the  Lord.and  trujl  in him,andhejhnll brina  it  to  paffe.  verf  7 .  TVaite  patiently  vpon 
 the  Lord,  andhopc  in  him^xoxi.xC  ."^  .Ccmmitthy  worke  vnto  the  Lord  ^  and  thy 
 thoughts  fljall  be  dirccled. 
 
 The  loue  ofGod,is  that,  wherby  man  acknowledging  Gods  goodnes  and 
 fauour  towards  him,doth  againe  loue  him  aboue  all  things.  Deut.(5. 5.  ThoH 
 Shalt  loue  the  Lordthy  Godwith  all  thine  heart ,  with  allthy  foukiandwith  all  thy 
 firenqth. 
 '  C  4  The 
 
^  Q  The  order  of  the  emfei 
 
 Tiic  marks  of  the  true  louc  of  God  are  thefe:I.To  hearc  willingly  his  word. 
 I  I.To  fpeake  often  to  him.l  I  LTo  thinke  often  of  him.  I V .  To  do  his  will 
 without  iikefomncs.  V.To  giue  bodie^and  all  for  his  caufe.  V  I.  To  defire  his. 
 prcfence  aboue  al!,&  tobewaile  his  abfence.  V I  I.To  embrace  al  fuch  things 
 as  appcrtaine  to  him.  V 1 1 1.  To  louc  and  hate  that  which  he  loueth  and  ha- 
 tetfi.IX.In  all  diings  to  fceke  to  pleafe  hini.X.  To  draw  others  vnto  the  loue- 
 of  him.XI.To  eileeme  highly  of  fach  gifts  and  grace5,as  he  beftoweth.  X 1 1, 
 To  ftay  our  felues  vpon  his  counfels  reuealed  in  his  vvord.Laftly ,  to  call  vp- 
 on  his  name  with  affiance. 
 
 The  feare  of  God,is  that  whereby  man ,  acknowledging  Gods  both  mer- 
 cy and  iuftice.doth  as  it  were  a  capital  crime  feare  to  difpleale  God.Pfal.  105. 
 ^  With  thee  is  mercicythat  thou  mmj}  ^e feared. Hiihak.  ^ .  1 6.pyhen  /heard it,  mr 
 helly  trembled,mf  /ipsjhoo^  at  thevoice:rottermes  entred  into  my  bones, ^  Itrem» 
 bled  in  my felfe^that  I  might  rejoin  the  day  of  trouble  ^whett  he  tommeth  vp  againfi' 
 the  people  to  deflroy  them.PQi\.'\.4.Tremble,  and f  me  mt. 
 
 Hence  arifeth  the  godly  mans  defire^to  approouc  himftlfe  in  all  things  to 
 \{\sGoA.QtM.%.ll'<t^^d Henoch walkedvptth (jod,after thatyC^c.  Gen.  17.  t. 
 Cod  fold  to  himjam  al-fitffident,walke  before  me  andbethoHperfecl. 
 
 Out  ofdiefe  three  former  vertues,  proceedrth  humilitie, whereby  a  man 
 acknowled<:^in»  Gods  free  bountie,andproftratinghimfclfc  before  him,doth 
 afcribevnto  himall  praifeand  glorie.  1  .Cor.  > .  t,  i.Let  him  that  glorteth,glorie 
 in  the  Lord,  i  .Ptt  5 . ',  .Decks  y^ar felues  imvardly  with  /orplinejfe  of  mind:  for  God 
 reff/ieth  the  pro^d,andgifieth  grace  to  the  humble.v.6.  Humble  your  felues  there  * 
 fore  vnder  the  mightie  hand  ofGod.that  he  may  exalt  you  in  due  time,  r  .Chro.  29. 
 I O  J 1 1 .  AndT^auid  fayd,  Blejfed  be  thou,0  Lord  God  oflfrael  our  father  for  euer, 
 and  thine,0  Lorde,is  greatnes  and  power, and  glorie, andviEiorie,attdpratfe: for  all 
 that  is  in  heauen,and in  earth  is  thine,^c.2S\A  V.  r  ^.But  who  am  I,  and  what  ts  my- 
 t)eople,that  we  (houlibe  able  to  ojfer  willingly  on  this  fort  for  all  things  come  ofthee^ 
 and  of  thine  owne  hand  we  haae  (rmen  thee^'^c. 
 
 Thenegatiue  part. 
 
 aytccount  not  that  as  Qod,whtch  is  by  nature  no  Cfod, 
 
 In  this  place  are  thefe  fihnes  forbidden? 
 
 I.  l2;norance  of  the  true  Cod  and  his  will,which  is  not  only  not  to  know, 
 but  alfo  to  doubt  of  fuch  things,as  God  hath  reuealed  iir  hisword  ,  lerem.  ^; , 
 1 2  .'^JMy  people  is  foohfh^they  haue  not  known  metthey  arefoolijh  chitdren,andhahe^ 
 none  vnderfiandin^ :  they  are  wi^e  to  doe  emll,but  to  doe  well,they  haste  no  l^nowe- 
 ledqe\zxt.m.O'\^hey proceede  from eH%ll to  worfe,andhaue  not  kfwvone me, faith 
 the  Lord. 
 
 I I.  Atheifmejwhen  the  heart  denieth  either  GodjOr  his  attributes:  as,  his 
 Iuftice,W:rdome,Prouidence,Prefence.  Pfal.  i  4.  t.  Thefoolehathfaidin  his 
 heart  there  is  no  G<7^.Eph.2.l  i.Tehadnohope  ,  and  were  without  Cjod  in  the 
 worl'i  Malach.  r .  2 . 1  loue  you,fahh  the  Lordyet  ye  fay,  wherein  haue  wejpoken  ^/~ 
 sainfl  thee^v.  \  ^.Te  hauefaid,it  is  in  vaine  to  feme  Cjod:  (^-  what  profit  is  it,  that  we 
 %aue  ksP^  his  commandements,and  thtt  we  walked  humbly  before  the  Lord  ofhojii  f 
 
 III.  Errours  concerning  God,the  perfons  of  the  Deitie,  or  the  attributs. 
 Hcfirc  is  it  to  be  reprooued  HelleniGirjej  which  is  die  acknowledging  &  ado- 
 
offahatioH  and  damnat  ion.  a  i 
 
 ring  ofamultiplicitic  of  Gods.  Auguftitihis  5.booke  of  the  Citic  of  God. 
 chap.  7. 
 
 ^gainejudaifoe  is  bere condemned,vvhich  worlliippeth  one  God  with- 
 out Chn  ft. 
 
 ThehkemaybefaidoftheherefiesofihcManiches ,  and  Marcian,who 
 dciiie  God  the  Father:  of  Sabellms,  denying  the  diOhi^^ion  of  three  perfons: 
 and  Arrius,vvho  faithjthat  Chrift  the  Sonne  of  God,is  not  verv  God. 
 
 IV.  To  withdraw,and  remooue  the  aflfeftions  of  the  heart,from  the  lord, 
 and  fet  them  vpon  other  things. E(ay  29. 1 3  .The  Lordfatd,  this  people  dniweth 
 neere  me  with  their  month ^and  honour  me  yvith  their  Itps  ,  but  their  heart  isfarre 
 from  me.  lerem.  12.2  .Thou  art  neere  in  their  mouth,  and farre  from  their  rcjncr. 
 The  heart  is  many  waies  vvithdrawne  from  God. 
 
 I.  By  diftruft  m  G  od.Heb.  I  o. :?  8  The  infi /hall  Hue  byfuithMt  if  any  with- 
 drtmhimfelfe,my  foHle pjollhauenopleafHreinhim.  From  this  diffidence arife; 
 I.  Impatience  in  fuffering  affliftions.Iercm. :  o. !  4.  Cur  fed  be  the  day  wherein 
 I WM  borne  yand  let  not  the  day  wherein  my  mother  bare  me  ,  be  blejfed.  v.  i  ^.C^r- 
 fed  be  the  man,that  pjewcd  my  father, fnyin^.a  m^in  child  is  bornt  v,ito  thee  ,  and 
 comforted  hir/i.v.  \  %.How  14  it  that  I  came  forth  of  the  wombe,to  fee  Uboitr  csr  for- 
 row,that  my daiesjhouldbe  confumed  withpyame?  I  I.Temptinf^  of  G od,vvhen 
 fuch  as  diftruftjor  rather  contemne  him,feeke  fignes  of  Gods' tiutth  and  po- 
 \\Q.X'yi■^V^^,^.']  ThoHp7alt  not  tempt  the  Lord  thy  <jod.  i  .Corinth.  1 0,6. Neither 
 let  vs  tempt  God,asthey  tempted  hiWyandwere  deflroyedbyferpents.x.  1  o.Neither 
 murmHre  yeyasfome  ofthemHrmHred,andwere  deflroyedoftbe  defroyer.l  I  I.De* 
 fperation.Gcn.4. 1  %JlSneinii]mty  is  greater  then  can  bepardoned.\  .Ther4.  i  ^. 
 Sorrowye  nat,as  they  which  haue  no  hope.  W.  Doubtfulnes  ,  concerning  the 
 trueth  of  Gods  benefits  pre(ent,or  to  come.Pfal.  \i6.\i.  Ifaidli  mine  haft,aii 
 menare  lyers. 
 
 I I.  Confidence  in  crcatiires,whether  it  be  in  their  ftrenG;th,as  lerem.  t  7.^ . 
 Curfedis  the  man  that  hath  his  confidence  in  man,andmaketh  flep?  his  arme,bfit  his 
 heart  (lideth  fromthe  Lord.Ov  nc\-\ts.Ni2LX.th.6.ii^.Te  cannot  ferueGod  Mtirich- 
 es.fivh.<^.<)-N'ocoiietoiisperfbnywhich  is  an  idolater,hath  inheritance  in  the  king" 
 dome  ofChrifl  andofGod.Ox  dcfenced  places. Iere>49. 1 6.Thyfeure,&  the  pride 
 sf thine  heart  hath  deceiuedthee ,  that  thou  dwellefinthe  clefts  of  the  R^cke,and 
 ksepe(i  the  height  of  the  hill:thoughthoHjIjoiilde(l  make  thy  nefl  as  high  as  the  Sa- 
 fflejwillbrin^  thee  dowmfrom  thencefatth  the  Lord.Or  p}eafjre,and  dainties: 
 tofuch  their  bellie is  their  God.  Phil. 5. 14.  Orinphyluians,2.Chron.6.i  3. 
 ^yfnd  A  fa  in  the  nine  and  thirtieth y  ear e  of  his  raigne,wai  di'^ea^edi",  his  feete,  and 
 his  difcafe  wM  extreame.yet  he  fought  not  the  Lord  in  his  dfea  ^e,but  to  the  Thj-r- 
 //.j;?j.BrieHv,  to  this  place  principally  mriybe  adicyiied  that  diueliiii  confi- 
 dence,which  Ma^itians^and  all  fuch  as  take  adnifc  at  thern,  ^oc  put  sn  thedi- 
 ue:l,a!Ki  iiis  workes.Leuit.  2  o.  6.1fany  fame  after  fuch  ds  worke  v  tthjpirits,  ard 
 after  foothfafersyto  i[oe  awhoring  after  them^then  vrill  I  fet  my  face  a  gain f  that, 
 per  Con, and  rct'l  rut  him  off  from  among  this  people. 
 
 III.  The  loue  of  the  creature,aboue  the  loue  o£  God,  Math .  ro.  ?  /•  Hee 
 that  bneth  father  or  mother  more  then  mejs  not  wort  hie  ofme,andke  that  loneth 
 fonne  or  dawhtermore  thenmej^  not  worthy  of  me,  Itjhn  1  2.4;«  They  loner. 
 
>,  2  The  order  of  the  caufes 
 
 thefraife  of  man ,  more  then  thepraife  of  God.  To  this  belongeth  {elfe-loue.   2 . 
 
 Tim-3-2. 
 
 I V.  Hatred  and  contempt  of  God ,  when  man  flieth  from  God,  and  his 
 
 wrathjwhen  he  punifheth  offences.Rom.8.7.77:7f  vptfdome  ofthefleJh,ui  enmitte 
 with  Qod.]kom.  i .  ^  o  .Haters  of^od,  doers  ofrvrong. 
 
 V.  Want  of  the  feare  of  God.Pfal.  56.1.  Wickednes faith  to  the  Tvickedman, 
 enen  in  mine  heart, that  there  is  no  feare  of  god  before  their  eyes. 
 
 V  I.  Feare  of  the  creature,more  then  the  Creator.Rev.  i » .  S.  Thefeareftdl 
 and  vnheleening,  pjallhaue  their  fart  in  the  lake  rvhich  burneth  veithfire  and  brim- 
 /?0/7<r.Matth.  I  o.  ^^. Feare  not  them  rphich  killihe  bo  die, but  feare  hvm  that  can  cafi 
 both  bodie  andfoule  into  he/If  re.  lerem.  10.2.  Be  not  afraid  ofthefignes  ofheanen, 
 though  the  heathen  be  afaid  offuch. 
 
 VI  I.  Hardnes  of  heart,  or  carnallfetiyiCJ^  when  a  man,  neither  acknow- 
 ledo-inp'  Gods  iudgements ,  nor  his  ownc  finnes,  drcameth  he  is  fafe  fro  Gods 
 veno-eance,and  fuch  pcrils,as  arife  from  finne.Rom.  -2 . 5  .Thon  after  thine  hard- 
 »ejfe,and  heart  that  cannot  repent  Jjeape/}  to  thy  felfe  wrath  againfl  the  day  of 
 wrath.  Luk.  21.54.  Take  heede  toycnrfelues,  leafl  at  any  time ,  your  hearts  be  op' 
 prelfedTvithfpirfettingianddrunkennes. and  cares  of  this  life, and  leafi  that  day  come 
 onyoH  Oi  vnavpares, 
 
 The(e  all  doe  ioyntly  ingender  pride ,  whereby  man  afcribeth  all  he  hath 
 that  is  good,not  to  God,but  to  his  ownc  merit,andinduftrie,refcrringand  di- 
 fpofing  them  wholly  vnto  his  owne  proper  credit,  i.  Qor. ^.6.  That  ye  might 
 learne  by  vs,that  no  manprefnme  abone  that  which  is  written ,  that  onefwellnot  a- 
 gainji  another,  for  any  mans  canfe.  verf  7.  Tor  whofeparateth  thee  ?  or  what  hafi 
 thofi,  that  thoH  hafi  notreceiued?  if  thou  hafi  receiuedit  ,why  reioycefi  thou,  as 
 though  thou  hadfi  not  received  it  ?  Gen. ; .  %  .Cjoddoth  know,that  whenyeefhall  eate 
 therepf  your  eyes  Jhall  beopened,andyejhall  be  as  G ods, knowing  good  and  euill.  The 
 higheft  ftayre  of  prides  ladder,  is  that  fearefoll  prefumption ,  by  which  many 
 <:limerarhly  into  Gods  feate  of  maieftic,as  if  they  were  gods.  A<ft.  \%.ii^fi,. 
 The  people  gaue  a  Jhout ,  faying,The  voyce  of  God,andnot  of  man :  but  immediately 
 the  z^n<Tel  of  the  Lordfmote  him ,  becaufe  he  gaue  not  glorie  vnto  Cjod,fo  that  he 
 ypM  eaten  vp  ofwormes,andgaue  vp  theghofi.  2 .  ThefT.  2.4.  fVhich  is  an  aduerfa- 
 rie,and  exalteth  himfelfs aaainfi allthat  is  calledGod,or  that  is  wor/hipped :  fo  that 
 he  doth  ft  as  ^od  in  the  temple  ofQod,Jhewing  hunfelfe  that  he  is  God.. 
 
 CHAT.  21. 
 Ofthefecond  Cowman  dement. 
 
 Hitherto  haue  we  entreated  of  the  firftCommandemcnt,  teaching  vs  to 
 entertaine  in  our  hearts,  and  to  make  choice  of  one  onely  God .  The  o- 
 ther  three  of  the  fkft  Table,  concerne  that  holy  profeflion,  which  we  muft 
 make  towards  the  fame  God.  For  firft,  it  is  neceffarie  to  make  choyce  of  the 
 true  God.  Secondly  ,to  make  profeflion  of  the  fame  God. 
 
 In  the  profeflion  of  God,vve  are  to  confider  the  parts  thereofj  and  the  time 
 appointed  for  this  profeflion. 
 
 The  parts  are  two :  The  folemne  worfhip  of  God,  and  the  glorif)'ing  of 
 him. 
 
 Tfie  fecond  Commanderaent,  defcribeth  (uch  holy  and  folemne  woriliip, 
 
 as 
 
offalvatioyi  and  damnation.  a  ? . 
 
 as  is  due  vnto  God.The  words  of  the  Comraandement  are  thefe : 
 
 Thoujhalt  make  thee  nograuen  mage,mither  anjfmilitude  of  things  which  are 
 in  heattcn  ahone ,  neither  that  are  in  the  earth  beneath  ,  nor  that  are  m  the  waters- 
 vnder  the  earth :  thou  (halt  not  bow  dorvne  to  them,ncither  feruethcm,  for  I  am  th^- 
 Lord  thy  God,a  iealom  God,  vifittng  the  imqmtte  of  the  fathers  'vpn  the  children, 
 Vpon  the  third  generation,andvpon  the  fourth  of  them  that  hate  me,  andjhew  mcr- 
 cie  vnto  thoufands,vpon  them  that  loue  me  and  keepe  my  Comr/tandements. 
 
 The  Refolution. 
 
 Thoujhalt  not  make']  This  is  die  firfl:  part  of  the  commandement,forbidding 
 to  make  an  idohNow  an  idol  is  not  oncly  a  ccrtaine  reprefentation^and  imao-e 
 of  fome  fained  God,but  alfo  of  the  true  lehouah.The  which  may  beprooued 
 againll:  the  Papifts  by  thefe  arguments.The  fird  is,Deut.4.  i  5,  v&.  Take  iher- 
 foregoodheede  vnto  your felftes:  for  yee  faw  no  image  in  the  day  that  the  Lord ffake 
 vnto  you  in  Horeb,  out  of  the  middefi  of  the  fir  e, that yee  corrupt  not  your  feli(es,, and 
 maheyoti  agrauen  image  or  reprefentation  of  any  figure:  whether  it  be  the  likeneffe 
 of  male  orfemale.Out  of  the  words  vttered  by  Mofes,  a  reafon  may  be  framed 
 thus: 
 
 Ifyefm>  no  imagc( namely  of  God)  ye /ball  make  none : 
 Untye  faw  no  image, one  ly  heard  avojce  : 
 Therefore  yejhatl  make  no  imaae  of  God. 
 
 The  fecond  rea(bn:That  idolatrie  which  the  IfiaeHtes  committed,  the  very 
 fame  is  prohibited  in  this  commandement. 
 
 But  the  Ifraelites  idolatrie  was  the  worOiip  of  God  in  an  image,Hor  1.^6^ 
 At  that  day;  faith  the  Loyd,thouJhalt  callmeno  more  'Baali.but pjalt  call  me  Jjhi. 
 
 The  golden  calfe  was  an  image  of  God :  for  when  it  was  finiflied ,  Aaron 
 proclaimed  that  to  morrow  Jhould  be  a  feafl  to  Iehouah.Exod.-^2  .y  And  the 
 fame  calfe  is  tearmed  an  idol.  AdV. 7.4 1 .  ^ 
 
 Therefore  the  worlTiipping  of  God  in  an  image,is  here  prohibited. 
 
 Q^ny grauen  imagej  Here  the  more  fpeciall  is  put  for  the  moregcnerall, 
 namely,a  grauen  image  for  all  counterfeit  meanes  of  Gods  worOiip. 
 
 The  firrt  partofthe  commandement  is  here  iliuRrated ,  by  a  dotibk  diftri-i- 
 bution.  The  firfl:  is  drawne  from  the  cau  Ces.  ThotiP?alt-  not  make  thee .  my  idod 
 whether  it  be  enc^rauen  in  wood,or  fione:or  whether  it  bepaMed  in  a  table.  The  (e- 
 cond,is  taken  from  the  i^l^at.Thou  /halt  not  make  thee  an:  del  of  things  in  heajeen, 
 oi  jiarres  andbirds:or  in  the  earth,ai  ofman,woman,beaj}s :  vr  vnder  the  eanhy  as 
 pes. 
 
 This  place  is  (b  expounded  by  MofeSjDeut.  4.1 4.to  the  20.  verfe. 
 
 Thoujhalt  not  bow  downe  to  them'}  This  is  the  fecond  partofthe  commanck- 
 mentjforbiddrng  all  men  to  fal  downe  before  an  idol. In  this  \vorAfBow  down, 
 is  againe  the  fpeciall  put  for  the  generall :  for  in  it  is  inhibited  a.l  faiiicd  wor- 
 lliipofGod/  ->':^sici:^ 
 
 For  l~]  Thefe  words  area  conErmatrortofthis  commandement ,  perfwa- 
 ding  to  obedience,  by  foure  rcalr-as. 
 
 The  Lord']  (which  isj1rojg)Thc  firfl  reafoii>  God  is  (Irong ,  and  fo  able  to 
 reusntre  idolatnciHeb. T  f <;  :j  I . 
 
 Ai€aloi4s  Gc:)r\  This  fptech  is  taken  from  the  eftate  ofwedlocke :  for  GoA 
 
 hi 
 
A  A  Tht  order  of  the  CMtfes 
 
 is  called  the  husband  of  his  Church.  Efay  5  4. 5 .  Eph.  ^  J  ^,1 7.  And  our  (piri- 
 tuall  worlh)p,is,as  it  were,  acertaine  marriage  of  our  foules,  oonfecrated  vnto 
 the  Lord.  ler.  2.2./  remember  thee  with  the  kwdnes  of  thy  youth:  and  the  lorn  of 
 tijy  mariage  ywhen  thou  rventeji  after  nte  in  the  vildernes,tna.landthafwMnot 
 fow»e.Herc  is  another  argument  drawne  from  a  comparifon  of  things  that  be 
 like.  Gods  people  muft  alone  worfhip  him,  becaufe  they  are  hnked  to  him,a$ 
 a  wife  is  to  ner  husband,vnto  whomc  alone  ihe  is  bound:therefbreif  his  peo- 
 ple forfake  him ,  and  betroth  themfclues  vnto  idols,  he  will  vndoubtedly  giue 
 ihcm  a  bill  of  diuorcement,and  they  fhall  be  no  more  clpoufcd  vnto  him. 
 
 Vt^ing^To  vifitjis  not  oncly  to  punifli  the  cliildren  for  the  fathers  offences, 
 but  to  make  noticc,and  apprehend  them  in  the  fame  faults:  by  reafon  they  arc 
 giucn  ouer  to  commit  their  fathers  tranfgreflions,  that  for  them  they  be  puni- 
 Ihed.  And  this  is  the  third  reafon  drawne  from  the  effedlis  of  Gods  anger. 
 
 Htteme^lt  may  be,this  is  a  fecret  anfwer,the  obicftion  whereof  is  not  here 
 in  cxprcfTc  wordes  (et  downe,  but  may  be  thus  framed,  ff^hat  ifrre  vfe  Idols  to 
 injUme  and  excite  in  vs  a  hue  and  remembrance  ofthee.Thc  anfwer  is  this  by  the 
 contraric:T<7»  m^  thtnke  that  your  vfe  of  idols  kindleth  in  you  a  loue  of  me,  but  it  is 
 fofarreffom  that,  that  attfuch  Oi  vfe  them  cannot  choofe  but  hate  me. 
 
 Shew  mercieyrhc  fourth  reafon  dcriued  from  the  effcfts  of  Gods  mercie  to 
 fuch  as  obferuc  this  commandemcnt .  Here  may  we  firft  obfcfuc ,  that  Gods 
 mercie  exc^edeth  his  iuftice.Pfal.  lO^.S-TheLordisfu/lofcompa/ponandmer' 
 cie,Jion>  to  anger, and  of  great  ki»dnes.\cr{.  1 7.  The  louingkindnes  of  the  Lord,  en- 
 durethfor  euer.ycxCg  .He  will  not  abvay  chide, neither  keepe  hii  anger  for  eucr.  Se- 
 condly ,we  may  not  fijrmife ,  that  this  excellent  promife  is  made  tocueryonc 
 particularly,wno  is  borne  of  faithful!  parents .  For  godly  Ifaak  had  gocllcfic 
 Efauto  his  fonne,and  godlefTe  Saul,had  godly  lonatnan. 
 
 The  negatiue  part. 
 Thoujhalt  neither  worfhip  falfe gods, nor  the  true  (jodwithfalfe  worjkif* 
 
 Many  things  are  here  forbidden : 
 1.  The  reprcfentation  of  God,  by  an  image.  For  it  is  a  lie.  Habak.  2.18. 
 JVhatprofitefh  the  image? for  themak^r  thereof  hath  made  it  an  image  and  a  tea- 
 cher  of  lie^. Zsich.l  0.2. The  idols  haue  IpoJzen  vanitie.I^vcm.  lo.  8.  Thejiockeisa 
 doBrine  ofvanitte.  The  Eliber  Councel  in  the  7, 9-  canon  hath  this  edift .  ff^e 
 thought  it  not  meete  to  haae  images  in  (fhurches,  leafi  that  which  ii  worfhipped and 
 adored,  JhouU be  painted  vpon  jr^/f.Clement.booke  j.ad  Tacob.Dom.T^^rT^'- 
 pent  by  others  is  wont  tojpeake  thefe  words:  JVe  in  honour  of  the  inuijible  God,  are 
 ACCHJlomedtc  adore  vifible  images,  the  which  out  of  all  controuerfie,  is  very  falfe, 
 Au^uft.in  his  trcatife vpon the  1 1  ^. Pfalmc. 
 
 The  image  alfo  of  the  croffe  and  Chrift  crucified,  out  to  be  abolifhed  out 
 of  Churches,  as  the  brafen  ferpent  was,  2  .King.  1 8.4,  Hezekiah  is  commen- 
 ded for  breaking  in  pieces  the  brafen  ferpent  to  which  the  children  of  Ifrael 
 did  then  burne  incenfe.  This  did  Hezekiah,  albeit  at  the  firfl  this  ferpent  was 
 made  by  the  Lords  appointment.Numb.2 1 .8.and  was  a  type  of  Chrifls  paf- 
 fion.Ioh .  ^  .1 4.0rigcn  in  his  7.booke  againft  CeKus.fVe  permit  not  any  to  adore 
 JefUs  vpon  the  altars  in  images,  or  vpon  Church  walls :  becaufe  it  is  written ,  Thou 
 fk^t  ha»s  none  other  godf  but  ntf» 
 
 ^ipha- 
 
EpiphaniiiJ,  in  that  epiflle  which  l.e  wrote  to  lohii  Biihop  of  Icrufalem, 
 ftith,//  is  (igivnjl  the  cufiome  of  the  Qwrch->to  fcs  any  tmcigc  h^ynginu  in  the  churchy 
 whether  it  be  ofChriJi  >  or  any  other  faint, and  therefore  euen  tku  h  hU  owns  hoiids 
 rent  he  afunder  the  vaile^tvhereinfuch  an  image  yvM ^  mnted. 
 
 Some  ohieft  the  figure  or  figne,which  .ipp  ?arcd  to  Conft;  mine,  whci  ein 
 he  fhouU  cuercomc :  but  it  was  not  the  figneof  the  crofre(as  tne  PapUh  doc 
 triflmly  imagine)  but  of  Chriils  name :  for  the  thing  was  made  of  thefe  two 
 grecke  lctters;i(^f  conioyned  together,  Eufeb.  in  the  life  of  Conftant.bookc  i . 
 chap.'' 5  J 1^. 
 
 Neither  feme  the  Chcrubims,which  Salomon  pJaccd  in  the  temp1e,for  the 
 defence  of  images :  for  they  wereonely  m  the  holy  of  hojien: ,  where  the  peo- 
 ple could  not  fee  them.  And  thc)''  were  t\'pes  of  the  glorie  of  the  Mciliah,vnto 
 whome  the  vcrv  Angels  were  fubieft :  the  which  we  haue  now  verified  in 
 Chrifh 
 
 If  any  man  replie,  that  they  worfhip  not  the  image,  but  €od  in  the  iny^gci 
 let  him  know  ,  that  thc  creature  cannot  comprehend  the  image  of  the  Crea- 
 tor,and  if  it  could,yetGod  would  not  be  worOiipped  in  it,becau{e  it  is  a  dead 
 thin* :  vea,  the  workeof  mans  hands,  notofCjod:  and  therefore  is  more  bafe 
 then  the  fmallcft  liuing  creature,  ofthe  which  we  may  lawfully  fay,  it  is  thc 
 vporke  of  God.  This  eUinceth,  that  no  kinde  of  dmine  worfhip  bdoncrah  to  an 
 image,  either  fimply  or  by  relation ,  whatlbeuer  the  fophi(lica!l  fchooiemen 
 ian2;le  to  the  contrarie. 
 
 ff  any  man  be  yet  defirous  of  images,  he  may  haue  at  hand  thc  preaching 
 of  the  GofpeIl,a  liuely  image  of  Chrilt  crucified.  Gal.  7.1.  OfooUfh  gaUtians, 
 who  hath  (bewitched you,  that yeejhould  not  obey  the  truth, to  y?>home  lefm  C^nfi  be- 
 fore woi  defcribed  in  your  (tght,andamon(r  yon  crucified  ?  The  like  may  be  faide  of 
 the  two  Sacraments.  And  that  faying  of  Clemens  is  tme,  in  his  fifth  booke  of 
 Recognit.  If  youvtlltrul)/  adore  the  image  ofOod,  doe  good  vjtio  tnHMyandyeJhaU 
 rt'or/hip  his  true  imaoe:  for  rr.ani-n  the  image  ofCjod. 
 
 1 1.  The  leafl  approbation  of  idolatrie.  Hof  1^.1.  They  fay  one  to  another 
 while  ft  theyfacrifice  a  manjet  then^  ksffe  the  calaes.  Now  a  kiiTe ,  is  an  cxternall 
 figne  of  fome allowance  of  atIiing.Gen.4H.i  1 . 
 
 Therefore  it  is  vnlawfiill  to  be  prefent  at  Mafle,  or  any  idolntrous  feruicCp 
 thou 2;h  our  mindes  be  abfent.  <  .Cor .  6 , 2  o. 2>  are  bought  with  a  price ,  there  foy  t 
 glortfie  Cjodtn  your  bo  die, arid  in  yourjpirits,  which  are  Cfods .  R  otn.  T  i .  <^.  rfhitt 
 faith  the  Scripture?  I  haue  referuedvnto  my  felfc  fcucn  thoufan^l  men,  which  haite 
 not  bowed  the  ^nee  to  Baal.  Eufcb.  ^ .  booke.  The  Martyrs,  when  they  were  haled 
 vnto  the  temple  of  idols, cried  out, and  with  a  hudvoyce  in  the  middrft  of  their  tor- 
 tures tejiified  that  they  were  not  idclatror^  facrif'^ers ,  but  profejfed  and  conjlanf 
 (fhr't(rutns,reioycin^ greatly  that  they  mi^ht maJ^  fuch  a  confcjpor. 
 
 That  which  may  be  obicifted  of  Naaman  the  Syrian,  w^ho  w^orihipped  in 
 the  temple  of  Rimmon ,  isthiis  anfwered ,  that  he  did  it  not  wiihpurpofe  to 
 commit  idolatrie,but  to  performe  that  ciuiU  obeyfance,whith  he  was  vvoiit  to 
 exhibit  to  the  Kings  maiefhe.2.King.5'.  1 7, 1 8. 
 
 And  for  this  caure,arevtterly  forbidden  all  fuch  procclTions,  playes/and 
 fuch  feaflsj^s  are  confecfated  to  the  incmoriali^  and  honour  of  idoles.  Exod. 
 
 It"- 
 
a6  The  order  of  the  caufes 
 
 ^  2.6.  They  rofe  vp  the  next  dnym  the  mornwg,  and  offered  hkrnt  offerings  ^  and 
 erought  peace  offering s:alfo  the  people  fate  them  dcrvne  lo  eate  anddrwke,  and  rofe 
 Vp  to  play,  t  «Cor.  I  c .  "f. Neither  be  ye  idolaters  as  feme  of  them  Tvere,a6  it  ts  written, 
 &c.  And  Paul  ( i .  Cor.8.  4.  to  the  enclc)earneftly  deliorteth  the  Corinthians 
 from  fitting  at  table  m  the  idols  temple  ',  albeit  they  l^ow  that  an  idolis  nothing 
 inthe  wor/i;  Tripartite  hiftorie.  booke  6. chap. ;  Q.Ccrtame fouldiers  refttfedto 
 adore,ai  the  cujiome  was,  the  banner  of  Iptlian,  in  tvhich  were  painted  the  images  of 
 lupiterjU^ierr^riejand  UHars: others  bring  againe  the  rewards ,  which  thejyafter 
 they  had  burned  mcenfe  on  an  altar  in  the  Emperours  prefence,  hadreceined:  Ctj" 
 tngythat  they  were  (fhrifltans,  and  would  liue  and  die  in  that  profeffton :  and  at  for 
 their  former faU:, It  was  of  ignorance:  yea  though  they  had  polluted  hands  with  ido' 
 latrie  of  the  T^ainyms,yet  they  kept  their  confciences  cleane.  <         ■  .      ■. 
 
 ■  III.  AH  reliques  and  monuments  of  idols:  for  thefe,  after  the  idols  them- 
 felues  are  once  aboh£hed,mufl:  be  rafed  out  of  all  memorie.  Exod.  i-].i^.7e 
 fhatimake  no  mention  of  the  name  of  others  gods , neither  Jhall  it  be  heard  out  of  thy 
 mouth.Hfai  3  O.  •z  2. ^ndyejba/l pollute  the  conering  of  the  images  of  [ilner-^  a^dthe 
 rich  ornament  of  the  images  ofgold,and  caft  them  away  Oi  a  menftrHoiu  c  loath ,  and 
 thou  Jhalt  fay  vnto  it,Cjet  thee  hence. 
 
 I V.  Societie with  infidelsjis  here  vnlawfi-ill/erueth  not  onely  to  maintaine 
 concord,  but  alfo  to  ioyne  men  in  brotherly  loue .  Of  this  focietie  there  arc 
 jnany  branches. 
 
 The  firftjis  marriage  with  infidels.  Gen.6.3.  The  fins  of  CJod fan»  the  daugh- 
 ters of  men  that  they  were  f aire,  and  they  tecke  them  wines  of  all  that  they  liked. 
 JMal.2.l  \. ludah  hath  tranfgre{fed,and  an  abomination  is  comnutted  in  Ifrael,  and 
 w  lerufalem:  for  ludah  hath  defiled  the  holmejfe  of  the  Lord,  which  he  loued,  and 
 hath  mariedthe  daughters  ofafiranaegod.  Ezra  9.  i/\.Shouldwe  returne  to  breaks 
 thy  commandements, and  ioyne  in  affnitie  with  thepeoplsoffuch  ahoTKination?  2. 
 Kin^.8.1 8.//<?  walked  in  the  waies  of  the  Kings  of  Ifrael,  as  didthe  hcufe  ofAhab: 
 for  the  dapighter  ofAhab  was  his  wife :  and  he  did  euillin  the  fight  of  the  Lord. 
 
 The  (econdjis  the  league  in  warre ;  namely  a  mutual!  confederacie  to  affift 
 one  another  in  the  fame  warre,andto  haue  one  and  the  fime  enemies.  This  is 
 fundrie  waies  impious :  I.  If  it  be  vnlawfutl  to  crauc  affiftance  of  Gods  ene- 
 mics,it  is  likewife  vnlawfull  to  indent  with  them,  that  we  will  alTifl:  them.  1 1. 
 It  obfcureth  Gods  glorie ,  as  though  he  himfelfe ,  either  would  not ,  or  could 
 not  aide  his  Church.  III.  It  is  a  thoufand  to  one  leafl:  we  be  infefted  with  their 
 idolatrie,and  other  impieties.  I V.  It  endangereth  vs  to  be  made  partakers  of 
 their  punifhments.  2.  Chron.  19.2.  And  lehu  the  fonne  ofHanani the Seer^ 
 went  out  to  meete  him,andfaid  to  King  Jehofaphat,  Wculdefi  thou  helpe  the  wicked; 
 and  loue  them  that  hate  the  Lord?  therefore  for  this  tkingds  the  wrath  of  the  Lord 
 vponthee.  ■  ' '  •    :.  -  ''.. 
 
 The  third, is  Traffique ':  as  when  a  man  wittingly  and  willingly ,  doth ,  in 
 hope  to  enrich  him{eife,make  falc  offuch  things  as  he  knoweth  mulit  feruc  to 
 an  idolatrous  vfe.This  condemneth  all  thofe  marchants,which  trafport  wares 
 to  ido]atours,and  fell  them  frankencen{e,waxe,cloath,  or  other  fiich  things  as 
 helpe  thera  in  the  feruice  of  their  idols. 
 
 T];e fourth,  i  s  triall  of  fuites  in  law  before  lud^e^  which  are  infidels, when 
 
 Chri- 
 
Chriflian  courts  may  be  ficquented ;  butif  thcycannot,and  we  haue  to  deale 
 with  infidels, vve  may  appealc  to  infidels,  i  .Cor.^.  6.  Brother  voeth  to  Irrv  rotth 
 brother, end  that  vnder  infidels.  A€t.  ?  ^.  i  i  .Pjiulappealath  to  Ccfar. 
 
 The  hfthjis  the  worfhipping  of  the  beaft^and  receniing;  his  marke.Rcv.14. 
 9 .  If  any  man  worjhip  the  heajl,andhii  image,and  rccetue  the  ?narks  '■''">■  his  forehead, 
 orinhyS  hand.VQxC  l  O. The  fame  pmlldr'mke  of  the  rvtne  of  the  wrath  of  God.  This 
 bead  is  the  Church  of  Rome,  I  meane  not  that  old/biit  this  new  Rome,  novv 
 no  better  then  an  hereticalland  apoftatical!  Svna2;o2;ue. 
 
 V.  Will  worfliip,  when  God  is  worfhipped  with  a  naked  and  bare  2;ood 
 intention,not  warranted  by  the  word  of  God.Colof.  2.2:?  .TVhich  thinqs  tndee^ 
 haueajhew  of  vptfdome  involantane  rthgton^andhumljlene^e  ofminde,ahdinfiOt 
 ^armg  the  hodi^:  neither  have  they  it  in  ejliination  tofitisfie  the  fiefh.  i .  Sam.  \  7, . 
 p ,  I  o.  j:4nd  Saulfaid,  Uring  a  burnt  offering  to  me,  and  peace  0  jfenngs :  and  he  offe- 
 red a  bunit  ofertng.  Andoi  foone  as  hehadtnade  an  ende  sf  offer iwj  the  burnt  offe" 
 nng:behold,  SamHclcame,  andy^xC  r  5  .faidto  Saul,  Thou  hafidonefoolifjh ,  thou 
 hafi  not  kept  the  commandement  of  the  lordthj  God,vhicb  he  commanJed  thee.l'Ti- 
 tnerto  may  we  adde  popiHi  fuperftitions  infacrifices,meates,  holid'aics,  npp<v 
 rell,  tcmporarieand  bead-ridden  prayers,indulgcnces,aun;ere  iifc.wliiprincf;, 
 ceremonies,  *ei}:ureS)gate,conuer{ation,  pilgrimage ,  building  of  altars ,  pict- 
 ures, Ciiurches,  and  all  other  of  that  rabble.  .        -    \i 
 
 To  thefe  may  be  added  confort  iii  muficke  m  diuine  feniicc ,  fccdine;  tRe 
 earcs,not  edifying  the  minde.  t .  Cor.  1 4 .1  5  .^hat  is  it  then  ?  hvtllpray  with  the 
 lpint,bm  Ifpillpray  with  the  vndcrftandm^  aTo .  I  will  fin^with  thefpint,but  Iv.tU 
 Jtng  with  the  under/fading  al/o.lnihnns  Martyr  in  his  booke  of  ChriOiirm  queft. 
 and  Anf  1 07.  //  u  net  the  cuflome  of  the  Churches ,  tofi^ff  their  meeter'sroith  kny 
 fitih  ki/^de  of inflrnments  ,^c,but  their  manner  is  one  I)  to  v/evlaire-for/g.  .  :  ; 
 '''''  Laflly,monafl:icall  vowcs, which  I.  repugnethebwof  God:  asthaijvn- 
 chaft  vow  offinglelife,and  proud  promife  of  pouei  tie  doe'plainlyeuince:/»?' 
 he  that  laboureth  not,7nu(}  not  eate,  faith  Paul :  And  it  is  better  to  marrie,  then  to 
 yurne  in  Inf}',  {aith  the  fame  Paul.  1 1.  They  are  greater  then  mans  nature  can 
 performe  :  as  in  a  fingle  life,to}iue  perpetually  chaft.  11 1.  Thev  difanull 
 Chrillian  libertie,and  make fuch  things  neceiTaiiejas  are  indiffcret.  IV. They 
 renue  ludaifirse.  V.  Theyare  idolatrous,  becaufe they  make  them  parts  of 
 Gods  worlliip,atKi  edeeme  them  as  meritorious.  VI.  Hypociifie,which  gi- 
 uethto  God  painted  worfhip,  that  is,if  you  regard  outward  behauiour,  great 
 fincerjtie :  if  the  inward  and  heartie  afFertions,none  at  all.  Matth.i  'y.-], Hypo- 
 crites,well  hath  Sfhias  prophecied  ofyoH.faytng.Thts  people  commeth  neere  me  ivith 
 their  mouth, and  bono  ptr  me  with  their  lipfesjmt  their  heart  is  farre  f'om  me,  Pial , 
 iO  .4  The  wicked  man  is  fo  proud,  that  hefeekith  not  for  God. 
 
 The  eflfeifls  of  hypocrifie  are  thefe :  i .  To  feeke  the  pom.pe  and  glorie  of 
 the  worldjand  bv  all  meanes  toenrich  it  felfe ,  notwithftanding  it  make  a  glo- 
 rious Hiewe  of  the  feruice  of  God!  2 .  It  is  fharpe  fighted ,  and  hath  eagles 
 eyes  to  obferue  other  mens  bchauiour,when  in  the  regarding  its  ownc,  it  is  as 
 blmde  as  beetle.  ?.  To  be  more  curions  in  the  obferuation  of  ancient  tra- 
 ditions-, the-n  the  ftatutes  and  comm.T.d^ments  of  almi2;htic  God;  4.  To 
 Humble  ata  {l:raw.,artti.skip  ouer  a  blcclkj  thatis ,  to  omitferious  afFaires,a«d 
 
^S  The  order  of  the  caufef 
 
 hunt  after  trifles.Matth.  2  g  .4.  5  To  doc  all  things  that  they  may  be  ftcnc  of 
 
 men.Matth.^).^. 
 
 Popifli  fading,  is  meere  hypocrifie :  becaufe  it  ftandeth  in  the  diftin^ion 
 of meatcs,and  it  is  vfed  with  an  opinion  of  merit. 
 
 External!  abftinence  from  meates,  without  intcrnall  and  fpirituall  fading 
 from  finne  ,and  vnlawfull  defires.  Efai  58.5,6.  Is  thus  fitch  af*ifl,a6  Ihanecho' 
 fen,that  a  wan/hoiild  affli^  hi^fonlefar  a  day ,  and  boicve  domne  hu  headas  a  buU 
 rujh,andlie  downe  infdckcloth  and  ajhes  ?  vftlt  thou  callthis  afajling,  or  an  accept' 
 hie  day  vnto  the  Lord?  Is  not  this  thefajling  that  Ihaue  chofen,  to  loofe  the  bands  of 
 wJc^ednes.to  take  of  the  heame  burdens, and  to  kt  the  opprejfed^oefee,  and  that  je 
 irerke  e fiery yoake  ? 
 
 VII.  Contempt,ncdcct,and  intcrmifljon  of  Gods  (eruicc.Rcv.  5 . 1 5  ,t  ^. 
 Ik^ow  thy  tvorkes ,  that  thou  art  neither  cold  nor  hote :  ItvonldthoH  wereft  cold  or 
 kote.Therefore  becaufe  thou  art  lnketvarmeyand neither  cold  nor  hote ,  it  wiHcome 
 Sopaffe,that  IJhallfpcw  thee  out  of  my  month . 
 
 VIII.  Corrupting  of  Gods  worfihip ,  and  that  order  of  gouernment, 
 which  he  hath  ordained  for  his  Church :  the  which  is  done,when  any  thing  is 
 added, detrafted,or  any  way,againft  his  prefcript,raanglcd.  Deut.  1  2 .  g  2.  E- 
 uery  thing  which  I  command  you,  that  doe :  neither  adde  to  it,  nor  detraU  forru  it. 
 TrascondcmneththatpopilL  eleuation  of  bread  in  the  Lords  Supper^and 
 the  adminiftration  of  it  alone  to  the  people  without  wine,  together  with  that 
 fcareflill  abomination  of  the  Mafle. 
 
 By  this  we  may  learne  to  reic<^  all  popiOi  traditions,  Matth.  1 5 .9.  In  vaine 
 Joe  they  worjhip  me,  teaching  for  doclrines,  mens  precepts.  Now  it  is  manifeft,that 
 all  popifh  traditions ,  they  either  on  their  ownc  nature,  or  others  abufing of 
 them,{eruc  as  wcl  to  (iiperftition  and  falfe  worflijp,  as  to  enrich  that  couetous 
 and  proud  Hierarchic :  whereas  the  Scriptures  contained  in  the  Old  6c  New 
 Teftament,are  all-fufficient,  not  onely  to  confirnie  doftrines ,  but  alfb  to  rc- 
 fbrme  manners.  2  .Tim.  5 . 1  C.The  tvhcle  Scripture  is  ginen  by  infpirAtion  of  (Jod, 
 and  is  profitable  to  teach, to  improoue^and  to  correEiy  and  to  infiruEi  in  righteoufnes  : 
 that  the  man  ofGadmay  be  abfolute,beeing  made perfeEi  vnto  allgoodworkes. 
 
 The  Romifh  Hierarchic  is  here  alfo  condcmnedjfrom  the  parratouf  to  the 
 Pope:the  gouernment  whereof,is  an  exprefic  image  ofthe  old  Romane  Em- 
 pire,whether  we  confider  the  regiment  it  (elfe,  or  the  place  ofthe  Empire,or 
 the  large  circuite  of  that  gouernment.  Revel,  i  g.  i  ^,i^nd it yvas permitted  to 
 him  y  to  giue  a  ^irit  to  the  image  of  the  bea(l,fo  that  the  image  of  the  beaftjhould 
 Q>eake,andfi30Huicas4fethatasmanyas  would  not  rvorjhip  the  image  of  thebeafi , 
 Jhould  be  killed. 
 
 I X.  A  rebgious  reuerence  ofthe  creaturc,as  when  we  attribute  more  vn- 
 to it,then  we  oucht.  Revel.  2  i.?>.JVhen  I  hadheardandfeene,! feUdcnvnetorpor- 
 P>ip  before  the  feete  of  the  Angelywhich  Jhevoedme  the fe  things.  But  he  faidevnto 
 me,See  thou  doe  it  not:  for  I  am  thy  fellow  feruant.  AO".  10.25.^/  Peter  came  <>, 
 ComeliHi  met  him,  and  fell  downe  at  hisfeete,  andrforjhipped  him.  But  Peter  tooke 
 htm  vp,  faying,Standv^,foreuen  Imyfelfe  am  a  man. 
 
 If  then  it  befbhainous  a  thing,  to  reuerence  the  creature  much  more  to 
 prw  vnto  it,v/hctlicr  it  be  Saict  or  AngelRom.  1 0. 1 4.  H<nv  JhaU they  caSvp- 
 
 OM 
 
cffahatioyt  and  damttatkn,  ^p 
 
 0«  him,in  v^homethey  haue  not  i>e/eeffed.Ma.tth.^.  i  cThouJ^alt  recrptif  the  Lord 
 thy  ^od,and  him  onelj/Jhalt  thoHferue. 
 
 Neither  may  we  pray  vnto  Chnft,  as  he  is  only  man  ,  but  as  he  is  God  and 
 man  :  for  we  direft  not  our  prayeis  vnto  the  himianitie ,  but  to  the  deitie^to 
 which  the  humanity  is  knit  by  an  hypoftaticall  vmon. 
 I-;  This teacheth  vs plainely,that invocation ofnnycreature is vnlawcfulhfor 
 we  mull  pray  to  them,that  arc  able  to  knowe  the  iecretsof  the  heart ,  and  dit- 
 ccrne  the  wifdom  of  the  (pint:  now  none  is  able  to  doe  that,but  foch  a  nature 
 a$  is  omnipotent.  Rom.  8 . 2  7.  H?  thatfearcheth  the  hearts,  k»(m>eth  what  it  the 
 meaning  ofthejptrtt :  for  he  maketh  requejlfor  tf>e  Saints,  according  to  the  -mil of 
 ^od. 
 
 NeuerthclefTe  fuch  as  are  Saints  indeede,  are  to  be  honoured  by  an  ap- 
 probation of  Gods  gifts  in  them,.and  by  an  honourable  mention  of  them,and 
 alfo  by  imitation  of  tneir  manners  and  hues,  being  as  patterns  for  vs  to  walkc 
 after. 
 
 X.  Worfliippe  of  diuellsrI.Magiquc,  which  is  a  mifchieuous  art,accom- 
 plifhing  wonders  by  Satans  affilhnce .  For  it  is  appropriate  to  God  to  doc 
 miracles  j  for  he  alone  both  be>'ond,andagain{ltnecourfe  of  nature,  docth 
 wonderful]  things.Nowe  the inf^ruments  which  God  vieth  in  producing  mi- 
 racles,are  onely  uiey ,  who  doe  in  the  true  Church  of  God,makc  profcflion 
 of  the  faith. 
 
 Albeit  the  diucis  cannot  worte  miracles,yet  may  they  eflfeft  maruaiIes,or 
 wonders,and  that,not  by  making  a  newe  thing,  which  beforewasnotatall: 
 but  rather  by  moouing,tranfport]ng,and  applying  natural  things  diuerfly,by 
 caufing  a  thinnc  body,as  the  ayrc,  to  be  thick  and  foggie,&  alfo  by  bewitch- 
 iil2^the{jbn(esofmen.        y   ■  io:  vi'^  fliv  A,r    .  j:  ■- 
 
 The  foundation  of  Magique,is  a  coucnant  with  Sat?n. 
 
 A  couenant  with  Satari^is  fuch  a  contraft,by  which  Magitians  haue  mutu- 
 ally to  doe  with  the  diuell.     In  this  obferue: 
 
 The  original!  of  this  mutuall  contraftil.Satan  maketh  choice  offuch  men 
 to  be  his  feruants,as  are  by  nature  cither  notorious  badde  perfonsor  vei-y  fil- 
 liefoules.  II.  HeofFercth  vnto  them  dmersmeanes,eithcr  by  other  JViagi- 
 tiansjor  by  feme  bookes  written  by  fuch:Satanicall  raeanes,!  call  thofc, which 
 are  vied  in  the  producing  of  fuch  an  eflFeft,to  the  which  they  neither  by  any 
 cxprelTe  rule  out  ofGodsworcl,nor  of  their  owne  nature  were  euer  ordai- 
 ned.Such  are  concealed  fpeeches,wordes  of  the  Scripture  w^refted,  and  abu- 
 (ed,  tothc  great  contumelie  and  difgrace  of  the  Lord  God*,  holy,  or  rather 
 vnholy  water,fieues,{eales,gla{res>iraages,bowings  of  the  knee,and  fuch  like 
 diuers  geftures.  III.  When  the  .wicked  fee  tbefe  ifleanes  offered  vnto  them, 
 they  prefcntly  are  not  a  little  glad  ,  and  alTurcdly  beleeue,that  in  thofe  things 
 there  is  vertue  to  worke  wonders  by.  i  V.  They  declare  this  their  fatanicall 
 confidence,by  their  earned  defire.pradifing,  and  abuHngthe  meanes.  V- 
 Then  the  diuell  is  at  their  elbowes,  being  thuS'afFe(5ted,that  he  may  both  af- 
 lift  them,8c  m  them  ihew'  diuers  trickes  of  hij  legerdemaine;becaufe  he  alone 
 doth  by  meanes  voide  of  all  flich  vertue,effeft  that,whichhis  wicked  inftru- 
 mcnt  intended. .  v  b^iiilloq  as,  2b  Ami  i>\-i'i\^^x  uncr^m  i..Ciij.v-  ;^ii.-;^. 
 
 D   I  Aojaine, 
 
r  Q  The  order  of  the  ctutfes 
 
 Ao-aine,ob{erue  Satans  coantctfeiting  of  God.Ke  is  Go<is  Ape,8ctakcth 
 vpon  hira,as  though  he  were  God.L  As  God  hath  his  word,  his  Sacraments^ 
 and  faith  due  vnto  him:fo  hath  the  diueil  his  Word  ;  and  to  feale  it  vnto  the 
 wicked ,  he  annexeth  certaine  fignes,  namely  charafters,gcftures,facnficcsl 
 &c.as  It  were  {acraments,that  both  he  may  fignfie  his  dRiellilli  pleaflM'e  to  hrs 
 Ma2;itians,  and  theyagaine  may  teftifie  their  fiitanical!  both  obedience  and 
 confidence  to  him.  I L  As  God  beiw:etlifacbascall  vpon,truft  in,and  obej^ 
 him:fo  the  diueli  is  greatly dciighted  with  magicall  ceremonies  and  invocati^ 
 onSjbecaufe  by  them  God  is  dillionoured  ,  and  he  magnified :  therefore,if 
 God  cut  him  not  Ihort^hc  is  readie  preft  to  aflift  iiich,  as-  fhall  vfe  fuch  cere- 
 monies or  inuocations. 
 
 The  cbuenantu  eitHer'Secretj'or  ExprefTel' 
 
 Sccretyor  implicite ,  when  ont  doth  not exprefly  compaft  with  Satan,yet 
 m  his  heart  alowcth  of  his  meanes,affijredly  and  vpon  knowledge  bcleeuih^, 
 that  if  fuch  means  were  vfeditherc  might  indcedtnat  great  woder  be  wrought 
 which  he  defired..  .  '  '.  .1 /::.v  .-.r»'-;?/  \:.^^-■iv'  ^io,f.';ua.wV 
 *'  Expre{rc,when  one  doth  not  onelv  put  his  confidence  in  Satan ,  but  couc- 
 nanteth  with  him  vpon  conditions.,  that  he ,  giuing'himfelfe  wholly  ouer  t6 
 the  diue.ll,may  agaiine,  by  obferuing  certaine  ceretrionics ,  aCcompJiO:!  his  de* 
 fire.    ^  r.^rh..:'  ,:^^y'idy..^  ^:>v.;  '  .    -  ;  ^  ■  ^■■:'  <    .  OiUvb^-  "  .,i 
 
 Magiqucis  cither  conie£hirall,or  opcratiue.  -P 
 
 Coniefturall  ,  whereby  things  arerby  SaSans  dircftion  prdplieficd  of  Bc-- 
 fore.Of  prophcfies/ome  are  done  with  meancSjOthers  without.  ■'''^ 
 
 Prophefies  done  with raeanes,are  thefe.  •''' 
 
 h  Soothfaying,diuination  by  the  flying  of  birds.Deutt  SA't^i'-^^ '  t>j.fnliyiy 
 1 1.  The  kind  ofdiuination,which  is,by  looking  into  toft^%htrals*Ei?e'c!b 
 2 1 .  ?  1  .Thf  ki>t(^  of  Babel,  ^cxonftdtedvith  idoU-Analooked'm  the  Imer. 
 .  I II.  NecromatKlc,or  corriuring:by  which  the  diuel,in'the  forte*  of  (Bme 
 dead  man,is  fought  vnto  for  counfell.  i.Sam.  28.  ii.  Then  faid  the  roont^rti 
 Whome  wilt  thoa  Icallvp  vnttx  theefaAhdhe-fidd,  Callvp  Samuel  vnto  me.  vcrf. 
 I' 5 ^hen  faid he  vyito her^Feare not,  bat  rfhatfaarefi  thou?tyfndthe ivomanfaide 
 vnto  Sanl,  Ifaro:dods  afceudingotit  of  the  earth.vA^.  Thenfaidhe  vnto  her,TVhat 
 fapjion  if  he  oft  and /he  atywered^  An.  old  man  commeth  vf  lapfedtn  a  fnantb.x^ttd 
 Saulk'^erf^e  that  itwMi  Saf?utel,andheenclhjedhisface  to  the  ff^undi  and  bowed 
 himfelfe.  And  San>ml  faid  tO'SMiliV:'hjhafith7-n.difcjU^^ 
 
 Sani an'iveredj  am ingreat  diftreffe :  for  the  Thiltflims make  warre  againfjUtCi 
 &c.  This  Samuel,  was  not  that  true  Prophet  of  God,  who  annointed1>aul 
 Kino-  oUer  Ifraelrfor,  i  .thcfoules  ofthc  Saints  dcparted,are  faiTefrom  the  di- 
 uels  clavves  and  dominion.'  2.  That  good.Samuel,ifii  had  beenehe  ind^edj 
 would neucr  haae  permitted' Saul  to  worfhiphimi  ;j.  He faithto wicked 
 Saul,To  tnorrow  (halt  thou  be  with  me,v.  t  4. Neither  couid  this  be  a  bare  il- 
 iu(Ton,and,as  I  inay  fay,legcrderacine  of  the  witch ,  for  he  plainely  foretolde 
 Sauls  deftru^ion  ,  which  an  ignorant  w^oman  could  not  knowe,rauch  IclTc 
 durfl:  /lie  conflantly  auouch  any  fuch  matter  to  the  king.  It  reraaineth  then^ 
 thatthis  Samuel,wasa  mecfcjllufion  of  Satan.-  '  /«i-  1;  -^'  •         ^^f^ 
 
 Diuining  without  meanes  is^whcn  (iich  as  arepofTcIIcd  with^  vnclcau» 
 
offalvaUonandcUnttiati^. 
 (p'lritjvfe  immediatly  tlie  helpe  of  the  fame  fpirit,to  rcttea!c  ftcrcts.  A^.  1 6. 
 
 I  t.^certmne  matde  hanmjraffirit  ofMmnatton,  met  vs ,  which  ff ate  her  mafter 
 much  vantage  with  dimting.hixy  q^.^.Thy  voice Jha!l  be  out  of  the  ^ounde^like 
 him  that  hath  afpirit  ofdiMnationiandthj  talkingjhatlv^htffer  out  of  the  duji. 
 L    Wagique  operatiue,hath  two  parts: Iuggling,and  Inchantments. 
 
 Iuggling,whereby,throu^  the  diuds  conueiancc  ,  many  great  and  very 
 hard  matters,  are  in  ihew  eftefted.Exod.7.  «0.11,1  i.Aaron  cafi forth  hi4  rod 
 before  Tharaoh^and  before  hisferuants^ndit  rvas  turnedimo  a  ferment:  then  Pha" 
 raoh  called  alfo  for  the  wife  men  ,  and forcerers^andthofe  charmers  alfo  of  Egytt 
 did  in  Itke  manner  mth  their  enchantments :  for  they  caft  downe  etieryman  his  rod, 
 and  they  were  tttrned  into  ferpents:bat  Aarons  rodde  demnred  their  rod.  ■  n 
 
 Enchantment,or  charming,  is  that,wherby  beafts,but  clpecially  yono-  chiU 
 dren,&  men  of  riper  yearcs,arc  by  Godspermiflion  mfeftcd,poifoned,hurt, 
 bounden,killed,  and  oilierwifc  molcftedior  contrarily ,  fbmetimcs  cured  of 
 Satan,by  mumbling  vpfomefewewordes,making  certaine  charafters&fi- 
 eurcs,framing  circles ,  hanging  amulets  about  the  necke,  or  other  parts.by 
 hearbes,medicines,and{uchliketrumperie,  that  thereby  the  punifhment  of 
 «he  faithles  may  be  augmented  ,  in  repofing  their  ftrength  vpon  fuch  rotten 
 ftaues,andthefaithfullmay  be  tried,  whether  they  will  commit  the  like  abo- 
 mination.Pfal. i  S.^.Theirpoifin is  euen /ike  thepoifon ofaferpent:  like  the  deafe 
 Adder  thatftoppeth  his  eare ,  tvhich  heare  not  the  voice  of  the  enchanter,  thomh  he 
 i}emofi expert incharming^z^^i.iQ.ii.If the ferpent bitewhen  he  is  not  char^ 
 tned^&c. 
 
 Thus  banc  we  heard  Magiquc  defcribed  out  of  gods  word,the  whichjhow 
 as  yet,common  it  is,in  thofe  efpecially  which  are  without  God  in  the  worlde, 
 &  whome  Satan  by  all  meanes  ftrongly  deludeth,the  lamentable  experience 
 which  many  men,and  mofl:  places  haue  thereof,  can  fiifficienlly  proue  vnto 
 vs.  And  furely,if  a  man  will  but  take  a  view  of  all  poperie,  he  iliall  eafily  (ec, 
 that  the  moft  part  is  meere  Magique. 
 
 They  which  fpread  abroad  by  their  writing  or  othewife  ,  that  witches  arc 
 nothing  cls,but  melancholike  doting  women ,  who  through  the  dmels  delu- 
 fionjfuppofe  that  they  themfelues  doe  that,  which  indeede  the  diuell  doth  a- 
 lone;  albeit  they  endeauour  cunningly  to  cloake  this  (inne  ,  yet  by  the  fame 
 meanes  they  may  defend  murther,adulterie,andwhat  other  finne  (beuer. 
 
 1 1.  Thofe  which  doe  conftilt  with  Magitians,  they  doe  alio  worfhip  the 
 diuei:  for  they  reuolt  fro  God  to  the  diuell, howefbeuer  they  plaiftcr  vp  their 
 impietie  with  vntempered  mortcr,that  they  (eeke Gods helpe,though  by  the 
 meanes  of  Magitians.  i  .Sam.  28.1  ^ .  The  rvomanfaid  to  Sanlyl  farv  gods  afcen" 
 ding  from  the  earth.l^cu.  10. 6Jfany  turne  after  fuch  asworke  tvith  /pir its, and  af- 
 ter footh  fay  ers, to  qoe  a  vchoring  after  the?n,thenvrill  I  fct  my  face  againft  that  per- 
 fon^and  rpillcut  him  off  from  among  his  peop/e.Efxy  8.  T  9, 2  oJVhen  they  floall fay  to 
 you,En(^uire  at  them  which  haue  afpirit  ofdiuinatton^andat  the  footh fay ers, which 
 rvhi^er  and  murmure.  Should  not  apcople  enquire  at  their  God?from  the  liuing  to 
 the  dead^to  the  laxv^d  to  the  teftimonie. 
 
 a  J'  'h  V.  rfiir ■         The  affirmatiue  part. 
 
 ThoHjhait  Tvorf^ippe  ^^odin  fpirit and trneth*  Iolin4.  24.  ^od  is  afpirit^ 
 
 D   2,  and 
 
-  2  "^f  order  of  the  canfe: 
 
 and  they  that  vforjTfip  h'im,mtt(l  rvorpAp  htm  in  spirit  and  traeth  .For  £o  foonc  as  a- 
 Tiy  man  beginncth  to  worihip  God  after  an  oucrthwartand  vnlawefull  man* 
 ner.he  then  adorcth  an  idoll ,  howfociier  lie  fcemeth  to  colour  his  impietici 
 Paul- therefore  Rotn.  f .  "^  j  .raith,thaty'«f^  a.s  wor/htpped  the  cyeatnre, and  turned 
 the  Hone  of  the  incorruptible  ^oA,tQ  thefmiUtude  of  a  corruptible  man,d$dforp.ye 
 the^CreAtdrM. 1 5 .and  uCor.  10.2 o.Tho/e things v^hich the (^eraUesfacrifcei  they 
 facrifice  to  dine  lis, and  not  vnto  <^od.  •  •      , 
 
 -  To  this  part  dicrfore  appertaine  fuchthingSjas  refpeftthe  holy  &  folemnc 
 feruice  of  God. 
 
 I.  Thetiue  and  ordinarietneanes  of  Gods  worfliippe,as  calling  vponthc 
 name  of  the  Lord  by  humble  fupplication.and  hartie  thanks2iuing:and  the 
 minifterie  ofthe  Word,and  Sacraments.  Ai£l:.  2.4 1,4  2,  They  that  gladly  recei- 
 ttedhls  wordytvere  haptized:<^  the  fame  day  there  Tvere  added  to  tke'Chnrch  about^ 
 three  thonfandfoules.  And  they  coKtintied  in  the  rty^poflles  doSirine,andfeHowP?ipi 
 and  breaking  of bread,a>td  of prayers.i  .Tim.i.T.  /  exhort  you  e fpectally-,th.^t  prai-- 
 ers  ^fttpplicatiasbewadeforallmenfor  ktngs^&aUinauthoritie.  A^.io.y.The 
 firfi  day  ofthe  week^,the  Difciples  besno  come  togither  to  breake  bread,  Taulprea-' 
 chedvnto  them^readie  to  depart  onthe  morrow  ,.  dndcontinfted  the  preaching  vnto 
 »?i«';7;V/?^^.TcrCul.  Apolog.chap.  ?  p.  fi^e  come  into  the  affemblie  and  congregation., 
 that  Vfith  our  praiers,as  with  an  arinte.vee  might  compare  Cjod.Thts  kind  of  violence 
 o^ered  to  Cjod.is  acceptable  to  him.  If  any  manfo  ojfend,that  he  ntt^beefHfpended 
 from  the  publike  place  of praier^andholy  meetings  ^all  ancient  men^that  be  of  any  ac- 
 count ^beare  rule, being  aduanced  to  this  honour  ^not  by  bribes  y  bnt  by  their  good  re-' 
 ^rr^^r.read  the  reft. 
 
 II.  An  holy  v(e  of  them  canes.  Firft,  in  the  miniftcrSj  who  ought  to  adtni- 
 mfter  al  things  belondng  to  Gods  wor{}up,accordmg  to  lus  word.Math.  1 8. 
 %o.Teaching  them  to  obferite  all thincrs, which  f  haue  commaunded.  i .  Corinthians 
 I'V.  1^.  f  haue  receiued  ofthe  Lord  that, which  alfo  I  haue  deliuered.  Second- 
 ly, in  the  reft  of  the  affemblie:  whofe  dutie  is  in  praying  vnto  God,in  hearing 
 the  word  preached  and  read,and  in  receiuing  the  Sacraments  to  behaue  the- 
 felues  outwardly  in  modeftie,and  without  offence,  i  .Corinth.  14.40.  Let  all 
 things  be  done  honeJlly,andby  order.  Inwardly,  they  muft  take  heede,that  their 
 hearts  be  well  prepared  to  ferue  God.  Ecclef  4.  t  j.Takeheede  toboth  thy  feete, 
 tphen  thou entrefi into  the  houfe  of  god,c»"C.  and  chap. ^.  I.  Benotrajb  with  thy 
 mouth, nor  let  thine  heart  be  haftie  to  vttera  thing  before  (j<7^.  Againc ,  wee  muft 
 iookc  that  wee  approch  neere  God  in  confidence  of  his  mercie,  togither  with- 
 a  contrite  and  repentant  heartfor  all  our  finnes.  Heb.4.  2.  Thewordthat  they- 
 heard  profited  not ,  becaufeit  was  not  mixed  with  faith  m  thofe  that  heard  tt.VCyAi 
 1 6.6.  I  will  wajh  mine  hands  in  innoeencie ,  O  Lord,  andfo  come  before  thine 
 altar. 
 
 I I I.  The  helpsand  firrtherances  ofthe  true  wor/1iip,arc  tv\'o;Vowes,and 
 Fafting:and  they  are  not  to  be  take,as  the  woriliip  of  God  it  felfe.Forwe  may. 
 not  obtrude  any  tliins;  to  God,as  good  feruicej  and  asthonghitdidbinde  thcr 
 con(cicnce,except  he  hnuc  ordained  it  for  that  end  and  purpofe. 
 
 A  vow,in  the  New  Teftament,  is  a  promife  to  God,  with  a  full  intent  to 
 ©bfenie/bmecorporallaadexternall  duties  ,  whichaChriftiafibathonhis- 
 
offahdtton  and  dopmation.  _  . 
 
 owne  accordjwithout  initmaionjimpofcd  vpon  himfelf ,  that  he  may  thereby 
 the  better  be  excited  vnto  repentance,  meditation,  fobrietic,  abftinelice,pati- 
 €nce,and  thankfulnes  towards  God.Gen.a  8.  lo.Tl?^»  laakob  vowedavotvyfay- 
 %'  lf^o<ii^^iif>e  ^ff^  ?ne,a>tdrfillkeepe  me  in  thu  ioftrnej/ ytvhich  Iq;oe,andmllffme 
 me  bread  to  eate,mddoMhes  to  put  on.fo  that  I  come  againe  to  my  fathers  honfe  in 
 fafetie:then  fhaUthe Lord hemygodyundthisjlone  which  Ihauefetv^  oiapi/lay; 
 /hall  be  Gods  houfe  ^.nd  of  all  that  thou /halt  giue  me,  I-willgine  the  tenth  to  thee. 
 
 In  vowing ,  we  hauc  thefe  things  to  obferue :  r .  We  muft  not  vow  that 
 which  is  vnlawfiill  2.  We  ought  not  to  vowcthe  performance  of  that, 
 which  is  contrarie  to  our  vocation.  3.  Vowes  muft  be  of  that  which  wc 
 can  doe.  4.  They  muft  be  farre  from  fo  much  as  a  conceit  of  merit,  or  wor- 
 /hip  of  God.  J.  We  muft  fb  pcrforme  our  vowes ,  as  that  they  cncroch 
 not  vpon  Chriftian  hbcrtie,giuen  vs  in  Chrift:for  we  are  bounden  to  pay  our 
 vowes,  no  longer  then  the  caufcsthereofeitherremaine,  or  are  taken  away. 
 Deut.  iT^.V  ^.TboH/halt  neither  bring  the  hire  of  a  whorey  nor  the  price  of  a  dogge, 
 into  the  houfe  of  the  Lord  thy  God,  for  any  vow,  v.  il .  IVhen  tkoujhak  vow  a  V(m 
 vnto  the  Lord  thy  (jod,  thou  fly  alt  not  bejlacke  to  pay  it  :for  the  Lord  thy  God  will 
 fwely  require  it  ofthee-.but  when  thou  abflainefi from  vowing,it  fhalbe  nofinne  vnto 
 thee,^c.y.  2  ;  .Pfal.dd.  i  ^.Iwillpay  thee  my  vowes  which  my  lips  hane promifed, 
 
 Faftingjis  when  a  man  perceiuing  the  want  of  fome  blerfing,or  {ufpeftinc 
 and  feeing  fbme  imminent  calamine  vpon  himfelfe,  or  other,  abftaineth  not 
 
 onely  from  flefti  for  a  (cafon,  but  alfo  from  all  delights  and  fuftenance,  that  hcf^^  ^^tj'^l,. 
 
 '  his  owne  (innes ,  or  offer  moflf^jf  ""^-^  "I 
 
 thereby  may  make  a  more  diligent  fearch  into  i 
 
 huble  praiers  vnto  God^that  he  would  withhold  that,  which  his  anger  threatvl^  <  JlvJl  -C^j 
 ncd :  or  bcftow  vpon  vs  fome  fuch  good  things  as  we  want.  Matth  9 .  i  y  .Cr»  f^  ^^  ^  ^^ 
 
 the  children  of  the  marriage  chamber  mourneyfo  long  as  the  bridegrome  is  with  thef^^  ^^^  I  oCi 
 
 1  .Cor .  7. 5 .  ^Defraud  not  one  another ,  except  for  a  time, that  ye  may  the  better  fait  a  *><■  r^»cv^/ 
 
 dndprayXotX  2. 1 1. Wherefore eiten  nonv,faith  the  Lord,  beye  turnedvnto  me,witl^  ^  -^*'^  ^ 
 
 Allyonr  heart, with fafltng  andprayer.  verf  1 5 .  Rent  your  hearts ,  andnotyonrgar' 
 
 ments.andtHrne  vnto  the  Lord  your  ^odfor  he  is  gratious  andmercifulhlongfuffe' 
 
 ring,and  of  great  kindnes,  that  he  might  repent  him  of  this  euill.  verf  i  ^.Blow  the 
 
 trumpet  in  Sion,fanSlifie  afafl,callafolemne  a^emblie.  verf  1 6.  Gather  the  people, 
 
 fanBifle  the  (Congregation ,  gather  the  Slders ,  affrmble  the  children,and  thoCe  that 
 
 fi*cke  the  breafis.Let  the  bridegrome  ^oe  forth  of  his  chamber,  and  the  bride  out  of 
 
 her  bride  chamber.vcvf.  f  j.Let  the  I'riefts  the  miniflers  of  the  Lord,weepe  between 
 
 thi  porch  and  the  altar, and  let  them  fay, Spare  thypeople,0  ^od^c^c. 
 
 A faft,i,<;  fometime  priuate/ometimes  publike.  2 .  Chron.  20. ^ .  lehofaphat 
 feared,andfet  himfelfe  tofeeke  the  Lord ,  andproclaimed  afafl  throughout  all  lu- 
 dah.  Heft.  4.  i  (5.  Faflyefor  me, and  neither  eate  nor  drinkefor  the^ace  of  three 
 dales  and  nights.  I  alfo  and  my  maides  willfafl, 
 
 A  faft  is  cither  for  one  dav  alonc,or  for  many  daies  together.  Each  of  them 
 is  as  occafion  ferueth ,  an  abftinence  from  meateat  dinner  alone,  or  fupper  a- 
 lone,or  both  dinner  and  fupper.Iudg.  20.1^  .The  children  oflfrael  had  gone  vp 
 and  wept  before  the  Lordvnto  the  euening,C^c.  Dan.  1  o.  ^ .  I  Daniel  wa^  inheaui- 
 nesfor  three  weekes  of  daies y  late  nopleafant  bread,  neither  camefefb  nor  wine  in 
 mymoKth,^c» 
 
 D  5  IV.  Leagues 
 
>x  The  order  af  the  caufiss 
 
 ,  IV.  Leagues  of  amitic  among  fuch  as  fcare  God  according  to  his  worde, 
 are  lawfull:as,contraa:s  in  matrimoniejeague  in  warre,erpecially  if  the  warr« 
 be  law€full,and  without  confidence  in  the  powcrof  mau*  J.Chro.  ig.i  .Mai 
 chap.i.verf  1 1.  ' 
 
 To  thefe  may  l>c  added ,  that  couenant  whidi  the  magiftrate  and  people 
 snake  amon"-  dieni(clues,and"v\'ith  God,for  the  preferuation  of  Chnftian  re* 
 lio-ion.  2.Chr.  15.»  -i.^Andthej  made  a  coftenant  to  feeke  the  Lord  God  of  thtr  fa- 
 thers with  alt  their  heart ^&  rtptth  all  their  fouky^'.v.  i  A-Andtheyfware  vnto  the 
 jiord  wi^h  a  loud  voice ^aud  with  /honting ,  and  with  trumpets,findjipith  cornet j> 
 
 ^;  CH^P'  ^^-  - 
 
 of tlye  third  corfmtandement, 
 ri^He  third  couimandement  concerneth  the  glonf)ang  of  Godlntheaf- 
 !j:JL  faires  of  our  hfe,without  the  folemnc  feruice  of  God. 
 '.•;  ThoHJhalt  not  take  the  name  of  the  Lord  thy  (jod  m  vaine:for  the  Lord  will  not 
 Jtold  him^mltle^e  that  tak^th  his  ncme  in  vaine, 
 -:-J;-5v    '  Th€%efobition. 
 
 '  'tJarns'^  This  word  properly  fignifieth  Gods  title:  here  figuratiueK'  it  is  v» 
 fedforanything,wherebyGodniaybeknowne,asmenare  by  their  names»: 
 (b  !t  isvfeclfor  his  word,workes,iudgements.  Aft.p»  1 5  .Heiian  elect  vefell-y  h 
 conuey  my  name  among  the  gentiles,  Pfal.S.  i  ,0  Lord  our  (jod  ,  how  great  is  thy 
 name  through  all  the  worldX  which  fettefi  thy  glory  aboue  the  heauens. 
 
 Tak£\  That  is,vfurpe :  this  word  is  tranflated  from  pretious  things,which 
 anay  not  be  touched  without  licence.  And  in  trueth,  men.which  arc  no  better 
 then  wormes  creeping  on  the  earth,are  vtterly  vnworthie  to  takc,or,as  I'may 
 fay, touch  the  facredname  of  God  with  minde,or  mottthcneucrtheletTc  God 
 ofhisinfinite  kindnes  permiitelh  vs  fo  to  doci 
 
 /«•j'^wf-^  Namely ,for  no  caufe,any  raatter,and  vponcachlightand  fondc 
 occafion. 
 
 tor~\  The  rcafon  of  this  comandement  is  taken  from  the  penaltie  annexed, 
 Hethat  abufcth  Gods  name,  is  guiltie  of  finne  before  Gods  iud^ement  featej 
 and  therefore  is  raofl:  milerable.Pfal.  1 1 .  i ,  i.Blefedis  the  man  whofe  tniijuitie  « 
 forginen,aitdwhofeJinneiscouered  :  blejjedktheman towhome Godimftnteth nof 
 
 jmne. 
 
 GuiltleJfeliThat  isjhe fliall not  be  vnpunirhcd. 
 The  negatiue  part. 
 
 Thou /halt  M0t  herectue  god  of  that  honour  that  is  due -vnto  him. 
 
 Here  is  included  each  feucrallabu(e  ofany  thing ,  that  is  vfed  in  the  com  («S^ 
 of  our  hues,out  of  the  fblemne  feruice  of  God. 
 
 I.  Periurie,when  a  man  performeth  not  that,which  he  on  Iiis  own  accoril 
 fware to  doe.Nladi. j.  3  j .  Thou^JhaU mtforfweare thyfelfe,hutperfi)rm€thme 
 oath  to  the  Lord.  •:  ' 
 
 Periurie  containeth  in  it  foure capitall  finnes.  i  .Lyings.  2. Falfc  inuocation 
 on  Gods  name.becaufea  forfweaier  callcth  on  God  to  confirme  a  lye-  ?  .Con- 
 tempt of  Gods  threatmngs,that  he  will  moft  gricuoufly  punifh  perjuric.4.  4- 
 l)^e  in  his  couenant  with  God/or  the  f bifwearer  bmdeth  himfeite  to  G od,and 
 
effAh/ation  anddamnatloH,  j  » 
 
 II.  To  (wearc  that  which  is  falfc.  This  is  to  make  god  and  the  diucll  both 
 alike.  loh.  8.4  ^Te  are  of  your  father  the  diHtU&c.yphen  heJpeKketha  Ite,  hejpea^ 
 liethofhtmfeife,(feca»fe  he  If  a  ty  errand  the  father  of  lies,  Zach.y.4.  Itjhallenter 
 into  the  houfe  ofhim,thatfweArethfalfely  by  my  name. 
 
 III.  To  {^'earc  in  common  talkc.Matth.  ^.-^-j.Let  joht  commmication  h 
 yea,jea,and)tayy7iay:for  rvhatfoeuer  untore  then  thefe  commeth  ofetulL 
 
 IV".  Tofwcarcby  thatwhichisnoGod.  Matth.5.54,  55.  BtttTfayvnto 
 ym,fiveare  not  at  allytieither  by  heauenforit  is  Gods  throne:  neither  by  the  earth, 
 for  it  is  his  footfioole  :  neither  by  Hieru/h/emjor  it  is  the  citie  of  the  great  kinv.  1 . 
 'KmgAg.iJefabelfeMt  ameffengerto  Eliatfaying,  Thus  doe  the  gods,  and/b  let 
 them  deale  with  me/flby  to  morrow  this  time,make  not  thj  life^is  the  life  ofeue- 
 rjfoneefthemJlerc.i  i'l6.They  taught  my  people  tofiveareby'Baal.lae.yj.Thy 
 fonnesforfakeme,andf(t>eare  bythemvehich  are  no  gods. 
 
 This  place  condemneih  thatvfiiall  fweaiinghy  the  mallc,faith,andfuch 
 like.  Matth.  %%.ri.He  that  fiveareth  by  heauen^fweareth  by  Gods  throne yOnd  him 
 thatjitteth  thereon. 
 
 But  for  a  man  to  (wcarc  by  Chrifts  death ,wounds,blood,5c  other  parts  of 
 his,is  moft  horriblc:&  is  as  much,as  to  crucifie  Chiill  againe  with  the  lewes, 
 or  account  Chriftsmembers,a8  God  himfelfc. 
 
 V.  Blafphemie,which  is  a  reproch  againflGod>andtheleaftfpeech,that 
 fauoureth  of  contempt  to  his  maieftie.Lcuit.  24.  i  ^,  1 5.  Whofoeuer  curfeth  his 
 Godjhall  beare  htsjinnes.t^^ndhe  that  b/afphemeth  the  mtme  of  the  Lord,  /hall  be 
 fut  to  death.2.Kin^.  1 9.  lo.SoJhallyeJay  to  the  king  of  ludah:  let  not  thy  Godde- 
 etifte  thee,fn  ivhome  thou  tr nflefi, faying,! erufahmjhaltwt  be  ginen  into  the  hand  of 
 the  King  of<tAJhPtr.iiy4iax  in  the  Tragedie,hatb  this  blilphemous  fpeech  that 
 euery  coward  may  ouercomcjif  he  haueGofl  on  hisfzile;  £sforhim,he  can 
 get  the  viftorie  without  Gods  aflillancc.  That  (lie  taunt  of  the  Pope  is  like- 
 wise blafphemous  wherein  he  calleth  himlelfe  theferuant  ofallQods  fernants: 
 when  as  in  truethjie  raaketh  himfelfe  Lord  of  Lords,and  God  fubicft  to  his 
 vainefantafie. 
 
 V  I. CurHno;  our  cnemies;as,Goe  with  a  ven2;cance:or,  the diuel  goe  with 
 thee:Or,our  relues;as,I  would  I  might  neuer  flirre:or,  as  QoA  fhall  iudge  my 
 (bule,5cc.To  this  place  we  may  referre  the  execrations  of  lob  3  Ter.  1 5 . 
 
 VII.  To  vfe  the  name  of  God  carelefly  in  our  coinmontalke :  as,  when 
 
 we fay,Good God'.good LordiO lefuslor  jefas God!&c.Phil.  ?.  i o.  Jt  the 
 
 name  ofIefm,jhall  enery  knee  botr, of  things  in  heafien,ihings  in  earth  yC^  things  vn- 
 
 der  the  earth.   Efay  4  J.- 2  3  •  Eueryhnee  fl}dl hove  vnto  me idndeuerytrnguef jail 
 
 frveare  hy  me. 
 
 •..  ..   VIII.   Abufing  Gods  creatures:3Sjwh.en  we  eithei-  deride  the  workma- 
 
 fliip  of  God,or  the  rnanner  ofworking:againe,when  we  dcbafethe  cxcellcn- 
 
 cie  ofthe  worke,obfcure  Gods  gifts  in  our  brother,or  difcomcnd  fuch  meats 
 
 as  God  hath  fent  vs  to  eate:finally,  when  as  wee  in  the  contemplation  of  any  of 
 
 Gods  creatures,giue  not  him  the  due  praife  and  glorie.  i  .Cor.  1 0.3 1  Whether 
 
 ye  eateor  drinke,orv?hatfoeuerye  doe  els  fee  that  ye  doe  all  to  the  glory  of  Cfod.V(A. 
 
 19.1  .The  heauens  declare  the  glorie  of  God,  and  the  firmament jheweth  his  handic 
 
 worke.  —^ 
 
 D    4  IX, 
 
-  ^  Tlse  order  ofthtf  r."'«(ee^I  y^:^ 
 
 IX.Lot5,as  when  wcfcarch  what  muft  be(as  they  fay)6ur  formne,by  dice, 
 bone$,books,or  fuch  hkc.For  we  are  not  to  vfc  lots,but  with  ^i*eat  reuerencc;: 
 in  that  the  difpofmonof  them  immecuately  commeth  from  the  Loi-ci,&  thetr 
 proper  vfe  is  to  decicle  great  controucr  fies-Prou.  i  <^.g  ,'  'The  Lot  a  cujl  into  the. 
 iappeJjHtthe  vhoUdifpaJition  t\}sreofi4'm  the  Lord^xQ\x..  i  8 .  i  .''.  The  lot  caufeth 
 cmtentioyis to  ceafe,aiid}mikith a part'ttio?! antoyr^the mightie.  For  thiscaufc  the 
 kncl  of  Canaan  was  diiudeGl  by  Iots.Iol}i.  1 4.aiicl  i  5  .chap.By  which  alfo  both 
 tlic  high  prie(h,and  the  kings  were  eleded:as  Saul,  i  .Sam.  1  o.  And  Matlhiai, 
 into  the  place  of  ludas  Ifcanot.  A^t.  1.25.  ^^  v  \ \  -■.  '•. 
 
 XSuperrtition^which  is  an  opinion  conceiucdofthc  works  of  Gods  pro- 
 uidence:thc  reaCan  whereof  C3n  neither  be  drawne  out  ofthe  worde  of  God, 
 nortbewholccourfeofnaturc.Asforexample,thatitis  vnluckic  for  one  in 
 the  marning  to  put  on  his  (hoe  awry, or  to  put  the  left Ihoe  on  the  right  foot, 
 to  fncezc  in  drawing  on  his  ihoc3,to  haue  fait  fal  toward  liim,to  haue  an  hare 
 crolTe  him,to  blcedfome  fewe  drops  ofblood,  to  burne  on  the  right  eare.  A- 
 gaine,that  it  is  contrarily  good  lucke  to  finde  old  yron,to  haue  drinke  fpilled 
 on  him,  for  the  left  eare  to  burne,  to  pare  our  nailcs  on  fome  one  day  of  the 
 weeke,to  dreamcof  fome  certainc  thmgs.The  hke  tuperltition,  is  to  (urmifc , 
 that  bcafb  may  be  tamed  by  verfes,  prayers,  or  the  hke;  that  the  repetition  of 
 ^e  crcedc  or  the  Lo:rds  praicr,camnfu{e  mto  hearbs  a  fecuhie  of  healing  dif- 
 Kifes.Deut.  1 8. 1 1  .Here  al(<>  is  Palmeftrie  coiademned,when  by  the  infpe£li- 
 ^  .on  ofthe  hand,our  fortune  is  foretold. 
 
 Thefe  ant^fuch  hkc,albeit  they  haue  true  cucnts,yct  are  we  not  to  giue  cre- 
 dence vnto  them  :  for  God  permitteth  them  to  haue  fiich  fuccefTc,  that  they 
 which  (ce  and  heare  (uch  things^may  be  tried,aml  it  may^  appeare  what  confi^- 
 dciKethcyhaueinGod.Deut.  1 1.  •/•/;»> 
 
 „  .  XI.  Awrologicjwhether  it  bee  in  carting  of  natiuiti€S,or  making  of  Prog- 
 
 ■f  e^^c^f  Boftications.This  counterfeit  art  is  nothing  ets,but  a  meere  abufc  ofthe  hca- 
 ^^^^^^uens,and  of  the  Ihrrcs  i .  The  tvvclue  houfes,  which  are  the  ground  of  all  li- 
 ':ec4^^iM  eurcs,aremadeofthcfiiincdfignesofafuppofedZodiackc  ,  in  the  highell' 
 ^/S'^Sl^i^care  commonly  called  thcfirj}  OMooucahle:  and  therefore  to  theft^  houfes. 
 ^t^M,  »*«'i  man  cannot  truely  alcnbe  any  influence  or  vcrtuc.  r.  This  artearifeth  not 
 ;^*^^^^^'from  experience,  becauie  it  neuer  happeneth  that  the  fame  pofition  of  all 
 Jp»^">^**^^^arresistwi(etogitherob(crued:  andifit  were,yet  could  there  not  certainc 
 jtfTXf^,  ground  arife  from  thence,in  that  the  efficacie&  influence  ofthe  ftarsis  con- 
 ^^^«^ftjfedly  mixed  both  in  the  aire  and  in  the  earth,  as  if  all  hearbs  were  mingled 
 t/^^ft.togither  in  one  veffell.  t  •  This  art  withdrawcth  mens  mindes  fi  om  thecon- 
 eiU'^/^^gmplationofGodsprouidence,  when  as  riiey  heare,  that  all  things  fall  out 
 -y^c^o^y  t^"*^  motion,and  difpofition  ofthe  f^arres.  4.Starrcs  were  not  ordained  to 
 
 \Ai^y^oxti^\  things  to  come,  but  to  diftmgui/h  daies,  months,  and  yeares-Gen^  f . 
 
 \rite.liOi»*  lA.Let  there  be  lights  m  the^mument  ofthe  heanerttta  fefarate  the  f  day  from  the 
 
 ittght:and  let  them  beforfigms  andforfeafom,andfor  daies  a»dfor  jerei.   Efhy. 
 
 47.!^  .Thcu  art  weariedin  the  ntMltitude  of  thy  counfells:let  noxve  the  Aflrohgers^ 
 
 the  fiarre  gazers ynftdT^rognoficiitors  ffani  vp  andCiMe  thee  from  thefe  things, 
 
 a,  g^hut fhcill come  vpon  thee.verCl  4  fBehoUjtheyfha/lbeaifinbbletthefireJhallbpiryie 
 
 v^eilL^  jhem^cD asi,  i.X'The  kjm  coffj?tf^wdedto  c^/lthe  Inchanurs,^y4Urologers.,  Sor^ 
 
vfedcHriofts  arteSjhroHght  their  hookei  (ii?id  karned  them  b.c fare  alitnea.  r.  A-'^^'^  ^^***^  *J 
 ftrolooical  predi^ions  are  conuerHuit  aboBt  fuch  things,which  either  fimplyf'^j^f/jl^'^t^, 
 ctepcnd  on  the  m^cre  will  and  difpoiitiou  of  God ;  and  not  on  the  ftarrc5;o«i'*?fi^u:K^' 
 els  fuch,as  depending  vponm^ns  frce-vviii,  are  altogether  contingent  :  ^'^^Z^^^^L 
 therefore  can  neither  be  forfeenc,  nor  foretold.  6.  It  is  impofhble  hy  thetf^ylf^^ 
 bare  knowledge  of fueh  a  caufc,as  is  both  common  to  many,andfah-c  diftanf^"  ^  «s^^  t 
 from  fuch  things  as  it  workedi  in,precifely  to  (etdowne  particul.ir  effeastbut'*'^'^^^'^ 
 the  ftarrs  are  fuch  eaufes  as  are  both  common  to  raany,and  farre  dii  cant  from  X>th^<-*^, 
 all  thingsdonc  vpon  earth  :  and  therefore  a  man  caiino  more  fui'ely  foretell^<VM*  '^M<^ 
 what  Oiatl  enfuc  by  the  contemplation  of  the  ihrrcs,  then  he  which^th  anTT^^^T^ 
 henne  fittins^,can  tell  what  kinde  of  chickcnsfliall  be  in  euerv  e<^Q-e.^"^*^>^^  >Wc«. /^ 
 -  ^l^iiv>n.)A-3At  then  the  irarres  no  force  in  inferiour  thin<ys?  ^,  <^f^f^&^>^d-$  ^ifi^  -*«  < 
 
 ayfy^er.'Yc^  vndoubtedly,the  ftarres  hauea  very  great  forced  yeffucli  "^fl^^^  "'t 
 manifelteth  it  felfe  oncly  in  that  operation  which  it  hath  in  the  foiire  princi-*«Tft  r^&^ 
 pall  qualities  ofnlaturall  thino;s,namely  m  heate,coId,moyfture,and  drinefler  ^.W/^  ,/f*^ 
 and  therefore  in  altering  the  ftate,and  difpofition  of  the  ayrc ,  and  in  f^'iuerfly^^'J  "^^^  * 
 afFc^ing  compound  bodies,thc  ftarres  haue  no  fhiaH  effe<fl.  But  they  are  &«,  ',^t2t/2 
 %icfro^m  enforcing  the  will  to  doc  aw  thmg,  that  they  cannot  Co  rnuchas-  •  J^^dt3^ 
 ^iuc  vntt)  it  the  leafi:  inclination, Nowe  to  define  howc  great  force  the  (larres^  l^/V^*^*^" 
 haue,itis  beyond  any  mans  reach.  For  albeit  the  effefts  of  the  Sunne  in  •  he  fg**^^^^ 
 conftitution  of  the  fourc  parts  of  the  yeare,arc  apparant  to  all,and  the  opera^«wi2^^««^^ 
 tion  of  the  Moonc  not  very  obfcurcyet  the  force  and  nature  both  of  planets^t**^* -^  ^f 
 and  fixed  ftarrcs,which  are  to  vs  innumerable,are  net  fo  manifeft-TherefcreJ      r^- 1^^- 
 feeing  man  knowethonelyfoine  ftarres,  and  their  onely  operation,  rndnot 
 aU,with  their  forcesjt  cannot  be  that  heiliould  certainly  foretclftituic  things, 
 although  they  did  depetid  on  theftarres.For  what  if  the  pofition  of  fuch  ?nd 
 fuch  certaine  ffarres,  doc  demon rhate  fuch  an  effefttoeirfueJinaynotthe 
 afpedls  of  fuch  as  thou  yet  knowefl:  nor,hinder  th;tt  j?.nd  produce  die  contra- 
 fie? 
 
 ,J^f/?r£)>?.Isthcnthcv{eof  Aftrolo^evttcrly  Jmpious? 
 
 •LAnf-eeer.  That  part  of Aflrologie,  which  coocerncth  the  alteration  of  the 
 ayrc,is  almoft  all  both  falie  and  friuolous",  and  therefore  in  a  manner  all  pre- 
 di^onss^roundcd  vpon  that  do<n:rineare  inecre  toyes,hv  which  the  fillie  and 
 ignorant  people  are  notably  deluded  .  Asfbr  that  other  pirt  of  Aflrology, 
 concernino;natiuitics,reuolutions,progrenion'?,&  'Jjrccfionsofnatiuities ,  as 
 alfo  that  which  concemeth  eleftion  of  times,  &  the  findingaq;aine  of  thin<;^es 
 lofljitis  vetv  wicked;and itis  probable ,  that  k  is  of thcfimc  brood  with  ini- 
 plicite  and  clofe  Magique.  My  rea(Qns^i^^jhcfcJ.^he  word  of  God  recko- 
 ning Aftrologcrs  amongft  Magitians^^adiuclo-^rh  tnc*m  both  to  one  and  the 
 famepuni^bmcntvIL  But  the  Allrologer  faith, he fovetellcthinanv  things, 
 which, as  hef iid,corae  fb to  pafierBeit  forBiit howe,I  demaund^and  by  what- 
 mcanes^He  f  >ith  by  arte,but  that  T  denie.For  the  precepts  oFhis  «f/te  will  ap- 
 peareto  fiich  as  read  themnot  with  a  preiudicatc  affe^hon  ,  v^i  v  ridinilous. 
 Whence  then,!  pray  voUjdoth  this  curious dminer  forelliew  the  trueth, but 
 ir/aniaward  Scfeci^iiBllinafiom  the  diudJ?  This  \%Ji^gHJlines  opinion  in 
 i.  •  ■'  .      Ilis^ 
 
yS  The  order  afthetOHfe^ 
 
 his  j.bookc  and  y.chapt.  of  the  Citic  of  God.  Ifvfi'weifhaltthfe  thmgsSiv^ 
 hcjWf  wi'dnotvpithout caufe  beleene , that  Ajirclogers , rvhen they  4oe rvonderfHllj 
 declare  many  truths ,  tvorke  by  fomefecret  inflin^  ofemlllpihts,Tvhkh  dejire  tepU 
 mens  hr mines  mth  err  onto  tu  a»d  dxungerotu  opinions  affi^arrie  defiimes ,  and  not  by 
 any  arte-^rmedfrom  the  injpef^ion  and  confideration  cfthe  HorofcofetVfhkhindeed 
 u  none» 
 
 XII.  Popiili  confecration  of  water  and  fait ,  to  reftore  the  minde  vnto 
 hcalth,and  to  chafe  away  duicIs.The  reformed  Miflal.pag.p  6.  .  •  ;o  ; 
 
 XIII.  To  makcicfts  of  the  Scripture  phrafe.Efai  66.i.IwiIlkoke,eueiiti> 
 ham  that  is  foore ,  and  of  a  contrite  jpirit,  and  whtch  trembleth  at  my  tvordes.  Wc 
 haue  an  example  of  iuch  fcoffingm  the  Tripart.hift.chaptcr  5  6.booke  6. The 
 heathen  didgrieuoHfly  o^preffe  the  Chrjjitans,and  infliSledfatnetimes  t/pon  their  bo^ 
 dies  corporallfHnifbments,  The  which  vhen  the  Chrifiiansfgnifedvnto  the  Empe- 
 rourlhedifdained  to  affifithetn,andfent  them  aivajrwiih  thisfcoffc:  Tou  are  tofitffer 
 iniuries  patiently,  forfo  are  ye  commanded  of  your  ^od. 
 
 X 1 1 1 1.  Ijghtly  to  pafTe  ouer  Gods  iudgcmcnts,  which  are  iccne  in  the 
 World.Matth.  26.3  ^.Verily, verily,  I  fay  vnto  thee^this  night  before  the  cocke  croiv, 
 ihoHpjait  denie  me  thrife.  verf  ^  5^  Peter  faid  vnto  htm ,  Though  IJhould  dievpith 
 theejmllnot  demethee,  Luk^i^ .  1,2,?.  There  were  certaine men  prefent  at  the 
 Jkme  feafan,that  fiiewed  him  of  the  Galileans ,  whofe  blood  Pilate  had  mingled  rvith 
 their  orpnefacrtfces.  And  lefus  anfwered.andfaid^vnto  them ,  Suppofeye  that  theft 
 Galileans  were  greater Jmnersy  then  all  the  other  Galileans ,  becaufe  they  hauefif- 
 feredjuch  things?  I  tell  you  nay ^but  except  ye  amende yoter  hues , ye Jhallltkevoife  pe*^ 
 rijh,  '        -  fr-.,: 
 
 X  V.  A  diflblutc  conuerfation.  Matth.  5.  1 6,  Let  your  light fopjine  befont. 
 we, that  they  feeing ycur  good  workes  may  ^lorifie  your  Father  jvhich  is  in  hedsten.  ii 
 Sam.  12.1  ^,Becaufe  that  by  this  deede ,  thou  hafimade^the  enemies  vf  the  Lord  to 
 ■  blajphemeythe  child  that  is  borne  vnto  theeyjhallfkrely  di^* 
 
 The  affirmatiue  part.     ' 
 
 In  all  things  ffiue  (jod  his  dueglorie.  i  .Cor.  I  o .  1 5  .To  this  appcrtaine : 
 
 I.  Zcalc  of  Gods  done  ahoue  all  thinsis  in  the  world  belides.Nunib.  1  <.§. 
 3Vhen  Phtneaf  the  fonne  of  Eleat^r  ftw  tt ,  he  followed  the  man  of  Ifrael  into  his 
 tent^andthrufl  them  both  through :  tortnt  y  both  the  man  of  ifrael  and  the  wcma» 
 through  hir  bellie.  P(al.  6<? .  a  2 .  The  ^^ak  of  thine  houfe  hath  eatenme  vp,andthe 
 reproches  of  the  fcornefHll  haue  fallen  vpon  me. 
 
 I I.  To  vfe  Gods  titles  onely  in  ferious  affaires.and  that  with  all  reuerencc. 
 Deut.  2  8. 5f  9)  J f thou  wilt  not  keepe  and  doe  all  the  rvords  of  this  law  (that  are  writ' 
 tenin  tht6  booiie)  and  fear e  this  glorious  and  fcA^efnll  name ,  THE  L  O  %fD 
 T  HT  <^0T).  Rom.  9.  %  .Ofwhome  are  the  fathers, and  ofwhome, concerning  the 
 fiefb,Chrijl  came,who  is  God  ouer  all,ble(fedfor  €H€r,Amen. 
 
 III.  An  holy  commemoration  of  the  creaturc,whercbywe,in  the  contem- 
 plation and  admiration  of  the  dignitie  and  exccllencie  thereof,  yeeld  an  ap- 
 probation when  wc  name  it,and  celebrate  the  praife  of  God,bright!y  Ihining 
 in  the  /ame.  Pfal.  64.9,10.  Andallmenfhallfeeit,  anddeclarethe  worke  ofgodt 
 and  they  Jhallvnderjlandwhat  he  hath  wrought :  but  therighteous  Jhallbe  gladih 
 she  Lordyand  truji  in  him :  and^llthatdre  vpright  of  heart  Jhallreioyce,  Luke  i', 
 
 x8. 
 
■  -.^Sjip.  And ali they  that  heard k,  vpondered  at  the  thmq^s  that  were  tvU  ther/u  vf 
 '$hcjhepheards :  bnt  LMarie  kept  allthefe  things ,  afid pondered  them  tu  her-  heart, - 
 Icrcm.  5 . !  2  Jeareye  not  me,  faith  the  Lordhr  will  ye  not  be  afiaid  at  my  pre  fence, 
 yphich  hane  placed  the  fandi  for  the  bounds  ofthsfea6.',by  the  per  pet  Hall  decree^  that 
 it  cannot  pajfeit,andthofegh  the  wanes  thereof  rage, yet  ca'ntheynotpretml€,thi>ud} 
 they  rore^yet  can  they  rjotpajfeouer. 
 
 I  V.  An  oth,  iij  which  we  mufi:  regard :  i.  How  an  oth  is  to  be  taken. 
 2.  How  it  is  to  be  performed.  In  taking  an  oth ,  foure  orcumftaiices  muft 
 feeobferued. 
 
 I.  The  matter  or  parts  of  an  oth:  the  parts  are  in  number  fourc.  1 .  Con- 
 firmation of  a  truth.  2.  Inuocation  of  God  alone,  as  a  witnelfe  of  the  truth, 
 and  a  reuenger  ofa  lie.  9 .  Confefhon  that  God  puniHieth  periurie,  wlien  he 
 is  brought  in  as  a  faife  witnelTe.  4.  An  obUgation  jthat  we  vnW  vnder-^^oe  the 
 puniiliment  at  Gods  handjifweperforme  not  the  condition.  '' 
 
 II.  The  forme.  We  muftiwcare  i .  truly,  leaft  we  forfwenre.  2.  luffly, 
 leaft  we  commit  impietie.  5 .  In  iudgement/or  feare  of  raijhnes.  lerem.  4. 2. 
 ThoH  /halt  fweare,the  Lftrdlhteth^in  trnthyin  itidaemem, and  right  totiCnes.  ECK48. 
 I  .Whkh  fvpeare  by  the  name  of  the  Lord,  andmake  mention  of  the  CodoffjraeL> 
 l)Ht  not  m  tmth  nor  in  rtghteoufnes,  ^c.  Therefore  the  oth  of  drunken  /furious, 
 and  franticke  raen,alfo  othcs  of  children,  they  doe  not  irapofc  an  ob£cruation 
 of  them-,but  by  law  arc  no  othes. 
 
 I I I.  The  ende ,  namely  to  confirme  fomc  nccedaric  truth  in  queftion. 
 Hebr.  6.\6'  LMenfweare  by  him  that  is  greater  then  themfeliiej :  and  an  oth  for 
 confirmatton,is  armngthem  anendofallflrife-.  I  call  that  a  necclTane  trdth,when 
 
 fome  doubt, which  muft  necefTarily  be  dedded,can  none  other  way  be  deter-  ^ 
 
 mined  then  by  an  oth;as-when  Gods  glorie ,  our  neighbours  bodie  or  goods, 
 or  the  credit  of  the  particfor  whom  the  crthisminirtred,  arc  necelTarily  called 
 into  queftion.Rom,  i  .9.  Godumjn'itn€s(-p?hom  Iferuetn  myjptrtt  in  the  Gofpel 
 of  his  Sonne  )thatyvithoMtceafng  I  wa^e  mention  of jou^'i.  Gor-i.  ^^i,•,lcalTGod 
 for  a  record  into  mj  foide^that  to  (pare you,  I  came  not  as  yet  vntof^crtnth. 
 I  V.  The  diuerskinds  or  forts  of  othes^An  oth  is  publ:ke,or  priiiate. 
 Publike ,when  the  Magiftrate,without  any  pcni  to  him  that  fwcareth,dotli 
 vponiuft  caufc  cxa«a  a  tcftunome  together  with  an  oth.   n.  r.  v/ 
 
 A  priuate  oth  is,  which  two  or  more  take  priuately.  TKisj  (o  "that  it  be  (pa- 
 r"mglY,and  warily  v(ed,is  lawfull.  Forii^inferjous  af}aires,and  matters  of  great 
 importance,  it  be  lawfijll  in  priuatc  to  admit  God  asa  ludge,  why  fnould  lie 
 not  as  well  be  called  to  witneffe?  Againe,the  examples  of  ho'y  men  lliew  the 
 prat^jie  of  priuate  othes,as  not  vnkawfulL  lacob  and  Laban  confirmed  their 
 coucnant  one  with  an  other  by  priuate  oth  r  the  like  did  Booz  m  his  contraft 
 
 .AvithRuth. .  ,     '  \  7, 
 
 .r-  •  To  this  place  toav  be  actded  an  iijfettcmtio?*,t\ie  wKichalbcit  k  be  lilcc  7tt^ 
 oth,  yet  indeedc  i$ none  ft  3H4?i$  'nothipgj )sKe ,  but  a  con ft.i nt  ailertion  of  oxxr 
 mind,  inter fetting  fom«i^me«<he  iiame<oi£a  creature.  Such  was  Chrills  aflei^ 
 non.Perely,  vsrely,  IQtywHoym  K.-^i^^^auhy,! calWodto  record m my jpint, 
 
 ?  Where  is  both  an  otli<5c  an  aireiier^tionr.i  .€dr.  1 5 .  ?  i.'^y  yonr  reioyanp  ^jicio 
 
 ^%hmthUfiM.0!)ripf^ldk^da4lf^K  i,vSA|ii.20.3  .hidsede^^ the-LotuilmethyOiiA^       L,Ur  '  i 
 
^  The  order  of  the  eamfes 
 
 fnyfottU  litteth ,  there  is  bm  aflep  betweene  nte  and  death .  And  <brely  in  fuch  a 
 kind  of alTeueration  there  is  great  cquitic :  for  albeit  it  be  vnlavs'fiili  to  fvvearc 
 by  creatures ,  leaft  Gods  honour  and  power  {hould  be  attributed  vi;to  them: 
 yet  thus  farre  may  we  vfe  them  in  an  oath ,  as  to  make  pledges,  and  as  it  were 
 co^ifances  of  Gods  glorie. 
 
 The  performance  of  an  oth,is  on  this  ma^nncr.  If  the  oth  made  be  of  a  law- 
 full  thing,it  muft  beperformed,bc  it  of  much  difficultic,  great  dammage,  and 
 extorted  by  force  ofhini  that  made  it.  Pfal.  i  ^.  ^  He  that  Jh>eareth  tchucwne 
 hinderance  and  chanffeth  not,  hepj^lldmelLtn  Gods  tabernacle.  Yet  may  the  Ma- 
 giftrate,  as  it  fliall  Ifeeme  right  and  conuenient,  «ther  annihilate  or  moderate 
 luchothes. 
 
 Ccmtrarily,if  a  man  (weare  to  pcrforme  thinss  vnlavvfull,and  that  by  igno- 
 rScejerror,or  infirmitie,or  any  other  way,  bs  oth  is  to  be  recalled.  For  we  may 
 iiot  adde  finne  vnto  finne.  l  .Sam.  1 5: .  z  i .  And  Datddfaid,  Indeede  I  hone  J^pt  all 
 in  VMne,that  this  fellow  had  in  the  wildernes,  ^c.  verf  21.  So  and  more  alfo  doe 
 Godvnto  the  enemies  of Dauid:  for  furelj  I  will  net  leaue  of  all  that  he  hath,  by  the 
 dawmna  of  the  day, any  that  f^eth  againji  the  wall,  verf  j  5 .  Danidfaid,  'Blejjed  be 
 thy  coHnfeU,and  blejfed  be  thou ,  which  hajl  kept  me  thu  day  from  comming  to  fhedde 
 blood,  and  that  mine  handhath  notfauedme.  2 .  Sam.  1 9«  2  3 .  Dauid  promifeth 
 that  Shimei  fhould  not  die:  but  i. King.  2. 8, 9. Dauid  laith  to  Salomon, 
 Though  Ifwarefo,yet  thoujhalt  notcotmt  him  wnocentj  but  caufe  his  hoar e  head  ta 
 foe  downe  to  the  graue  with  blood. 
 
 V.  San£hfication  of  Gods  creatures  and  ordinances,the  which  is  a  (epari- 
 tion  of  them  to  an  holy  vfe.Thus  ought  we  to  fanftifieour  meates  and  drinks, 
 the  works  of  our  callin^.and  marriage. 
 
 The  mcanes  of  this  ^andificaUon  are  two:Gods  word,and  prayer,  i  .Tim. 
 A.  A.  All  which  God  hath  created  is  goodyand  nothing  mufl  be  reieSIed ,  if  it  be  recei- 
 utdwith  thay.kf^itdng:  for  it  is  fanUtfedby  the  word  and  prayer. 
 
 By  the  word  we  areinftru^^ed;  firfl:,whether  God  alloweth  the  v(e  of  (iich 
 
 things,or  not :  fecondly,  we  leame  after  what  holy  manner,  in  wliat  place,at 
 
 what  time,with  what  alle<fVion,  and  to  what  end  we  muft  vfethem.Heb.  1 1 .6. 
 
 .fVithout  faith  it  isimpo/fible  topleafe  ^<7<^.Pfal.  1 1  g.t^.Thy  teflimcnics  aretny  de- 
 
 iiffhtythey  are  my  cotinfellers.\oO:\.^l.j^yig.uS2Lm.l  %  .^l. 
 
 Prayer,which  {anftificth,is  petition  and  thanki^iuin^. 
 
 By  petition,  we  obtaine  of  Gods  maieftie,  afliftance  by  his  grace,  to  make 
 
 an  holy  vfe  of  his  creatures,and  ordinances.  Col.  ^  1 7.  Whatfoeuer  yejhalldoe 
 
 inwordordeede,doeallinthename  of  the  Lord  Jefw,^Hing  thanks  to  ^odeuen 
 
 the  Father  by  him.  i  ,Sam.  i  j .■^'^.ThenfaidTfauidto  the  lH)ilifiim,ThoH  commeft 
 
 tomewithafppord,andwitha(peare,andwithaJhield:  bm  I  amre  to  theetnthe 
 
 name  of  the  Lord  ofhofis,the  Qodofthe  hoft  of Ifrael,whome  thou  hajl  railed  vpon. 
 
 Mich.  4.  ^.fVe  mufl  walke  in  the  name  of  the  Lord  our  God,  for  enerandeuer. 
 
 Heremayweobferue  prayer  made  vpon  particular  occafion.  i.  Forapro- 
 
 fperous  iourney.  Aft.  2 1.5.  tVhen  tlf»  dms  wer$  emied,  we  departed ,  and  went 
 
 cur  way,and  they  all  accompanied  vsmth  their  wktes  and  children ,  euen  out  of  the 
 
 iitie'.andwe  kneeling  downe  on  the fhore pray ed^&c.  2.  For  a  blefling  ^'pon  meats 
 
 al  the  table.Ioh  .5. 1 1 .  Then  lefw  tooke  thehread^  at*d  when  he  hadgiuen  tloankes, 
 
 he 
 
offahation  and  damnation.  5) 
 
 hegatteittohtsDifcipkSfMHdtheDifdpiesto  them  that  v^erefetdo-Kine-.iirAtikc' 
 rv^  ofthefifhes  as  muchoi  theywottld.  KOm  7, 5  5  .He  tooke  hread^and  ^ane  thanks 
 to  (jod ,  in  pre  fence  of  them  all.  And  i>ra^  if ,  and  began  to  eate.  2 .  For  ilTue  in 
 childbirth.  This  djH  Anna,  i.Sam.i.f4.  AndZacharie,Luk.i.i  3.  4.  For 
 goodfuccefle  in bufines,Gen. 24.  i  2. Abrahams  feruaijt  praied. 
 
 Thank{giuing  is  the  magrrif)'ing  of  Gods  name ,  eucn  the  Father  throu2;h 
 Chrift/or  his  gracc^aydcjand  blemngin  the  lawful!  vfe  of  the  creatures.  Pliil. 
 ^.6. In  all  things  let  your  recjuefls  be  Jhemed  vnto  God,  in  prayer ,  andftippiicationy 
 and  qimng  of  thank*.  I .  ThefT  %,\^.Inall  things  glue  thanks:  for  this  is  the  H'lii  of 
 god  m  Chn/i  towards  you.  This  we  may  read  vfcd ,  r.after  meatCjDeut.S.io. 
 ff^hen  thoti  hafi  eaten  and  filled  thyfeife,  thotijhalt  b/effe  the  Lord  thy  God ,  for  the 
 good  land  which  he  hathgiuen  thee.   2.  After  the  lofTe  of  outward  wealth.  lob 
 ■l.2\.<iyfnd  lob  faide.  Naked  came  lout  ofmy  mothers  wombe, and  naked jTjall  I  re- 
 turne  againe:  the  Lord  hath giuen^and the  lordhath  taken  orvayMejfed  be  the  name 
 of  the  Lord  for  euermore.   5 ,  For  deliuerance  out  of  feruitudc.  Exod.  i  8.  i  o» 
 Jethro/atd,  Blejfedbethe  Lord,n>ho  hath  deiiuered  you  out  of  the  hands  of  the  Si^yp- 
 tians,and  out  of  the  hand  of  Tharaoh,rvho  alfo  hath  de/iuered  the  people  for?!  vndcr- 
 thehandcf  the  Egyptians.   4.  For  children.  Gen.  ig.'^^.Sheeco-Aceiuedagaine- 
 ^d  bare  a  fonne,  faying.  Now  rotll  Ipratfe  the  Lord :  therefore  pjce  called  his  nar.'i  - 
 ludah.    5.  Forviftorie.  i.  Sam.  2 ;.!.  a^Sd  Dauidfpakethe  words  of  this  fong 
 vnto  the  Lord,what  time  the  Lord  had  deltuered  him  out  ofihe  h.mds  of  all  his  enC' 
 mics ,  and  out  of  the  hand  of  Saul,  andfaid,The  Lord  is  my  rocke,and?nyfcrtrejfe, 
 ^c.  6.  ForgoodfticccfTe  in domeflicall  affaires.  Abrahams  femant,Gen. 
 »4.12  .bli'Jfedthe  Lord  of  his  mafler  Abraham. 
 #  CHA1>,     2^, 
 
 Of  the  fourth  (fommaruiement. 
 
 ^''He  fourth  Commandement  concefneth  the  Sabboth :  namely,  that  holy 
 time  confecratedtotheworfjhip  and  glorifying  of  God.  The  words  are 
 thefe : 
 
 Remember  the  Sabboth  to  keepe  it:  fixe  daies  Poalt  thou  labour,  and  dee  all  thy 
 yi>crke:but  thefeuenth  day  it  the  Sabboth  of  the  Lord  thy  God^  m  tttbcu  fh  alt  doe  no 
 manner  ofrfrorke ,  thou,  nor  thyfonne ,  nor  thy  daughter  ,  thy  manfernant ,  nor  thy 
 maid,  nor  thy  beafl,northy  firaunger  that  is  wtthtn  thy  gates.  For  in  fixe  dates  the 
 Lordmade  the  heauen  and  the  earth ,  thefea  and  all  that  in  them  is.andreftedthe 
 feauenth  day:therefore  the  Lord  bleffed  the  feauenth  day , and  hallowed  it. 
 
 The  %ffolution. 
 
 Remember"]  Thisclaufe  doth  infinuate,that  in  times  pnfl  there  was  great 
 ?iegieft  in  the  obferuation  of  the  Sabbothrand  would  that  all  degrees  and  con- 
 ditions of  men  Oiould  prepare  themfelucs  to  fanfbne  the  fame:  efpecially 
 -  thofe  that  be  gouernours  of  fjunilies,inco]poratioiiSjand  citieSjto  whome  this 
 commandementisdirefted. 
 
 To  keepc  it  holy, or, to  CanBifie  it~]  To  faniftifie  it,is  to  (ei^er  a  thing  from  com- 
 mon vfe,and  to  confecrate  the  fame  to  the  fcruicc  of  God.  Here  are  dcfcnbed 
 the  two  parts  of  this  coramandementrthefirll:  whereof,is  rertfiom  labour.-thc: 
 fecond  jf  inftification  of  that  reft. 
 
 Sixed^i€s'\  Thefe  wordescoaUincaclors.anfw€r-  to  this  obJe^ion.  IriS' 
 
6l  The  order  off  he  caufes 
 
 much  to  ccafe  from  our  callings  one  whole  day.  The  anfwer  (together  with 
 afirftrcafontoinforce  the  fanftific^ion  of  the  Sabbath)isin  thefe  wordcs, 
 which  is  taken  from  the  greater  to  the  lelTe.  Jflfermlt  thee  to  follow  thy  callittgi 
 fixe  whole  dates, thou  maiji  tvelliandmufi  lea$te  oneonelj  toferuewe. 
 
 But  the  firji  ii  trne.  Therefore  thefecond.  -  x 
 
 The  firft  propofitio  is  wantin^:the  feconcl,or  alTumption  are  theft  wordsj 
 Sixe  daieSt&cr^ViZ  conclufion  istnecommanderaent  itfelfe. 
 
 Here  may  we  fee ,  that  God  hath  giucn  vs  free  libertie  to  worke  all  the  fixe 
 daies.The  which  freedoraeno  man  can  annihilatc.NeuertheleffejVpon  cxtra- 
 ordinarieoccafions,  the  Church  of  God  is  permitted  tofeparate  oncdaicor 
 more  of  the  (euen ,  as  neede  is,  either  to  fafting,or  for  a  Iblcmne  day  ofreioy* 
 «irrgjfbr  fome  benefit  receiucd.  loel  2.15. 
 
 The  feptenth  day~\  The  fecond  rcafon  of  this  commaundement  taken  firom 
 the  ende  thereof. 
 
 Jf  the Sabbathrvereconfecratedto^odiand his ferMice,wemHfi that  day  ahfiain 
 from  our  labours. 
 
 "But  it  voM  confecratedto  God,attdhi^feruice, 
 
 Therefore  wentufl  then  abflainefrom  our  labours. 
 
 The  alTumption  is  in  thde  words{thefeueftth  dayyC^c.)'wherewem\i(\  note, 
 that  God  alone  hatli  this  priuiledge/o  haue  a  Sabbath  confecrated  vnto  him: 
 and  therefore  all  holy  daies  dedicated  to  what  (beuer  cither  Angel  or  Saint, 
 arc  vnlawfulhhowfoeuer  the  Church  of  Rome  haue  impofed  the  obfcruation 
 of  them  vpon  many  people. 
 
 In  it  thou/halt  doe']  This  is  the  conclufion  of  thefecond  rea{c>n,illufl:rate<l 
 by  a  diftribution  from  the  caules.  Thou,  thy  (hnne^thy  daughter, thy  feruant,  thy 
 cattell,  thy  (iranger,  (hallceafe  that  day  from  your  labours. 
 
 Any  workf]  That  is,any  ordmarie  worke  of  your  callings ,  and  fiich  as  may 
 be  done  the  day  before,or  left  well  vndone  till  the  day  after.  Yet  for  all  this  wc 
 are  not  forbidden  to  performe  fiich  workes  euen  on  this  day,  as  are  both  holy 
 and  of  prefent  neceffitie. 
 
 Such  arc  thofe  works,which  doe  vpon  that  day  prefcrue  and  maintaine  the 
 feiuice  and  glorie  of  God ,  as  I.  a  Sabbath  daies  iourney.  K^.  i .  1 2.  Which  is 
 new  Hterufalem,  containing  a  Sabbath  dues  iourney.  1 1.  The  killing  and  drcf- 
 fing  of facrificed  beafts  in  the  time  of  the  law.  Matth.  12.5.  Haue  ye  not  readm 
 the  law ,  how  that  on  the  Sabbath  daies,the  Priefis  in  the  Temple  breaks  the  Sab^ 
 hath,andare  blamele^e  MIL  lourneys  vnto  the  Prophets,and  places  appoin-^ 
 ted  vnto  the  worihip  of  God.  2  .King.  4.2  5  .He  faid.  Why  wilt  thoug/je  to  him-> 
 this  day?  tt  is  neither  new  moone.nor  Sabbath  diy.  Pfal.  8^.7.  Theygofomfren^ith 
 to  frenothitill  euery  one  appeare  before  God  in  Zion. 
 
 Such  alfo  are  the  works  of  mercie,  whereby  the  (afetie  of  life  or  goods  is 
 procuredras  that  which  Paul  did,  Act.20.  p.  As'Taulwas  lonq^preachtng.Suty- 
 chm  ouercome  with  fleepe,  fell  downefom  the  third  loft  ,and  was  takenvp  dead:  but 
 T^aulwent  downe  and  laid  htm felfe  vpon  him ,  and  embraced  him ,  faying.  Trouble 
 not  your felues:  for  his  life  is  in  him.  vei-f  l  2.  And  they  brought  the  boy  aliue^  and 
 they  were  not  a  little  comforted.  1 1.  To  helpe  a  beaft  out  of  a  pit.  Luk.  1 4.  y. 
 J^hich  ofyoufljallhaue  an  oxe ,  or  an  a^e  fallen  into  apt ,  and  will  not  Jlraighiway 
 
 puH 
 
offahation  and  damnation ,  ^  9 
 
 pfi/lhim  out  on  the  S ah  bath  day  MIL  Prouifion  of  nieate  and  drinkc.  Matth. 
 I  2.1.  lefi^  weMt  through  the  come  on  a  Sabbath  day,  and  his  T>ifcitjl€S  -were  an 
 hungred^andbegart  toflncke  the  eares  ofcorneiandto  eate.  In  prouifion  we  mull 
 take  heecle  that  our  cookcs,  arid  houHiold  feruants  brcake  not  the  Sabbath. 
 The  rcafon  of  this  is  framed  from  the  leifer  to  thcgreater,oiit  of  that  place,  2. 
 Sam.  2  ^  ^i  5  n)auidlo;iged,andfaidy  Oh  that  one  would giue  me  to  drinke  of  the  rva- 
 ter  of  the  t^ll  ofBeth-lehem,  which  ti  by  the  gate,  verf!  i  6.  Then  the  three  mtohtie 
 brake  into  the  hofl  of  the  PhiUfiims,  and  drew  water  out  of  the  well  ofBeth-lehenij 
 that  wOi  by  the  gate  iOndtooke  and  brought  it  to  Damdjwho  would  not  dnn^e  there^ 
 of,  bufpowr^dit  for  an  offering  vnto  the  Lord.verC  i  7 .  Andfaid,0  Lord.be  itfarre 
 from  me  that  Ipjoulddoe  this:  is  not  this  the  blood  of  the  men,  that  went  inieopardie 
 of  their  lines?  therefore  would  he  not  drinke.  The  reafon  ftandeth  thus^  If  Dauid 
 would- not  hauc  his  (eruants  aduenture  their  corporall  hues  for  his  prouifion, 
 nor  drinke  the  water  when  they  had  ptouidcd  it:much  lelfe  ou<?ht  we  for  our 
 jneates  to  aduenture  the  liues  of  our  feruants.  I V.  Watering  of  cattell.Math. 
 12.11  The  Lord  anfwered,andfaid,Thott  hypocrite, will  not  any  of  yon  on  the  Sab- 
 bath daies,loofe  his  oxe  or  ajfe  out  ofthejlable,  and  bnna  him  to  the  water  f  Vpon 
 the  like  prcfent  and  holy  neceffitie ,  Phifitians,  vpoii  the  Sabbath  day ,  may 
 take  a  iourney  to  vifit  the  difeafed ,  Mariners  their  voyage ,  Shephenrds  may 
 tend  their  flocke,and  Midwiues  may  hclpe  women  with'  childe.  Mark.  2.27. 
 The  Sabbath  was  made  for  man,andnot  man  for  the  Sabbath. 
 
 fVithin  thy gates'^ThiM  word^^/f'jfignifieth  by  a  figure,iurifdi(f^ion  and  au- 
 thoritie.  Math.  1 6.1  ?.  The  gates  ofhelljhallnot  ouerconce  tt.  Let  this  be  a  loo- 
 king glalTe,whercin  all  Inholders^and  intertainers  of  ftrangersmayjopkeior 
 to  themfelues,and  behold  what  is  their  dutie.  , '  ?  iiiiH  .-Jta^^'  sawai 
 
 For  in  fixe  ^?^/3Thetthir4  reafon  x>f  this  commaundeifieht  from  thelike 
 
 example.  ^^^^         .    \  ,;. 
 
 That  which  I  did,  thou  alfo  mufl  doet^n'^ ; ;  k 
 But  I  re  fled  the  Jeauenth  day  and  hallowed  it  .• 
 Therefore  thou  mufl  doe  the  like. 
 'o'God  (anflified  the  Sabbath  when  he  did  confec'rate  it  to  his  feruice;  men 
 ian^lifie  it  when  they  worfhip  God  in  it.  In  this  place  we  are  toconfidertlie 
 Sabbathjhow  farre  forth  it  is  ceremoniali'^^and  how  farre  forth  morall. 
 
 The  Sabbath  is  cercmonialf j  in  refpe^t^  of  the  ftriil  obferuatrcin  thereof  ^ 
 which  was  a  type  of  the  iBtemalintnftification  of  the  people  of  God,ai>d  that 
 is,as  it  w€rc,a  continuall  reflingfrom  the  worke  of  finne  hxod. :?  1 . 1  ? .  Spcake 
 thou  alfo  vnto  the  children  oflfraehandfaj,  Notwithflandtng  ^epc  ye  my  fabbath  '. 
 for  it  is  afigtte  betweene  me  and  you  in  your  generation ,  that  ye  may  i^now.  that  I  the 
 Lord  doe  fanBtfi?  you.  The  fame  is  recorded, Ezech.?.o.  »2. 
 
 Tt  fignified  alfo  that  blefied  reft  of  the  faithful!,  in  thekin<z;dom  of  heauen. 
 £fai  66.  27.  Trom  moneth  tomoneth ,  and  f  cm  fabbath  to  fabbath,  fuill  all  fcfo 
 {ometo  worjhip  be  for  erne,  faith  the  Lord.  Heb.4.8,pr,i  0.  If'Iejpt^h'ad.gtuaitherA 
 a  rc{l,&c. 
 
 The  Sabbath  is  likewife  ceremoniall ,  in  that  it  was  obferued  the  feauenth 
 day  after  the  creation  of  the  world ,  and  vras  then  folcmnized  wJth  futli  cere^ 
 •memcs.  Numb.  28.531,.  ^man  tke.fakhath  dajye  /hallo^cr  two  Limbec  ofayea^ 
 
^A  The  order  of  the  caufes 
 
 9ldrf>ithout  jpot,an^  two  tenth  deales  offiyteflofirefor  a  meaie  oferingj^ifigiedrt>ith 
 oylcyand  the  drmk^  offering  thereof,  i  o  .This  is  the  hnrnt  offering  of  euery  Sabbath, 
 befide  the  continnall  burnt  offering  and  dr in ke  offering  thereof. 
 
 But  now  in  the  light  of  the  Gofpel,  and  the  Churches  profefling  the  fame, 
 the  cereinonic  of  the  Sabbath  is  ceafed.  Col.  i.l6.  Let  no  man  condemnejoH  in 
 meateanddrmke^orin  rejpeSl  of  an  holy  day, or  of  the  nev?  r»oone,or  of  the  Sabbath 
 1 7.  v>htch  are  butfhadowes  of  things  to  come ,  but  the  bodie  is  Chriji. ,  The  obfcr^ 
 uation  of  the  Sabbadi  was  tranflated  by  the  Apoftlcs  from  the  feucnth  day, 
 to  the  day  following.  Acl.  2  o.  7 .  Thefirfl  day  of  the  rveeke^the  'Difcipies  beeing 
 come  together  to  break e  breadfPaulfreachedto  them.  I .  Cor.  1 5.  t,  2.  (Concerning 
 the  gathering  for  the  Saints ,  m  1  haue  ordained  in  the  (fhttrches  of^alatta,fo  doe 
 ye  alfo  euery  fpr/f  day  of  the  jveek^jet  euery  one  of  yon  pt/t  afide  by  hmtfelfe ,  and  lay 
 vp  as  God  hath  projperedhim^that  then  there  be  no  gatherings  when  I  come.  This 
 jday,by  reafonthat  our  Sauiourdid  vpon  it  rife  againc,  is  called  the  Lords 
 day.Revel.i  .1  o./j*'^'  rauijhedin  thejpmt  on  the  Lords  day. 
 
 The  obfcruation  of  the  Sabbath  thus  conftituted  by  the  Apo(llcs,was  ne- 
 
 ucrthclelTe  negle£led  of  thofe  Churches  which  fucceeded  them,but  after  was 
 
 reuiued  and  citabliilied  by  ChrifHan  Emperours ,  as  a  day  moft  apt  to  cele- 
 
 r  LU       brate  the  memorie  of  the  crejition  of  die  world,  and  to  the  ferious  meditation 
 
 ^r       rf  **i)f  the  redemption  of  mankind.  Leo  and  j4nton.EdtB. ofholy  daies.  ..; 
 
 The  obferuation  of  the  Sabbath  is  morall ,  in  as  much  as  it  is  a  ccrtaine  ifca- 
 iienth  day,prc{erueth  and  conferucth  the  minifterie  of  the  word,  and  the  fo- 
 lemnc  worOiip  of  Godjefpecially  in  the  afTcmblies  of  the  church.  And  in  this 
 Tcfpcft  we  arc  vpon  this  day,as  well  inioyned  a  reft  from  our  vocations,as  the 
 lewcswcrc.Efai  58.1  ^.Ifthou  turne  away  thy  foote  from  the  Sabbath  ,from  doing 
 thy  yvillon  mine  holy  dxy,and  call  my  Sabbath  a  delight ,  to  confecrate  it,  Oigkriom 
 to  the  Lord,andpjal[  honour  him, not  doing  thine  owne  waies,  (frc  :  1  /.  k^ 
 
 Finally ,it  is  morall ,  in  that  it  freethlcruants  and  cattell  from  their  labour?, 
 ^vhich  on  other  daies  docferuicc  vnto  their  owners. 
 
 The  affrmatiuepart. 
 
 Keepe  holy  the  Sabbath  day.  This  we  doe,  if  wc  ceafc  from  the  workes  of 
 finncjand  our  ordmaric  callingipcrforming  thofe  fpirituall  works ,  which  w« 
 are  commandedm  the  fecond  and  third  Coramandement.      i  /,  o,  .diJ.crlnS 
 
 I.  To  arife  earelv  in  the  morning,that  fo  wc  may  prepare  bur  (elucs't'6  the 
 better  fanftifv'ing  of  the  Sabbath  enfuing.  This  preparation  confilleth  in  pti- 
 uate  pr,iiers  and  taking  account  of  our  feucrall  finnesMark.  1 .  ?  5 .  /» the  mor^ 
 nin^very  earely  before  day  ,hfns  arofe  and  rvent  into  a  folitarie  place,  and  there 
 prayed.The day  follorptngwas  the  Sabbath,  when  he  preached  in  the  Synagogttes. 
 5  p.  Exod.  7  2.  5,6.  Aaron  proclaimed,  faying.  To  morrow  Jhalbe  the  holy  day  of 
 •the  Lord:  fo  they  rofe  V9  the  next  day  earely  in  the  morning.  Eccles.  ^.vcrf  laft. 
 Take  heede  to  thyfeetewhen  thoH  entrefl  inte  the  houfe  of  God. 
 
 I I.  To  be  prefent  at  publique  affemblics ,  at  ordinarie  howcrs,  there  to 
 hearc  reucrently  and  attentiuely  the  word  preached  and  read,  to  recciue  the 
 
 Lords  Supper ,and  publikely  with  the  congregation ,  call  vpon  and  celebrate 
 «hcnamcoftheLord.T.Tim.i.2,^A<n:.20.7.  2.King.4.2  2,^;.  Aft.i^.14, 
 
 1 5  .fVhen  they  departedfrom  Perga,they  came  ta  tyftaiochia,a  citie  ofTifSa  >a»td 
 
 wenf 
 
offahatfon  and  damnation.  g^ 
 
 Tventinto  the  Synagogue  on  the  Sabbath  day ^and fate  dmnc^nd after  the  leBure 
 of  the  Liov  and  Prof  hets, the  rulers  of  the  Synagogue fent  vnto  themMng.Te  men 
 andbrethren.ifye  haue  anyroordof exhcrtaticnfor  thefeoplefajon. 
 
 1 1 1.  When  publique  meetings  are  di{Tbliiecl,to  fpend  the  reft  of  the  Sab- 
 both  in  the  meditation  of  Gods  word,and  his  creatures.Pfal.  zp.from  the  be- 
 ginning to  the  ending.  Aa-.  17.  II.  Thefe^ere  alfo  more  noble  men^tken  they 
 ivhich  were  at  The(falomca,ri>hkh  receiued  the  ypordratth  allreAdinejfe,aftdfearch^ 
 ed  the  Scriptures  daily  Tvhether  thofe  things  werefo.  We  muft  alfb  cxercife  then 
 the  workes  of  charitie:as,to  vifit  the  fickc,giue  almes  to  the  needie,admonirh 
 fuch  as  failjreconcile  fuch  as  are  at  iarre  and  difcord  amongft  themfelues,  &c 
 Nehem.8.  i  i.Then  all  the  people  went  toeateandto  drinke,an4  to  fend  atvav  part, 
 and  to  fnake great  toy. 
 
 The  negatiue  part. 
 
 pollute  not  the  Sabhoth  of  the  Lord, 
 
 Thiji  is  a  gricuous  finne,Matth.  24. 20.7y^  that  yow fight  be  not  intvinter, 
 ttor  on  the  Sabboth  daie.Lamcnt.  i  .7.  The  uduerfartes  faxv  heryand didmocke  at 
 her Sabboths.l^cmt.  i  p.  ^o.Te /ball keepe  my  Sabboths,andreu€rence my  San^u- 
 arieylam  the  Lord.Jn  this  part  are  thefe  things  forbidden  .* 
 
 I.  The  workes  of  our  caUingjWhcrein  it  we  doe  ought,it  muft:  be  altoo-e- 
 thcr  in  re2;ard  of  charitic,and  not  in  regard  of  our  owne  priuate  commodity. 
 
 II.  VTiT\ece(ranciovLrT\eycs.Exo6.i6.ic).Tarrieeuerytff4ninhfsp/aie,  let 
 no  mangoe  out  of  hii  place  the/euenthday.By  this  reafon,the  mafter  of  the  fami- 
 ly muft  that  day  remaine  at  home,to  fanftifie  the  Sabbath  with  his  houfc- 
 
 hoia. 
 
 1 1 1.Faircs  vpon  the  Sabboth  daie,Nehem.  ^.19.  H^hen  thegates  ofleru/k' 
 lem  began  to  be  darke  before  the  Sabboth  J  commaunded  to /hut  the  gates  ^^  char- 
 ged that  theyfhould  not  be  opened  till  after  the  Sabboth, and fonte  ofmyferuantsfet 
 I  at  the  gate  ythat  there  fbculd  no  burden  be  brought  in  on  the  Sabboth  day ,  read  V. 
 15,16,17,18. 
 
 IV.AlIkindofhusbandric;aspIowin»,fbwing,reaping,mowing  ,  bring- 
 ing home  harueft,&  other  the  like.  ExocT?  4.21./«  thefeauenth  day /halt  thou 
 ref,both  in  earing  time, and  in  haruejl /halt  thonref. 
 
 V.To  vfe  ieftes,fports,banquetting,or  any  other  thing  whatfocuer,  which 
 is  a  means  to  hinder,  or  withdraw  the  mind  from  that  ferious  attention,which 
 ought  to  be  in  Gods  {eruice:fx5rifthe  workes  of  our  calling  muft  not  be  ex- 
 ercired,much  lefte  thefe,  whereby  die  minde  is  as  well  diftrafted  from  Gods 
 feruice,as  by  the  greateft  labour. 
 
 VI.AnexternallobferuationoftheSabboth.without  aninternall  regard 
 of  godlines.  Efa.  1.14,15.  Mjfoule  hatethyour  nerp  moones,and  your  appointed 
 feafteSythey  are  a  burden  vnto  me ,  I  am  wearie  to  beare  them :  and  when youJbaH 
 jlr  etch  forth  your  handes,  I  will  hide  mine  eiesfrom  you,  and  though  you  make  many 
 praiers  J  will  not  heare  for  your  handes  are  full  of  blood.  z.Tim.j .  5.  Whiih  hattea 
 fjew  of  godlines, but  denie  the  force  thereof  fitch  therefore  auoyd. 
 
 VII.  The  manifeft  prophanation  of  the  Sabboth^in  pampering  the  bel- 
 ly ,(urfeting,  adulterie,and  olber  like  prophaneneflc,which  is  nothing  els,but 
 to  celebrate  a  Sabboth  to  the  diuell,and  not  to  God. 
 
 £  I  CHAP, 
 
4S  The  order  of  the  cmfes 
 
 CHAP.  z^.. 
 Of  the  fifth  ccmmandemeHt. 
 
 Hitherto  wehauefpoken  of  the^comrrvandements  of  the  firft  table:  nowe> 
 fotloweth  the  fecod  table,wkich  concerneth  the  loueofour  neighbour. 
 Rom.  I  ?  .p  .Thotijhalt  not  commit  adnlterieythoujhdt  not  kyiythoHjhalt  notfieale, 
 thou  (halt  noirbearefalfe  tvknes^hoHfhult  not  conet:  and  if  there  be  any  other  com^ 
 mar^ementyit  is  Briefly  comfrehede^  in  thUfaying^namelyj^hoHjhalt  tone  thy  netgh" 
 hourasthyfelfe. 
 
 Our  neio-hbour  ij  euery  one,which  is  of  our  owne  flelh.  tla.  5  8.7.  When 
 thoufeefi  tlienak^d  cotter  him, and  hide  not  thy  felfe  from  thine  owneflejh. 
 
 The  manner  of  Ioujng>K  fo  to  loue  our  neighbour  as  our  felues ,  to  witte, 
 truly  and  fincerelyrwhen  as  contrarily,the  true  manner  of  louiug  God ,  is  to 
 loue  God  without  meafure. 
 
 Tbcfecond  table  containeth  fixe  Coramanderaents:  whereof  the  firft,&, 
 in  the  order  of  the  terhcommandements,the  fift,concerneth  the  prefcruation. 
 of  di2;nity  and  cxcellencie  of  our  neighbour. 
 The  words  are  thefe: 
 
 Honour  thy  Father  and  thy  motherjhattheymay  prolong  thy  daiesinfhsjandi^ 
 which  the  LordthyGodgiue'th  thee,  Vf-.  J.    ; 
 
 Tloe%efolution.  r^ 
 
 Honour^y  \iis  Word,  by  the  figure,  fignifieth  all  that  clutie,whereby  our- 
 ncio-hbours  dignitic  is  preferued,  but  efpecially  our  Superious.This  dignitie 
 proceedeth  of  this ,  that  euer)'  man  beareth  in  him  fome  par  t  of  the  image  of 
 God>ifwerefpeft  the  outward  order  and  decency  ,  which  isobferuedmthe 
 Ghurch  and  common  wealth.  In  the  Magiftrate  there  is  a  certaine  image  of 
 the  power  and  glory  of  God.  Dan.  2 . :?  7.  O  King,thou  art  a  King  of  Kings  for 
 -^the  God  ofheauen  hathginen  thee  a  kingdome,jiower,andflreMgthy^glorie.H€V\cs. 
 is  it^that  Mao-iftriites  are  called  Gods.  Pfil.S  2,  i .  In  an  olde  man  is  the  fimili- 
 tude  of  the  eternity  of  God:Jn  a  father,  the  hkeneffe  of  his  fatherhood.Math. 
 25.9.  And  call  no  man  your  fat  her  vpoft  the  earth  :  for  there  is  hut  oneyvur  Father 
 which  ii  in  heauenJn  a  man  is  the  image  of  Gods  prouidence  and  authoritie  .  i 
 Gor .  1 1.  J. For  a  man  ought  not  ts  couerhii  head,  because  he  is  the  image oftheglo-~ 
 rj  ofCjoddmt  the  woman  is  the  glory  of  her  husband.  Finally,  in  a  learned  man,is 
 the  likcnefie  of  the  knowledge,  and  wifdome  of  God  .  Nowe  therefore  that 
 
 ferfon/m  whome  euen  the  leail  title  of  the.image  of  God  appeareth,  is  to  t^ 
 ue  honoured  and  reuerenced.  >= 
 
 Thyfxthsr~\^^  a  figure ,  we  muft  here  vnderfi:and,  all  thofe  thatare  our  fiSr 
 periours:as,Par6nts,and  filch  like  of  our  kindred,  or  aliance  which  are  to  vs 
 in  {lead  of  Parents;  M3giftrates,Minifters30ur:Eld€rs,and  tliofe  that  doe  e.^:- 
 ceil  Vs  in  any  gifts  whatfbeuer.  The  kings  of  Cerar.  were  called  c^bimelech, 
 ^mv father  the  kmo^.Gcn.iO'i'Gcrti^^ .2,C^od hathmade me afathervnto Thlt- 
 i^Aoh,and  Lord  ouer  all" his  hoafe.  i .  C  Gr.4 . 1  5  .For  though  ye  haue  ten  thoufand  in- 
 flr-Mersin  Chrtfl,yet  haue  ye  not  many- Fathers:  for  in  Chrifi  lefiu  I hatte  begotten 
 vtJ^.l.Kin*»".^.  •  T^.Buthisferuanti  came,  a/tdfpake  vnto him^a'^dfaid,Father,tf 
 ike  *l^rophet  had  commanded  thee  a  great  thing,  tpouldejlthou  not  haue  done  it?%, 
 King.  :oi  2.  A/dEhJbafaiv€Jty.aiidh(riedfi^yJ^Atheri^^^ 
 
offalvattonaitcldaninatidn^  ^^ 
 
 the  chariot  ofJfraeUand  the  horfemen  thereof. 
 
 tAnd  thj/  mother'^  This  is  added,  leafl:  we  iliould  defplfe  our  mothers^be- 
 •caufe  of  their  fnfirmities.Prou.  2  ^.iz.Oi^e^  thy  father  ivhtch  hath  hemten  thee^ 
 and  dcjfptje  not  thy  mother  tvhenpjee  is  olde. 
 
 Here  vvc  are  put  m  mind  to  performe  due  honour  to  our  ftcpmothers  and 
 fathers  in  lavv,as  if  they  were  our  proper  and  naturall  parents.  Ruth,  j .  i  .and 
 ^.Afierrrard  Naomi  her  mother  in  lawe  faid  vnto her,  CMj  daughter, Jhall not  I 
 feeke  re  ft  for  thee, that  thou  maiefiprojper?  Andfjee  arifvoeredher ,  All  that  thoa 
 i>iddejlmejwill do.^KoA.  18.17.  ^"^  Mo fes  father  in  iarvfaidvnto  himfThe  thinq 
 rfhich  thoH  doejl  it  not  well  1 9 .  Heave  mrve  my  voice,  I  rvillgiue  thee  counfell,  and 
 (jodpjallbe  vrith  thee.t/^.So  Mofes  oheiedthe  voice  of  hl^  father  in  law,  anddidatl 
 that  he  hadfaid.lAxoh.-j .6iFor  thefonne reuiieth  the  Fathcr,the  daughter rifeth 
 Vp  againft  her  mot  her, the  daughter  in  law  againfl  her  mother  in  latve. 
 
 That  they  may  prolong^  Parents  arc  Mto  prolong  the  hues  oftheir  chil- 
 drcnjbecaufe  they  are  Gods  inftruments  ,  whereby  their  childrens  hues  arc 
 prolongedtfoT  oftentimes  the  name  of  the  ailion  -is  attributed  to  the  inftru- 
 mentjvvherewith  the  aftion  is  wrought.  Luk.  16.9.  LMakeyoufriendeswith 
 therichesoftnujmtie,thatVfheitye/hallwantytheymay  receiueyou  into  eueriafiinff 
 haditatiens.  I  .Tim.4. 1 6,  For  in  doing  fc^thoufbalt  bothfaue  thyfelfe  and  them 
 that  heare  thee. 
 
 But  Parents  doe  prolong  the  liucs  oftheir  children  in  corrmandino-  them 
 to  waike  in  the  waies  of  the  Lord,by  exercifing  iuftice  and  iudgcment,  Gen. 
 1 8. 1 9. For  becing  become  godly ,they  haue  the  promife  both  ofthis  hfc,  and 
 the  life  to  come.  I.  Tim.  4. 8. 
 
 Further,  they  effeft  the  fame  thing  by  their  praiers  made  in  the  behalfe  of 
 their  children. Hereby  it  plainely  appeareth,  that  the  vfiiallcuftome  of  chil- 
 dren faluting  their  parents  ,  to  aske  them  their  ble/Iing,is  no  light  or  vainc 
 thing. 
 
 Morcouer,in  thefc  words,the  reafbn  to  moouc  vs  to  the  obedience  ofthis 
 commandcment,is  drawne  from  the  ende, which  reafbn  is  alfo  a  promile ,  vet 
 a  fpcciall  promife.  Eph.  6.  2.  Honour  thy  father  and  thy  mother, which  it  the firji 
 coTttmandement  with  promife, (I  h.y,jpeciall )  becaufe  the  promife  of  the  fecond 
 commandement  is  generall,and  bclongcth  to  all  the  refl:  of  the  commardc- 
 nients. 
 
 And  God  promifeth  long  life  not  abfolutely ,  but  fb  farreas  it  is  a  blefling. 
 Eph.  6.  ^  .That  it  may  be  wellrrith  thee, and  that  thou  maief  Hue  long  on  earth.  For 
 weemufl  thinkc  that  long  life  is  not  alwaic  ableffing,butthatfbmetimeitis 
 better  to  die  then  to  hue.Eftv  5  7« '  •  The  righteous  pert/ljeth,andno  man  confde- 
 reth  it  in  heart:and  mercifull  men  are  taken  away,  and  no  man  vnderfiatideth  that 
 the  righteous  is  taken  away  from  the  euill  to  come. 
 
 But  if  at  any  time  the  Lord  giueth  a  fhort  hfc  to  obedient  children,  hcc  rc- 
 wardeth  themagainc  with  eternal!  life  in  heauen  ,  and  fo  the  promife  failcth 
 not,but  changeth  for  die  better. 
 
 The  affrmatiue  part. 
 T  refer ue  the  dignitie  of  thy  nei^hour. 
 
 Vnder  this  part  is  commaunded:  1  -vjW  \ 
 
 E  %  Fir{^. 
 
^^  The  order  of  the  coMfes 
 
 Firftjreuerence  towards  all  our  fupcriours :  the  anions  whcrcofjarcircuc- 
 rently  to  rife  vp  before  any  man  which  pafleth  by  vs.  Leu.  i  <?.  ?  a  .%ife  vp  bc' 
 fore  the  h9orehead,<i»d  hdHonr  theferfon  of  the  oldman^anddreadthy^od:  I  am 
 the  LfOrd.To  mcete  him  that  commeth  towards  vs. Gen.  1 8. 2  ^Andhe  liftedvp 
 hU  eieSyand  looked:  and  he  ^three  men  flood  by  htm, and  when  he  Ctnv  them^  hee  ranne 
 to  meete  the-mfrom  the  tent  doore.  i  .King.  2 .  T  9 .  IVhen  Bethjheba  came  to  ^eake 
 to  king  Solomon,the  king  rofe  to  meet e  heVyCind  borved  hitnfelfe  vnto  her.  To  bowc 
 the  knee.Mark.  i  o.  i  j.A^when  he  was  gone  out  of  the  waie, there  catfte  one  run-^ 
 ffin^yund  k»eeUd  to  him.Gen.iS.2.  He  ran  to  meete  them,and  bowed  himfeife  to 
 the groHttd.T o  ftandbythofe  that  fit  downe,G€n.  1 8.8.  <iyfndhe  tooke  bftttery 
 anamilkeiatidthe  calfe  that  he  had  prepared,  andfet  before  them,  andfloode  him-^ 
 felfe  by  them  vnder  the  treeyOad  they  did  eate.  Exod.  18.15.  Now  on  the  morrorwe, 
 when  U\tofes  fate  to  itidge  the  peovle,the  people  fioodeaboHt  JMbfesfrom  morning 
 vntoeuen.  To  giue  thecbeifefeate.  i.King.2.19.  ^ndhefatedowneonhis 
 throne yandhecanfed a  feate  to  be  fet  for  the  kings  mother  ,  and Jhee  fate  downe  at 
 hii  right  hand.  Luk.  1 4.  7 , 8 ,9.  Hefpake  aljo  a  parable  vnto  thegnefls,  when  he 
 marked  how  they  chofe  out  the  chief e  roomes^and  faid  vnto  them^  When  thoufhait 
 be  bidden  of  any  man  to  a  weddings  fet  not  thy  felfe  downe  in  the  chief e(l  place  Jleafi  a 
 more  honour  able  man  then  thou  be  bidden  of  him  ,  and  he  that  bade  both  him  and 
 thee, come  and  fay  to  thee,Gi«e  this /nan  roeme^andthoH  then  beginnewithjhame  to^ 
 take  the  lowefi  roome.  Gcn.4  5  •  J  5  •  So  they  fate  before  him,the  eldefi  according  to 
 his  age, and  theyoungejl  according  to  hisyouth,andthe  men  martteil^  among  them- 
 felnes.Tolet  our  Supcriours  fpeake  before  vs.  lob.  ?  2.5,7, 1 7.  To  kcepe  fi- 
 lence  in  courts  and  ludgement  places,vntill  we  be  bidden  to  (peake.  Aik.  2  4. 
 10.  Then  Paul  after  that  the  Cfouerno:tr  had  beckenedvnto  him  that  he  Jhould 
 Jpeake,an/wered  .  To  giue  them  fuch  their  right  and  iufl:titles,as  declare  our 
 reuerence  when  we  fpeake  vnto  them,  t .  Pet,  5.6.  As  Sarah  obeyed  Abraham 
 and  called  him  Lord:whofe  daughters  ye  are, whiles  ye  doe  well.  Mar .  I O.  i  7.  (jocd 
 Af after, what  Jball  I  doe, that  I  may  pojfejfe  etemallltfe  f  lo.Then  he  an/wered,and 
 faid  vnto  him,Mafler,alltheCe  things  hat4€  1  obferued  from  my  youth,  i  .Sam.  1.14, 
 1 5 .  And  EH  fatdvnto  her, How  long  wilt  thou  be  druken  ?  Put  aypoy  thy  drunktnnei 
 from  thee:  then  Hannah  anfwered  and  faid.  Nay  my  Lord,but  I  am  awomantrou- 
 hledin  fpirit:Ihatie  drnnke  neither  wtne  nor  flrong  drinke. 
 
 Secondlyjtovvards  thofe  that  arc  our  fupcriours  in  authoritic:  and  firfl:,  o- 
 bedienceto  their  commandements.Rom.  i  p  i  .Let  eueryfoule  befubieB  to  tht 
 higher  power. 
 
 We  are  to  be  admonifhcd  to  obedience :  becaufe  euery  higher  power  is  • 
 the  ordinance  of  God,  and  the  obedience  which  weperforme  tohim,God- 
 acccpteth  it  as  though  it  were  done  to  himfelfe  and  to  Chrift.Rom.i:?.r. 
 Whofoeuer  therfore^re^fieth  the  power, refijleth  the  ordinance  ofCfod,and  they  that 
 'refiji,fhall  receiue  to  them  Qlues  iudgement.  QoX.-^.ii.  And  what  foe  tier  ye  doe,  doe  it 
 hariilie,as  vnto  the  Lord,^not  vnto  them.  24 .  Knawi/tg  that  of  the  LordyeJhaU 
 receiue  the  reward  of  the  inherit  ance: for  ye  feme  the  LordChrifl .  Obedience  is 
 to  be  performed  to  our  fuperiour<s  with  diligence  and  faithfulnes.Gen.24 .2. 
 AbraL^m  /aid  vnto  his  elieft  feruant  of  his  houfe,  which  had  the  rule  otter  all  that 
 he  hiid:pHt  ngw.  thy  handvndermy  thigh,  f/sdim/l  makt  th:0fivenr€  by  the  Lord 
 .-  '  Gcd 
 
ofjalvatiohandilanmation,  5p 
 
 godofheaiten,ar;dgodofthe  eanh^that  thou  [halt  not  tak^arnfevntomyfonneof 
 
 the  daughters  of  the  Canaanites ,  amongH  whome  I  dwell,  lo.  So  theferuant  tooh 
 
 ten  Camels  of  his  mafieryand  departed,   i  2 .  And  hefaid,  O  Lord  God  of /m  Tnafier 
 
 Abraham  y  I  befeech  thee  fend  ntegoodjpeede  this  da%  and  Jherv  mercie  vnto  my 
 
 mafier  ^^ibrahant.  5  5 .  a^fterrvard  the  meate  wasfet  before  himMt  hefaid,  I  tvtH 
 
 '  tfot  eate,vntill  I  hauefaid  my  mejfage:  AndLaban/aid,  Speake  on.  5  6.  But  hefaide^ 
 
 Hinder  me  not ,  feeing  the  Lord  hath  profperedmy  tourney:  fend  me  arvay  that  I 
 
 maygoe to mymafier.Qtn, ;  i .  ^  %.ThU  tyventie yeares haue I beenetfith  thee,thine 
 
 ewes  andthy  goates  haue  not  cafi  their  young ,  and  the  rammes  ofthyfiocke  haue  I 
 
 not  eaten,  x  9  JVhatfoeuer  vi>a4  tome  ofbeafis,  I  brought  it  not  vntothee ,  but  made  it 
 
 goodmyfelfe  :  of  mine   hand  dxddejl  thou  require  it ,  rvere  it  flollen  by  day ,  or 
 
 fiollen  by  night.  40.  Iwoi  tn  the  day  confumednvith  heat,  andrvithfroji  in  the  night » 
 
 and  my  (leepe  departedfrom  mine  eyes. 
 
 Furthermore,  wc  mufl:  yeclde  obedience  to  our  Superiours:  yca,althou»h 
 ^eybe  crueU  and  wjcked,but  not  in  wickedneiTe.  i.Pet. 2.1  %.Seruants,befub' 
 ieSl  to  your  majlers  rvith  allfeare^not  onely  to  the  good  and  courteous,  but  alfo  to  the 
 ftaward.  Ail.4. 1 9.  Whether  it  be  right  in  the  fight  of  god,  to  obey  you  rather  then 
 Godyiudgeye. 
 
 Subieftion  in  (uffering  the  puniilimentsinfliftedby  our  Superiours.Gcn. 
 \6.6.  Then  Abraham  faide  to  Sarai,  'Behold,  thy  maide  is  in  thine  hand,doe  with 
 her  Oi  it  pleafeth  thee:then  Sarai  dealt  roughly  with  her.-TvhereforeJheefedde  from 
 her. g. Then  the  <^ngelofthe  Lordfaidvnto  her,Returne  vnto  thy  dame, and  hum"  . 
 ble  thyfelfe  vnderher  hands. 
 
 And  although  the  punifliment  fliould  be  vniuft,  yet  muft  we  fuffcr  it,  vn- 
 till  we  can  get  fome  lawflill  remedic  for  the  fame,  i .  Pet.  7.19.  For  it  is  thantze^ 
 worthieyifa  man  for  confcience  toward  Ged  endure  grief e,fujfering  wrona fully.  20. 
 For  what  praife  is  it,  if  when  ye  be  buffeted  for  your  faults  ,ye  take  it  pat  tenth  ?  but 
 and  if ,  when  ye  doe  well,yefuffer  wrong,  and  take  it  patiently ,  this  is  acceptable  to 
 God. 
 
 III.  Thankfulncs  in  our  praicrs.  i  .Tim.  2.  t  ,  1.  /"  exhort  you  therefore,  that 
 frfl  ofall,fuppltcations,  prayers,  interceffions,  andgming  ofthankes  be  made  for  all 
 men,  for  ki^gs,  O'for  all  that  be  tnauthoritie,that  we  may  lead  a  quiet  ^  apeacea- 
 blehfe^n  allgodlines  ayidhonefiie.  I  .Tim.^.i  -jSlders  that  rule  welfare  worthie  of 
 double  honour.  Gen.  4  ^ .9.  Hafie  you,  andgoe  vp  to  my  Father,  and  tellhtm,Thus 
 faith  thyfonne  Iofeph,godhafh  made  me  lord  ouer  all  Egypt, come  downe  to  me,  ta-' 
 rienot.XQ.Andthoufbaltdivelltnthe  landof  gofljen,  i  x.Alfc  fwillnourifh  thee 
 there,  for  yet  remainefue  yeares  of  famine, leafi  thou  penjh  through  pouertie ,  thou 
 and  thy  houfhold,  and  all  that  thsu  hafl. 
 
 Thirdly ,towaTds  thofe  that  cxcell  vs  in  gifts :  our  dutic  is  to  acknowledge 
 the  lame  gifts,and  fpeake  of  them  to  their  praife.  i  .Cor.8.22,2 :? . 
 
 Fourthly ,toward  all  our  cqualsrto  thinke  reuercntly  ofthem.  Phil.2.3 .  Let 
 nothing  be  done  through  contention  or  vaineglorie,but  in  meek»es  bfminde,let  euerj 
 man  efieeme  other  better  then  himfelfe. 
 
 In  giumghonour,to  goc  one  before  an  other,and  not  inrcceiuing  it.Roni. 
 I  2 . 1  o. Submitting  yourfelues  one  to  another  in  thefeare  of  God.  To  falute  one  an 
 Other  with  holy  fignes,  whereby  may  appeare  the  loue  which  we  haue  one  to 
 
 E  3  anothei 
 
™  .  ^hc  order  oftheeuufet 
 
 another  in  Chrift.  l  .Pet.  5 .  14.  greet  ye  one  amtherrpkh  the  ki(fe  ofhHe.Kom. 
 ,  >  6, 1 6Sahite  one  anotherrpith  an  holy  kijfe.  Exod.  l  %.l.<^ndMof€S  went  out  to 
 meete  his  father  in  laPK,and  dsdoheyf-ance  anA  kijfed  him.  Ruth.  2 ,4»  t^nd  beholde^ 
 "Boaz.  came  from  'Bhhlehem^ndjauiv>ao  the  %eapersttke  Lord  be  with  you.  And 
 ikeyanfrperedyThe  Lord  blejfe  thee.  ■   ■  ' 
 
 Fiftlv,the  duties  of  ali  Superioun  towards  their  inferioursrto  yccW^o  them 
 in  o-ood  matters,as  to  their  brethren.  Deut.  1 7.  20.  That  his  heart  be  not  lifted 
 vvaboue  his  brethren,andthat  he  turne  not  from  //w  commaundement,  to  the  right 
 haadjor to  the lef t.loh.^l.l^^  Ifldidco;itemnetheiHdgementofmyferHant,and 
 ofr/ty  maide.  2  -King,  5.13.  And  his  feruant  came  andfpake  vntohtm,  andfaid,  1 4. 
 Theyiheyventdowneyattdrvaff^edhimfelfefeuen  times m^ordan,<:^c.  To  iLine  be- 
 fore their  inferiours  by  an  enfample  of  a  blamelede  life. Titus  2 . 2  .That  the  el- 
 der men  beefober,honeJiidifcreeteJbundin  the  faith ,  in  loue,and  in  patience.  5  .The 
 elder  women  likewtfefthat  they  be  infftch  behamonr  as  becommeth  holineSy  notfalfe 
 Acctifers,notgmen  to  much  wtne,  but  teachers  ofhoneft  things,  i .  Pet.  5 . 5 .  Not  at 
 thouqhye  were  Lords  ouer  Gods  heritage  ^  bnt  that  ye  may  be  enfamfles  to  theflock^ 
 Phii.4.9  .To fhewe  forth  grauiticio^'ncd  withdignitie,by  their  countenance,. 
 gefl:ure,deedes  and  wordes.Tit.  2. 5 ,4,  T,<5j7.Iob.  2p.8.  Theyomge  menfanvme 
 imd'hidthemfelues  jthe  aged  arofe^andjioodvp.  ...  yj-'^'^'-  r'?    • 
 
 Sixlly,towards  inferiours  in  obedience,  thaftis,tbwafddieir  (ubie^s-i  t.Td 
 rule  them  in  the  Lord  ,that  rfiey  doe  not  offend,  i  .Pet.  2 .  i  j  .Submit yonr  felues 
 vnto  all  manner  of  ordinance  of  man,  for  the  Lords  fake, whether  it  be  vnto  kings  at 
 vntofuperiours,  14.  or  vnto  gotternoars,as  vnto  them  that  arefent  of  the  king  for 
 thepunifbmentfffemll  doer s^and for  thepraife  of  them  that  doe  well.  Deut.  1 7.1 9. 
 t^nditpjallbe  wuh.him( namely  thehooke  ofthelayve)andheJhalreadthi?retnall 
 the  daies  ofhiilife^hathemaylearne  to  fear e  the  Lord  his  god^and  tokeepe  all 
 the  wordes^  of  this  lawe,andthofe-ordinances  to  doe  therru.  Col.  4.  i .  Te  maflers  doe 
 vnto  your  femants^that  whido  ii  itifl  and  e  quail iknorwing  thatye  alfohaue  a  mafler 
 <»/?f,^w;?.2.Toprouide{uch  things  as  iliall  be  to  the  good  of  their  ftibieds, 
 whether  theybelong  to  the  bodie  or  to  the  foule.Rom.  13 .4.  For  heisthe  mi- 
 nifier ofgodfor thy  wealth.EC3i.49''i-  ? .<!^nd ki"gs Jhallbe thy nurfing Fathers,  ^ 
 ^ueenesJhallbethynurfes.V^'aX.l  ?  i.t.  Lord  remember  ^auid  with  all  his  trou- 
 bles .i.Whofware  vnto  the  Lord,and vowed  vnto  the  mightie  God  of  laacob, faying, 
 
 7. 1  will  not  enter  into  the  tabernacle  of  mine  honfe^nor  come  vpon  ?ny  pallet  or  bed, 
 ^^norfuffer  mine  eies  tofeepe,nor  mine  eie  lids  toflumber,  ^  .vntil  Ifinde  out  a  place 
 for  the  Lord.an  habitation  for  the  mightie  godoflacob.  ^  .To  puni  f>i  their  faults, 
 the  lighter  by  rebuking,the  greater  by  corxeflion^thatis^b^^  infilling  reall  or 
 bodily puniOiment.  XV  v;.v->     -  '  -.v.» v\.  i.i: 
 
 There  is  an  holy  maner  of  puniiliing  the  guilty,whcreunto  is  vequired  :T. 
 After  diligent  and  wife  examination  be  had,  to  be  aflured  of  the  crime  com« 
 iriittcd.I  LToflievvefbrth  ofGodsword,the  offence  of  the  fiir.that  the  con- 
 science of  the  offender  may  be  touched.  Ill;  It  is  coniienient  to  deferre  or 
 omit  the  punilTiment,if  thereby  any  hope  of  amendment  may  appeare.  Eccl. 
 
 7. 2  5  .Giue  not  thy-he^irt  alfo  to  all  the  words  thdtmenfpeakeJeafl  thou  doe  heare 
 thy  feruant  curling  thee .  244  Tor  oftentimes  nlfothine  heart  knoweth,  that  thoii 
 iikcvpife  hafl  cwfed oihers.\'%3CiXi, i <?. verCz  j^B^tfhe  wicked menfaid,  Eawejhatt 
 
of falvattondnd  damnation,  -jl 
 
 hefaitevs^fo  rhey  defpifedhim,  and  brought  him  nofrefents:  buththeidhis  tongue. 
 IV.  To  infiidl  cieferued  punifliraeiit ,  not  m  his  ownc  Jiamc ,  btit  in  Gods 
 flamejacicing  the  fame  hohly  and  leuerently.  Iofli.7. 1 9.  Then  lojhuafauivntv 
 ^AchwfJMy fonne,  Ihefeech  thee,  giue  glorietbtheLord(jodqfIfrael^andmake 
 confejpon  vnto  him,andJheTv  me  norre  what  thou  haji  doneMde  it  not  from  me.  20- 
 And  AchAnanfppered  lop3ua->andfAid^  Indeede  I  haste  ^ncdagMnfi  the  Lord  God 
 of  IfraeUandthm  and  th:u  haue  I  done^  2  5: .  ^y^nd  lofitHafaid^-tn  as  much  as  thou 
 hafi  troub led  vs,  the  Lord pjall  trouble  thee  this  day:  and  all IJrael  thretve  fiones  at 
 him,and  burned  thetru  vcithf remand floned  them  vptth fiones^sf  .2X)A  laftly.  When 
 thou  punifheftjaiine  at  this  one  onely  thing,  that  thceuill  may  be  purged  and 
 amended,and  th^tehe  offender  by  forrowing  for  his  finne  ,  may  vnSinedly 
 repent  for  the  faiiilWfc'ou.  10.50,716^ ^/f»vwj^of>^f  tvoundferuethto^urgethe 
 euitijOndthe fripes^wif^  the  horvels  of  the  belly. 
 
 Seuenthly,and  laftly,there  is  a  certainc  dut)'  of  a  man  to  bee  pcrfonned  to- 
 ward himfelfe, which  is,  that  a  man  Oiould  preferue  and  maintaine  widi  mo- 
 defticthe  dignitie  and  worthincflcjwhich  is  inherent  in  his  own  perfbn.Phil. 
 4^.%. furthermore  ^brethren,-^hatfotH€r  things  are  trHe,r(>hatfieuer  things  are  ho- 
 nejiyfvhatfoeuer  things  Are  iujl,whatjbeuer  things  are  pure,  fvhatfoeuer  thingesper- 
 taine  to  loueywhatfbeuer  things  areifgpqdrefort,iffh(0.^^^JV^ffffA<>*'.iff^f*^* 
 heanypraife^thinke cnihefe things,  n nV. ^i* -«^ '^'.\:.  r.-:^ i^«w^  ot«\ ^r;^^•  ^•'^v\  --.x 
 
 The  negaiiuc  part 
 
 *Dintinifl}  not  the  excellencie^or  digmtie;whichuin  theperfon  of  thy  ncfghboftr^ 
 
 Hither  are  refened  thefe  finnes:  . . .  f  T .  T ;  ^ijio  fwl  ni :  imhiv::  r  5.  -/ ! 
 
 Firft.againftourfuperiours:  I.  Vftrcucrtnf  behauioUr  aiid  contempt  of 
 them.The  (mnes hereof,are,deriding our fuperiours.Gen.9. 2  2 .  t^ndrphen 
 Ham  the  Father  of  Canaan  Gii^ethe  nakedneffe  of  his  fat  her,  he  told  his  two  bre- 
 thren without.  Prou.  2  o.\g^he.eiethat  tnocketh  his  father,  and  dejpijeth  the  in^ 
 firuRion  of hl-s  mother, let  the  rauens  of  the  valley  pic^e  it  out,  and  the  young  eagles 
 eate  tt.  To fpeake  euill  of,  or  rcuileour fupcriours.Exod.2 1 . 1  j.Andhe  that 
 curfeth  his  father  or  his  mother,  /hall die  the  death. 
 
 I  I.Difobedience,whereby  we  contemne  their  iufl  commadements.  Rom. 
 l.-^o.Tyifobedient  to  Parents.  2.  Tim.  5.5.  No flriker, but  gentle, no  fight  err^\it 
 finnes  hereof,are,To  make  contrafts  ofmariagejwkhout  tlie  counfel  &  con- 
 fent  of  the  Parents.  Gen.  6.  2.  Then  thefonnes  cfCjodfaw  the  daughters  of  men 
 that  they  were  fatre, and  they  tooke  them  wiues  of  all  that  they  Itkrd .  Gen.  2  '6.6y(). 
 And  Sfaufeein^that  the  daughters  of  Canaan  difpleafed  [<.hac  his  father  ,  then 
 went  EpiM  to  /Jhmael,andtooke  vnto  the  wiues  which  he  had,Afahalath  the  daugh- 
 ter ofIfhmael,9yi'brahams/bnne,theJijier  ofNai>aioth,to  be  his  wife. The  eie  (er- 
 uice  offeruants.Coloff  5 . 2  i.Seruants,be  obedient  to  them  that  are  your  mafters 
 according  to  theflejh,itt  a/i  things.,  not  with  eie  fertisceas  menpleafers,bm  injiniilc^ 
 ncs  of  heart, fearincr  god,  EpL  6..  6.Not  withferuice  to  the  eie,ai  men  pleafers.  An- 
 fwering  againe,when  they  tire  reprehcnded.Tit.  2 .  p.  Let  feruants  befubietl  to 
 their  mafiers,  and  pleaCe  them  in  all  thinges  ,  not  anfwering  againe .  Deccit- 
 fulnelTe  and  walling  their  Mafters  goods.  Tims  2.10.  Neither  pikers  ,  but 
 that  theyjhcwe  a/lgoodfaithfulnefe.To  flec  from  the  power  of  their  fuperiour. 
 Gen.  1 6>6cThen  Sarah  dealt  roughly  with  her,wherforefheefiedfroher,\o  refift 
 
 £  4  the 
 
mi  The  order  of  the  caufes 
 
 die  lawful  authoritie  of  their  Superiours.  i  .Pet.  2.20.T0  ©5cy  Acm  in  things 
 vnlawfull.  Ad.4.  f  9.T0  exloll  themfclues  ab  oue  their  bctters:this  is  the  finnc 
 of  Amichrift.2.The(r.2.9,4.^/'*f/j  (manoffime)  exalteth  hmfelfp againj}  ali 
 that  is  c4/Wyi>^.Laftly,the  frcedomc  of  the  Papiih,  whereby  they  free  chil- 
 dren from  the  gouemrocnt  of  their  parents:  and  fubiefts  from  the  authoritie 
 of  their  Princestfo  thatthey  make  it  lawcfuU  for  them  to  pretende  and  pro- 
 cure their  death*  \  .Sam*  ^6.%^().  Thenfaidi^biflfai  to  I)amd>godhath  clofed 
 tkmeenemie  into  thine  hand  this  day  :  nov^  thereforef  pray  thee  ^let  me  finite  him 
 once  with  afpeare  to  the  earth, an^  I  tvill  not  finite  him  agatneiz^ndDattidfaidto 
 AbipjaifDefiroyhimnotiforwho  can  lay  his  hand  on  the  Lords  Annointedand  bee 
 guilt^et^''  \    -  •  :  ^niJ  jm 
 
 III.  In^rafifiid^iaffd  Want  of  a  louing  aflfeftion  towii|ifParentes.Matdi. 
 15.5  ^63Htyefiiy,-whofi)euer  fhall  fity  to  father  or  motherly  the  gift  that  is  offc' 
 red  by  me,thoH  maiejl  hfMeffofit,thorigb  he  honour  not  his  father  orntother,Jhail  be 
 free.i.Tim.'^.^, 
 
 SecondH',we  offend  againft  our  equalls,  in  preferring  our  felues  before 
 thcm,in  talkingor  in  fitting  downc.Matth.20.20.TAtf»  came  vnto  him  the  mo^ 
 ther  ofZebedemchildrenitvtth  herfonnes,  morjhippinghim,  and  defiringa  certaine 
 thing  of  him.  2 1  .AndhefaidyWhatvpot^tdefl  thon?  t^nd  Jheefaid  tohtm^^raunty 
 that  thefemytwofonnes  mayfit^the  one  at  thy  right  hand  ,  and  the  other  at  thy  left 
 hand  in  thy  kirtgdome.i^.t^^vph/tntk^  otbejttietuheiirdthistthey  difdainedat  the 
 two  brethren.   '    • '  •vi\;f  .•  •: '. .  . .:  i.  (s  iv)-::  ::.:.\u ;t^ -s >,'^\i«^i'v^-'^'i:.t\t •.^H  ^t?^^3"^f5*^ 
 
 Thirdly  >toward  our  infcriours:!.  Through  ncgBgecc  in  goucmingthem, 
 and'prouiding  for  their  good  cftate.Hagg.  i  .4.//  tt  time  for  your  felnes  to  drpel 
 in  yoftr  feledl:H)tifes,andthi^  houfeto  /i^wa/?.^Daa;  j.  a  8.This  condcmneth  thofc 
 mothersjwhieh  put  forth  their  children  to  be  nurftd,  hauingboth  fufficicnt 
 ftrcno^th  and  fforeofmiilke  thcmfelues  to  nurfe  them,  i  .Tim.j.  i  o.Iffhee  haue 
 nomifhedher  children.!  I.Bv  too  miich  gentlencs  andlenitie  in  correftingthe. 
 I  -Kino".  t  .*i.Then  ^y^d.onijiWthe  fonne  of  Haagith  exaltedhtrnfelfefayingyf  will  be 
 king,  ^.'i^ndhis  father  would  not  difpleafe  him  from  his  chtldhoodytofay,  Why  hafi 
 thoudone  [oh  .Sam.  2. 2  2. iS**  Eliwafvilryold,^  heard  all  thathis  fonnesdsdvnto 
 allIfiael,andhowe  they  lay  with  the  women  thaha^embled  at  the  doore  of  the  T\A' 
 bemacle  of  the  congregation.  2  7  .(^ndhefatdvnto  them  ,  TVhy  doeyefttch  thtngs? 
 for  of  all  this  people  /  heare  ettill  reports  of  you.  z^^.Do  no  more,my  fonnesfor  tt  is  no 
 ooodrepvrtthat  I  heare,n(ir^ely,thai  yemakethe  Lords  people  totrefpajfe.  i<^.Not- 
 withfiandintT  they  obeyed  not  the  voice  of  their  father,  becaufe  the  Lord  would  flay 
 them.l  I  I.By  ouermuch  crueltieand  thre^tn'm^s.Eph.  6. 4.  And  ye  fat  hers  pro-^ 
 uoke  not  your  children  to  wrath.^^is^ihdye  rnafierj  dkie  the  fame  things  vnto  tkemy 
 putting  away  threat >dngs. ' '   ■»  "i^  v.^.'  •  ^  j^, V'^^»^^"<vd.*.  r  x .  ?  Bo!<  • '  > . ;rAaniik>  "oh 
 
 Fourth!  V  and  laftly  ,  a  man  o^ndeth  againft  h'imfclfe,wheh  through  hii 
 nau2;htie  behauiour,he  doth  obicure  and  almofl-extinguilli  thofe  gifts  which 
 God  hath  giuen him. Math.  25.2. 16. Or  conn-anlie,wnen  he  is  too  wife  in  his 
 owne  conceit.  Rom.  12.5.  For  I  fay  through  the  grace  that  is  giuen  vnto  me  40  e- 
 mry  one  that  is  among yotij^hat  m  manprefmfe  to  vnderfland,  abom  that  which  is 
 meete  tovnderfiand:''  'Ot\  nih  mn  ii  .r.-h 
 
 ^  d 
 
offahationandJamnatign,  Jf 
 
 CHAP.  2s. 
 Concerningthejixtcommandemenu 
 
 THouJbaltmtkiH> 
 The%efolHtion. 
 
 Kiir^  The  partis  here  fet  for  the  whole,by  a  Synecdocherfor  killing  figni- 
 fieth  any  kind  of  endamaging  thepcrfon  of  our  neighbour. 
 
 The  eGuitie  of  this  commandement  appeareth  by  this ,  that  man  was  crea- 
 ted after  tne  likenefle  of  God.Gen.p .  6.He  thatp^eddeth  mans  bloodyby  manfhal 
 his  blood  bepjed-.for  in  the  image  of  God  hath  he  Tfiade  man .  Againe,  all  men  are 
 the{ameflefli.E{ay  58.7.  fVhe»  thonfeej}  the  naked  co$isr  htm^and hide  not  thy 
 face  from  thine  oronefiefh .  ; »  ■ ' 
 
 Neither  ought  we  to  be  ignorant  of  this  alfo,that  it  is  vnla  wful  for  any  pri- 
 uate  perfon,not  called  to  that  dutie,,to  kill  another ,but  a  pubhke  officer  may, 
 that  iSjif  he  be  warranted  by  a  callingSo  did  MofeSjExod.  2 . 1 2.  And  he  looked 
 ronndaboutjandvphenhe  favpnoman,  he  flue  the  S^^tian^andhidhiminthe fand. 
 Aft.  7.25  ,Vor  hefifppofed  his  brethreroould  haue  'Jnderjlood,that  Cjod  by  his  hand 
 JhouldgiHe them delin<rance.J\.Y{6.  Phinehas.Nomb. 2^.8,  And  hefclbwedthe 
 man  oflfraelinto  the  tent, and  thmft  them  both  thromh  (to  wit,  the  man  oflfrael 
 and  the  tvoman) through  her  belhe:fo  the  plague  ceafedfrom  the  children  oflfrael. 
 3  I  SPhinehas  thejonne  ofElea<jar,hath  turned  mine  anger  away  from  the  children 
 ofFfraelywhile  he  was  ^iealousfor  my  fake  among  them:  therefore  I  haue  not  confii- 
 med  the  childrein  my  iealoufie.  And  Elijah,  t  .King.  1 9iu\o.<L/^nd  £litahfaU  vnto ' 
 them,Take  the  Trophets  ofBaalylet  not  a  man  of  them  efcape.-andthey  tooke  thein, 
 and  Elijah  brought  them  to  the  broohe  ofKi(hon,&flue  them  there,  hw'k  fovildiers 
 inbattelSjWaged  vpon  iuft  cau{es.2.Chro.20.i  %.  P eare ye  not, neither be^afraid^ 
 of  this  great  mHliitudeifor  the  battellis  not  yours,  but  ^ods. 
 
 The  negatiue  part. 
 
 Thoufhalt  neither  hurt, nor  hinder,either  thine  on>ne,or  thy  neighbours  life. 
 
 The  (innes  then  that  are  referred  to  this  part  arc  fuch,as  are  committed  a-  ■ 
 gain  ft  our  nei  ghbour:  or  our  (elues.  ^  > 
 
 Againft  our  neighbour,are  thefe  following:!. In  hearf,as,  \  .Hatred  againft 
 him.  I  .loh.  5 . 1  5  Whofo  hateth  his  brother, is  a  manfiiiyer.  2 .  Vnaduifed  aiiger, 
 Matth.5.22.  J  fay  vnto  you^yphofoeuer  i^  angrie  with  his  brother  vnaduifedly, is  in 
 danger  ofiudgement.  :> .  Enuie. Rom .  t . 2 p,Ff.'l/ ofa>ifrer,/?Jurther,contention.^. 
 Grudges. lamr^.^./j^f/^'^w  bitter  ent^ing  and  f}rtfe  i*j  your  hearts  reioice  not.'^ , 
 Want  of  compaflionjand  fbrrowe at  our  neighbours  calamities,  Amos  6.5,(5. 
 Theyfing  to  the  found  of  the  Viole,^c.but  no  man  isf^rryfor  the^j^BioH  of  lofeph. 
 ^.FrowardneSjwhen  we  will  notbe  reconciled  to  our  neighbour.  K  om.  1.50. 
 Such  Oi  can neuer  be  app'e^fed^vnraercifutl.  7.  Defirebl  reuenge.Pfalj'.^.Ti^/? - 
 LordwiUabhorre  the  bfoodyinan  and  deceit  full. 
 
 II.  In wordesri.Bitternes in fpeaking. Prou.  i 2i  1  ^.Thereisthatlpeakcth' 
 ivordes,like  theprickinges  ofafivora:but  the  tongne  ofrcife  menis health.  2 .  Re— 
 proches  and  railing,  which  is  a  calling  of  a  mans  flnncs  in  his  teeth  which  hec-' 
 hath  committed,or  an  obiefting  vnto  him  fbme  inherent  infirmities,  JV;atth. 
 <^.2  2.  V/hofoeuer  faith  vnto  his  brother,  Raca, /hall beworthy  to  bepumjhed  by  ■ 
 We-coumetbAndvohofoeHerfhallfay,  Foole  ?  /b^ll  be -worthy  to  be  pmijhedmth' 
 
 -'  hell 
 
74  The^fderofthecaufes 
 
 hel  fire.  2  .Sa.m.6. 1  6.j4s  the  Arke  of  the.  Lord  came  into  the  citie  of'Dauidy  C-^- 
 chalSanls  chughter  looked  throHghavcindopi» ,  and  Jaw  king  Dauid/eape  and  dance 
 before  the  Lord,and/hee  dejpifedhwj  m  her  heart,  20.  Andi^Michalthe  daughter 
 of  Saul  came  out  to  tneete  T)amd,and  faide ,  O  horv  gloriowivai  the  King  oflfrael 
 this  dajftvhich  ypos  vncoueredto  day  in  the  eyes  of  the  maidens  ofhisferuants ,  (U  a 
 foole  vncouereth  himfelfe.  5 .  Contcntions,when  two  or  more  ftim€  in  fpeetii 
 one  with  another,  for  any  kind  of  Superiontie.  4.  Brawlings  in  any  confe- 
 rence. 5-  Crj-^iug ,  which  is  an  vnfiemely  eleuation  of  the  vojce  againft  ones 
 aduer(arie.  Gal.  5.19 .77:?^  workes  of  the  jieffj  arc  inamfej},yt>htch  are,  2  o.  emnUti- 
 onj, wrath,  contentions  ,feditions.  Eph .  4.  ^  1  >  Let  all  bitterne^e,  and  anger ,And 
 wrath,  crying  and emJl jp caking  befut  atvayfowyou,  with  allmalitioufnes.  5  2 .  ^e 
 cmrteoHi  one  to  another.  G^n.  1 6. 1  r .  He{yz.lCm3c\)JhalbeanHldman,his  hand 
 {haWe  againfl  euery  man,andeHery  mans  hand  againji  him.  6.  Complaints  to  e- 
 iicry  one  of  filch  as  offer  vs  iniuries*  lam.  5..  9.  grudge  net  one  againfl  another, 
 hrethren,  leafi ye  he  condemned. 
 
 III.  In  countenance  and  gefl:urc,all  fuch  fign€S,as  euidently  decipher  the 
 malitious  affeftions  lurldng  in  the  hcart.Gen.4. 5,6./-/?^  countenance fcil down: 
 and  the  Lordfaid  vnto  Cain,Why  art  thoufo  rprath  f  Math.  27.59  'They  that  faf- 
 fed by  ray  led,  ok  him-^nodding  their  heades. 
 
 Hence  is  itythat  deri/lon  is  tearmed  perfecution.  Gen.  2 1 . 9.  Saraifatv  th^ 
 fonne  ofHagar  the  Egyptian  mocking,  ^c.  Gal.  4. 2  9.  He  that  t»m  borne  after  the 
 fefh,  perfecuted  him  that  voas  borne  after  thefpirit.  , •  ^^;  v  i^  :;" 
 
 I V.  In  deedes :  i .  To  fight  with,or  to  beat  our  neighboUfjand  to  raaimc 
 hisbodie.  Leuit.  24.  19,  20.  Jfanymancatifeany  blemiJhinhisneighbouKOshe 
 hath  done ,  fo  psall  it  be  done  to  him,  breach  fer  breach,  eieforeie,  tooth  for  tooth, 
 1.  To  procure  any  way  the  death  of  our  neighbour,  whether  it  be  by  the 
 fword,famine,or  poi(bn.Gen.4.8.0z«r  rofe  vp  againfl  his  brother ,  andjlne  hint. 
 5.  To  exercife  tyrannous  crueltie  in  infliding  punifhments  .  Deut.  25.5. 
 J^nrtie firipes pjallhe  caitfe  him  to  haue,and  not  paji, leaf  ifhejhouldexceede ,  and 
 beate  him  aboue  that  rfith  manyflripes ,  thy  brother Jhould  appeare  dejpifed  in  thy 
 fght.  2.  Cor.  1 1.  24.  OftheJewesIreceiuedfiuetimesfoHrtieJlripesjfaueone.  4. 
 To  vfc  an)'  of  Gods  creatures  hardly  .Prouerb.  12.10.  <iyf right  eotu  man  regard 
 deth  the  Itfe  of  his  beaji,bt4t  the  mercies  of  the  wicked  are  crueU.\^c\xt.  12. 6.  If  thou 
 fjide  a  birds  nefi  in  the  way ,  in  ayry  tree,  or  on  the  ground,whether  they  be  young ,  er 
 egges,and  the  damme  ftting  vpon  the  young ,  or  vpon  the  egges,  thoujhalt  not  take 
 the  damme  with  the  young,  butjljalt  in  any  wife  let  the  damme  goe,andtak^  the 
 
 ong  to  thee,  that  thou  maifl  profper  and  prolong  thy^aies.  ^.  To  take  occafion 
 »y  our  neighbours  infirmitics,to  vfe  him  difcourteoufly,and  to  make  him  our 
 laughing  rtocke,ortanting recreation.  Leuit.  19. 14.  Thou Jhalt  not  curfe the 
 deafe,nor put  afumblinfr  blocke  before  the  blinde.  2.  Kins;-  2.25.  lAttle  children 
 came  out  of  the  citie ,  and  mocked  him  ^andf aide  vnto  him.  Come  vp  thou  baldhead, 
 come  vp  thou  baldhead.  6.  To  iniuric  thcimpotent,feebl€,poore,ftrangers,fa- 
 therlclTe  or  widowcs.  Exod.  22.21,23  JThou  fltalt  net  doe  iniurie  to  afraunger, 
 neither  oppreffe  himforyewerefirangersin  theJand  of  Egypt.  Tee /hall  not  trouble 
 any  widow  or  fatherles  childe.  2  5 .  Thou  Jhalt  not  be  an  vfurer  vnto  the  poore.  W-iB 
 thcnifliuricthefc:  I.  Ifwcpaynotthc  hbQiu-ahishir€.Peut.24.i4.7i&<^^ 
 
 'f^  ^  txcb''^^  1^1*0*  (^  ',0,  L"*^  i^  ->vt^»My  rf^<*ue  <v«fX<»«c<  "fctf^Z-piiv^  a^i  w .^^W  ^i<     AyJf 
 
 i' 
 
offitlVAtio»  And^ntHHtidM.  -^  r 
 
 Jhah  not  opprejfe  an  hiredferHmt  that  is  needle  andfoorCy  netther  of  thy  hethreny 
 mroftheflramger  that  is  within  thy  gates.  1 5.  Thonfljalt  gine  him  his  hire  for  his 
 day:  netther  Jhall the  funnegoe  dorvne  vpon  it  :for  he  ispoore ,  and  therewith  ffiflai- 
 neth  his  life:  leaji  he  crie  againji  thee  to  the  Lord,md  it  bejinne  vnto  thee,  i  .If  thoU 
 «reftore  not  the  pledge  of  the  poore.  EKod.22,26y2j./f  thou  take  thy  neighbors 
 rayment  to  pledge  ythotsfhalt  rejfore  it  vnto  hint  before  the  funnegoe  downe.-for  that 
 is  his  garment  onely,  andhiscoueringfor  his  skin,  g .  If  we  withdraw  cornc  from 
 the  poore.Prou.  11.26.  He  that  wtthdraweth  the  come,  the  people  wUlcurfe  hum 
 but  blejjing/hallbe  vpon  the  head  of  him  that  felleth  come. 
 
 Againe^this  bwis  as  well  tranfgrefTed  by  not  kilhng ,  when  the  law  char- 
 geth  to  kill,and  by  pardoning  the  punishment  due  vnto  murther,as  by  killmg 
 when  we  ihould  not .  Nomb.  ^$.i6.Ifone  Jfnite  a>-other  with  an  inflrnment 
 ofyron,that  he  die, he  is  a  mttrtherer,arUthe  murtherer  Jhall  die  the  death.  ;  5  .The 
 land  can  mt  be  clenfed  of  the  bhode  that  isfhedde  thsretn,but  by  the  bloode  of  him 
 thatjhedde  it. 
 
 By  this  place  alfo  are  combates  of  tv\'o  men  hand  to  hand ,  for  deciding  oiv^<-  ^^^^^ 
 controuerfies,vtterly  vnlawfiill.  1 ,  Becaufe  they  are  not  equall  meanes  or3ai-XSi^!!rv 
 ned  of  God,to  determine  controuerfies.  2.  In  that  it  falleth  outinfuchcora»,2^'#^!iXJ 
 bates  that  he  is  conquerour  before  man,who  indeed  is  guiltie  before  God.    ^  i^-^  zll2 
 
 This  alfo  condemneth  Popifli  Sanftuaries,  and  places  of  priuiled2;e:  asH-^^S^I 
 Churches,  and  the  like ,  whenein  murtherers  llielter  and  lliroud  them1relues(^J[J|^^ 
 from  the  danger  of  the  law.  For  God  expreflely  commandeth(Exod.  2 1 .  i  ^.)  A**«^.»*^s 
 that  fuch  an  onejhalbe  taken  from  his  altar, that  he  may  die  .  And  loab  1 .  Kin^'J^^^^*^. 
 2.24.  touching  the  homes-  of  the  altar, was  flainein  the  Temple.  ^M^i  *^*<^  *** 
 
 Hitherto  in  hke  fort  belong {iich  things  as  concernc  the  foulc  ofour  neigh-^i^l»'^^^^'^ 
 bour.  I  .To  be  afcandale  or  offence  to  tKe  foule  of  our  ncighbor,either  in  life  ^?^^* 
 or  doftrine.Math.i  8.7.  PFoe  be  to  the  world  becaufe  ofojfences:ii  is  ne.cejfariethat  ^»^*^u4  iv^k 
 o^enc€s(hould,come:but  wof  be  to  them  by  whorne  they  doe  come.  .  ^^^^einii 
 
 2 .  To  mimfter  occ afions  of  ftrife  and  difcord.The  which  we  then  doe:  r. 
 When  we  cannat  be  brought  to  remit  (braev/hat  of  our  owne  right.  2.  When 
 we  returne  (happifh  and  crooked  anfvs'ers.  ^ .  When  we  interpret  euery  thino- 
 amiffe,and  take  them  in  the  worfl:  part,  i  .Sam.  25,25.  Nabalishis  name,  and 
 foHieis  with  him.3)  S^m.  10.^  .Andthel^riitces  of  the  children  of  ^yfrnmon  faid  to 
 Hanun  their  Lord,  Thinkeflthou  that  Dauid  doth  honour  thy  father ,  that  he  hath 
 fent  comforters  to  thee f  hath  not  T)auid  rather  fent  hisferuants  vnto  thee,tofearch 
 the  citicytefpie  it  out, and.  to  ouerthrow  it?  wherefore  Hanun  tooke  1>auids  feruants, 
 andjhjiued  off  the  half e  of  their  beards,  and  cut  off  their  garments  in  the  middleyC" 
 hen  to  their  butt ockes,and fent  them  away.-  .        . 
 
 ^ .  The  Minillers  finnc  againft  their  neighbours,  is  this,  not  to  preach  the 
 word  of  God  to  their  charge ,  that  they  thereby  might  be  inftrufted  in  the 
 waies  of  life.  Prou-.  29.18.  Where  there  is  no  vifion  the  people  decay,  but  he  that 
 keepeth  the  Lawis  bleffed.  Efai  5  6.  I  o.  Their  watchmen  are  all brt>ul,they  haue  no 
 knaxidedge,rhey  are  all  dumb e  dogs, they  cannot  barkeithey  lie  andfieefe,  and  delight 
 tnjleepng^  Andthefegree^iedogqescanneHcr  haue  ynough:  and  thefe  fbepheards 
 they  ■cannot  vnderfland  ':for  they  all  looke  to  their  owne  way ,  euery  oyie  for  his  ad" 
 mntage,a»dfQr  hii  owmpttrpofi,.  Ezech.  ^l^.fVhen  J /ha/lfayto  the  wicked',. 
 
 Thow 
 
m^  '.  The  order  of  the  eM^eS 
 
 Tho$tJhalt  fftrelj die, and  thougiuefi  htm  not  warmngythefameivkkedmaHjhaU/iie 
 
 in  his  mic^mtietbrn  hU  blood  veilL  Iree^mre  at  thy  hands. 
 
 And  not  onely  not  to  preach  at  all,but  to  preach  negligently, is  vttcrly  con- 
 4emncc{.Ier.  4.8.  i  o.  Curjedbe  he  that  doth  the  yporke  of  the  Lord  negligently.  Re- 
 vel.  ^.16.  TSecaufe  then  art  Utkevfarme ,  and  neither  hote  nor  cold :  tt  wUl  comet» 
 faffethat  IJhalljpewtheeout  of  my  mouth  .  This  reprooueth  nonrefidencic 
 ,of  minifters ,  which  is  iu  ordiDai le  abfence  otthe  minirter  from  his  charge : 
 j^amely,  from  that  parttculai-  congj  egation  committed  vnto  him.  E(ai  6  2.5.  / 
 hauejet  watchmen  vpo;:-  thy  walls ^O  Hternfalem.whtch  all  the  day  andallthe  night 
 fiontinttally /hall not  a  tfe  :yee  that  arc  mmdfullof  the  Lord keepe  not filence ,  and 
 .triuehimm  refl^till  herepaircandtillhefet^p  lerufalem  thepraife  of  the  world. 
 A.Oi  .io.zS,i9,^o,^i.7l?4f  heede  therefore  vnto  your felues,  and  to  all  the  focke 
 whereof  the  holy  Ghcfl  hath  fnadeyou  oner feers,t  of  cede  the  Church  of  God-,  which 
 he  hath  purchafedwith  his  owne  blood.  For  I  know  this, that  afer  my  departing,  fhall 
 qrieuoiu  vpolties  enter  in  amongyou.not  /paring  the  flocke.UHoreouer,  of  your  felues 
 fhall  men  arife,fpeaking  peruerfe  things  to  draw  difciples  after  them^ .  Therefore 
 fpotch  and  remember,  that  by  the /pace  of  three  yeares ,  /  ceafed  not  to  warne  ettery 
 one  night  and  day  with  teares.  i  .Pet.  t-  5 ,  ^  .Feede  theflocke  ofGod,whtch  dependeth 
 X>ponjott,caringforit,not  by  confiraint  butwilhngly :  not  for  fit  hie  lucre,  but  of  a 
 readte  minde:  not  as  thoui/h  ye  were  Lords  ouer  Cjods  heritage ,  but  that  ye  may  be 
 enfamples  to  the  fJocks-^zcch'  5  4.4.and  ^  ^ .  The  Councel  of  Antioch,  the  17- 
 Can.  ffany  "Bi^op  by  impojftion  of  hands  induSied  into  a  charge,  and  appointed  to 
 qouerne  apeople,andhe  negteSl  to  tak^  vpon  him  that  office ,  butdelaieth  to  gee  vnto 
 the  congregation  allottedvnto  him:  fitch  an  one  fhall  be  prohibited  fom  the  Lords 
 table, till  he  be  enforced  to  attend  vpon  that  charge,  or  at  the  leafifbmewhat  be  de^ 
 termined  by  a  complete  afembly  of  the  AftniHers  of  that  Proutnce.  The  Councel 
 of  Sardice,the  i4.Canon.  We  remember  that  our  brethren  in  a  former  affemblie 
 decresd,thatifany  lay -man  remaining  three  Sabboths  or  Lords  daies,  that  is,  three 
 •reeekes in acitie,didnot inthefame citiefecfuent  the  Church  affemblies ,hefhould 
 he  excommunicated:  Jfthenfuch  things  are  not  allowable  in  laj-men ,  much  leffe  in 
 UHmi/ierSffor  whome  it  is  neither  litwfull  nor  cgnuenient,  without  vrgentnecejfitie, 
 to  be  abfent  fromhisparifh  Church  longer  then  the  time  aboue  mentioned  .To  this 
 decree  there  was  not  one  non  ^Xz^czxjbut euery  onefaid,It  liketh  vs  well.Thc  Cou- 
 cel  held  at  Conft.  in  the  2  4. Canon  decreed  that  Ulftnt/lers  ought  not  to  haue 
 their  fubflitutes,  or  vicars, but  in  their  owneperfons,  with  f ear e  and^cheerefulneffe, 
 perfortne  allfuch  duties,as  are  reejttiredofthem  in  the  feruice  of  God.  The  Canon 
 law  doth  conclude  the  fame  things,  dift.  ^  9.  Canon.  j(i  quis  vultdebent  indefi- 
 rienter,6cc.Z'A<f  'Bifhopsifiv^  the  Q,2TiOvi)ought  to  be  continually  refident  4n  Gods 
 tabernacle ,  that  they  may  Icarne  fomtwhat  of  God,and  the  people  of  them^  whileSt 
 they  read  often  andmeditate  vpon  Qods  word.  Againe ,  in  the  Canons  intituled 
 Pontifices ,  and  fiquis  in  clero.  EpifcopoSj^ui  dominici  gregis fufcipiunt  cu- 
 raraj&C.T^f  Bifhops  which  take  upon  them  to  feede  Godsflocke, ought  not  to  depart 
 from  their  dutie,  leaB  they  loofe  that  excellent  talent  which  God  hath  beflowed  vp- 
 on the,but  rather flriue  with  that  one  talent  jto get  three  more  talents.   And  in  the 
 3o.  Can.of  tho(e  which  are  tearmed  the  Canes  of  the  Apoll:les,therc  is  an  cx- 
 ^xdIcfSi^nd!itcthatfuch,whether'BfJhoporSeniortwho  attendeth  not  vpon  their 
 
 offc<e 
 
of fnhiHtion  and  damnation,  hn 
 
 offxein  the  ChftrchfJhallforthTPuh  bsremoouedf-om  thatpUcs.  The  Chalccdon 
 Counccll,Canon.  I  O.Let  no  niAn  be  ordained  C^fimfler  of  two  Churches^  in  two 
 feuerallcitiesMt  lethimrewaine  inthat,vnto  rvhtchhe  tpoifirj}  called  yind  if  for 
 vaineglorie,heJhall  aftervpurdgoe  to  a  greater  congregation ,  let  him  immediately 
 he  recalled  to  hisfrjl  charge,anain  that  onely  exerctfe  his  mimjlerie.  But  if  one  be 
 catted  to  another  charge  ^  let  himfmfly^ne  otter  the  former,  andhaue  no  interefl  in 
 thefame,&c.Vox  this  thingjlooke  to  the  decree  of  Damafus,  and  the  Councel 
 of  Trent,fecl.  7  .Can.8 . 
 
 There  are,notvvithftandin^  the  former  teftimonies,  feme  cafes,  wherein  it 
 is  permitted  to  the  Minifter  that  he  may  be  abfent :  if  by  his  ab(ence  the  con- 
 gregation be  not endammaged:  I.  Sicknes :  the  Councelfof Mentz,2  j.Ca-- 
 nonJfa 'Bij7jop  benotathome^or  bejkke ,  or vponfome exigent,  cannot  beprefent 
 at  his  partjhjet  him  procure  one, who  vponSabbothesandfejiittnlldaies ,  rvill  preach 
 vnto  his  charge.  Auguftine  teftificdij  epift.  1 3  8.  that  he  was  abfent  on  the  like 
 ©ccafion. 
 
 I I.  Allowance  of  the  Church,to  be  abfent  for  a  time  vpon  feme  neceffa- 
 rie  and  publike  commoditie  for  the  fame.  ColofT.  i  .jSpaphroi  is  their  mtmfter» 
 but  chap.  4.1  a.hebfeing  abfent  ^/J^/^/^/^f«J.  And  Ambrofe  though  he  were 
 Bifhop  of  Millaine ,  yet  went  he  twife  Ambaflador  into  France ,  to  make  a- 
 greement  betwixt Maximus  and  Valentinian.  Ambrofe  5.  booke.  and  27.C- 
 pift.  to  Valentinian  the  Emperour. 
 
 III.  If  by  reafbn  of  perfecution  he  be  enforced  to  flee,  and  Ccq  no  hope 
 to  procure  the  fafetie  of  his  people .  This  made  Cyprian  to  be  abfent  frona: 
 Caithagc,as  he  teftifieth  in  his  epifl^les- 
 
 Thus  much  concerning  finnes  againfl  our  neighbour  .  Now  follow  fuch 
 finnes ,  as  a  man  committeth  againfl  his  owneperfon,  aswhenaman  doeth 
 hurt,kill,and  endanger  himfelfe.Matth.  1 6. 3  ^.If^nj/  man  will  follow  me,  let  htm 
 denie  himfelfe,take  vr>  his  cro^e, and  follow  me.  Matth.  ^.6.  He  /aide  V'lto  htm.  If 
 thoH  be  the  fonne  ofGod.cafl  thy  felfe  diwne  headlong:  for  it  is  wr'itten^He  jh^tll  pne 
 his  Angels  char  tie  ouer  thee,andwith  thetrhzrsis  they /hall  lift  theevp,  leaf  at  any 
 time thoH Jhouldejl  dafh thy  foote a^ainfi a flone .  7.  le'mfaidvnto him-:  Irnwrit^ 
 ten  agaiytc',ThoHJhalt  not  tempt  the  Lord  thy  God.  Therefore  for  a  iilan  to  be  his 
 owne  executioner,though  to^efcape  a  mofl  fbamefuil  death,  is  vtterly  vnlaw- 
 fuU  and  vngodly. 
 
 The  affrmatine  part. 
 
 Thou  Jhaltprefertte  the  life  of  thy  neighbour.  Hitherto  may  werefenethefe 
 duties : 
 
 I.  Such  as  appertaine  to  the  perfbn  of  our  neighbour,  and  concerne^firfl: 
 his  welfare  both  of  bodic  and  miade ;  as,toreioyce  with  them  that  reioyce. 
 Rom.  12.15.  ^^^3rk.  1 0. 2 o .  Then  he  anfweredandfaid  vnto hif?i,  Allthefe  things  I 
 hone  obCernedfom  my  youth.  Andjefm  behellhim,  andlotied  him.  Secondly,  his  = 
 mifcneSjto  be  grieucd  with  him  for  them. Rom,  12.15.  ^^ourne  with  thofe  that 
 Tmttrne.  Efa.  2  4. 1 6.AndJ  faidyJ^'Iy  leannejfe,my  leanne(fe,woe  is  me,the  tranjgref— 
 fours hane  offended, yea  the  tranf^reffcurs  haue grieuoHp.y  offended.  P£j1.  i  ip.verf^- 
 3  5  6.LlMme  eiesgufh  out  with  water, beca^fe  men  obfertie  not  thy  taw.  Againe,  we" 
 inud.hdpe  hiin  as  much  as  in  vs  liediJob  zg.}^,Ijv4^  m  an  eye  to  the  blind,aftd 
 
 afoate:: 
 
*g  Tfn  order  of  the  canfei 
 
 a  foot  e  to  the  Ume.  z.  Cor.  9.^. To  their  ^ovi>er,yea  beyond  their  pwfcr,  they  were 
 wi/Iirt£.  And  that  wcdoe,wcmuft<ioe  fpeedily.Prov.  ^  .i^-Saynot  to  thj/ficigh- 
 houryGoe  and  come  againe  tomorrorv,andIiivtJlgitt^thee,ifthou}iort>  hauett.hcx'it. 
 •ip.  1 1  n^hou  fhalt  fUinly  rebake  thy  neighbofir,andnot  fnffer  hiiD  to  (Inm. 
 
 Thirdly,  concerning  (uchiniuries,  as  he  o&rethvnto  thee:  I.  Thou£haIt 
 not  be  angrie  agamft  him,  vpon  a  finall  occafion.  Ncmb.  12.5.  Mofes  rvat  a 
 meef^  man  about  all  that  huedvfonthe  earth.  Prov.p.  1 1  •  The  difcretion  ofar»an 
 deferreth  his  ayKrer.arAhis glorie  is  topajfe  by  an  cffencc.  I L  Thou  muftte  flow 
 towTath,andneuerangr!e,butfora  mofliufl:caufe.  Mark:.;^.^.7/jf«  he lool^d 
 round  about  on  them  angeriy,mou}-nin^  alfofor  the  hardneffe  cf  their  hearts.  Prov. 
 I  A.^g.He  that  isfdvc  to  rrrath,is  of  great  rpifdcmc:hut  he  that  i^  of  an  hajlte  mmde 
 txalteth  follie.  III.  Thine  anger  mull  be  but  for  a  while.  Eph.  4.  26.  Be  an- 
 trrie  and  (mne  notjetnot  thefunnegoe  downe  vpon  thy  -wrath.  I  V.  Forgi  uc  free- 
 ly an  miurie,and  reuenge  it  not.  Epii.  4.  5  2-  ^eye  courteous  one  to  another y  and 
 tender  hearted,  forgiuing  one  another, euen  as  (^odfor  Chrifsjakcforgaue  ycu. 
 
 Fourthlvjhi'S  wants  and  infirmities :  1 .  Auoid  occafions  whereby  they  may 
 be  ftirred  and  laid  open.  Gen.  i  5..  8.  Thenfaid  Abraham  to  Lot,  Let  there  be  no 
 (Irife  I  fray  thee,  betweene  thee  and  me,  neither  betvreene  thy  i>eardfmen  andmine: 
 for  we  are  brethren.;^  .Is  itot  thewhole  landbefore  thee?depart,fpraythee,fonjme: 
 JfthoH  rvtlt  take  the  left  hayid,lv;>illtake  the  right:  or  ifihougoe  to  the  right  hand,l 
 tpilltake  the  left.Gzw.  2  "j.^^.Andtarie  Tvithhvm  awhile  vntill  thy  brothers  fierce" 
 9te(fe  be  ajjha^ed,  4  5 .  And  till  thy  brothers  wrath  turne  away  from  thee ,  and  he  for" 
 get  the  things  which  thou  hafi  done  to  him.  2 .  Depart  (brntimes  from  thine  ownc 
 light.Mat.l  7.7  ^,i6.^W  thinkefi  thou  Sitwn?  of  who  doe  the  kings  of  the  earth 
 t^  tribute.,or  poll  money? of  their  children, or  of  fir  angers  ?  Peter  faidvnto  him.  Of 
 jirangers.Then/atd  lefiu  vnto  him,Then  are  the  children  free.  2  y.N^euertheles,lefr 
 wefimild  offend  the, go  to  thefea,and  cafi  in  an  angle,  ^  take  thefirfl  fijh  that  com» 
 meth  vp,am.  when  thou  haft  opened  hii  mouth ,  thou  Jhalt  finde  a  piece  oftwentie 
 pence:  that  take  andgiue  it  vnto  them  for  me  and  thee.  5 .  To  appeafe  anger  kind- 
 led:  which  is  done  ,  I.  byouercommingeuillwithgoodnes.Rora.i  2.2  f  .!5* 
 notouercome  of  euill ,  but  ouercome  euillwith  goodnes.  II.  By  following  after 
 
 reacc.  I  .Pet.  ^ .  i  r .  Decline  from  euiU,and  doe  good,  feeke  peace,  and  follow  after  it. 
 1 1.  By  courteous  anfw'ers.  Prou.  15.  1 .  Afoftanfiperputteth  away  wrath :  but 
 grieuous  words frtr  vp  anger,  t  .  Sam.  r .  I  i} .  Elifaidvnto  her^  How  long  wilt  thou  be 
 drunken? put  away  thy  drunkennes  from  thee,  i  5 .  Then  Hannah  anfrx>ered,andfmdey 
 Nay  my  Lord,  but  I  am  a  woman  troubled  in  jpirit :  Ihaue  drunke  neither  wine  nor 
 ftrong  drinke,but  haue  poured  out  my  fbule, before  the  Lord.  Philcm.  y.  i  ^.  /r  m^ 
 be  that  he  therefore  departed  for  afeafon ,  that  thoujhouldefr  receiue  him  for  eucr. 
 IV.  By  oucrpaffing  fomcwantsand  infirmities  in  mens  words  and  dcedc^. 
 Prou.  ip.i  1  .Itis  amans  honour  topaffe  by  infirmities.  V.  By  couering  the  with 
 filence.  f  .Pet  4  .S.ty^oue  all  things  haueferuent  hue  amongfi you ,  for  hue  coue- 
 reth  a  multitude  offinnes.  Prou  .ly.g.He  that  couereth  tranfgreffton,feeketh  hue: 
 hut  he  that  repeateth  a  matter ,  feparateth  the  Prince.  V  !•  By  taking  eucry 
 thinq;(if  it  be  poflible)in  the  befl:  part,  i  .Cor.  t  5 .  ^ .  Loue  thinketh  none  euill. 
 
 This  (bcweth  the  lawfulnes  of  truces,couenants,  5c  other  agreements  con- 
 cerning peace,  being  made  to  auoid  iniuries,  maintaine  ancient  bounds,  pro- 
 cure 
 
ofjahation  and  damnation.  ^p 
 
 curefccuritiein  traffique,pofreffions>anclioumies,retpcnfions,  commons  for 
 Mttell,hberties  of  hunting,£Giing,  or  fouling,ancl  getting  fcwcll,  or  other  ne- 
 ceflaries  for  publJke  commodities,  i-f  there  be  no  vnlavvflill  conditions  annex- 
 ed vnto  the  lame.  And  we  may  make  this  couenant  not  onely  with  Chnftians, 
 but  for  the  maintenance  of  peace,  with  infidels  alfo.For  that  which  is  godly  to 
 be  performed,  is  no  lefle  ^odly  to  be  promifed.  But  it  is  a  note  of  true  godli- 
 nes,to  be  as  much  as  may  be,at  peace  with  all  men.Therforc  to  promife  peace 
 by  couenant ,  is  very  godly .  We  may  fee  die  experience  of  this  in  the  hues  of 
 holy  men.  Gen.  21.22.  v^t  that  [ante  time  Abimelech  and  Pichol  his  chiefs  cap'- 
 taine,jpake  vnto  tty^hridoamtfay'tngyGodts  with  thee  in  all  that  thou  doefi.  1 5  .Nora^ 
 therefore Jweare  vnto  me  here  by  God ,  that  then  rcilt  not  hurt  me, nor  my  children, 
 normychiidrens children,0'C.2^.7'hen  zy^rahamfaidjrpillftpeare.  27. Thenji" 
 hraham  tooke  /heepe  andbeeuei,and gatie  them  vnto  Abimelech:  and  they  trvomade 
 a  couenant.  Gen.  j  i ,  44.  Now  therefore  come  and  let  vs  ma\e  a  couenant-  jl and 
 tkoUywbich  may  be  a  witnes  betweene  me  and  thee.  4  5 .  Then  Laba/ifaidto  laakob» . 
 'behold  thii  heape,and  behold  the  pillar, which  Ihatiefet  vp  betvpeene  me  andtljee, 
 J 1, .  The  Cjod  of  ^y^raham ,  and  the  gods  of  Kahor,  and  the  god  of  their  father  be 
 tfid^e  betweene  vsfBut  laakobfware  by  thefeare  of  his  father  liJoak^ 
 
 1 1.  Concerning  his  bodie^we  are  to  regard  it  aliue  and  dead.  Being  aliue, 
 we  ought  ifneede  be:  I.  To  minifter  vnto  it  foodeand  rairaent.Pvlath.  z  5.41 , 
 Ai.T)epartfom?neyecHrfedinto  eHerlaJ?ingfre,which  is  prepared  for  ihediue/i 
 and  his  angels, For  Iroasan  hungred^andye  pane  me  no  meate,rthir(led,and'ye  ^aue 
 mem  drinhy^c.^'^JnasmHch  06  ye  diditnot  to  one  oftheleafiofthefe,  ye  did  it  not 
 to  me.  1 1.  To  lend  our  helping  hand,  when  our  neighbours  bodie  is  in  any 
 daunger.  i  .loh.  5 . 1 6.liereby  we  perceiued  lone, that  he  laide-  downs  hts  life  for  vsy 
 therefore  alfo  ought  we  to  lay  downe  our  hues  for  the  brethren. 
 
 \Vhen  a  man  is  dead ,  we  ought  to  commit  the  dead  corpes  to  the graue,as 
 may  appearc  by  thefe  arguments  :  I.  The  infhnft  of  Nature  it  felfe.  1 1.  The 
 examples  of  the  Patriarks,and  other  holy  pcrfonages.  Abraham  buried  Sarah. 
 Gen.  2  5 . 1  g.Iaakob  Is  buried  by  his  fonnes.Gcn.so.  i  3  .Steuen  by  rehqioui  andde^ 
 tiout  men.A€t.S.2.  1 1 1.  The  Lords  owneapprobatioii  of  burial!, in  that  he 
 numbreth  it  araongfl:  his  benefits.  For  tlie  want  thereof  is  a  curfe.  ler.  2  2 . 1  p. 
 JF/<?(vz.lehoiakim)  fla/lbe  buried  its  an-affe  is  buried,  euendras^ne  and  caf}  forth  ^ 
 without  the  ^ates  of  lernfilem .  Therefore  rather  then  Mofes-  Oiould  be  vnhur 
 ricd,thc  Lord  hirafelfe  did  burie  him.Deut.  -^  4.  ^  ,6.  OUhfes  theferuant  of  the 
 Lord  die  din  the  hndofiJMcab ,  accordtngto  iheword  of  the  Lord.  And  he  buried 
 him  in  a  valley, in  the  land  ofCMoab.oueragainfl  'Beth-peor,but  no  man  k^oweth  of 
 his  fepulchre  vnto  this  day.  I  V.  There  is  no  dead  carkafe  fo  lothfome  as  niaa 
 is.the  which  both  argueth  tlie  neceffitie  of  buriallj  and  how  vgly  we  are  in  the 
 . fight ofGodjbyreafbn of finne.  V.  Thebodie  multrifeagaineoutof  the 
 .  earth  ,  that  it  may  be  made  a  perpetuall  manfion  houfe  for  the  foule  to  dwell 
 in.  VI.The  bodies  of  the  fiithfiill  are  the  temples  of  the  holy  Ghoft,&  therer- 
 fore  rnuif  rifeagainc  to  glorie.  V  1 1.  Buriall  is  a  teftimonie  of  the kme  and' 
 reuerence  we  ber.re  to  the  deceafed. 
 
 Afuneral  ought  to  be  folemnized  after  anhonell  and  ciuil  mannerniame- 
 .  %yigreeableJo  thsnattue  j  and  credit  as  well  o£  thofe  whicli  remainc  aliue,  as; 
 
go  The  order  of  th  caufes 
 
 them  which  arc  dead.Concerning  the  huing,they  muft  fee  that  I.  their  mow- 
 ning  be  moderate ,  and  (iich ,  as  may  well  exprefle  their  afFe£lion  and  loue  to 
 the  partic  departed.Ioh.  1 1 . 5  ^.Hefiui,  fVhere  hatteye  laid  him  ?  they  anjvperedi 
 Lordycome  And  fee. :  k  .The»  lefm  wept.  A>id(\erC.  36.)  the  /eves /aid,  Behold  htm 
 he  louedhim.  1 1.  Thcv  muft  auoid  fupcrftitkvn,  and  not  furmife  that  fiinerall 
 ceremonies  are  auailcable  to  the  dead  •  Such  are  the  rites  of  the  Church  of 
 Rome ;  as  to  be  buried  in  a  Church,  efpecially  vnder  the  altar,  and  in  a  Friars 
 coole.  III.  They  ought  to  take  heede  of  fuperfluouspompe  and  fblcmni- 
 ties.  For  of  all  oftentations  of  pride ,  that  is  nioft  foolim ,  to  be  boaftmg  of  a 
 loathfome  and  a  deformed  corps.  Efai  25.15:,  1  <5.  Thui/aith  the  Lord  Godof 
 hofteSyGoe,  ^et  thee  to  that  treafiirer,  to  Shebnah  thej}en>ard  of  the  hoMfe,Andfay, 
 fV'uat  kifi  thou  to  doe  hcre?and  whome  haft  thou  here? that  thou  fjotdldefl  here  hcTv 
 thee  out  afepulchre,its  he  that  hctveth  ottt  his  fepfilchre  m  an  high  place, or  that ^A' 
 ueth  an  habitation  for  himfelfe  in  a  rocke. 
 
 To  this  Gommandement  belongeth  thefc  duties :  I.  Before  the  vintage  or 
 harueft,we  ought  to  permit  any  man,  for  the  reprcffing  of  hunger ,  to  gather 
 grapeSjOr  plucke  off  the  eares  of  corne  in  the  field.Deut.2  3 .24,2  5.W&f»  thon 
 'coTnwJi  into  thy  neirrhbours  vincyard,then  thou  TKaifi  eate grapes  at  thy  pleafitre,  as 
 much  AS  thou  rottt:  But  thon  fhalt  put  none  in  thy  ve^ell.  When  thou  cotnmefi  into  thy 
 neighbours  corne,  thou  matfl  plucke  the  eares  rvith  thine  hand ,  but  thou /halt  not 
 ptiooue  a  (I'-kle  to  thy  neighbours  corne.  Math.  12.1.  lefm  ypent  on  the  Sabbath  day 
 through  the  corne, and  his  T^ifciples  were  an  hungred,  and  began  to  plucke  the  exres 
 of  the  c»rne,andto  eate,^c.  1 1.  In  the  vintage,and  time  of  harucft,  we  ought 
 neither  to  leaue  the  trees  naked  of  grapes,nor  rake  vp  after  the  reaping,  eaies 
 of  corne:but  to  leaue  the  after  gatherings  for  the  poore.Leu.2  5.22.  Whenyou 
 reape  the  haruefi  of  your  Und,thou  fljalt  not  ridcleane  the  corners  of  thy  field  when 
 thoureapejlt  neither  /halt  thou  make  any  after  gathering  of  thy  harue/l:  but /halt 
 leaue  them  vnto  the  poor  e,  and  to  the  granger:  I  am  the  Lord  your  (jod.  Ruth  2.8. 
 Goe  to  none  other  f  eld  to  gather, neither  goe  from  hence ,  but  abide  here  by  my  mai- 
 dens. 7.  So/hee  gleaned  m  the  field  vntill  euenmg. 
 
 III.  Concerning  the  foule  of  our  neighbour:!.  We  mud  (cekc  all  meancs 
 to  winne  him  to  the  profeflion  of  Chriftian  religion,  i .  Cor.  i  o.  ^  g .  Ipleafeall 
 nten  in  all  t  kings, not  feeking  mine  owne  profit,  but  the  profit  of  many,  that  they  might 
 be/aued.Hehr.  1 0.2^. Let  vs  confider  one  another,  to  prouoke  vnto  louea,nd  to  good 
 rcorkes.  1 1.  We  muft  liue  amongft  men  without  offence.i  .Cor.  i  o.  5  i.Giue 
 no  offence  neither  to  the  Iewes,nor  to  the  Grecians, nor  to  the  church  oftjod.  i  -Cor. 
 S.l  ^.  If  meat  e  offend  my  brother,!  willeate  no  fle/h  while  the  world /iandeth,  that  I 
 may  not  offend  my  brother.  1 1 1.  The  light  of  our  good  life ,  muft  be  as  a  lan- 
 terneto  dire£^the  waies  of  our  neighbours.  A£l.  24.14.  This  Icofeffevntotheet 
 that  after  the  way  (which  they  call  her  e/le)  fo  wor/hip  I  the  God  of  my  fathers,  be- 
 Jeeuing  all  things  which  are  written  in  the  Law  and  the  Trophets ,  1  <f .  j4nd  haue 
 hope  towards  Godjhat  thcrefkrreElion  of  the  dead,which  they  themfelues  looke  for 
 ttlfo,  fhall  be  both  of  iu/i  and  vniufi.  1 6.  And  herein  I  endeauour  my  felfe  to  haue 
 alway  acleere  con/cience  toward  God,  and  toward  men.  IV.  Ifourneighbour 
 ©fFend ,wc  are  to  admonifh  him.  I  .ThcfT ^.  i  ^.We de/ireyou,brethren,admoni/h 
 shem  that  are  v^ruly:  comfort  the  feeble  minded:  beare  with  the  weak^^be  patient  to^ 
 
 wards 
 
«ffafvationatiddamfMtion.  ti 
 
 wards  aSmen,  V.  If  our  neighbour  runne  thcwaiesofGodscommaunde- 
 incnt(asDauid  (pcakcth)vvc  ought  to  encourage  him  in  the  (ame. 
 
 V  I. Wee  may  referrc  fuch  things  vnto  this  commanclement,as  appertainc 
 tothepecuharprefcniationofcueryfeuerallmanslife:!.  Recreation,  whjch 
 isanexercifeioynedwiththcfeareofGod,  conuerfant  in  things  indifferent, 
 ibr  the  preferuation  of bodilv  ftrcngth,and  confirmation  of  the  minde  in  ho- 
 %incs.^cc\tC.i.iJfaidofLtughter,thoH  art  mudde,  and  of  toy, what  is  this  that  thou 
 doeJf?EfAy. ^.12.  The  harpe,  viellf  timbrelk  &pipe,a»d voine^are  in  their feafts, but 
 they  regard  not  thf  worke  of  the  Lord,  neither  con^der  the  works  of  his  handes.  i , 
 Cor.  I  o.-]. Neither  heeyeidolaters^  were  fame  ofthem,at  it  is  rerttteniThe  peo^U 
 fate  dovmto  eate  anHdrinki-»^  ^ofe  vp  to  play  .h\xk.6 . 2  ■■,  JVo  be  toyott  that  langhi 
 foryejhallivatleandweepe .  Deut.  1 2.7.  There  ye  Jhall  eate  before  the  Lordyottr 
 g$dyand  yejhallreioice  in  all  that  you  put  your  handes  vnto, both  ye  andyour  houfe- 
 holds, hecaufe  tly«  Lord  thy  god  hath  hie  fed  thee.  To  this  end  hath  the  worde  of 
 God  permitted  {hooting.  ^  .Sam.  i .  1 8.//<?  bade  them  teach  the  children  offudah 
 topjoot^as  it  is  written  tn  the  booke  ofjajhttr.  And  muficall  confort .  Nehem.7. 
 Bj.'BeJides  their feruants  and  maides  which  were  feuen  thoMfaud,three  hwtdreth, 
 Andfeauen  and  thirtie :  they  had  two  hundreth  and  fine  andfortiejtnging  men^and 
 fingtng  women.  And  putting  forth  of  riddles.  ludg.  14.  i  i.Sampfonfaidvnto  the, 
 I  will  now  put  forth  a  riddle  vnto  you,  and  tfyou  can  declare  it  me  within  feuen  dales 
 efthefeufl^andfnde  it  eutJwillgiHeyou  thirtie  Jheetes ,  and  thirtie  change  of  gar- 
 ments, 1  J .  And  they  anfwered  him,Tut  forth  thy  riddle  that  we  may  heare  it.  1 4. 
 <!y4nd  he  f aide  vnto  them  ,  Out  of  the  eater  came  m^'atcand  out  of  the  (Iron^  came 
 fweetne^e:andthey  could  not  in  three  daies  expound  the  riddle.  Andhuntnio-  of 
 wild  bcafts.Cant.  2.15  Take  vs  the  foxes,  the  little  foxes  which  defray  the  vines: 
 for  our  vines  hauefmall grapes.  Lallly ,  the  (earching  out  or  the  contemplation 
 ofthe  works  of  God.  i  .King;.  4. 5  3  .Andhejpake  of  trees  from  the  cedar  tree  that 
 is  in  Lebanon,eue  vnto  the  hyffop  that  fpringeth  out  ofthe  wahhejpitk^  alfo  ofbeaflsy 
 andoffoules,&  of  creeping  thin^Syandoff^es.z.VhiCicke,  the  vfe  whereof  is  ho- 
 ly, if  before  the  receit  of  it,a  man  craue  rcmiffion  of  his  finnes,  and  repofe  his 
 confidence  only  vpon  god,not  vpon  the  means. Math.9. 2.  And  lo,they  brought 
 vnto  him  a  man  f eke  of  the  paljie  flying  on  a  bed.  And  I  efis  feeing  their  faith  faid  to 
 fhefc^e  ofthepalJie,Sonne,be  of  good  comfort,  thy  jii^nes  are  forgmen  thee.tT'hen 
 hefaid  to  the f eke  ofthe  palfie,Arife,tak£  vp  thy  bedandwalke  to  thme  houfe.  loh. 
 5.5./^  certame  man  was  there, which  had  beene  dtfeafed  eight  and  thirtie y  ear es.  f? . 
 lefm  [aid  vnto  himT'ake  vp  thy  bedtfrwalke.  I  a,.  After  that  lefiu  found  him  in  the 
 temple .^andfaid  vnto  him,  Beholde,  thou  art  made  whole: (inne  no  morefeaft  a  worfe 
 thing  come  vnto  thee.  2  .Chro.  1 6. 1  2  .^yfnd  Afa  in  the  nine  &  thirtieth  y  care  of  his 
 raigne  was  difeafedin  his  feet  e, and  his  difeafe  was  extreameyet  he  fought  not  to  the 
 Lord  in  his  dtfeaCe^but  to  the  P^f/Z/iix.; .  Auoiding  of  an  iniury,ofFered  bv  feme 
 priuate  perfon:this,if  it  be  againft  an  vnruly  and  vnftaied  aduerfarie;  and  the 
 defenfe  be  faultlefTejis  very  )awfull,and  is  lb  farrefrom  a  priuate  reucnsre,that 
 it  is  to  be  accounted  a  iuft  defence.  The  defence  is  then  faultlefre,when  a  man 
 doth  fo  affault  his  aduerfarie,as  that  he  neither  purpolcth  his  owne  reuengc, 
 or  his  enemies  hurt, but  onely  his  alone  (afetie  from  that  imminent  danger. 
 
 ^doubt.  Whether  may  a  man  flie  in  tlie  plague  time?  Anfwer.  Such  as 
 
 F   I  bee 
 
•  j  J  The  order  of  the  caufet 
 
 tee  himlered  by  their  caUing,ma)'  nofjas^MagiftratcSjand  Paftoures,  hauin* 
 char^'^e  of  faulescyet  free  men  not  bound  by  calling,  may.  Reafons.  LA  man 
 may  prouide  for  his  owne  fafetic.if  it  be  not  to  the  hinderanceof  another*  I L 
 A  man  may  flie  warreSjfamine,floudes,  fire,  and  other  fuch  daungers:  there»- 
 fore  the  plague.I  I  I.There  islefle  daun^er  of  fickneffe,  the  more  tlic  multi- 
 tude ofpeeple  is  diminifh€d.O^/^<^*«'».I.Toflie,is  a  token  ofA\ih\x'^.<iyfytJwer. 
 This  diffidence  is  no  fault  of  the  faft,but  of  the  perfon  J  Litis  offcnfiue.i!>^- 
 (wcr.T\\t  offence  is  giuen,not  takcn.I  I  LTo  flie^is  to  forfake  our  neigbbour 
 ao-ainft  the  rule  of  cliaritie.^«/j?'<?>'.  Itis  notjifkmsfolke  and  Magiftrates  bee 
 prefentl  V.Menare  to  vifitthe  fickeby  God&appointmcnt.t^^/'Wr.  Lepers 
 were  excepted  among  the  Iewes:and  fo  hkewife  they  in  tKefe  daics  whicnarc 
 infefted  with  a  djreafe,anfw£rable  to  thelcprofie,namely,ifu  be  dangeroufly 
 
 Gonta2;ious. 
 
 ""  fHJF.  26. 
 
 Ofthefenenth  Commandement. 
 
 THe  feuenth  Gommandcment  fhewcth  how  we  may  preferue  th^chafti- 
 tie  of  our  felues,and  of  our  neighbour. 
 The  words  are  thefe: 
 Tijou /halt  not  commit  adulferie, 
 
 The%efolHti6ni 
 ^dulterii^  To  commit  adulterie,fignifieth  as  much ,  as  to  doe  any  thing, 
 what  way  foeuer^whereby  the  chaftitie  of  our  felues,  or  our  neighbours  may. 
 be  ftained.Math.5. 28.. 
 
 The  negatiuefart. 
 Thou  [halt  no^wayeitherhHrt,  or  hinder  thy  neighbours  chajlitie. . 
 
 In  this  place  are  prohibited: 
 I.The  lull  of  the  Heart,or  the  euill  coneupifcence  of  the  flefliMatth.  5.28.,- 
 I  fay  vnto  yoM,rphofocHer  tool^th  on  a  rvoman  toluft  after  her, he  hath  already  com- 
 mitted adulferierpith  her  in  his  heart.  Qo\ot'^\\.XJMortifie your  members  which 
 are  on  earth :  fornication, vncl^anne(fe,t he  inordinate  ajfeciion,eutll concufifcence. 
 
 I  LBurning  in  the  flefh ,  which  is  arrinward  feruencie  of  luft,whereby  the 
 godly  motions  of  die  heart  are  hindered,  ouerwhelmcd,  and,  as  it  were,  with 
 Contrarie  fire,burnt  vp.  i  .00^7.5?.  I f  they, cannot  abflaine^  let  them  marne  for  it 
 is  better  to  marry  then  to  burne. 
 
 1 1 1.  Strange  pleafures  about  generation,  prohibited  in  the  word  of  Godj 
 the  which  are  many. 
 
 I. With bcafts-IvCuit. i  ^.X'^H'hoHJhfJtnot  be rvithany  beaf,  to  be  defied ther- 
 with,  neither  Jhall  any  rpomojjfiandbeforeabeajtto  liedowne  thereto: for  h  ts  an  a- 
 bomination, 
 
 I L With  the  diuel,as  witches  do  by  their  own  conftflron.  For  why  fhould 
 not  a  fpirit  as  well  hauefocietic  with  a  witch,as  to  eate  meate? ' 
 
 I I  LWith  one  of  thefame  fexe.Leuit.  t  %, zr. Thou Jhalt  not  Ket^ith  the  male 
 as  one  lieth  with  a  wom^n:for  it  is  abomination.  This  is  a  finne  which  tliey  com- 
 mit,\vhome  God  hath  giuen  ouer  intoa  reprobate^fenfe.  Rotn.i  .a5.  Tor  thii 
 cattfe  God gaue  them  vp  to  vile  ajfeHionsfor  enen  their  women  did  change  their  na^ 
 mrMllvfe  into  that  rfhiah  is  agai^ji  natwe,  z  7,  n^tdth^.  nun  left  the  naturallvfe 
 
cffahation  and  damfiation.  g« 
 
 (if  the  Vfomen ,  ami  burned  in  their  lujis  one  tcrvard  another ,  and  man  mth  man 
 fvroughtfiithinejfe.  It  was  the  finne  of  Sodome.Gcn.  i  p.where  it  was  fb  com- 
 mon^thnt  to  this  day  it  is  tcariiied  Sodomie. 
 
 .  I V.Wiih  fuch  as  be  within  the  degrees  of confanguinitie  oraffiniticpro- 
 hibited  in  tlie  word  of  God.  Leuit.i  %.6.NoneJh  all  come  mere  to  any  of  the  kin- 
 red  ofhisfiefhyto  vncouer  herjhame.  I  am  the  Lord. 
 
 V.  With  vnmarncd  perfons.This  finne  is  teanned  fornication. Dcut. 22. 
 2  8.  If  any  ntanpiAe  a  maiae  that  ii  not  betrothed.and  take  her  and  lie  rctth  heryand 
 they  be  found,  29.  Then  the  man  that  lay  Kvith  her, /hall giue  vnto  the  maides father 
 fftie  fhekels  offtlueriandjhejhall  behisrcife,  becanfe  he  hath  humbled her:he  can" 
 KOtjiHt  her  ar^ay  all  his  life,  i  .Cor.  i  o.'i. Neither  let  vs  commtt  fornication,  asfomt 
 of  them  committed fornication^and fell  i'ff  one  day  one  and  tvoentie  thoufand. 
 
 y\.  With  thofe,whcrcof one  is  married.or  at  the  leaft  betiothed.This  fin 
 is  called  adulterie;and  God  hathinfli(flcd  by  his  word  the  fame  punifhment 
 vpon  them,which  commit  this  finne,aftcr  they  be  betrothcd,ashe  doth  vpon 
 fuch  as  are  alreadiemarried.Deut.22.22.  Ifaman  befoundlying^mtharvoman 
 married  to  a  man^then  they /hall  die  euen  both  tivaineuo  wtt,  the  man  that  lay  mth 
 the  wife, and  the  mfe:/o  thou /halt  put  away  eut/lfrom  IfraeL  i^.Jfa  maide  bee  be^ 
 trothedto anhufbund^and amanfnde  her  inthe  toroneand  lie  with  her.  24.  Then 
 fhallyee  bring  than  both  out  vnto  the  gates  of  the  fame  citieyandjhallfione  them  to 
 death  trithfones.This  is  a  marueilous  great  finnc,  as  may  appeare  in  that  it  is 
 the  punifhrnent  of  idolatrie.Rom.i  .2  3  .They  turned  the  glory  of  the  vncorrupti- 
 ble  ^odyto  thejimiluudeofthe  image  of  a  corruptible  man,^c.2j^.  Wherrfore  God 
 gaue  them  vp  vnto  their  hearts  lujis, vnto  vncleannes.  Yea.this  finne  is  more  hai- 
 nous  then  theft.Prpu.5. •;  o.CJ^f»^/^?^  not  defpife a  iheefe^rphen heftealeth  tofa- 
 usfe  hisfoule  when  he  is  hungrie:  ^  2 .  But  he  that  committeth  adulterie  with  a  rco- 
 fyian,is  defatute  ofvnder(landing,hethat  dothit,deflroyeth  his  owne  foule.A^mnCf 
 the  adulterer  breaketh  the  couenant  of  marriage  ,  which  is  Gods  couenant. 
 Prou-  2.17.  JVhichforfiketh  the  guid^  of  her  youth, and forgetteth  the  couenant  of 
 her  ^(7^.  Adulterers  diihonefl:  their  owne  bodies,  i  .Cor.6. 1  ^.Tlee  fornication^ 
 enery finne  that  a  man  doth,is  rvithout  the  bodieihut  he  that  committeth  fornication^ 
 finneth  again/} his  owne  bodie.And  bcreaue  their  neighbours  ofa  o-reat  and  vn- 
 ,recouerable  benefitaiamely  of  chaftity.  As  for  the  children  which  are  begot- 
 ten in  this  fort,  they  are  fhut  out  from  thatpreheminencc ,  wliich  they  other- 
 wife  might  obtainc  in  tlic  congregation.  Dcut.  2  ->> .  2 .  ^bayard/hall not  enter 
 into  the  Congregation  of  the.  Lord:  euen  to  hts  tenth  generation/hall  he  not  enter  in- 
 to the  congrrgation  of  the  Lord.Wz  maketh  his  f  imilie  a  fl;ewes,as  appeareth  in 
 Dauid,  whole  adultery  was  punifhcd  by  Abfo^oms  lying  with  his  fathers  co- 
 Cubines.2.Sam.  f  6.^\.Achitophel  faidto  <i^bfolcfn,Goe  to  thy  fathers  concubines^ 
 which  he  hath  left  to  heepe  the  hcufe.  lob.  X I  .Q  .If mine  heart  hatce  beene  decerned 
 by  a  woman, or  if  I  haue  I  aide  wait  e  at  the  doore  of  my  neichhour  :  let  my  wife 
 grind  vnto  another  man :  and  Jet  other  men  bowe  dcwne  vpon  her.  Alans  po- 
 lleriticfeeledi  the  fmart  oFthis  finne.  lob.  31.  12.  This  (adulterie)^'  afire 
 that/J}alld^''ioHre to  deflrufiivn,and  which  PjaU  roote  out  all  mine  increafe .  To 
 .conclude,though  this  finne  be  committed  neucr  fo  clofely,yet  God  will  re- 
 ncale it.Nug1bu5.f10n)  the  1 2.verfc  to  tlie  2^  .And  it  vfiially  hath  one  ofthefc 
 
 ;  '"  F      2  two. 
 
g^  Ty  Cffvhr  of  the  eatifes 
 
 t\vo,as  conipantoiis:namely,c{uInc{reofhcart,or  a  raarueilous  horror  ofcojn- 
 fciencejHaie.4. 1 1 SVhor dome yandvpine, take  aivaj  their  heart. 
 
 As  for  the  Patriarkes  Polygamie,or  marrying  of  many  wiues,albcit  it  can- 
 not be  clefenc{eci,yct  it  may  be  cxcufed:euher  becaufe  it  ferued  to  the  enlarg- 
 ing oftlie  number  of  mankind,  when  there  were  but  fewe:  or  at  the  Icaft,  to 
 the  propagation  of  the  Church  ofGod. 
 
 VII.  With  man  and  w ife.Thcy  abufe  their  libertie,if  they  know  each  o- 
 ther  fo  long  as  the  woman  is  in  her  Howcrs.  Ezech.  22.1 0./«  thee  hatte  they  dtf- 
 coHeredthetr  fathers  Jhame  :  in  theehaue  they  vexed  her  that  was  pellmed in  her 
 flowers.  Leuit  18.19.  ThonJhaltnotgoevntoayvomantovncouerherfhame^aA 
 longMjhe  is  put  apart  for  her  difeafe.  E2xkiS.6.Ifawanhath  not  lienrfith  amen^ 
 flrttoiu  wt7W;«;7.  Ambroflib.de  Philofwhich  Auguftine  citethjib.  2. contra  lu» 
 lian.faithjthat  he  committeth  adulterie  with  his  wife ,  who  in  the  vfe  of  wed- 
 locke  hath  neither  regard  of  feemdincs,nor  honeftie.Hieromcin  his  i  .book^ 
 contra  Iuhanum,{aitn:Awi{e  man  ought  to  rule  his  wife  in  iudgement,  not 
 in  afFe^ion.  He  will  not  giue  the  bridle  vnto  headftrongplealure,not  headily 
 company  with  his  wife.Nothing((aith  he)  is  more  (hamclcfrcthen  to  make  a 
 ftrumpet  of  his  wife. 
 
 V 1 1 1.Nofturnall  polIutions,which  arife  orimmoderate  diet,Dr  vnchafte 
 cogitations,going  before  in  the  day.Deutr.  23.10.  Onansiinne  (Gen. 3  8. 8.) 
 was  not  much  vnlike  thcfe. 
 
 IX.  Effeminate wantonnc(re,whcrby  oecafTom  arc  fought  to  ffir  vp  luft^ 
 Galat.  5.19  Srhe  yporkes  of  the  fJefi  are  manifefi ,  which  are  adnlterie,formcation^ 
 vncleannejfe,wantonnejfe.  Of  this  kind  are,  i  .eyes  fiiU  of  adulterie.  2 .  Pet  2.14. 
 Hamntr  eies  full  of adnlterie, and  that  cannot  ceafe  tofinne^  2 .  Idlencs,  2  .Saai^  r  I » 
 2  .When  it  -was  enemng  tide,Daftidarofe  oHt  of  his  bedyand  walked  vpon  the  roofe  of 
 the  kings  patacetand  from  the  roofe  hefawe  a  woman  wafhing  herfelfe :  and  the  wo^ 
 man  was  very  heutiful' to  hokevpon^^x.^yfnd Daaidfent, and in<juired what  woman 
 it  was:  andonefaidy.  Is  not  this  B ethjheba  the  daughter  of  Stian^wife  to  Vriah  the 
 tiittiteTThen  T)auidfent  me^engers,and  tooke  her  a:way  :■  andjhee  came  vnte  hmty 
 eindhe  tay  with  her.  j.Riotousand  lafciuious  attire,  i  .Tim.2.9.  The  women  fhalt 
 array  themfelues  in  comely  apparelt,with  Jhamefaflhes  and  modeftie,  not  with  broy- 
 deredhaire^or gold  or  pearles,or  coflly  apparell,btit  (as  becammeth  women  that  pro-' 
 fejfethefeareofGod)withgoodworkef.  E(ay  3:.1<5.  Becaufe  the  daughters  of  Zion 
 are  hautieyandwatke  with ftretched out  necks,andwith  wandring  eies-,  walking  and 
 minfingoi  they  goe,andmaking  a  tinketing  with  their  feete.  1 7.  Therefore /hall  the 
 Lord  make  the  heades  of  the  daughters  of Zion  balde^  and  the  Lord fhalldifcouer 
 their  fecret  parts.  1 8  .In  that  day /hall  the  Lord  take  away  thi  ornament  ofthefip^ 
 f err, and  the  caules,and  the  round  tyers,  i  g.The/weete  balles,andthe  bracehts^and' 
 the  bonnets,  2  o.The  tyers  of  the  head,andihe/Ioppes,and  the  headbands, and  the  ta- 
 blets,and  the  earings,  2 1  T'he  rings  and  the  muffters,  2  2  .The  cofih  apparelland  the 
 vailes,and  the  wimples, and  the  crijfingpinnes,  2  ; .  ^ndtheglajjes,  and  the  fine  lin- 
 nen,andthe  hoodes,  andthelaunes.AnA  nomaruailc  if  the  Prophet  be  to  fharp^ 
 againfl:  cxceffiue  and  wanton  apparell :  for  this  is ,  I.  a  lauifh  and  prodigall 
 wafting  of  the  benefits  of  God  ,  which  might  well  be  employed  vp- 
 on  better  vfcs.  IL  It  is  ateftimonic,  and  j as.  it  were ^ the  cognifance  o^ 
 
 cnfigjifit 
 
offahation  and  damnation,  g  f 
 
 cnfignc  of  pride ,  whereby  a  man  would  haue  himfelfe  ingreater  reputation 
 then  an  other.  III.  It  is  anoteof  great  idlenefTe  andflouthflilncfle.  For 
 commonly  fuch  as  beftow  much  time  in  tricking  and  trimming  themfelues 
 vp,doe  quite  neglecl  other  buGnes,&  of  all  things,can  not  away  with  paines. 
 I V.  It  argueth Teuitie,in  deuifing  euery  day  fome  new  failiion ,  or  imitatino- 
 that  which  others  deuile.  V.  It  maketh  a  confufion  of  fuch  degrees  and 
 callings  as  God  hath  ordained,when  as  men  of  inferiour  degree  and  cailin», 
 cannot  be  by  their  att^Te,difcemedfrom  men  of  higher  eftate.  4.  Fulnefleof 
 bread  and meate, which  prouoke  lull.  Ezech.  i  <5. 45 .  Thus  was  the  ini-^Mitie  of 
 thyfifter  Sodome,  pride,  ful'/jejfe  of bread,^nd  idleneffewai  in  her,andin  herdanqh- 
 /«'j-.Luk.  1 6. 1 9.  Ihere  wm  a  certaine  rich  man,  -which  jvas  cloathed  in  purple  and 
 fine  ltnnen,and fared  rveH  and  delicately  euery  day.  Rom.  15.1^.  Walke  hone[ily,a4 
 in  the  day  tvme ,  not  in  gluttonie  and drunkenneffe,  neither  m  chambrm(r  androan" 
 jonnejfe.   5.  Corrupt, dilhoneft, and  vnfeemely  talke.  i.Cor.i  5.  g  ? .  S'rre not, 
 euilltalke  corrnpteth  good  manners^  Such  are  vaine  louc-fbngs ,  ballades,  enter- 
 ludes ,  and  amorous  bookes .  This  is  the  thing  we  are  carefijlly  to  ihunne  in 
 the  reading  of  Poets,  yet  (b,  as  mariners  doe  in  nauigation ,  who  forfakcnot 
 the  fea ,  but  decline  and  flie  from  the  rockes.  6.  Lafciuious  reprefentations 
 of  loue  mattcrSjin  Playes  and  Comedies.  Eph.  5 •  ^ ,  4.  Fornication  andallvn" 
 cleannejfe,let  it  not  once  be  named  amongyort,aitt  beconrmeth  Saints  .neither  filthi^ 
 neife,norfoolip3  talking,neither  ieHing,  rchich  are  things  not  comely.   7.  Vndecent 
 and  vnfeemely  piftures.  1  .ThelT  5.22.  Abfiainefiom  all  appearance  ofeuill.   8^ 
 Lafciuious  dauncing  of  man  and  woman  together.  M2Lxk\6.z2.T he  daughter 
 of  the  fame  Hercduu  came  in  and  danced,  andpleafed  Herod,  (^c.   9 .  Companie 
 with  effeminate  perfbns.  Prou.  7.25.  Let  not  thine  heart  decline  to  her  waies  : 
 wander  thou  not  in  her  paths, 
 
 V.  To  appoint  fome  hght  or  fhect-puni/hment  for  adulterie,  luch  as  that 
 Romilh  Synagogue  doth.  For  this  is  nothing  els,  but  to  open  a  gap  for  otho: 
 lewd  perfonSjtorunne  headlong  into  the  like  imprctic. 
 
 The  ajfirmatiHe  part. 
 Thou  fhalt  pre  feme  the  chaflitie  of  thy  neighbour. 
 
 Chaftitie  is  the  puritie  of  foule  and  bodie,  as  much  as  belongeth  to  gencra- 
 tion.The  mindeis  chafl:e,when  it  is  free,or  at  the  leaft^freed  from  fleflilycon- 
 cupifcencc.  The  bodie  is  chafte,  when  it  putteth  not  in  execution  the  concu- 
 pifcences  of  the  flefh.  i  .The{r.4 .  ^  .This  is  the  willofGod,eMenyotirfan5iifkcationi 
 and  that  ye  jhou  Id  abfaine  f  cm  fornication.  ^.That  euery  one  of  you  fljould  \novpe 
 how  to  pojfeffe  his  vejfe/Iin  holines  and  honour,  \ .  And  not  in  the  lufi  ofconcuptfcenc€\ 
 euen  as  the  Gentiles, which  know  not  God,  i .  Cor.  7.^4.  The  vnmarriedwoman  ca^ 
 reth  for  the  things  of  the  Lord,  th^itjhee  may  be  holy  both  in  bodie  andjpirit. 
 
 There  arc  two  efpeciall  vertues  which  preferue  chaftitie, lMode(lie,and  So- 
 brietie.Modeftic  is  a  vertue  which  k«cpeth  in  each  work^  an  holy  decorum,ot 
 comelines :  and  it  is  (eene,!.  in  the  countenance  and  eyes ,  namely ,when  thev' 
 neither  «xpreflc,  nor  excite  the  concupi{cence  of  the  heart.  lob  5  u  1. 1  made  a 
 couenant  with  mine  eye,why  thenfhould  Ithinke  on  a  maid  ?  Gen.  24.  64.  Rebekah 
 hft  vp  her  eyes, andwhenjhe  faw  lK.hak^,flje  lighted  downef  cm  the  camel.  6%.  So 
 fhe  tooke  a  vaile^andcouered  her  face,  Prou.  17.15.  ^^^^  caught  him ,  and  kt^ed 
 
 F   2  /^>w, 
 
8(^  The  order  of  the  caufes 
 
 him,attd'wkhanimpudentfacefaidvnto  him,&c.\  I.In  wordsrwhen  a  mans  VsSk 
 is  decent,in  fpeaking  of  fuch  things,we  cannot  but  be  afliamed  of.  Gen.4.  i. 
 Then  Adam  k»ew  Heuah  his  wtfe:whoy  c^c.Plal.  5  I .  l  .AT^fabne  of^afud,  rvhen 
 the  Trophet  Natha/t  cnme  vnto  htm^after  he  hud  gone  into  Bethjheba..  E(ay  7. 20^ 
 In  that  dayjhallthe  Lordfhaue  with  a  rafor  that  is  hired ,  euen  by  them  beyond  the 
 Yiuer,bjthe  K'tngoffny^pyur  ,  the  head  and  the  hair e  of  thefeete^ctnditfljall  con- 
 fftme  the  beard  Judo:  ^.  i^.fVhen  he  was  gone  otity  htsferuats  came  :who  feeing  that 
 the  doorej  oftheparlarwere/hutytheyfaid^Stirely  he  cottereth  his  feete, (that  is,  he 
 dotli  his  eafement)w  his fammer  chamber.   Againe,,a  manstalke  mull  be  little 
 and  fubmiiTc  Matth.  1  z.ig.BehoUmyferuant  whome Ihaue chofen, hejhnll  not-, 
 Jhine,norcrie,neither /hall any  man  heare  his  voice  in  the fireetes,  Prou.jo.ip.  In. 
 ■ma,'aj  words  there  cannot  want  iniquitie:bHt  he  that  refraineth  his  lips  is  wife.  And 
 it  is  a  note  of  a  ftrumpet  to  be  a  ^glbt ,  and  loud  tongued.Prou.7. 1 1  .Shee  is 
 bablingandloiid.hi3Lpp3irc\\yWcm\il\  obferuc  an  holy  comelinelTe.  Tit.  2..^^ 
 The  elder  women  mufibe  of  fuch  behamonr,as  becommeth  holtneJfe.Holy  comeli- 
 ncCTe  is  that  which  expreffeth  to  the  eie  the  finceritic,thatis,thegodIineSjtem- 
 perance,and  grauitie  either  of  niaa  or  woman.This  decencie  wil  more  plain- 
 ly appeare,ifwecon(ider  the  endes  of  apparell,  which  are  in  number  hue.  i. 
 ^Tece^ltie,to  theende  that  our  bodies  may  be  defended  againft  the  extremity, 
 of  parching  heate,and  pinching  coldc.2.Honeflie,that  that  deformitie  of  our 
 naked  bodies  might  be  couered.which  immediately  followed  the  tranfgreffi- 
 cm  of  our  firft  parents.  5.  Commoditic,whereby  men,as  their  caUing,worke,, 
 and  trade  oflifc  is  cTifferentjfo  do  they  apparell  ttiemfeluesrand  hence  it  K,that 
 fome  apparell  is  more  decent  for  certaine  eftates  of  men,then  other.  4.  Fru- 
 o-ahtie,\vhena  mans  attire  k  proportionable  to  (his  abilitie  and  calhng.  5 .  Di- 
 ftindion  of  perfons,as  of  (exe,agcs,offices,times  and  a^^ions.  For  a  man  hath 
 his  fet  attire,  a  woman  hers,  a  young  man  apparelled  on  this  faihi0n,an  olde 
 man  on  that,  Andbtherefore  it  is  vnfeemcly  foca  man  to  put  on  a  womans  ap* 
 parelI,or  a  woman  the  mans.Deut.  22.5.  The  -wcman/ha/lnotTSieare  that  which 
 pertaineth  to  the  ma>i,neitherjhall  a  man  pHt  on  womam  raiment: for  all  thatAocfo, 
 are  an  abomination  to  the  Lordthy  Cjoa\ 
 
 To  fet  dbwne  pFecifefy  out  of  Gods  word  whatapparrellis  decent  j  is  very  ■ 
 bard:  wherefore  in  this  ca{e,the  iudgement  andpra(^ife  ofmodefl:,graue,  and 
 fincercmeniin€uer)'  particulhreftatCiismoftto  be  followed ,  and-men  muftt 
 rather  keepe  too  much  within  tlie  bounds  of  mca(ure,then  to  ffep  one  foot 
 without  the  precm£Vs. Concerning  the  purging  of  excrements  of  nature,car£ 
 mult  be  hadjchat  thev  bee  c-aflrfoortli  into  fbme  ftparateand  clofe  p!ace,and 
 there  al(b4"ouercd.  Deut.  2^.12  .Thonjljalt  haue-aplace'without:  thehofl^whithtr 
 thoafhalt  re  fort:  i  ^ .  And  thou  {halt  hatieapaddk  among  tlyy  weap&nSt^  Vfhen  thoH 
 veouldefl,ft  downe  withoHt  yboit  (hah  di^ge  therewithiundretumtnoi  th()(i-flralt(o~ 
 Her  thine  excrements:  i  ^.Forthe  Lordthy  Godwalketh  m  the  midiefl.Afthe  campi 
 to  deliuer  thee:therefore  thine  hofi/ballbe  hoi/,  that  he  ^ee  no  filthy  thmz  '^  thee,c^, 
 ti^ne  away  from  thee.  i.  Sam.24.4..  And  he  came'tothe/beepe-foats  byjheway^ 
 where  there  was  a  caue^and  Saul  went  in  to  coue^-  his  feete. 
 
 Sobrietie  isa  vertue,whJch  concerneth  the  vfage  of  our  diet  inholines.FoR 
 ^kbetler  obfcruation  thereof, ,  thefe  rules  may  (erue:l.  The  chcifcfl*  at  the 
 
 banket^,. 
 
vffahation  and  damnation,  qj 
 
 banketjlet  him  confecrate  the  meatus  to  God ,  by  fayino"  ©race,  i  .Sam.p.  1 2 . 
 
 The  peopU  wtllnot eate^ttUhe  (that \%^%^a\Vi^came,b€catife  herptlhieffe  thefacrt^ 
 jice-.and  then  eate  they, that  be  bidden  to  thefeaj}.  Mark.  6.  ^9.  He  commanded  the 
 to  ma-ke  them  all  Jit  dawne  by  compames  vpon  ihegrajfe^  ^c,  4 1 .  ^^nd  he  tooke  the 
 fiue loaues andetvofiJheStandlookedvp  toheauen  ,andgaue  thankes ,  Aft.17.?  y. 
 JVhen  he  had  thni  /aid,he(xhat  iSyVau\)gaue  than^es  in  the  pre  fence  of  them  all,  ^ 
 Tvhen  he  had  broken  breadjoe  began  to  eate.   II.   It  is  lawefiill  tofiirnifhatablc 
 with  ilore  of  diihes  not  onely  forneceflity,  but  alfo  for  the  good  entertain- 
 ment of  a  fiiencie,and  for  dehght.  Luk.  5.  29.  Zm/««^^/w(thatis,Icfus)«? 
 great  feafl  m  his  orvne  houfe^here  there  rvas  a  great  company  of^PubltcanSy  and  of 
 other  that  fate  at  tabe  yptth  him.Vfal.  1 04. 1 5  .Hegiueth  wine  that  maketh  glad  the 
 heart  ofman,^  oyle  to  make  the  face  fhine^^  brea^  that frengtheneth  mans  heart. 
 loh.  12.1  .There  they  made  htm  aff{pper,and  A<fartha  ferued,but  Las^arus  was  one 
 ^  of  them  that  fate  at  table  with  htm.    ^ .   Then  tooke  UMarie  a  pound  of  oyntment  of 
 Spikenard.,  very  coftly,andannomted leftts  feete.J  I  I.Choole  the  lower  roome  at 
 a  bam|uet,and  rather  then  be  troublefome,(it  as  the  mafter  of  the  feaft  aHi^- 
 ficththee.Luk.  l^-"]-  He jpakeaparable  to  the guej}s,when  he  marked howe  they 
 chofe  cm  the  chief e  roomes,andfaid,  8.  ff^htn  thoujhalt  be  bidden  of  any  man  to  a 
 r(>edding,fet  not  thy  felfe  dcnvne  in  the  chief efl  place,  leaf  a  more  honourable  man 
 then  thou  be  hidden  of  him.   9.   And  he  that  bade  both  him  and  theejCome  and  fay, 
 ^  iue  this  man  roome^    10.   But  goe  and  ft  dcavne  in  the  lowejl  roome,  that  when  he 
 that  bade  thee,commethjoe  may  fay  vnto  thee  ,  Triind^fit  vp  higher.  Prou.2  ? .  c . 
 St  ad  not  in  the  place  of  great  me,S'C.l  V-Man  muft  eate  at  due  times,not  at  vn- 
 (cafonable  houres.Eccl.  i  o.  i  <5.  JVoe  be  to  thee,0  landywhe  thy  Princes  eate  in  the 
 morning.  1 7  SB/effedart  thou,0  land,when  Princes  eate  in  ^/?«^.  V.Man  muft  eate 
 and  drinke  moderately  ,(b  that  the  body  may  receiue  ftren2;th  thereby  ,6c  the 
 (bule  be  more  frcfh  and  liueIy,to  performe  the  a(flions  of  godlincs.  Luk.  2 1 . 
 ^^.Take  heede  to  your  fe  lues, leaf  at  atry  time  your  hearts  be  opprejfed  withfurfet- 
 ting  and drunkenneJfe.V I'OU.  2  5 .  19. To  whonw  is  woe?c^c,Euen  to  them  that  tarry 
 iong  at  wine,  to  them  that  aoe  andfeeke  mixt  wine.  5 .  Looke  not  thou  vpon  the  wine 
 when  it  is  red,andwhen  it  jheweth  his  colour  m  the  cup,andgoeth  downepleafantly^ 
 C^r.Prou,  25.1 6. If  thou  hafifeundhonjycate  that  is  fufficient  for  thee,leajl  thou  be 
 euerfull,  and  vomit. V'roa.  5 1  .^.It  is  not  for  Ktn^s  to  drinke  wine^norfor  Trinces 
 flrong  drinke.  5 .  Leafi  he  drinks  and  forget  the  decree  ^and  change  the  iudgement  of 
 all  the  children  efajjiiBionSV  l.We  muft  then  efpecially  regard  thefe  things, 
 when  we  eate  at  great  mens  tables.  Prou.  15.1.   PVhen  thoufttejl  to  eate  with  a 
 ruler  ^confd.er  diligently  what  is  before  thee.  2.  Put  thekn^e  to  thy  throat  e, if  thou 
 be  a  mangiuen  to  thine  appetite.  -^.Be  not  defrous  of  his  dainty  meat  es for  it  ts  a  de- 
 ceiueable  meate.Y  I  I.Godly  mirth  at  meate  is  tollerable.  Aft.  2 .4^.    The-^  did 
 eate  their  meat  togither  with  ^ladnes  andfin^lenes  of  heart  .VII  I.Table  talkc 
 (according  as  occafion  oftalke  isofFered)muftbefuchasmay  edifie.   Such 
 wasChrifts  talke  at  the  Pharifes  table  .  Luk.  14.  from  the  i .  verfe  to  the  1 6. 
 verfe.IX.See  that  after  the  banquet  ended,the  broken  meate  be  not  loft ,  but 
 referued.Iohn  6.\i.   When  they  were fatisfied,he faid vnto  his  T>i^ciples,Cjather 
 vp  the  broken  meate  which  remaineth,that  nothing  be  /<?/?.X.  At  a  feaft  leaue  (bm- 
 what.Ruth.  2.  i  ^Shee  did eate^mdyfasfu^ced,and left  thereof, 
 
 F  4  Chaftitic 
 
$$  Th^rderofthecoHfes 
 
 Chaflitie  is  dbublerone  of  fingle life,anotl]er  in  wccUockc.  They  that  are 
 fi'ngle,mu{l;  I.with  great  care  keepe  their  afFe«Slions  and  bodies  in  hohneflTe. 
 Pfal.  ,119.9.  Howe /hall  a  young  man  purge  his  rvatesl  by  dtreSling  the  fame  after 
 thyword.i .loh. 2. i  "^.I write vntoyoufathersybecatife ye haue knowne him^ that u 
 from  the  heginmngjrvrite  vntoyoH  yonng  mentbecanfeye  haue  ouercotne  that  wic- 
 kedone.  1^  J  write  vntoyou  babes,becaHfeye  haue  knowne  the  Father.  Ecd.  1 2. 1 , 
 Remember  thy  creator  in  the  daies  of  thyyouth,vphifes  the  euill dates  come  not, nor 
 the  f cares  approch, wherein  thou /halt fay,  I  hone  no  pleafure  tn  them.  1 1.  Thev 
 muft  faft  often.  I  .Cor.9.2  7.  Ibeate  downe  my  bodie,and bring  it  into  fubiecliont 
 leafi  by  any  meanes, after  I  haue  preached  to  others,  f  my  fe  If eJhouU  be  reprooued. 
 1 1 1.  They  muft  take  heede  they  burnenot  in  4uft:for,  i  .Cor. j. 9..  It  is  better 
 io  marry  then  to  burne. 
 
 Chaftitie  in  wedlocked  when  the  holy  and  pure  vfe  of  wcdlocke  is  obfer- 
 uediHcb.  i  ^  ./^.Mariage  is  honourable  among  all,&  the  bedvndefiled:butrphore- 
 fHongers  and  adulterers  Godwin  iudge.  To  preftrue  puritie  in  wcdlocke,thefc 
 cautions  are  profitable:I.Contrafts  muft  be  in  the  Lord^and  with  the faithfiii 
 onely.  Malac.  2 .11.  ludah  hath  tran/greffed,  and  an  abomination  is  cofmnitted  m 
 JfraeUandin  terufalemfor  ludah  hath*defiledthe  holineffe  of  the  Lord,  which  he 
 loued,and  hath  maried  the  daughter  ofaflrangegod.  i .  Cor.  7.59  .Ifher  husband 
 be  deadfhee  is  at  libertie  to  marrie  withwhomejhee  will^onely  in  the  J>r^.I  I.Both> 
 parties  muflrfeparate  themfelties  in  the  time  of  a  womans  difca{e,and  at  ap- 
 pointed fa(ls.Ezech.  1 8.5. 1  .tror.7.  j .  T)efraudnot  one  another,  except  it  be  with 
 confentfora  time,thatyemaygiueyourfelUes  to  faflingandpraier,andagaine  come 
 together ythat  Satan  tempt  you  notforyourinconttnencie.il  I.Wedlocke  muft  be 
 vied  rather  to  fuppre{re,tlien  tofatisfie  that  corrupt  cocupifcence  ofthe  flefh, 
 and  efpecially  to  enlarge  the  Church  of  God.Rom.  i ; .  i  ^.Tut  on  the  Lord  le- 
 fm  Chrtfl,and  take  not  care  ofthefejh  to  fatisfe  the  lufis  thereof  IV.  It  muft  b€« 
 vied  With  prayer  anclthanksgiuing.  T.Tim.4i^,4c 
 
 CHAP.   27. 
 Of  the  eight  Commandement. 
 
 1'His  comandement  concerncth  the  preleruatio  of  our  neighbours  goods» 
 The  wordes  are  the(^; 
 Thou  fhalt  not  fie  ale.. 
 
 The  %efolmion. 
 Steals^  To  fteale ,  is  properly  to  conu  cy  any  thing  clo(ely  from  anoth  er j 
 Gen.  51 .  lO.Iaakbbfiole  mvay  the  heart  of  Laban  the  n^ramite .  In  this  place  it 
 li^nifieth  sienerall  v,  to  wifti  that  which  is  another  mans,to  o-et  it  by  fraud  .and. ' 
 any  way  to  impair  cms  wealtn. 
 
 The  negatiuepart; 
 Thou  fhalt  neither  be  "wanting  to  preferue ,  nor  a  meanes  to  hinder  or  hurPthy 
 neighbours  goods. 
 
 In  this  place  the/e  finnes  are  forbidden;, 
 
 I.  Inordinate  lining,  whether  it  be  in  no  fetcallingjOridely,whereinby 
 
 ne^leftmg  their  duties,fuch  pCTfons  mifpcnd  their  timc,goods,and  rcuenues. 
 
 i.Thef  2. 1 1  .We  heare  that  there  are  feme  among  you,  which  wall(e  inordtnatelfy 
 
 mdyporks  not  at  all^bnt  are  bujie  bedies,Gcw^  .p.lnthe/weate  of  thy  browes/ba/f 
 
 tboti 
 
•ffatvationrnddatnmnM.  S^> 
 
 than  eoOv  thy  head,HR  thou  retnme  to  the  earth.  i.Tiva,  5.8 .  ipherebe  mythaf- 
 ■frmidethmtforhis.orppne^effecMllyforthemdfhishonpjold,  he  demeth  thefatthy. 
 andis  rvorfe  then  an  infidel, 
 
 I L  Vniud;  dealing,the  which  is  either  in  heart,  or  deede.  Vniuft  dealing 
 m  heart, ,  is  named  couetoufnefle.  Matth.  15.19.  Out  of  the  heart  come  emlL 
 thoughts,nmrtherjyadHlteries,formcations,theftSj^c.  Couetou{he{re  is  idolatrie. 
 Eph.  5.5.  fVe  knorve  that  no  couetom  perfon,yDhich  is  an  tdolatour,jhaU enter  into 
 the  kingdome  ofGhrtJi  and  of ^od.Yeajitis  the  very  roote  of  all  euill.  i  .Tim. 6. 
 ^.TheloHe  of  money  is  the  roote  of  all  emU,rphich  rvhtlefifome  lufied  after, they  er- 
 red from  the  fatth,and pierced  themfeliies  throfi(rh  with  manyforrorves, 
 
 Vniufi:  dealing  indeedc  is,in  bargaining^r  out  of  bargaining.  Vniuft  dea- 
 ling in  bargaining,hath  many  branches,  i  T^\iti.^.6 .Let  no  man  opprejfe,  orde- 
 ceme  his  neighbour  in  a  bargaine  :for  ^odistheauenger  offuch  things. 
 
 I.  To  fell,or  bargaine  for  that  which  is  not  faleable.Of  this  kind,!.  Is  the 
 gift oftheholy Gho(l,which cannot bcboughtwJthmoney.Ad.8.18.  When 
 Simon fawythat  through  laying  on  of  the  Apofiles  handes^the  holy  ^hofi  wasgiuext 
 he  offered  them  money  y  1 6,  Saying ,  giue  me  alfo  this  fovper-,that  on  rvhomefoener  I 
 lay  the  handes,he  may  receitte  the  holy  Ghafl.  20.  Then  Teterfaid  vntohtm,Thy 
 money  penfh  tvith  thee,becaufe  thou  thinkejithat  the  gift  of  (^od  may  be  obtained 
 veith  money. \  I.  Church  goods  are*iot  faleable.Therefore  it  is  not  to  be  allow- 
 cdjfor  men  tofell  or  alienate  them  fiom  the  Church  Prou.20.2  5 .//  isdtjlrn- 
 Hionforaman  to  deuonre  that  which  is  fanEiified,and  after  the  vowes  to  encjuire. 
 Walac.  5 .8. Church  goods  are  the  pofTeffio  of  the  Lord.  III.  Whatfoeuer  is 
 vnprofitable  either  to  the  Church,or  common- wealc,niuft  not  be  fold. 
 
 I I.  All  coloured  forgerie  &  deceit  in  bargaining.Luk.i  9.8.  Zacchem flood 
 foorth,<^  faidvnto  the  Lord,Behold,Lord,the  halfeofmygoods  Igmeto  the  poorer 
 and  if  I  hone  taken  ought  from  any  man  by  forged  cauillatton,!  refiore  it  fonre  folde. 
 This  deceit  is  vfcd,I.when  men  fel  that, which  iscounterfeit,for  goodiascop- 
 per  for  gold,and  mingle  any  waies  badde  with  good,  making  iliew  oncly  of 
 the  good.  Amos  8.4,5, 6. Hf^r^  this, ye  that  fwallow  vp  the poore,faying,when  wit' 
 ^he  nerce  moneth  b  e.  gone -.^c. that  we  may  fell  the  refuse  of  the  wheate.l  I.    When 
 menfalfifie  meafures  &  weights. Deut.  25.1^.  Thoujhalt  not  hnue  in  thy  bagge 
 two  manner  of  weights, a  great  andafmall.i^.  But  thoujhalt  haue  a  rightandaiufl' 
 weight :a  perfit,and  a  tujlmeaf^re/balt  thou  haue.  Leuit.  ^  o. :;  5  .Tefhallnot  doc  vn* 
 iufily  in  iud^emeni,in  line, in  weight ^or  in  meafure.  7, 6.  Tejhallhaue  iufl  balmces, 
 true  weights^a  trueEpha^anda  true  Hi?^.  Amos  S. 4,.  Heare  this , ye  that  fay  J'Fhen 
 will  the  Sabbath  be  goncthat  rve  may  fell  come,  and  make  the  Epha/mall,a»d  the- 
 jhekell great, and  falfifie  the  weights  by  deceit. 
 
 III.  When  the  buyer  conceal  eth  the  goodnes  of  the  thing,or  the  feller  • 
 the  faults  of  !t,and  blindfoldeth  the  trueth  with  courtterfeit  {peecnes.Matth.7. . 
 I  i.Whatfoeuerye  would  that  men  fyould doe  toyou-,  euen  fo  doe  to  them  :for  this  is 
 the  Lawe andthe  Prophets. Vion.7o.l  4.  It. is  naught .,  it  is naui^ht, faith  the  buyer: 
 butwhenheisgone  apMrt,he  boafieth. 
 
 IV.  When  in  buying  and  felling  the  people  areopprelTed.Andthisis, , 
 1  .When  the  mft  price  ofthings  is  raifed.For  in  bargaining,!!  is  not  lawflill  to 
 |mrfe  one  pennie> without  the  giuingc^apenniworth.  2.  Sale  vpona  fet  day, . 
 
 whicKi 
 
v\^ich  is,wlTcn  diy  isrgmcn,tFKit  the  price  may  be  fiihati(?c<^i  iFor  wliat  is  tbis,t 
 pray  you,but  to  iell  time,ancl  to  take  more  of  our  -neigh  bour,tben  right?  3  .To 
 ingrolTe ,  which  is  to  buie  vpall  of  one  commoditie  into  ibine  owrre  hands, 
 that  when  no  other  hath  any  of  the  fame,thou  maift  fell  it  at  thine  owne  price. 
 4.  To  become  bankcrupt ,  thrvt  thou  maiftbe  enriched  by  4»c  damages,  and 
 goods  of  other  men.  5.  Not  to  rellorc  tbat,which  was  lent  to  one,  pledged  to 
 nira,or  found  bv  him.  Ezech.  i  'i.'j.Neither hath  opprejfed any, Ifut  hathrejiored 
 the  fledge  to  hps  tiebter :  he  that  hath  fpoy  led  none  by  violence,0'C.  6.  Todeday  a- 
 Ry  kmde  of  rellitution  .from  one  day  to  another.  Proueib.  ? .  2  8.  Say  not  to  thy 
 neif^hbouryDepArt^afid  come  airaine,to  morrow  J-mllpayyou,  when  thou  maifl  doe  tt 
 then.V£nL  57.2  iilThe  tricked  man  borcrveth,and  paieth  nota^aine ,  hut  the  right  e- 
 omis  mercrfiilL,andIendeth.  7.  To  praftife  \'furie.  Pfal.  r  5  .^  Which  hath  not  put 
 bi-s  money  to  vfurie.  Exod.  22.  zii/lfthou  letulejl  money  to  my  people,  to  thepcore 
 man  vpljtch  divellethvpith.tl7se,he  not  to  him  Oi  an  vfurer-ylay  not  vfitrte  vpon  htm. 
 
 Vtlineis  a  game  exa£ted  by  couenant,  aboue  thcprincipall  onelyinlue, 
 and  recompence  of  the  lending  of  it.  Vfurie  bceing  confidered  as  it  is  thus  de- 
 fcribedjis  quite  contrarie  to  Gods  word,and  may  very  fitly  be  tearmed  biting 
 lucre.  Exod.  22.14.  If  any  man  hath  borravred  any  tljing  of  another ,  rvhatfbeuer  u 
 hurtorditethyifthe  owner  of  the  thing  benotprefent,  let  him  be  recompenfed.  l<^'  If 
 he  beprefent ,  recompence  htm  not,:  if  it  be  hired  for  a  price,  it  ii fold  for  the  fame 
 price.  Ezek.  1  S.S.He  hoihnot  giuento  vfurie ,  neither  hath  taken  increafe,  2.  Cor. 
 8- 1  ^ .  Neither  is  it  that  other  menjhould  be  eafed ,  andyougrieued,  1 4.  'Bfit  vpon 
 lik^  condition  at  this  time, your  abundance  fupplicth  their  lacke ,  that  Alfo  their  i^ 
 bundAnce  may  be  for  your  Ucke :  that  there  may  be  ecjualitie. 
 
 And  this  vfurie ,  pofitiue  lawes  doc  not  onelv  reftraine,  but  not  allowe. 
 J^uefl.  Is  it  not  la wmll  to  take  at  fome  time  aboue  the  principall  ?  Anfvver. 
 Yes  {urely,with  thcle  conditions :  I.  If  a  man  take  heed  that  he  exa£^  nothing, 
 but  that  which  his  debter  can  get  by  good  and  lawfull  mcancs.  1 1.  He  may 
 not  take  more  then  the  gaine,  nav  not  all  the  gaine ,  nor  that  part  of  the  gaine 
 which  drinkethvp  the  lilting  of  him  that  vfeth  the  money.  III.  He  muft 
 fometimes  be  (b  farrc  from  taking  gaine ,  that  he  muft  not  require  the  princi- 
 pall,if  his  debter  be  by  ineuitabic  and  iaft  cafualities  brought  behinde ,  and  it 
 be  aifo  plaine  that  he  could  not  make,no  not  bv  great  diligence,  any  commo- 
 ditic  of  the  money  borrowed.  The  reafbns  why  a  man  may  take  fometimes 
 aboue  the  principall,are  j  1  .That  which  the  debter  may  giue,hauing  himfelfe 
 an  honeft:  gaine  befides ,  and  no  man  any  waies  endoraaged,  rfiat^hc  creditor 
 mav  (afily  receiue.  1.  It  is  conuenient ,  that  he  which  hath  money  lent  him, 
 and  gaineth  by  it ,  lliould  fhew  all  poffible  gratitude  to  him,  by  whole  goods 
 he  is  inrichcd .  ? .  It  i  s  often  for  the  benefit  of  the  creditor,to  haue  tlie  goods 
 in.his  ownc  hands  which  he  lent 
 
 ObieB.  Money  is  not  fruitful! ,  dherefore  it  is  vnlawfull  to  receiue  more 
 then  we  lent  out.  (t^/w'.  Albeit  money  in  it  felfe  be  notfruitfull,yet  it  is  made 
 very  fruitfiill  by  the  borrowers  good  vfe,  as  ground  is,  which  is  not  fruitful! 
 except  it  be  tilled. 
 
 Laftof  alljwhen  a  man  detaineth  the  labourers  w^ages.  lam.  5.4.  'Behold,the 
 hire  of  the  labourers  (which  haue  reapedyour  fields,  which  is  of  you  k^pt  backe  by 
 
 fraud) 
 
of fahdtion  and  damnation.  ^1 
 
 f'aud)cneth,ayid  the  cries  of  themvehtchhane  reaped,  are  entred  into  theearerof 
 the  Lordofhofis. 
 
 Vniull:  dealing  out  of  bargaining ,  is  likewife  manifold  ::I.  To  pronounce 
 falfe  (entence  or  ludgcment  for  a  reward,  either  profered,  or  proraifed.  Efai 
 1.25.  Thy  Trincesare  rebelli^m, and  companions  oftheeues:  euery.one  louethg^ts, 
 Mndfollaweth  aft^r  revpards-.tloeytudge  not  thefatherlefe,  neither  doth  the  rvtdorves 
 canje  come  before  them.  This  is  the  Lawyers  and  lud^s  finnc.  1 1.  To  feede, 
 or  clothe  ftout  and  luftie  rogues  or  beggers.3  .Thefl.  3 .  i  o.When  rve  vpere  with 
 you  we  iniojnedyoft  this, that  if  any  would  not  labour, the  fame  fhouU not  eate.^\m: 
 then  thinke  you ,  muft  thofe  licenfed  rogues  and  beggers  by  authoritie,  I 
 meaneallidleMonkcsand  Abby-lubbers  haue?  Socrates  Jn'the Tripartite 
 hill  orie,{aith  plainly ,  that  that  ^Jiionke  which  labottreth  net  with  his  hands  ,isno 
 better  then  a  theefe.  III.  Gaming  for  money  and^aine .  For  thou  maift  not 
 enrich  thy  felfc  by  impoueriiliing  thy  brother.  This  gaming  is  worfefarre 
 dienv{urie,andma  fliortwhilewiH  more  enrich  a  man. 
 
 I V.  To  get  monev  by  vnlawfult arts;fuch  are  Magicke,  ludiciall  Aftro- 
 !bgie,Stage-playes,and  filch  like.  Eph.  4.  2  8,  Let  him  that  hathflollen  ,fieale  no 
 more, but  rather  let  him  labour, workingwith  his  owne  hands  the  thma  that  is  aood, 
 that  he  maygiue  vnto  htm  that  hsithneede.  Dcut.  1 8,1 1  ,Eph.  "j .  ? .  i .  ThefT «; .  2  2 . 
 Abfi,unefom  all  appearance  ofetulL  V-  To  filch  or  pilfer  the  leaft  pin,or  point 
 from  another.  A'lark.  i  o.  ig.ThouJhalt  notjieale ,  thou /halt  not  hurt  any  man. 
 Rom.  5 . 8.  And  (oi  we  are  blamed,  and  as  fame  affirme  that  we  fay)  why  dexve  not 
 etii'Uthat^Bod  may  come  thereof^whofe  damnation  is  lufi .  V  I.  To  remooue  anci- 
 ent bounds.  Prou.  22.  zZ.Thoujhalt  not  remooue  the  ancient  bonn  is  which  thy 
 fathers  hauemade.  HoC  5.  8.  T he  Princes  of  Judah are  like  them  w hi  ^h  remoou» 
 the  bastnds.  Y 1 1.  To  lleale  othcrmens  (eruants,or  children, to  commit  (acri* 
 ledge,or  robberie.  i .  Tim;  i .  r  o.  To  whoremongers,  bn^gerers,  afidmrnj^'-alfrr, 
 lofli.y.l  9.  <iyfchans  theft.  I  .Qox,6.\o. Neither  thee  nes, nor  cotictor^if  persons;  nor  ■ 
 robber  SyC^c.Pjallmherit  the  kingdome  ofg^d  For  robberies ,  thefe  forts  of  men 
 especially  are  famous:  Theeuesby  the  Queengshi2;h  waies.Pyrates  vpon  the 
 feas ,  Souldiers  not.  contait  with  their  pay ,  and  whofoeuer  the)'  be,  th.u  by 
 maine  force  take  that  which.is.none  ofdieir  owne-Luk. ^.i  ^..The fof^t-urs  as- 
 l^dhim^^  raying^fVhatJhaHwe  doe?he  fa'tdfiyoe  violence  to  no  man,neithi>  ■  acctffe  a^ 
 ny  man  falfely,  andbe  content  with  your  wages.  VIII.  To  confpire  vs  itii  a  theefe^ 
 whether  by  giuing  aduice  how  he  may  compaffe  his  enterprife^or  by  concea- 
 ling his  faft  ,  that  hee  be  not.punifhed.Prou.  1 9. it  ^.He  that  isparta^r  with  a 
 theefe^ihateth  himfilfeytnd he  that  heareth  curjimT yanrl  dt^^oufrerh  it  not. 
 
 Thepunifhmcntoftheftj  may  atthedifcretion  of  the  Iiidgebefbmetimes 
 aggrauated  ,.as,he  {ecththecjualitie  of  the  offence  to  be .  Therefore  theeues 
 fometimes  are.pumfhed  with  death. 
 
 Now  if  any  man  obiet^i: ,  that  the  ludiciall  la\v  of  God,  doth  oncly  require 
 the  reflitution  thereof  fourefold  for  fuch  an  offence:  I  answer ,  that  the  ciuiU' 
 Magiftrate ,  when  he  feethfbmeone,or  many  offences  to  increafe^he  may  by 
 his  authoritie  :^ncreafe  the  ciuill  p,unr{}qment  due  to  that  finne .  Now  it  is  ma- 
 iiifefl: ,  that  the  finneof  tHeftis  fine  raoregrieuous  in  our  Gommon-weale, 
 th«»;i^,vyas  among^the,Ievfes  JF^^-^^tJfie  inhabitants  of  this  common-wealej , 
 
g^  The  order  of  the  caufei 
 
 arc  o-cncrally  by  many  degrees  poorer  then  the  Icwes  were:th€i[^rcto  ftcafe. 
 
 a  thin<^j  but  of  fomefmall  value,  from  one  in  this  countrey,  doth  more  enda-- 
 mage  nira,thea  a  thihg  of  great-value  would  haue  <lonie  the  lewes. 
 .  A2;aine,thepeople  of  this  countrey  are  of  a  more  ihrring  and  fkrce  diifpo- 
 fitionnhe  which  maketh  theeuestobc  more  outragious ,  with  their  robberies 
 ioyning  violence,andthe  difhirbanceof  thepubhke  tranqiiilitie  of  the  cbun^* 
 try  whereof  more  regard  ought  to  be  had,then  of  on6  priuate  mans  life. 
 
 The  affa-matiue  fart. 
 Thou  fh  ait  pre  feme  and  mcreafe  thy  neighbours  goods, 
 J  .To  this  arerequired  thefe  that  follow ;  t 
 
 ^i;I.  A  (jerten  calling:  wherein euery  man,according  to  that  giftw^hich  Godl 
 hath  giuen  him,rau(l  beltowhimfelfe  honeftly  ,to  hisowneand  neighbours 
 good.  i.Cor.y.  i^.  Let  euery  manwheretn  he  was  called,  therein  ahtdewtth  God. 
 Eph.4. 28.1  .Pet.4. 1  o.  According  as  euery  man  hath  receiuedagift  ,fo  let  him  ad- 
 mtmjlcr  to  another ,  that  ye  ma^  he  good  dijpenfersof  the  manifold  graces  of  God. 
 GdX^A-'^ '\  7,. In  loue  ferue  one  another. 
 
 «v.  1 1.  The  true  vfe  of  richcs,and  all  the  goods  a  man  hath :  to  w^hich  belong 
 two  vertues  ;Contentation,and  Thriftineffe. 
 
 Contentation  is  a  vertuc ,  whereby  a  man  is  well  plcafed  with  that  cftate, 
 ■wherein  he  is  placed,  i  .Tim.6 .6.God/ineJfe  u great gaine,with  a  contentedmind: 
 y. For  we  br&s^ght  nothinginto  the  world,  neither  fljallwe  carie  any  thing  out  of  the 
 world,  But,hamngfoode  andraimentjetvs  he  content.  Philip. 4. 1 1  .Ihaue  learned 
 inwhatfoeuer  (late  I ajtijtherewith  to  heeontent.  1  u  [ can  be  ahafed ,  and  I  can  a^ 
 hound^euery  where  in  all  things  I  am  inflruEied,both  to  befulUand  to  be  hungrie,and 
 to  ahound,andto  haue  Ti'^^/.Math.d.  i  l.Giue  vsthis day  our  daily  bread.hich.  I  ^ . 
 5  .Let  your  conuerfation  be  without  couetoftfnes^and  be  extent  with  the  things  which 
 you  haue  ff or  he  faith,  I  will  notforfa'ke  thee, nor  leaue  thee, 
 
 ThriftinelTe  or  frugalitie,  is  a  vertue,  whereby  a  man  carefully  kcepcth  his 
 goods  which  he  hath  gotten  ,  and  imploieth  them  to{uchvfes,asareboth 
 neceflarie  and  profitable.Prou.^.l  j.  Drinke  the  water  of  thy  cefterne,aKdofthe 
 riuers  out  oft  he  middes  of  thine  orvne  well.  1 6. Let  thy  fountaines  flow  forth, and  the 
 riuers  of  waters  inthefireetes.  \  7.  Let  them  be  thine  crix>ne,yea,  thine  onely,andnot 
 the flrangers  with  thee.  Prou.  2 1 .  ^ .  The  thoughts  of  the  diligent  doe  furelj  bring 
 abundance.  1 7.  He  that  loueth  ^aflime,Jhallbe  apoore  man ,  and  he  that  loueth  wine- 
 and  oyle /hall not  be  rich.Vvoxx.  I  2. 2  7.  The  deceitfullman rofleth  not  that  which  he 
 hath  taken  in  hunting:  but  the  riches  of  the  diligent  are  pretious.loh.  6.  T  2 . 
 
 III.  To  {peake  the  truth  from  the  heart,  and  to  vfe  an  harmekfle  fimpli- 
 citie  in  all  affaires. Pfal.  i  ^.i.He  thatwalketh  vprightly,andwcrketh  righteoufneSt 
 he  that  fpeaketh  the  truth  in  his  heart.  Gen.  2  j .  1 5 :  TEphironfaidto  Abraham,  The 
 land  is  worth  foure  hundreth  Jhe\els  offiluer ,  what  is  that  betweene  me  and  thee  ? 
 burie  therefore  thy  dead.  1 6.  So  Abraham  harknedio  Sphr on, and  Abraham  weigh- 
 ed to  Sphron  the  (jluer ,  which  he  had  named  in  the  audience  of  the  Hittites,  euen 
 foure  hundreth  fljekels  of  currant  mo  ney  amon^  mar  chants,  ^c. 
 
 IV.  lufl dealing.  I. Thefr4.<5.0f this  there al-e many  kindes: 
 
 I.  In  buying  and  fclling,in  fettirig  and  hiriqg  of  Farmes  jtenenicnts,1ands: 
 in  marchandize,  and  ^  manner  of  coiraHbdities,  men  mult  tackc  nothing, 
 
 but 
 
effafvation  anddamnatim.  g  « 
 
 but  kecpc  a  iuft  price.  A  iuft  price  is  then  obferued,  when  as  the  things  pri- 
 zcci,and  the  price  giuen  for  them.are  made  equall jas  neere  as  may  be.jfijr  the 
 obfcruation  of  this  equalitie ,  thefe  foure  rules  are  to  be  confidered :  for  by 
 them  all  bar^aines  inufl:  be  ordered.  I.  There  muft  be  a  proportion  and  e- 
 Cjuahtie  in  allcontraftsrthc  which  will  the»  be,  when  as  the  leller  doth  not  va- 
 lue the  thin^,onely  according  to  his  owne  paines,  and  cofl:  beftowcd  vpon  it, 
 but  alfb  feeth  what  profit  it  may  be  to  the  buyer ,and  in  what  need  he  ftandeth 
 of  it.Leuit.  25.14.  IVhen  thoHJ'etlejl  ought  to  thy  neighbour ,  or  buyeft  ought  at  his 
 hAnds^yePiallnot  oppre£e  one  another:  \  5  .But  according  to  the  number  oftheyeres 
 after  the  lubilee,thouJhalt  buie  of  thy  neighbour.  ^Ifo  according  to  the  number  of 
 jeeres  of  thy  reuenues,  hejhallfelltnto  thee,  »  6.  According  to  the  number  of yeeres 
 thoujhatt  inereafethe  price  thereof:  and  accorMngto  thefervnejfe  of  yeeres,  thoH 
 Jhalt  abate  the  price  of  it:  for  the  number  of  fruits  doth  hefetlvnto  thee,  1 1.  They 
 muft  be  fquarcd  according  to  the  law  of  nature ,  the  fumme  whereof  Chrift 
 propoundeth  in  thefe  v^oxA%'Whatfoeuerye  rpouldthat  menfhouU  doe  toyou,doe 
 the  fame  imto  them.  III.  The  bondeofnaturemuR  be  kept,  which  bindeth 
 him  that  receiucth  a  benefit ,  and  inalceth  a  lawfull  gaine  of  another  mans 
 goods,  tliathc  beeing  once  enriche<J ,  lliall  make  a  proportionable  and  natu- 
 rallrccompence,euen'abouetheprincipall.  IV.  Men  muft  communicate 
 and  make  vfe  of  their  goods,with  that  caueat  which  Paul  giueth.  2.Cor.8.i  ^. 
 not  (b  to  beftow  them,^  that  others  may  be  eafed,andthey  grieued:  or  contrari- 
 wife. 
 
 I I.  Men  muft  make  falc  of  fuch  things  y  as  are  in  their  kinde  fubftantiall, 
 and  profitable. 
 
 III.  They  muft  v(e  iuft  waights  and  meafures  Deut.  2  5 .1  ?  .Thoujhait  not 
 haue  in  thy  bagge  two  manner  ofi^atghts,  a  great  andafmall:  but  thQHp:ialt  hauea 
 fight  andiufl  waight,a  perfe^ andtufi  meafurejhatt  thou  haue.  Ezech .  5  < .  1  o.  ?V 
 Jhalt haue iMJi baltances^ true  Ephah,andatrue3ath.  Mich.6.1 1  .ShaHliuJitfie 
 the  wicked  baltanceSjOnd  the  bagge  of  deceit  full  tvaights? 
 
 I V.  He  that  hireth  any  thing,muft  not  onely  pay  the  appointed  hire,but 
 make  that  which  he  hired  good,  if  ought  butgoodcorae  vntolt,5vhisdc- 
 fault.Exod.  22.14,1  <^.lfa  man  borrow  any  thing  ofhi^  neighbour, and  u  be  hurt,  he 
 jhallfurely  make  ttgtod,(^c. 
 
 V.  The  pledge  or  pawnc  ought  to  be  redeemed  .and  if  it  be  of  important 
 necefntie,as  that  which  preferueth  the  life  of  our  neighbour,  it  muft  be  refto- 
 red  to  him  incontinently.  Exod.  2  2.  26.  /f  thou  take  thy  neighbours  rayment  to 
 ptedge^thoufhalt  refiore  tt  againe  before  the funne goe  dovpne:  for  that  u  his  couermv 
 onely  X^oiK.  2  OfS.No  manjhali  take  the  neather  or  vnper  milfone  to  pledge  fsr  tlm 
 gage  is  his  liuing .  Neither  may  a  man  in  a  pledge  be  his  owne  caruer ,  but  he 
 muft  take  fiich  an  one  as  is  offered.  Deut.  24.  i  c.  Tf^hen  thoupxalt .«%  againe  of 
 thy  neighbour  any  thing  lent  ^thou  jhalt  not  goe  into  his  houfe  to  fetch  his  pledge.  I  r . 
 'But  th$u/hatt  fiai'tdwtthout.andtheman  that  borrswedit  of  thee  ,fball  brin^  the 
 pledge  out  of  the  door  es  vnto  thee,  i  i.Furthermoreyifit  be  a  poor  e  bodle,  thou /halt 
 notfleepe  irtth  h'^  pledge.  I :?  .Tut, /halt  refore  htm  the  p ledge,  cfr-c. 
 
 V  I.  To  becomefuret^■  only  for  men  that  are  hoiieft,6c  very  well  knownr 
 and  that  warjly>with  miicb  deliberatioa»  Proa.  11.15  ..Hejhallbefore 'vexed 
 
^A  The  order  of  the  canfes 
 
 that  isfuretiefor  t^tflrauyiger.  And  he  that  hat eth  furetifhip.  is  Jitre.  Prouerbl  I  % 
 I  ^.Antandehttute  ofvyiderjlandi»^  toucheth  the  hand,  andbecommeth  furetiefor 
 his  neighbour.  Prou.  2  ? .  3  6.  But  if  it  be  fo  that  a  man  hath  intangled  himfelfc 
 by  furetifhrpjthc  bcft  way  is  to  craue  bis  creditoursfauour,  by  his  bwne  hum- 
 ble fuit,and  the  inftant  requefi:  of  his  friends.  Prou.  6.  i .  LMj/fo»ne,iftheti  be 
 furetiefor  thy  neighbour,  and  hafiftncken  hands  with  thefiraunger,  2 .  Thou  art 
 fkafed  with  the  words  ofthine^  owne  mouth.  '^.Doe  this_  now,  myfonne,and  dcliuer 
 thy  felfe,  feeing  thou  art  come  into  the  hand  of  thy  nei^bour  ,goe,  and  humble  thy 
 felfe,andfollicite  thy  fiends.  4 .  Giue  nofleepe  to  thine  eyes,  ncrfkumber  to  thine  eye 
 liddes.  <s.  T)eliuer  thyfelfe,ai  a  ^oe  fromtke  band  af the  hunter iand  as  a  bird  from 
 thehandof  the  fouler.  viis'.;«c- iV'.lt:. 
 
 VII.  AH  iufl:  couenants  and  promifes,though  they  be  to  our  hindrance, 
 mun:  be  performed.  For  a  promife  doth  binde,if  it  be  lawflill,  fb  farre  forth  as 
 he  willjVnto  whomewe  make  the  promife.  Pfal.  1 5 » 4.  Which Jivear eth  to  hU 
 hurt, and  chanrreth  «o/.Prou.  2  5^.  1 4.  Aman  that  boafetk  andketfeth  not  promife, 
 is  like  cloudes andwinde  without  raine.  ludg.  t .  24.  Thejpies  /aw  a  man  come  out  of 
 the  citie,and theyfaid  vnto  him,Shew  vs,we pray  thee,the  way  into  the  citie,  andwe 
 willjhew  thee  mercie.  2  5.  And  when  he  had Jhewed  them  the  way  into  the  citie,  they 
 fmote  the  citie  with  the  edge  of  the  (word ,  but  they  let  thertjan  and  all  his  hqu/hold 
 depart. Thcr&fovt  if  after  promife  made^  he  either  {ee-that  he  fliall  be  endama- 
 ged thereby ,  or  hindred  in  the  performance  of  his  promife^  he  may  craue  re- 
 leafe,and  ifit  be  granted,accept  of  it. 
 
 VIII.  To  lend  that  we  doe,freely.  Luk.5.  ^  ^.Lendeylookingfor  nothing  a- 
 aaine,andy9ur  rewardjhalbegreat.  Ana  when  we  borrow,we  mufl:  be  careful! 
 to  make  reflitution ,  «uen,  if  neede  be,  with  the  iale.of  bur  owne  goods.  2. 
 Kin2;.4. 2.5 ,4,')  ,<^,7.  Here  the.  wife  ofthefonnes  of  the  Trophets  felleth  her  oyle 
 yahich  Cod.  Cent  by  the  hand  ofSliJha,to  pay  her  creditour.  ^        ' 
 
 v:  IX.  To  rellore  that,  which  is  committed  to  our  cuftodie  Without  delay. 
 Math.  2 1  .d.  I  .He  wilde/hoy  the  euillhujbandmen,  &  let  Out  his  vineyard  to  others, 
 which  floall  deliuer  him  the  fruits  in  their  fea/bn.Vvoucrh.  5 . 2  8  .But  if  fuch  a  thing 
 -be lofljnot  bv  our  dcfiult,  we  are  not  vrged  to  repay  it.  Expd.  ii.j.lfa  man 
 Aelmerlj.'s  neiThbourmoney.orfluffeto  keepe^and  it  befollen  out  ofhlshouf€,ifthe 
 therfe  be fonnd^he fhallpay  the  double.  8.  Ifthetheefe  benotfound,thenthemafer 
 of  the  houfejlyall  be  brought  before  the  Judges,  tofweare  whether  he  haue  put  his 
 hand  to  his  neicrhh  ours  goods  or  no.  ,    . 
 
 X.  That  wh  ell  a  man  findeth,  is  to  be  kept  iti  his  owne  hand,  if  the  true 
 owner  cannot  be  heard  of:  but  ifhe  be,  he  mud  rcftorc  it.  Dcut  2  2.  r .  Thou 
 wait  not  fee  ihy  brothers  oxe.nor  hisjheepe^oe  aflray,  and  withdraiv  thyfelfef-om 
 them,b'it  Pj.^lt  brin^  them  aaaine  vnto  thy  brother^  i^.  If  he  be  not  mere  vnto  thee, 
 r,-  thou  knew  htm  not ,  thoujhalt  brino^it  into  thine  lyqnfe ,  anditpjallr.ernaine  with 
 thee,  vntillthy  brother  fce^ie  afcer  it,thenjhalt  (houd^Jfi^^iit  to  him  againe.  5 .  4$"^ 
 JhalTthoHdneTitth.aUloflthinrs.    '  >■■  ■  ■•"V. '  •  ?\v'f-'Hr.." 
 
 X  I.  To  <i;et  our  owne,we  may , if  we  cannot  doe  odierwife,fue  our  neigh- 
 bour in  law.  But  we  mufi:  follow  our  fuites  in  an  holy  manner,and  with  thcfe 
 circumdances.  I.  In  alldiitcs  ,we  mull  not  doe  any  thing,that  may  preiudice 
 tl'ie  profeflion  of  ChiittL-mrcligipn.Therefore  aUTuiters  inlavv,offend,when 
 
 they 
 
cffahvationanddamnmion,  p* 
 
 they  trufl;  more  in  man,  then  in  God,  and  make  their  rehgion  a  icft  to  world- 
 lings, partly  by  ftriuing  about  things  of  fmall  importance :  and  partly  by  not 
 admittmg  any  conditions  of  reconciliation,  i  .Cor.v5.  i .  Dare  any  ofyou,hajiim 
 hnfines  againfi  another,  he  ifidgedvnder  the  vniuft,and>iot  vnder  the  S..ii}its  ?  1 1, 
 Law  muft  be  the  lad  rcmecfie ,  as  a  dcfperate  medccine  is  the  laft  rcmedie  the 
 Phyfitian  vfeth. We  muft  alTay  all  meanes  poflible,  before  we  vfe  this,  efpeci- 
 ally  to  a  brother,  i .  Cor.  6.7.  There  is  vtterly  a  fault  amongyoUi  becanfeyegoe  t» 
 latvone  with  anothfr :  why  rather  fitter  ye  not  veronglvchy  rather fitjlaine  ye  not 
 harme  ?  1 1 1,  In  all  (uites  of  law,we  mufl:  be  minSfull  of  the  law  of  charitie, 
 and  not  fo  much  indeauour  to  maintaine  our  owne  right,  as  to  recall  our  bro- 
 lher,which  errethjinto  the  right  way. 
 
 CHAT'.     2t 
 Concerning  the  ninth  Commandement. 
 
 T He  ninth  Commandement  bclongeth  to  the  prefauation  of  ourneio^h- 
 bours  good  name. 
 The  words  are  thefe : 
 
 Thmfhalt  not  bearefalfe  witnejje  again/}  thy  neighbour, 
 
 The'^^efolntion.  ." 
 
 ^-^  •  ThoHfhaltnot  bsare~S^  That  is ,  anfvver  when  thou  art  asked  before  a  Tudgc. 
 
 "  Deutr.  1  gA'j.Then  both  the  men  which finue  together,  fijolljiand  before  the  Lord, 
 
 etten  before  the  Triefls  and  the  Judges  which  fhall  be  in  thofe  dates.    1  8 .    And  the 
 
 Judges  fhall  make  diligent  ine]uiJttion,and  if  the  witneffe  be  found falfe ,  and  hath  ^i- 
 
 uenfaljewitnejje  agdinji  /jis  brother. 
 
 tVitne^e'}  By  a  figure  fignificth  euery  word,  whereby  the  credit  and  efti-- 
 mation  of  our  neighbour  is  eith  er  i  mpaired  or  duiuni  fhcd. 
 '  '    '  The  negatiue  fart.    ' 
 
 Thou  (halt  not  d.iminifhor  hurt  the  good  name  and  efiimation  of  thy  neighbour. 
 Here  is  forbidden: 
 
 I.  Enuie,difdaine of othcrs,defire  ofa  mans  owneglorie.  i  .Tim.S.j^.Heis 
 ^uftv^,andknowethnothin^,biit  doteth  about  cfuefiions, and flrtfe  of  words, whereof 
 commeth  enuie,j}rife^raihngs:  i .  Pet.  2 .  i .  Wherefore,  laying  afde  allmahrioufneSi 
 andenuie  and  all  qjude^andeHi'lfpeakmg.  Madi.  2 ! .  1  ? .  "But  'when  the  chief e  Priefis 
 and  Scribes  Jaw  the  marueiks  that  he  did,  and  the  chtldreyi  crying  hi  the  Templey 
 andfaying,Hof'anKathefonneofDauid,theydtfdaiHecL 
 
 I I.  Euill fufpicions.  i  .Tim.6.4.  i  .Sam.  1 7.  2  8 .  And Sliab  his eldeft brother 
 heard  when  he  (pake  vnto  the  men.,and,  Eliab  was  an^rie  with  T)auid,  and  faidjVhy 
 camejl  thou  downe  hitherlandwith  whsme  ha/}  thou  left  tho'efewj^eepe  in  the  wtl- 
 derne^eUknow  thyfrtde,andthe  malice  of  thine  heart.  Act.  28.4.  Now  when  the 
 Barbarians  faw  the  worrrte  hang  on  his  hand,they  faid amcn^themfclues .  This  man 
 furely  is  a  murtherer.whormhouah  he  hath  e leaped  thefea ,  ji-t  'ven(Teance  hath  not 
 fdjfered  to  hue.  Here  are  condemned,  hard  cendircs  and  liniltcr  iudc;ements 
 againfl  our  neighbour.  Matth.  7.  1.  ludge  not,thatyee  be  not  'mdgeA.  2.  For  with 
 
 ■  what  ttidgement yeeiudgcyepjallbeiudged: and  with  what  meafure  yeemeteat 
 
 fljallbe  meafured  to  yon  amine.  Thefe  iudgements  which  Chrifi  forbiddeth, . 
 
 are  priuate  and  reprochfbll  or  Oaunderous  iudgements:  namely,  when; 
 
 Either  a-  good  or  an  indiifcrent  aftioa  is  interpreted  io  the-  worfe  part :  oi-. 
 
 ■'.-•  "  wheisi 
 
gS  The  order  of  the  C4ufes 
 
 when  a  light  offence  is  made  hainous  through  euill  will ,  without  all  defirc  ci- 
 ther to  aracndjor  to  couer  the  fame.  Aft.  j .  i  5 .  And  other  mocked  and  [aide. 
 They  are  full  of  new  yvtne.  1 4.  'But  Peter fianding  with  the  e/efte»,  lift  vp  his  voices 
 and  ftud  vnto  them ,  Te  men  of  Indea  ,a»d  dllye  that  inhahite  Urufalemy  be  this 
 knowne  vnto  you,  and  hearken  vnto  my  words :  15.  For  thefe  are  fiot  dr)u»ke»^ye 
 Jifpoje,  ^ce  it  ii  but  the  thtrdhonre  of  the  day.  I  .Sam.  i .  1 3 .  Tar  Hoftnahjpake  in 
 her  heart, her  Zips  dtdtnoone  oneiy,bHt  hervoice  woi  not  heard,  therfore  Eii  thought 
 fhe  hadbeene  drunken.  But  wc  muft  know  that  there  are  three  kinds  of  Judge- 
 ments which  are  not  forbidden  by  this  commandement  of  Chrift .  The  nrft 
 isjthe  niinifterie  of  theGofpcl,wliich  iud^eth  &  rcprooueth  (innc.Thcfecod 
 isjthe  iudgenxnt  of  the  Ma2;iftrate.The  tliird  is,the  iudgcment  of  a  friend  ad- 
 Hionifhing  vs :  as  when  he  ^ith,  Abftaine  from  the  companie  of  fiich  a  man, 
 for  I  know  him  to  be  a  drunkard,&c 
 
 II  I.  A  relation  of  the  bare  words  onely,and  not  <rf'the  (cnfe  and  meaning 
 of  our  neighbour.  Math.  x6.^^g.  Now  the  chiefe  Priefts,  and  fhe  Elders ,  and  all 
 the  -whole  (founcell,  fought  falfe  witnes  againfl  leftu,  toput  him  to  death.  60.  'But 
 they  found  none ,  and  though  manyfalfe  rpitnejfes  came ,  yet  found  they  none:  but  at 
 the  laji  came  twofalfe  witnejfes.  6 1 .  tyfndfatd.  This  man f aide ,  I  can  deflroy  the 
 Temple  ofGod,and  build  it  in  three  dates .  Indeede  Chrift  (aide  fome  fuch  thing 
 in  wordcs,as  appeareth,  loh.  2.19.  lefia  anficeredandfaidvnto  themy  T)eHroy 
 this  temple,andtn  three  dates  Iwitlraife  ttvp  a^aine. 
 
 I V.  A  lie ,  whereby  cuery  fallhood  with  purpofc  to  decciue  is  fignified, 
 whether  in  wordes ,  or  in  deedes ,  or  concealing  the  truth ,  or  any  other  way 
 whatfocuer  *,  be  it  for  neuer  (o  great  a  good  to  our  neighbour. 
 
 V.  To  pronounce  vniuft  lentence  in  iudgement,  to  reft  in  one  witneflc, 
 to  accuft  another  wrongfully ,  to  bewray  a  mans  caufeby  collufion.  i .  King. 
 Ix.li.They  proclaimed  afaji,andfet  Nabaoth  among  the  chiefe  of  the  people.  15. 
 And  there  came  two  wicked  men,  and  fate  before  him,andthe  wicked  men  witnej[ed 
 againfl  Nabaoth  in  theprefence  of  the  people,  faying ,  Nabaoth  didblaffbeme  God 
 and  the  King:  then  they  caried  him  away  out  of  the  citie ,  andjlened  him  with  ftone» 
 that  he  died.  Deut.  1 7.  6.  «^/  the  mouth  of  two  or  three  witne^es  {hall  he,  that » 
 worthie  of  death, die:  but  at  the  mouth  of  one  witneffe  he  fhallnot  die. 
 
 V  L  Openly  to  raife  forged  anil  hurtflill  talcs  and  reports  of  our  neigh- 
 bour,or  priuily  to  deuile thelame.  i\.om. i.ig.JVhifperers.  30.  Backbiters, ha- 
 ters  of<God,proud,  boaflers,  inuc-  s  of  euill  things.  Lcuit.  19.  16.  Thoujhalt  not 
 walke  about  with  tales  amon^  i-  _  eople,  thoujhalt  not fland  againfl  the  blood  of  thy 
 neighbour:!  am  the  Lord,  t  .Tim.  «^.  1 5 .  Andltkewife  alfo  beeingtdle,  they  learne  to 
 goe  about  fom  houfe  to  houfe:yea,  they  are  not  onely  tdle ,  but  alfo  pratlers  and  bufl- 
 hodies,  peaking  things  which  are  not  comely.  To  (pread  abroad  flying  talcS,or  to 
 faineand  addc  any  thing  vnto  them.  Vrcm.i6.7.o.lVithout  woodthefire  is  quen- 
 ched,and  without  a  talebearer flrtfe  ceafeth.  2  I.»x3?j  a  coale  maketh  burning  eoales, 
 andwoodafire,fo  the  contentious  man  is  apt  to  kindle  flrife.  2  2.  The  wordes  of  a 
 talebearer  are  oi  flatterings,and  they  goe  downe  into  the  bowels  of  the  belly.  2.Cor. 
 1 2. 20.  For  Ifeare  lea(l  when  I  come, I  (hall  not  fiyideyou  fuch  06  /  would,  and  that  I 
 fhai  be  found  to  you  fuch  Oil  would  not,andleal}  there  be  f}rife,enteyin^,n>rath^on' 
 u»tions,backbitings,wht^erings,fivellings,and  difcordamongyoH .  To  rcceiuc  or 
 
 belecue 
 
offahat'ton  mid  damnation.  a  7 
 
 ^Lekcue  thofe  tales  which  we  heare  of  others.  Exod.  25.1.  Thoujhalt  not  re* 
 
 cejtte afalfe  taie^mither {halt  thoufm  thine  handvptth  the  rptcked^to  be  afalfe  rvit- 
 
 fteffe.  1  .Sara.  2  4. 1 0.   ^nA  'Damdfaid  to  Sml,  Wherefore giuefl  thou  an  eare  to 
 
 mensvpordeSythfit fayyBeholdfDauidfeeketh  emllagainft  thee? 
 
 V 1 1. To  accufe  our  neighbour,for  that  which  is  certaine  6c  tme,throuo-h 
 hatrecl,and  with  intent  to  hurt  him.  i  .Sam.  2  z.g.Then anfroered^Doeg  the e3o~ 
 miteiyrho  vpm  apfointedouer  theferttants  ofSml )  andfatd ,  Ifarv  tbefonne  ofljhai 
 vchen  he  came  to  Nob, to  <i^himekch  thefonne  ofay^hittdb,  i  o.  IVho  asked counfell 
 of  the  Lord  for  him,andgaue  him  viSi(iaUs,and  hegaue  him  alfo  the /word  of  Colt-, 
 ah  the  T>htiifim,  Of  this  AzqAz  Dauid  thus  fpeaketh.  Pfal.  ^2.1.  Why  icajiejl 
 thou  thy  f elf e  in  thy  mckednejfe,  O  man  of  power  ?  the  louing  kindneffe  of  the  Lord 
 wndurethfor  euer.  2  Thy  tongue  im^.gineth  mtfcheife^  and  is  like  ajharpe  rafor,  that 
 CHtteth  deceitfully.  7, .  Thou  doe/}  hue  euill  more  then good:and lies, more  then  to 
 jpeake  the  trueth.^.Thou  louefl  allwordes,  that  may  defiroyyO  deceitfulltongue. 
 
 VIII.  To  open  or  declare  our  neighbours  fecret  to  any  man,efpecialJy, 
 ifhediditofinfirniitie.Mat.  i  S.i  5.  CMoreouer^if  thy  brother  trefpa^e  againft 
 thee,goe  and  tell  him  his  fault  between  thee  and  him  atone:if he  heare  thee,  thou  hafi 
 tponne  thy  brother.Vxo.  i\.\-^,He  that  goeth  about  as  ajlanderert  difcouereth  a  fe- 
 cret: but  he  that  is  ofafaithfull  heart, concealeth  a  matter, 
 
 IX.  All  babling  talke  and  bitter  wordes.Eph.  ^ .  t,  .^ut  fornication  andallvn- 
 cleanneffejet  it  not  be  once  named  amongyou.  4.  Neither  f  Ithtne^e^neither  foolijh 
 talkinq^^neither  iejiing,which  are  not  comely,  but  rather giuing  ofthankes.  loh.p. 
 5  ^.They  anfweredandfaidvnto  him,Thou  art  altogither  borne  injinnes,  and  doe fl 
 thouteachvsffo  they  cafl  him  out.  This  icfting  ,  or  as  it  is  nowe  tearmed,wit, 
 which  Ariftode  the  Philofopher  malceth  a  vertue^is  by  Paul  the  Apoftle  ac- 
 counted a  vice  :  and  that  not  without  caufe;  I .  Such  quipps  as  ftino;  others, 
 though  they  be  a  great  pleafure  for  fome  to  heare,  \Qt  are  they  very  offenfiue 
 to  (uch  as  arefo  girded.I  Lit  is  very  hard  to  make  Chriftjan  both  godlinelTe 
 and  grauity  to  agree  with  fuchbehauiour.  ' 
 
 0^rVc7.But  fait  and  tart  fpceches  are  vluU  in  the  fcripturcs,  i.King.  t8.  27. 
 Eliah  mocked  the  PricRs  of  Baal.  Efa.  i^^g.  Anfwer.  Such  fpcechcs  are  not 
 fpokento  pleafe  others^but  are  iharply  deuounccd  againft  Gods  enemies  to 
 hisglorie.  ' 
 
 X.  Flatterie, whereby  we  praife  our  neighbour  aboue  that, we  knowe  in 
 VL\m.Viou.x'j.6.Thewoundesofalouerarefaithfull ,  butthekijfesofan  cncmie 
 are  to  be/hw.ned.  ^  4.  He  that  praifeth  hisfriende  tvith  a  loud  voice-,riftng  early  in 
 the  morningyit  Jhallbe  counted  to  htm  as  a  curfe.A£i.  I  2. 2  2.  And  the  people  gauea 
 fboHtfaymgyThe  voice  of  god ^and  not  of man.This  is  a  grieuous  finne  m  the  mi- 
 ni ftcrs  of  the  word.  J  .ThefT.  z.<^. Neither  did  we  euer  vfe fluttering  wordes,  as  ye 
 knowe^nor  coloured  couetoujneffe, God  is  record.  Ier.6.i^  .For  from  iheleafi  of  the, 
 euen  vnto  thegreateji  ofthem,euery  one  isgiuen  vnto  couetoufiiejfe  ,  and  from  the 
 Prophet  .^euen  vnto  the  priefl^they  all  dealefalfely.  \  4.  They  haite  healed  alfo  the 
 hurt  of  the  daughter  of  my  people  with  fiveete  wordes,  fiytng,  Teace,  peace  ^when 
 there  is  no  peace.  Rom.  \6.  18.  Tor  they  that  are  fuchferue  not  the  Lordlefut 
 Chrifl,but  their  owne  bellies Andwithf aire  f^eech  andpittenngydeceiue  the  hearts 
 ofthefimpl^l^::i:..^\-  \'^K%''A\  •h4\\'i*i<>.^uw--  :i\'*<\^ 
 
 G  1  XI. 
 
y^  The  order  of  the  catifis-^  'V 
 
 X  I.  Foolilli  and  olicr confident  boafl-mg.Pirou.  2 7.1  .BoaJImtthyfelfe  of 
 
 to morrow,for  thou l^e^fi »ot  rvhat  a  date  inaj^hringforth.i.Lep etnother praijit 
 thee,andmt  thine  orvne  month,  a  fir  anger  and  not  thine  arvnc  lips. 
 
 X I  I.To  accufejOr  witnefle  againft  one  falfcly.  i  .King.  21.13  .Nahoth  bUf- 
 phemed^fdAi/iciithekntgi^-       ''  v--.: -; 
 
 v'-. ',  1    --rC?.  Nv    ^  :^'-:^\''.^:j^heajfirmatiuepaf^Ju\-zilaj  . 
 \\.'^Pre/erue  the  good  name  of  thy  neigh^/fnr.EcdeC  7. } .  A  good  name  is  better  then 
 »geod  otntme'iit^    > 
 
 Here  is  comnianc{ec{: 
 1.  A  reioicing  for  the  credit  and  good  eflimation  of  thy  neighbcur.Gak 
 5.22.  Biit  the  fruit  of  thefptrityis  loue,ioy,peace,gentlenejfe.  Rom.  i  .^i.Firfi  I  thanks 
 my  G od  through  JefiiiChriJi,for yoH  alilbecaufe yoftr faith  U  publijhed  thronghoHt 
 the  vohole  vporU.  ^ 
 
 I  LWillingty  to  acknowledge  that  goodneswc  (ee  in  any  man  vvhatibeuer, 
 andonely  to(peakeofthe(ame.  Tit.  5.  2.  That  theyjpeakeemllofmmaK,that 
 they  be  no  fighters ^bfitfoft,Jhe7ving  allmeekenesto  allmen.  Moreouer,  wee  mult 
 with  all  dehre,receiue  and  beleeue  reports  of  our  neighbours  good.  Aft.  1 6» 
 ■t.TJoencame  he  to '^erbe and Zyflra^and behold,a  certaine  Difciple  vcas  there, na^ 
 medTimothem,^  veomans  fonne  which  wm  a  lewejfe,^  beleeHed,bm  his  father  rvae 
 a  Grei:ian.2.0fwhome  the  Jbreth'retj' which  were  at  Lyfira  ^  IcomtmhreportediveL 
 ■^irherefore  Pantwouldthat  be  Jhould goe forth  with  him,andtooke  and circwnci^ 
 j^<^/;/>».Notwithn:anding,this  mufl:  (b  be  performed  of  vs,that  in  no  wife  wee 
 approoue  and  allowe  of  the  vices  and  faults  ofmen.2.Chron.  2^.2.  ty4ndhee 
 didvpnghtly  in  the  eies  of  the  Lord,but  not  with  a  perfeU  heart. KnA  chap.  27.2. 
 Jbidhe  dtdvprightly  inthefght  of  the  Lord  according  to  all  that  his  father  Vk,ziah 
 didjfaue  that  he  entrednot  into  the  temple  of  the  Lordyt^r'  the  people  didyet  corrupt 
 thcirwaies.  ■■:  'f^.v.-i  ^'V.  /  /.  ...J..'.  '  .'.:  .  *.;2ku;.i'.;- j-I;  .  .■  vd  :1^;!! :  iti 
 
 I I  I.To  int^rprcta  doiitflill  euilI,to  the  better  jjart.  Cot.  i<f  .5 :  Loti^  thinly 
 eth  not  eti'Jl.-j.I}  beleeueth  allthings.it  h  ope  th  all  things. G^n,  9  7.  ?  I  •  ny^ndthefj 
 tooke  lofephs  coate,nnd  killed  a  kidde  of  the  goats, and  dipped  the  coat  in  the  bloode. 
 32.  ^0  theyfent  that  parti-coloured  coatCyand  they  brought  it  to  their  fatherland 
 faidyThishauerpe  found Jee  now-,whether  it  be  thyfonnes  coate  or  noJ-j^  5.  fThen  hee 
 knew  it , and/aid.  It  is  my  fonnes  coate,  a  wicked  beajl  hath  demuredhtmjofephis 
 Jftrely  tome  inpeecfs.  •  '     '    ' 
 
 ■  ;  And  here  obfcrae  the  i'eligio  of  that  Iofeph,which  was  betrothed  to  Ma- 
 rv,vvho  when  he  f  iwe  that  Mary  was  with  child,  was  readier  to  conclude  that 
 before  her  betroathing  Oie  was  with  child  by  committing  fornication,then  af- 
 ter by  c^mitting, adulter] e. Mat.  i .  1  p.But  for  all  thiSjmen  muff  not  be  too  too 
 credulbuSjOT light6fbelcefe.Toh.2.  24.  But hfm d$d.notcom»tit himfeife vnto 
 thenu,becaHfeheknevi>e.tfreJi»i»iI:.  .        .        ' 
 
 v\-.  JV.Notto  beleeueaneuiHrcport,running  abroad  amongft  the  common 
 .|»e0ple,by  the  whilp^ilngs  of  talebearers,  as  it  wcre;,by  conduit  pipes.  P(al. 
 
 "  I'Vv^ .   Hte  that  faundefeth  not  with  his  tongue ^nor  doth  euillto  his  neighbour, nor 
 
 receiueth afalfe report againfihis neighbour. Icttm.^ O; i .«i.   ^y^ndtheyfaidevtito 
 
 him,Kn6we(i  thou  tiot  yMai.BkitUsihe  kingof  the  Ammamtes,  hadfent  Ijhmia^y 
 
 ihefonneofNethmuhytofiy  thee?  but  Gedaltah  thefonneof<iy4hik^m,beleeued 
 
 I    O  htm 
 
offalvatioKanddamnaniifi»  «a 
 
 htm  not.  \  S.'Biu  Gedaliah  thefonne  ofAhikam,faidvnto  Iomthan,the  feme  ofKa* 
 rea,h,thouJhalt  not  doe  thisthing,for  thouffeakefifalfely  ofljhmael^wx  wc  ouo-ht 
 alfo  to  be  angrie  at  fuch  whifperings.Pro.  25.23  .e^jr  the  North  wnddrmetta- 
 Tviiy  the  rai?je,Jb  doth  an  angrie  count eiiance  the  flaundering  tonq'ue.   - 
 
 '  V.To  kcepe  fecret  tluc  ofFence  of  our  neighbour,except  it^  muft  of  necci^ . 
 fitie  be  reuealcd.Prou.  i  o.  l  2  .Hatred fltrreth  vf  contention:  but  lone  cottereth  all 
 tre/pajfes.yiait.  f .  1 9  .Then  lofeph  her  hujhand  beeing  a  iuft  man ,  and  not  rvilltn^  to 
 make  her  a  publike  example,rvad  minded  to  put  her  areay  fecretly . 
 
 A  man  would  fuppofe^tliat  by  this  means,we  fliould  be  partakers  of  other 
 mem  fins.But  we  muft  know, that  we  ought  to  conccale  our  neighbours  im- 
 perfe<^ions,leaft  he  fliould  be  prouoked  to  ofFence:yet  in  the  meane  (eafon, 
 he  muft  be  admoniOied  that  he  may  amend.Gal.d.  i.Iam.5.1 9.^r<?r^;*^»,  ifa- 
 ny  of  you  haue  erred  from  the  trueth  ^and feme  manhath  cotmertedhim.io. Let  him 
 knoTv^that  he  which  hath  conuerted  the finner  from  going  aftray  out  of  his  way /hall 
 fane  afoulefrom  death^and /hall hide  a  ?nultitude  ofjlnnes. 
 
 But  if  the  fin  which  is  concealed,cannot  thereby  be  taken  awav,then  muft 
 we  in  loue  and  charitie,declare  the  {ame  to  thofe,  which  may  remooue  anda- 
 mendthefame.  Gen.^y.a.  J^hen  lofeph  was  feuenteene  y  ere  olde, he  ksptfheepe 
 with  his  brethren,and  the  child  woi  with  thefonnes  ofBilhah^ndwith  the  fonnes  of 
 Zilpahjjis  fathers  wines  :  andfofeph  toldevnto  their  father, their  euilljayin^s.j. 
 Cor.  1 . 1 1  .For  it  hath  beene  declaredvnto  me,my  brethreri,ofyou  by  them  that  are 
 efthehoufe  ofCloe.that  there  are  contentions  among  you.  Mat.  1 8.  r  5.  But  ifhee 
 he  are  thee  not, take  with  thee  one  or  two, that  by  the  mouth  of  two  or  three  wttnejfes, 
 euerywordmny  be  confirmed. 
 
 To  get  a  good  name  and  eftimation  amongft  men,  and  to  kcepe  the  fame, 
 when  we  haue  gotten  it.Phil.4. 8.  Furthermore,  brethren^  whatfoeuer  thinas  are 
 true , what foeuer  things  are  honefi, whatfoeuer  things  are  mfl ^whatfoeuer  things  are 
 pure^whatfoeuer  things  pertame  to  loue,  whatfoeuer  things  are  of  good  report, if 
 there  be  any  vertue, if  there  be  any  praife,thinke  on  thefe  things.  A  good  name  is 
 gotten,i.If  we,feeking  die  kingdome  of  God  before  all  things,  doe  repent  vs 
 of  all  our  finnes,  and  with  an  earneft  defire,  imbrace  and  follow  after  righte- 
 Oufiiefte.Prou.io.y.T'^^e'  memonallofthe  mfi  Jhall  beblejfed:bm  the  name  of  the 
 mckedfia/I  rot. Miir.  1 4.9.  Ferily  I  fay  vnto  you.where  foeuer  this  CfofpellJha.ll  bee 
 preached  thronqhout  the  whole  world,this  cilfo ,  thatjhe  hath  done,jhall be  (poken  of 
 in  rer/iembran^e  of  her.  2.  Wee  muft  haue  a  care  both  to  iudgcand  fpeake  well 
 of  others. Mat.  7.2. /^/V/3  what  indgement  ye  iudqejeepjallhe  iudqed.  Eccl.7. 2  g , 
 Cj.iue  not  thine  heart  alfo  to  allihe  wordes-  that  men [peak^,  leaft  thou  doe  heare  th  y 
 fernant  curfi.ig  thee.  2  ^ .  For  oftentimes  afo  thine  heart  knoweth  ,  that  thou 
 ltkjr)yife  hafl  cur f^ others.,  ^.  Wee  muft  abftaine  from  all.kinde  of  wic- 
 kednelTe :  for  one  onely  vice  or  finnc,  doth  obfcure  and  darken  a  mans 
 good  name.  Ecclef  >o.  i.  T)ead  flies  caufe  to  flmke ,  and  pmrtfie  the  oint- 
 ment of  ihe  Apothecarie  :  fo  doth  a  little  ft- Hie  him  that  is  in  eflimation  for 
 wifdome,  and  for  glcrie.  4.  We  muft  in  all  things  earneftly  (eeke  for  the  q;lo- 
 rie  of  God  onely, andnot  our  owne.  Matth.  6.5.  And  when,  thou  praiefl,bee 
 not  04  the  hypocrites,for  they  hue  to  fland  and  prate  m  the  Synagogues ,  and  in  the 
 corners  ofthejireetes,  becd^^ethey  would  beefeene  ofmeniverily  Ifayv/ito  you, 
 
 G    2  they 
 
20P  The  order  of  the  coupes 
 
 theyhaue  their  reword.  6.  But  "when  thcufraiejl, enter  into  thychorriher-,  and  -when 
 
 thou  hafiflfHt  thy  doore^pray  vnto  thy  father  which  is  in fecretyOnd  thy  father  which 
 
 feethinfecretyfhaUrewardtheeopfnly. 
 
 But  if  when  we  (ceke  the  glory  of  God ,  honeft  and  godly  men  doe  praifc 
 and  teftifie  well  of  vs,wc  muft  not  defpile  this  their  teftimonie  and  commen- 
 cIation;& although  they  neucr  praife  vsnor  teftifie  of  vs  at  all,  yet  muft  wee 
 take  it  in  food  part.  2  .Cor.  1.12.  For  our  reioyjtng  is  this, the  tefiimonie  of  our  co* 
 fcienccythat  in jim^hcitie  and  godly  ^urencs ,  and  not  inflejh^  wifdome ,  i^Htbythe 
 qrace  ofGodyXve  haue  had  our  conuerfation  in  the  veorld,c^  mofi  of  all  toyoutvards. 
 Andchap.  io.T:{.^if/^»'rw///>«'r  reioice  of  things  which  are  not  wtthin  our  ntea" 
 furcbut  according  to  the  meafure  of  the  Itne  ^whereof G  od  hath  diflributed  to  vs  a 
 n)eafure,to  attaine  euen  vutoyou.V^fdl.  1 6.^. The  Lord  is  the  portion  of  mine  inherit 
 tance,andofmy  cuprthoujhah  maintaine  my  lot.  6.  The  lines  are  fallen  vnto  me  i» 
 pleafant places.yeati haue  a  faire heritage.  I  .Cor.  1 .3 1 .  //<?  that  reioiceth,let  him 
 reioice  in  the  Lord. 
 
 CHAT>.  29. 
 -  i.  biti.  aiK^oiO':  {  y;  •      Of  the  tenth  Commandement, 
 
 T  He  tenth  Commaundement  conccrnethconcupifccnces,  committed  a- 
 ^ainft  our  neighbour. 
 
 The  wordes  are  thcfe: 
 
 Thou /halt  not  couet  thy  neighbours  houfe ,  thou /halt  not  couet  thy  neighbours^ 
 wife, nor  hisferuant,ndrhi^maide,nor  his  oxe^nor  his  ajfe ,  nor  any  thing  thy  neigh^ 
 bour  hath. 
 
 The  ''R^fclUtion.. 
 
 Couet'~}fY\\'i  cot?;'!tation  or  motion  ofthc  heart,is  of  three  forts.  The  firft  is, 
 fome  ojlancinn;  or  fuGdainethought,fuggefted  to  the  minde  by  Satan,  which 
 fiiddcnlv  vanifheth  away,and  is  not  recciued  of  the  minde.  This  is  no  finne. 
 For  It  was  in  Chrift,when  he  was  tempted  by  the  deuill.Matth.  4.V.  i  .The  fe- 
 Gond  is,a  more  permanent  thought  or  motion,the  which ,  as  it  were ,  tickleth 
 &  inueisleth  tlie  mind  with  fbme  invvard  icy.  The  third  is,a  cogitation  draw- 
 ing- from  the  will  and  affetTtion/ullanent  to  finne.  We  are  to  vnderftand  t])is 
 commandement  of  the  fecond  fort  of  motions  onelv,  not  of  the  firft,or  of  the 
 bll,to  which  the  fiue  former  commandements  doc  belong. 
 >  Now  then  to  couet,is  to  think  inwardly, and  alfo  to  defire  any  thing,wher- 
 bvour  neighbour  may  be  hindered, albeit,there  enfiie  no  altent  of  the  will  to 
 commit  thnt  eui'l.  For  the  very  Philofophers  condemne  couetoufhefle  ofthe 
 vervheart,and  Ciuilians  difallow  a  purpofe  onelv  Xxi  doe  euill,ifit  b^  conioy- 
 ned  witha  manifeft  deliberation.  And  as  for  the  concupjfcence  in  this  place 
 forbiddf-n  Ave  mav  well  thinke  it  is  moreclofe  and  fccret^becaufc  SPaul  a  do- 
 lour of  the  law  was  alto?^ither  ignorant  of  it.  Rom.  7.7.  I  had  not  hnowne  /«/?, 
 except  the  Law  hadfaylThou /halt  not  A//?.Againe,ifthat  concupjfcence  imme- 
 diately going  before  the  confent,were  nor  prohibited  in  this  place,there  muft 
 bee  a  i^reat  confufion  in  the  decalogue.For  thefeuenth  commandement  for* 
 hiddeth  fome  kmde  of  coueting  of  our  neighbours  wife. 
 '^KKHou^elj-YhtcommznAtmcrM  is  illuftrated  by  an  argument  drawne  from 
 ^  diftnbutiori  of  the  obicO:s  of concupifceiice  j  whence  it  is  apparent ,  that 
 ■  ''  -    -'■  •        end  J 
 
effatvation  amidamnathn»  i  o  i 
 
 onely  euill  concupifcence  is  condemned  in  this  place.  Coioffj.j.For  there  ij 
 a  good  concupifcence  or  (defire ;  as  of  raeateand  drinkc,and  that  of  the  ipirit> 
 
 i  The  negatiue  part. 
 
 Thou  /halt  net  couet  that  "which  is  thy  neigh  hours, 
 Hta-e  are  prohibited  ; 
 
 I.  Concupifcence  it  fclfe ,  namely,  originall  corruption ,  in  as  much  as  it  is 
 hurtHillto  our  neighbour.Iam.1.14. 
 
 I I.  Each  corrupt  and  fudden  cogitation  &pa(Iion  of  the  heart,(pringing  4/U-SS-J  -J^ 
 out  of  the  bitter  roote  of  concupifcence.  Gal.  5.17.  Thefiejh  itt^eth  agamjl  the  1z?f^-  *•  /  • 
 ^trtt.  Luk.  10.27.  Thcujhalt  lorn  the  Lordnvith  allthy  fettle.  To  this  place  ap- 
 pertnineth  Satans  fuggcftion,  if  after  the  firfl:  offer  it  l>e  entertained  and  recei- 
 
 uedin  theclofetoftheheart.  /j 
 
 III.  The  leaft  cogitation  and  motion ,  the  which ,  though  it  procure  not  '^'^^j^T*' 
 confent,delighteth  and  tickleth  the  heart.  OfthiskindearethefefooliHiwi-*^  ^^ 
 fhes;  I  would  fuch  an  houfe  were  mine,  fuch  a  lining,  fuch  a  thing,  &:c.  And 
 hitherto  may  we  referreall  vnchaft  dreames,arifingfi:om  concupifcence. 
 
 The  ajftrmatiue  fart.  ^ 
 
 U 
 
 j^oftet  that  onely iwhich  ii  auaileable  to  thy  neighbonr^,  \<)  **  J^M 
 
 Here  are  commended :  ^p^'/^f^'Z 
 
 I.  A  pure  heart  towards  our  neighbour,  i .  Tim.  i .  ^.  The  end  of  the  com^ 
 mandement  is  loueiOttt  of  a  pure  heart  ^a good  confcience  and  faith  vnfained. 
 
 I I.  Holy  cogitations  and  motions  of  the  (pirit.  Paul  praieth,  i  .Their5. 
 2  7, .  that  the  TheQahnians  may  be  holy,  not  onely  in  bodie  andfotde^but  alfo  infhtrit, 
 Eph.4.25. 
 
 I I I.  A  confli(fl:  againfl:  the  euill  affections  and  lufls  of  the  flefh.  Rom.  7, 
 2  i.lreioyce  in  the  law  ofCjod,  in  regard  of  the  invpardman.  2  g .  'Stit  I  fee  another 
 Law  in  my  members, rebelling  agamjl  the  Lav?  of  my  minde ,  andmahtna  me  captiue 
 to  the larv  of  ftnne, which  is  in  my  members.  24.  L^iferable  man  that  I am-pwho  fljall 
 deliuer  mefom  this  bodie  of  death .''  2  .Cor.  i  2 . 7, 8 ,9 . 
 
 CHAT>.      sn. 
 Of  the  vfe  of  the  Law. 
 
 THe  vfe  of  the  Law  in  vnregenerate  perfons,is  threefold.        ^ 
 The  firfl:  is,to  lay  open  finnejand  make  it  knowne.  Rom.  5.20-^  the 
 VDorkes  of  the  Lawjhallnofejh  be  iu^tfiedin  hiifght  :for  by  the  Ltw  commcth  the 
 knowledge  ofjinne. 
 
 The  fecond  vfe  is  accidentarily ,  to  effcifl  and  augment  flnne ,  by  reafon  of 
 the  flefh ,  the  which  caufeth  man  to  decline  from  that  which  is  commanded, 
 and  euer  to  encline  to  that  which  is  prohibited .  Rom .  7. 8.  Sinne  tooi^e  occajion 
 by  the  commandement ,  and  wrought  in  me  all  manner  of  concupifcence  :for  without 
 the  Lawfmne  is  dead.  9 .  Tor  J  once  was  alme  without  the  Law,  btit  when  the  cor,2r 
 mander^ent  came,  (tnne  reuiued.  i  o.  "But  I  died ,  and  that  comma'ndement ,  which 
 tvoi  ordained  vnto  life,  was  found  to  be  vnto  me  vnto  death. 
 
 The  third  vfe  is,to  denounce  eternall  damnation  for  the  leafl  difobediencc, 
 without  offering  any  hope  of  pardon.  Thisfentence  the  law  pronounceth  a- 
 gainft  ofFcndours,and  by  it,  partly  by  threatning,partly  by  terrifying ,  it  raig- 
 ■j:'-  "G  3  ncth 
 
I  o  i  ^^  order  of  the  cmufss 
 
 ncth  and  ruleth  oucr  man.Rom.  5 .  i  ^.Wee  k^ow  that  whatfoener  the  Law  faith, 
 it  faith  it  td  them  which  are  vwUr  theLawe,that  ettery  mouth  may  he  popped  ^  and 
 allthevporldbe culfahle before GodG^a.^AO.  tAs  matjy  as-areoftheworkescf 
 thelaf>>\arevnderthecurfe:foritis  written  ,  CttrfediseMerj  one  that  continnetk 
 not  in  all  that  is  written  m  the  booke  of  the  Larre  to  doe  tbem.i.Cer.  J  .7.  If  the  mi- 
 Tiiflratwn  of  death  written  with  letters^andingraHeninflonesvpMgloriotazZ.Hcwe 
 /hall  not  the  mi»i(iration  ofthejpirit  be  more  glorioH^Forif the  minifiration  of  con- 
 demnation weregloriotM,&c. 
 
 The  ende  wny  finne  raigncth  in  nian,is  to  vr^e  finners  to  ffie  vnte  Chrift, 
 Galat.  ?  .2  2.  The  Scripture  hath  concludeA  allvnderjinne,  that  thepromtfe  by  tht 
 faith  oflejus  Chrijljhould  begiuen  to  them  that  beleette,  2  4.  Wherfore  the  law  wm 
 onrfchoolemafter  to  Chrifi.Hch.  1 2. 1 8,1^9, 2  o. 
 
 The  continuance  of  this  power  of  the  law  is  perpetuall,vnle{Ica  finnerrc- 
 pcnt:and  the  veiy  firft  a£l  of  repentance  fo  freeth  him ,  that  he  (hall  no  more 
 he  vnder  the  lawcbut  vnder  grace.  2 .Sam.  1 2 .1 3  .ThenfaidDautdto  Nathan^ 
 I  hatte finned  aoainjl  the  Lor drcfher fore  Nathan  faid  to  Dauid^The  Lordalfo  hath 
 for^iuen  thy  finne^and thou  Jhalt  not  die.  R  om. (5. 1 4.  Sinne-Jhallnot  hafte  donnnion 
 ouer  youfor  ye  are  not  vnder  the  law^but  vnder  grace. 
 
 If  therefore,  thou  defireft  ferioufly  eternall  liferiJrft  take  a  narrowe  exami- 
 nation of  diy  felfe,and  the  courfe  of  thy  life,by  the  fquare  of  Gods  lavve:  then 
 fet  before  thmeeies  the  curfe  that  is  duevnto  linne,that,thus  bewailing  thy 
 mifericand  defpairing  vtterly  of  thine  own  power,to  attaine  euerlafting  hap- 
 pinelTcthou  maieft  renounce  thy  felfe  and  be  prouoked  to  feeke  and  fiie  vn- 
 toChriftlefiis. 
 
 The  v(e  of  the  Law  in  luchas  arc  regenerate  is  far  otherwise:  for  itguideth 
 them  to  new  obedience  in  the  whole  courfe  of  their  life  ,  which  obedience  may 
 be  acceptable  to  God  by  Chrift.  Rom.  ^ .  j  i .  "Dos  we  therefore  through  faith 
 make  the  Law  of  none  effeSl?God forbid  my  we  rather  efiablijh  the  Law.VfaX,  1 1 9. 
 t^J'hytefiimomes^  are  my  delight  ,  they  are  firycounfellers.vAQyThywordis-a, 
 lantame  vnto  myfeetCiandalioht  vnto  mypathes» 
 
 ^  CHAP.   SI- 
 Of  the  ceHenant  of  (jroice. 
 Itherto  concerning  the  couenantof  works^and  of  the  Law,now  follow- 
 eththecouen-mt  ofgrace; 
 
 The  coucnant  of  Grace,is  that  whereby  God  freely  promifingChri(l,and 
 his  benefits,exafteth  againe  of  man,that  he  would  by  faith  receiue  Chri{l:,and 
 repent  ofhisfinnes.Hof  2.18.  In  that  date  wiUImakeacouenantforthem^^c. 
 1  g.And  I  willmarrie  thee  vnto  meforeuer:yeaJwillmarrie  thee  vnto  me  in  ngh- 
 teoufheffe,andin iud^ement,andin mercie,andtn  ccmpafp'on.v.io. Iwilleuen-mar- 
 rie  thee  vnto  me  infaithfulnejfey  and  thou /halt  k»owe  the  Lord.  Ezech.  7,6.1^.1 
 will  pour e  cleane  water  vponyou^andyefhallbe  cleane :  yea  from  allyourfilthinejje, 
 and  from  allyottr  idols  will  Iclenfeyou.v,  2  6.^ndlwillgiue  you  a  newe  heartland 
 a  newefpirit  will  I  put  within you.y.  2  'J.^ndcaufeyou  to  walke  in  myfiatutes.M^- 
 lach.  3 . » .The  Lord,whomeyefeekey  jhallfpeedtly  come  to  his  temple-.euenthe  mef- 
 'fencer  of  the  coucnant  whome  jo^  defire:  behold  ,  heJhallcamefMththeLordof 
 
 h'ofif.  .     . 
 
 ■  '•  ■  *  Thb\ 
 
 H 
 
of Jahation  and  damnation,  jo- 
 
 THiscoucnantisaMb  named  a  teftanient.-for  it  hath  partly  the  nature  and 
 properties  of  a  tertament  or  will.Firft  it  is  confirmed  by  the  death  of  the  tefta- 
 tor.  Heb .  9 . 1 6  Where  a  tejlament  is,  there  muji  be  the  death  of  him  that  made  the 
 teflmnent.  17.  Tortheteflamentisconfirmedvphenmenaredeadiforttiijetofno 
 force, fo  long  as  he  that  made  it  iialiue. StcondXyjm  this  coucnant  we  doc  not  of- 
 fer much,and  promife  fmall  to  God,but  in  a  manner  doc  onely  receiue:  euen 
 as  the  laft  will  and  teftament  cf  a  man  ,  is  not  for  the  tcftators,  but  the  heires 
 commodity. 
 
 The  couenant  albeit,it  be  one  in  fubftancc,  yet  it  is  diftingui/hcd  into  the 
 old  and  new  teftament. 
 
 The  oide  teftament  or  couenant  is  that,  which  in  tj'pes  and  /hadowes  pre- 
 figured Chrift  to  come,and  to  be  exhibited. 
 
 The  ncwe  teftament  declareth  Chrift  already  come  in  the  flefli,  and  isap- 
 paranriy  fhewed  in  the  Gofpel. 
 
 The  Gofpell  is  that  part  of  Gods  word,which  c9laineth  a  moft  worthy  & 
 welcome  meflagemamely  ,  that  mankind  is  fiiUy  redeemed  by  the  blood  of 
 lefus  Chriftjthe  only  begotten  fonn  of  God,manifcft  in  the  fle/l»,{b  that  now 
 for  all  fuch  as  repent  and  beleeue  in  Chrift  Iefus,there  is  prepared  a  fiill  remif- 
 lion  of  all  their  finnes,togither  with  (aluation  and  life  cuerlaftmg.  loh.  ^.14. 
 As  Mofes  liftedvp  theferpent  in  the  ■)vilderneJfe:fo  muJi  thefonne  of  man  be  lift  vp. 
 1  5  .That  tvhofo  beleeueth  in  hinu,fhould  not  perijh  but  haue  euerlafling  life.  K€t. 
 1 0.4  ^-To  him  alfogiue  all  the  T^rephets  witnes,that  through  hu  name  tall  that  be- 
 leeue in  himyfiall  receiue  remijfionofftnnes. 
 
 The  ende  and  vie  of  the  Gofpell  is,firft  to  manifeft  that  righteouftieflc  in 
 Chriftjwhereby  the  whole  law  isfiilly  (atisfied,6c  (aluation  attained.  Second- 
 ly ,it  is  the  inftrument,and,as  it  were,the  conduit  pipe  of  the  holy  ghoft,to  fa- 
 lliion  and  deriue  ftith  into  the  {bule;by  which  faith,  they  which  beleeue,  doc 
 as  with  an  hand  apprehend  Chrifts  righteoufiies.Rom.  i .  1 6.1am  not  afhamed 
 «f the  gofpell  ofChrtflyfor  it  is  the  power  of(^od  to  [aluation  to  as  many  as  beleeue  Jtit 
 the  Jewefirfi  ,and  then  to  the  Grecian.  1 7.  Tor  the  iufiice  of  God  is  reuealed  by  it 
 from  faith  to  faith.  loh.  ^.  g  3  •  It  isthejpirit  which  quickeneth,thefieJhprofiteth 
 nothing:  the  words  n-hich  I  fpet^.ke  are  fpirit  and  life,  i .  Cor.  1 .2 1  .It  plea  fed  God  by 
 the  fooltnejfe  of prenchingyto  fane  fuch  as  beleeue. 
 
 The  Gofpell  preached  is,in  the  flouriiliing  eftate  of  Chrifts  Church,  that 
 ordmarie  mcanes  to  beget  faith  :but  in  the  ruinous  eftate  of  the  famewhen  as 
 byapoftafie,  die  foundations  thereof  are  fhaken,  and  the  clecre  light  of  the 
 word  is  darkenedjthen  this  word  read  or  repeated, yea  the  very  (bund  thereof 
 becing  but  once  heard,isby  the  aftiftance  of  Gods  ipirit.extraordinarilv  effe- 
 ftualljto  them  whome  God  will  haue  called  out  of  that  great  darkenelte  into 
 his  exceeding  light.  Rom.  1  o.  1 4.  How  fjrM  they  call  on  himjtn  whome  they  haue 
 not  beleeued^andhowjhall  they  beleeue  in hinttof  whome  they  haue  not  heard  ?  And 
 howe  fhall  they  heart  without  a  preacher?  A^.\  i.ig.Jnd  they  which  were/catte- 
 red  abroadybecaufh  of  the  affli^ion  that  arofe  about  Steuen ,  walked  throughout 
 till  they  came  to  Thenice  ^  and  Cyprus  ,  and  tyfntiochia  ,  preaching  the 
 rvorde  to  no  man,  but  to  the  I  ewes  onely.  g  o.Nowe  fame  of  them  were  men  of 
 ^ypnUyandofCyrene  ,  which  when  they  were  come  into  Antiochia,Jpake  vnto  the 
 
 G  4  Grecians 
 
I'fU  The  order  ofthecaufei 
 
 Gredansyondfrtachedtke  Lord  tefm.  2 1 .  t^nd  the  hand  of  the  Lordn\u  -with 
 them/o  that  agreatnutnber  beleeued\and  tHrnedvnto  the  Lord.  loh.  4.  28.  The 
 tpoman  then  left  her  water  pt,  andwent  her  wajf  into  the  city,andfiudto  the  men, 
 ^g. Come, and  fee  a  ma-a  which  hath  told  me  all  things  that  euer  I  did:  Is  not  he  the 
 Chrifthhen  they  went  out  of  the  citty^and  came  vnto  him.  3  9  .Now  many  of  the  Sa^ 
 maritans  heleeuedin  him  for  the  faying  of  the  woman  which  tejlified^  He  hath  tolde 
 me  all  thinqs  that  euer  tdid.^  t  .n^ndmany  moe  beteeuedybecaufe  of  his  own  word. 
 Ai.Andthey  Caidvnto  thewoman,Nowewe  beleeue  not  becaufe  of  thy  faying  :  for 
 wehaue  heard  him  our felnes^ndknowe  that  this  irindeede  the  Chrifl  the  Sastiour 
 '  of  the  world.^ovci.  i  o.  1  %.I  demaunde ,  haue  they  not  heard?  no  doubt  their founde 
 went  out  through  all  the  earth, and  their  wordes  into  the  endes  of  the  world .  Thus. " 
 we  may  rce,how  many  of  our  forefathers,  &  anceftors  in  the  midft  of  pope- 
 ry obtained  eternall  lire.Reuel.  12.  17.  The dragonwa4  wroth  with  the  woman, 
 and  went  and  made  warre  with  the  remnant  ofherfeede,whichkspf  the  commander 
 ments  ofC^od^andhaue  the  teflimonie  oflefm  Chrifl.  Rom.i  1 .4.  What  fatth  the 
 diutne  Oracles  ?  Ihaue  referu^dto  mefeuen  thou/and men^hich  neuer  bowed  knee 
 
 to  BaaL 
 
 CHAP,  32. 
 Of  the  Sacraments. 
 
 THus  much  of tlie  preaching  of  the  word:  now  follow  the  appendiantstor 
 the  famernarnely, the  Sacraments. 
 
 A  Sacrament  is  th'at,whereby  Chrift  and  his  (auing graces, are  by  certaine 
 fiXternaltrites,(ignified,cxhibited,and  fealed  to  a  Chriltian  man.  Rom.4.1  t  . 
 He  receiued.the  (iffne  9fcircumcifwn-.a6  the  feale  of  the  right  eoufneffe  of  the  faith 
 which  he  had',when  he  was  circumcifed.Qcn.  7.  l"  I .  Tefhallcircumcife  the  foreskin 
 of  your  flejh,andit /hall  bee  afgne  of  the  cortenant  betweene  me  and  you. 
 
 God  alone  is  tfic  author  of  a  Sacrament;  for  the  figne  cannot  confirme  any 
 thino-  at  all,but  bv  the  confent  and  promifc  of  him,at  whofe  hnndes  the  bene- 
 fit promifcd  mufl  be  recciued.  Therefore  God  it  is  alone  which  appointed 
 fi^nes  ofgrace,in  whofe  alone  power  it  is  to  beflovve  grace. 
 
 And  God  did  make  .1  Sacrament  by  the  facramentall  word,as  Auguftinc 
 WitmffcthftiyiWyLetthewordcometo  the  element,  and  there  is  made  a  Sacra- 
 ment.The  facramentaU  word,is  the  word  of  inftitution,  the  which  God  after 
 a  feuerall  m  mner,hath  fet  do  wne  in  each  Sacrament.  Of  the  worde  there  are 
 tvvopartsrthe  commandement  andthepromife.  The  commanden^entis,by 
 which  Chrift  appointeth  the  adminiftration  of  the  Sacraments,and  the  recei- 
 uin'T  otthe  fame.  As  m  Baptifi'ne,(7  oe  into  the  whole  world b<^tiz.rrg  them  m  the 
 lVame,&c.l.nxhcLordsSi\^fcr.Take,eate,drtfik^,doe)iethM .  The  promjfe  is 
 tlic  other  part  of  the  inlfitution  ,  whereby  God  ordained  elements  that  they 
 mi«"ht  be  iriflruments  and  feales  of  his  grace.  Asia  Baptifme,  lb.ipti<^  theem 
 the  natne ofthefather,ofthefonne,andofthe  holy  Ghoji. In  the  Supper,77j«  r'<s  my 
 body  qimn  for  you::\.nA,This  this  is  r/ty  blood  of  the  neivTeftament .  Therefore  this 
 word  inthe  adminirtration  of  the  Sacrament  ought  to  be  pronounced  d^llin- 
 .ftly  and  aloud,yea,and  as  occafion  ferueth,explainedalfo:to  the  encie^thatall 
 yhev  to  vvhcnne  the commarrdement  and  promife  appertaineth ,  may  knowe 
 md  vndejftand  the  fame.  And  hence  it  is  verj'  plaine,thut  the  minifters  impi- 
 
cffafvAtioHonddanmttm.  1 05 
 
 ctie  doth  not  make  a  nullitic  of  the  Sacramcnt,ncither  doth  it  any  whit  hinder 
 a  worthy  receiuer:no  more  then  the  pietic  of  a  good  minifter  can  profile  an 
 vnworthy  receiuer:  becaufeall  theefficacieandworthines  therofdependeth. 
 onelyvpon  Gods  inftitution,if  ib  be  that  be  obferued. 
 
 The  paits  of  a  Sacrament  are,the  Signe,  and  the  Thing  of  the  Sacrament. 
 
 The  figne,is  either  the  matter  fenfiblc,or  th6  Aftion  conuerfant  about  the 
 (ame. 
 
 The  matter  fenfible,is  vfually  called  the  fi^ne. 
 
 The  mutation  of  the  (igne,is  not  naturall,by  changingthe  fubftancc  of  the 
 thing*,but  re(peftiue,that  is,onely  in  regard  of  the  vie .  For  it  is  (eueredfrom. 
 a  common  to  an  holy  vfe:Therfore  there  is  not  any  fuch  either  force  or  effi- 
 cacie  of  makmg  vs  holy,inherent,or  tied  vnto  the  e'xternall  fignes,  as  there  is 
 naturally  in  baihes  to  purifie  corrupt  difeafes  :  but  all  fuch  efficacie  is  wholly 
 appropriate  to  the  holy  Spirit,yet  fo,as  it  is  an  infeperable  companion  of  true 
 faith  and  repentance,and  to  fuch  asturne  vnto  the  Lord,  is,  together  with  the 
 figne  exhibited. Whence  it  commeth  to  pafTcjthatby  Gods  ordinance,  a  cer- 
 taine  fignification  of  grace,and  fealing  thereof  agreeth  to  the  figne. 
 
 The  thing  of  the  Sacrament,  is  either  Chrift  &  his  graces  which  conccrnc 
 our  faluation,or  the  aftion  conuerfant  about  ChriH:. 
 
 I  fay,firfi:  Chrift,and  then  his  graces ,  becaufe  no  man  receiucth  grace  fro 
 Chrift,  vnlelTe  he  be  made  truely  partaker  of  his  very  bodieand  blood  :  euen 
 as  no  man  can  by  right  reapeany  fruite  of  the  ground,  whereof  fir  ft  hee  hath 
 no  iuft  title  and  intereft. 
 
 The  a£lion  about  Chrift  is  fpirituall,and  is  either  the  aftion  ofGod,or  of 
 Faith.  . 
 
 The  ?£lion  of  God  is,either  the  offering ,  ofthe  Application  of  Chrift  & 
 his  2;races  to  the  faithfiill. 
 
 The  a£lionoffaith  is,the  c6nfideration,de(ire,apprehenrion,and  recciuing 
 of  Chrift  in.the  lawefull  vfe  ofthe  Sacrament. 
 
 Thus  much  of  tlie  parts  of  a  Sacrament  :nowe  followcth  the  vnion  of  the 
 parts. 
 
 This  (acramentall  vnion,I.is  not  naturall  according  to  the  place:  for  there- 
 is  no  mutation  ofthe  figneinto  the  thing  fignedjneither  is  the  thing  figned,ei*- 
 ther  included  in, or  faftened  vpon  the  figne.  But  1 1,  it  isrefpe<n^iue,  becaufe 
 thereisa  certaine  agreement  and  proportion  ofthe  e-^ernal^  things  with  the 
 internall.and  ofthe  a£tionsof6ne  with  the  atflions  of  the  other  :  wheicby  it 
 commeth  to  pa(le,that  the  fignes,  as  it  were,certaine  vjfible  woi  dcs  inairring 
 into  the  externall  fen{es,doe  by  a  certaine  proportionable  rcfemblancc  drawe 
 a  Chriftian  mind  to  the  confideration  ofthe  things  fignified,&  to  be  applied. 
 
 Thismutuall,and,as  I  may fiy, (acramentall  relation,  is  the  caufe  of  fo  ma- 
 ny figuratiuefpeeches.and  metonymies,which  are  vfcd:as,A\'hen  one  thing  in 
 the  Sacrament  is  put  for  another.   As, 
 
 I.  The  figne  is  v(fd  for  the  thing  fignified.  Exod.  t  2.  11.  TeJhaHeateit 
 {name!)'  the  Lambe)tn  hafi.for  tt  is  the  Lords  pajfeouer.  loh. d.  >  1  Jam  the  I'tuing 
 hread,->x>hich  came  dowaefrom  heatieni'tfanj  eate  of  this  breadejoeflfalllitiefor  e- 
 uerit3ndth£b}'eadwhich  I  TTtll  qme  is  my  fie{h,which  Iwillf^ineforthelifeof  the 
 
166  Thf  order  of  the  eaufef 
 
 world.  I  .Cor. 5  .j.ChriJI  oUr  'PiUjeouer  Ufacr'tfieedforvs.  I .  Cor.  f  o.  1 7.  We  that 
 are  manj^re  one  breadyOiiA  one  hodxe,  becaufe  we  are  all  partakers  of  one  bread, 
 
 I I.  The  name  of  the  thing  HgniHed  is  giuen  to  the  figne ;  as,  The  bread  is 
 Chr'tfisbodteythecuppei3ChrtJlsblood\.Qox.\i.i^.bA^.z6.z't, 
 
 III.  Tiie  cffcft  of  the  thing;  fiainified  is  2;iuen  to  the  ficnne.uS  Circumcifi- 
 on  is  a  couenant,  Gen.  1 7.  i  o.  Aft.7.8 .7%<?  cup  is  the  netv  7  efamer.t  m  ChriHs 
 ^/(?<7<^,Lu!c  .22.1 6,'Bcptifme  is  the  ypafhina  of  the  nev?  birth. Tit: :; .  '^ . 
 
 I V.  That  which  properly  belogeth  to  the  figne,is  attributed  to  the  thing 
 'fignified.Deut.  i  o.  i  t.Circuwicife  theforeskm  of  your  hearts.'loh.6.<^  ^  JJnlefi^eye 
 eate  theflejh  ofthefor.ne  cfman,aKd  drinks  his  hloed,  ye/hallh^ue  no  life  ty;  you. 
 
 The  end  why  a  Sacrament  was  ordained ,  is  I.  for  the  better  confirmation 
 of  our  faith :  for  by  it  as  by  certaine  pledges  giuen ,  God  of  his  great  mercic, 
 doth  as  it  were  binde  himfelfe  viito  vs .  Now  a  Sacrament  doth  confirme  our 
 ,Caith,Tiot  by  any  inheret  or  proper  power  it  hath  in  it  felfe^as  hath  a  (bueraignc 
 medecine  receiued  by  a  patient ,  the  vvh-ich  whether  a  man  fleepe  or  wake  it 
 confirmeth  his  (Irength :  but  rather  by  reafoning  ,  and  vling  the  fignes,  when 
 the  holy  Ghoft  (hall  fiame  in  our  hearts  fiich  a  conclufion,  as  this  ; 
 
 ty^U  fitch  at  are  conuerted,  ri^iljf  vfmg  the  Sacraments ,  Jhallreceiue  QjriH 
 
 and  his  graces : 
 "But  lam  conuertedt  and  either  now  doe ,  or  before  haue  rightly  vfedtheSa" 
 
 cramenp: 
 Therefore  Ifballreceine  Chrifl  and  his  graces. 
 1 1.  That  it  might  be  a  badge  and  note  of  that  profirflion  by  which  the  true 
 Church  of  God  is  diftinguifliedfrom  other  congregations.  UI.That  it  might 
 be  a  nieane  to  preferue,and  fpread  abroad  the  do^lrine  of  thcGofpel.  I V.  It 
 (crueth  to  binde  the  faithfull  (hat  they  doc  continue  both  Ioyall,and  grateful! 
 to  their  Lord  God.  V.  It  is  the  bond  of  mutuall  amitie  betwixt  the  faithfull. 
 
 How  a  Sacrament  is  neccflarie  to  (aluation.  The  couenant  ofGrace  is  ab- 
 (blutelynecelTarieto  faluation:  for  it  comprehending  Chriftlcfiis  the  very 
 iubftance  of  the  Couenant,man  muft  neceflarily  either  receiue  it,  or  perifli  c- 
 tcrnally :  but  a  Sacrament  is  not  abfolutely  necefTarie,  but  onely  as  it  is  a  prop 
 and  ff  ay  for  feirh  to  leane  vpon.For  it  cannot  entitle  vs  into  the  inheritance  of 
 the  (bnnes  of  God ,  as  the  couenant  doth ,  but  onely  by  reafbn  of  faith  going 
 tefore,  it  doth  (ealc  that  which  before  was  beffowed  vpon  vs .  As  we  fee  in 
 humane  contraft  s  die  bond  arifeth  from  the  mutuall  confent  of  the  parties: 
 but  the  inffrument  or  bill,  and  the  fetting  to  of  the  feale ,  they  doe  not  make, 
 but  rather  confirme  the  bond  mutually  before  made :  the  which  mutuall  cOn- 
 -fent  remaining  firme ,  the  contrad  ff  andeth  ftill  in  force ,  though  the  inft ru- 
 tnent  or  (eale  be  wanting. 
 
 Therefore  the  want  of  a  Sacrament  doth  notcondemne,but  theeontempt 
 is  that  which  will  condemnc  a  man.  The  want  of  a  Sacrament  is,when  we  arc 
 iudly  hindred  from  thereceiuing  of  the  fame ;  as ,  when  one  is  preuented  by 
 death ,  or  liueth  in  (uch  a  place  where  he  cannot  receiue  the  Sacrament.  And 
 as  foi  t  lie  negleft  of  a  Sacrament,albeit  it  be  a  very  grieuous  finne,yet  is  it  fuch 
 aji  one ,  as  for  which  he  that  is  heartily  penitent  for  the  fame ,  may  well  hope 
 for  pardon. 
 
 The 
 
efJkhationandeLtmMAtion,  fg"^ 
 
 The  holy  vfe  of  a  Sacrament  is ,  when  Tuch  as  are  truly  cdniicrted,  doc  vfe 
 thofe  rites  which  God  hath prefcribedvnto  their  true  ends,in  the  receiuing  of 
 a  Sacrament.  Therefore  I.the  reprobate,thou^h  God  offer  the  whole  Sacra- 
 nient  vnto  them ,  yet  they  receiue  the  fignes  alone  without  the  things  fignijfi- 
 cd  by  the  fignes:becaufe  the  figne  without  the  right  vfethereof,is  not  a  Sacra» 
 ment  to  the  receiuer  ofit.  So  Paul  faith,  Rom.  2. 2  ^  .Circumcifion  vereiy  is  pro- 
 fitable if  thou  k^epe  the  Law:bHt  if  thou  be  a  ti^an/gyeffottr  of  the  Law,  thy  ctrcttmci- 
 ficn  is  made  'uncircumcifion.  And  Augufline  hath  this  faying ,  If  thou  receiue  it 
 carnally  ^yet  ceafeth  it  jtot  to  be  fptrituall,  though  to  thee  it  benotfo.  1 1.  The  Elecl 
 as  yet  not  conuerted  to  the  Lord  y  doe  receiue  in  like  manner  the  bare  fignes 
 without  the  thing  fignified  i  yet  fo,  as  that,  that  Sacrament  fliall  in  them  after- 
 ward hauc  his  good  effect; .  For  the  Sacrament  rcceiued  before  a  mans  con- 
 uerfion,is  afterward  to  the  penitent  both  ratified,  and  becorameth  profitable: 
 and  that  vfe  of  the  Sacrament  which  before  was  vtterly  vnlawfuU ,  doth  then 
 become  very  lawfUII.  III.  The  Eleft  alreadie conuerted ,  doe  to  their  falua- 
 tion  receiue  both  the  figne  and  the  thing  fignified  together  *,  yet  fo,  as  that  for 
 their  vnworthie  receiuing  thereof,  the  which  commeth  to  paffe  by  reafon  of 
 dieir  manifold  infirmities ,  and  relapfes  into  finne,  they  are  fubieft  vnto  tem- 
 poral Ipunillimcnts.  >  \"5U>  7 
 
 The  difference  betwixt  a  Sacrament  and  a  Sacrifice,is,in  a  Sacrament  God 
 befloweth  his  graces  vpon  vs;but  in  a  facrifice^we  returne  vnto  Godf  aith  and 
 obedience. 
 
 There  are  many  differences  betwixt  the  Sacraments  ofthe  Old  teflament, 
 and  thefe  ofthe  New.  I.  They  were  niany,thefc  but  few.  1 1.  They  pointed  at 
 Chrifttocome;  thefe  fhew  that  he  is  come.  III.  They  were  appropriate 
 vnto  the  pofleritie  of  Abraham ;  but  thefe  are  common  to  the  whole  Church 
 culled  out  ofthe  lewes  and  Gentiles^ 
 
 CHAT,     ss- 
 Of^Ba^tifine^ 
 
 T  Here  are  two  Sacraments.  t^Cor.JO.^.IrfouldnothaHe  youignorant,  that 
 all  our  fathers  were  vn^ltr  the  clottde,  andallpa^ed  through  the  fea.  2 .  And 
 were  all  bap  rized  vnto  <J^fofes  in  the  cloude  >  andm  the  fea.  5 .  And  did  all  eate  the 
 fame  (jjiriu-all  meate,  4.  And  drank^  all  the  fame  (pirituMl  dnnk^  ■  (  for  they 
 dranke  of  thf  (pirituall  rocke  that  followed  them ,  vehtch  roche  vras  Chrt/l.)  Ter- 
 tull.4.booke,contra  Marcion.  Auguft.de  Symbol. ad  Gatechum.4.booke  6> 
 chap. 
 
 The  firfl  Sacrament  is  that, whereby  Chriiliians  are  initiated,  and  admitted 
 into  the  Church  of  God:  and  this  is  Baptifme. 
 
 The  fecond  Sacrament ,  whereby  the  Church  is  pi^erued  and  nourifhed, 
 is  the  Lords  Supper. 
 
 Baptifrne  is  a  Sacrament ,  by  which  fuch  as  are  within  thecoucnant  are 
 wafhed  with  w^ter,in  the  name  ofthe  rather,thc  Sonne,and  die  holy  Ghoft: 
 thatbeeing  thus  engraffed  intoChrill:,  they  may  haue  perpetual!  fellowship 
 with  him .  JMatth,  28.19.  C^oe,  teach  all  nations  ^baptiz^ing  them  in  the  name  ofthe 
 Father, the  Sonne,andtbe  holy  Gkofl.  Matth.  1 6. 1 6,He  that  beleeueth  and  is  bap^ 
 t^£di^a^p^^£au£d:he  thai.Hkmeth  not,fhalll?fi  condemned.,  i .  Cor.l.l  3  Js  Chrifi ' 
 .1  '-■■<'  '      '  deuidedif 
 
lo8  The  order  of  the  caufes 
 
 deuidedf  vetu  FatU  crucified  for yoH  ?  either  veer  eye  baptized  wto  the  name  of  Pout. 
 1 4.  Ithanke  (jodylbaftiKjednane  ofycm but. Q-^tt^aud  Gains, 1 5  ,Leafi any pjotUd 
 fay,l  had  bapttsiedintomineayvfte  name. 
 
 Within  the  coucnant  arc  all  the  feede  of  Abraham,or  the  feede  of  die  faith- 
 full.Thefc  are  either  of  riper  yeares,or  infants. } «  -  / 
 
 Thofc  of  riper  ycares ,  are  all  fuch  asadioynitig  th^tufelucs  to  the  vifiblc 
 Church,  cioeboth  teftifie  their  repentance  of  their  finnes,  and  hold  the  foun- 
 dations of  religion ,  taught  in  the  fame  Church.  Matth.  5 .  6.  a^-^nd  they  were 
 baptized  of  him  m  lorden^confeffmg  their  [innes.h.^.  8.^6.^/  theyrcent  they  came 
 to  a  rpater:ihen  the  Eunuch  faide.  See,  here  isieaater-,  what  hindreth  me  to  be  bapti- 
 zed?^ 7  .Then  PhtUpfaidjIfthou  beleeue  with  all  thine  heart,  thou  maifl :  he/aid,/ 
 beleeue  that  Icfm  Chrifi  is  the  Sonne  of  God.  5  8 .  (L^nd  they  went  downeinto  the 
 iwater,both  "Ththp  andthe  8u7^uch, and  he  baptized  hint. ^Kod.  i  2.J^'^.lfaJlran^fr 
 dwell  with  thee ,  and  will  obferue  the  T^ajfeouer  of  the  Lord,  let  htm  circumcife  all 
 the  males  that  belong  vnto  him ,  and  then  let  him  come  and  obferue  it,  and  then  he 
 Jhallbe  at  one  that  ii  borne  in  the  land:  for  none  vncircumcifed  perfon  /ball  eate 
 thereof. 
 
 Infants  within  the  Couenant,  are  fuch ,  as  haue  one  at  the  leafl  of  their  pa- 
 rents faithfull.  I  .Cor.7. 1 4.  The  vnbeleeuing  hufhandisfanSlifiedbythe  wife,  and 
 thevnheleeuing  wife  is  fanElified  by  the  hufjand,  elfewere  your  children  vncleanet 
 but  noTv  they  are  holy.  Rom.  1 1 .1  <5.  If  the frfl  fuits  be  holy,fo  u  the  whole  lun^e-: 
 andtfthe  roote  be  holy,fo  are  the  branches.  Gen.  1  "j.j.lwilleflablijh  my  couenavit 
 betweene  me  and  thee ,  and  thy  feede  after  thee ,  in  their  generations, for  an  euerla- 
 flingcouenant,to  be  God  vnto  thee ,  andthy feede  after  thee.  1  "^.He  that  is  borne  in 
 thine  houfe,and  he  that  is  bottght  with  money ,  mufl  needes  be  circumcifed  :fo  my  co- 
 uenant fhai  be  in  your  feflj  for  an  euerlafling couenant.  AiX.  1 6.  ^  I.  Theyfaid,  'Be- 
 leeue in  the  Lord  lefut,  and  thou /halt  be  faued,and  thy  whole  houjhold. 
 ^uefl.How  are  the  children  of  faithfull  parents  in  the  couenant  ? 
 cyfnfwer.  Holy  parents  are  two  waies  to  be  confidered.  Firft ,  as  theyvwcrc 
 the  fonnes  of  the  firft  Adam,and  fo  areas^vet  partly  carnall.  In  this  eftate  they 
 in  like  fort  doe  beget  their  fonnes  the  children  of  wrath.  For  the  father  beget- 
 teih  a  fbnne,  not  as  he  is  a  good  man^but  {imply  as  a  man ;  and  therefore  bee- 
 ing  impure  "y  he  muft  needes  beget  that  which  is  impure .  Secondly,  we  mufl 
 confider  the  parents  as  they  are  the  fonnes  of  God,  engraffed  into  the  fecond 
 Adam.  In  this  eftate  though  they  cannot  deriue  6ith  vnto  their  pofteritie.,(for 
 the  fonnes  of  God  are  not  made  fuch  by  naturall  generation, but  by  the  adop- 
 tion of  God  the  Father)  yet  may  they  beleeue  both  for  themfelucs  and  others, 
 according  to  the  tenour  of  the  couenant  of  grace:  as  Adam  did  finne  both  for 
 himfelfe  and  others:  afid  as  parents  in  bargaines  doe  couenant  both  for  them- 
 felucs and  their  hcires  after  them.  Hence  it  is  that  Paul  faith ,  that  the  parents 
 are  like  vnto  the  fir (} fuits  which  doefanElifie  the  whole  lumpe.  So  then ,  the  faith 
 of  the  parents  maketh  thofe  their  fonnes  to  be  accounted  in  the  couenant, 
 which  by  reafon  of  their  age  doe  not  yet  aftually  beleeue. 
 
 To  be  baptized  into  the  name  of  the  Fathcr,5cc.  after  the  receit  of  the  out- 
 wara  fignc  ofwafjhing,is  to  be  made  one  of  Gods  familic,which  is  his  church, 
 aijd  io  be  partaker  ofthepriuiledgesthereof.Gcn.4^.  I  O.The  Anget which  hath 
 
 dieh' 
 
of fahation  and  damnation)  ^  lo^ 
 
 dettHeredmefromaltemllMe(fe  the  children,and  let  my  name  be  na^ted  vport  thentt 
 J .;. . ..  ^i  ^^^«  i^..L .^L..  /. J  i-.  L  .L    Ik  -. ./. -       ..£fL' 
 
 n:it:i£':!^ 
 
 "nirTli:"/, 
 
 I     7... 
 
 i   «i.- r! 
 
 \      ^nihr.::^- 
 
 s^^ 
 
 The  putting  into,or  tBe  fprinklino;  of  water,  doth  ratifieT.  the  fhedding  oj 
 the  blood  of  dhria  for  the  remiflion  cf  all  our  fiJincs,  nnd  the  imputation  of- 
 Ills  ricrhteoufncile.  A^r.  22.1 6.Arifhand  he  hapr^d,  andwafh  aw^j  thyftnncs  w 
 ■eallmon  the  mme  dfthe  Lord. '  i  .Cor:  d.  1 1 .  zAndf^ch  were  feme  ^//^'^'^"^^^ 
 airmjhed^hiityearefmni^d,  hut  ye  are  iptfliftedm  the  name  of  the  lord  fef^,^ 
 
Io8  The  order  of  the  caufes 
 
 demded^was  ?a$U  crucified  for yoH  ?  either  veereye  baptized  mo  the  name  of  Paul 
 
 TheSacramentallvnionofthepartsofBaptiTme. 
 
 "Things 
 fcniibTc 
 
 \ 
 
 Water. 
 
 External! 
 baptifine.  *" 
 The 
 
 Sprinkr 
 lingpr 
 dipping 
 in  the  wa- 
 ter. 
 
 A^^ipns 
 (enfiblc 
 .pfthc 
 
 Minifter, 
 towaflj 
 the  vn- 
 clean  bo- 
 die  in  the 
 Name  of 
 the,&c. 
 
 Chrifts  blood,   ')'TVXntT^ 
 
 Continu- 
 ance in 
 water. 
 
 Arifing 
 from  wa- 
 iter. 
 
 Reraifliopof  j 
 iinnes  &  impur  | 
 tation  of  Chrift« 
 iuftice. 
 
 2.  Mortification 
 pf  finnebythc 
 force  of  Chrifts 
 death.  J  /piritaall 
 
 swa/hing 
 is  regene^ 
 
 Gods 
 
 The  progreflc 
 &  continuance 
 in  morfification. 
 
 Viuification  &:~ 
 finftification 
 through  Chrift^ 
 |.refurre£lion. 
 
 rauon. 
 
 Inward 
 ^baptifme. 
 The 
 
 Anions 
 fpirituaU 
 andiii« 
 ward. 
 
 Recciuer  < 
 to 
 
 Giuehis  o^'Toconfccratc 
 bodieto  >|^himfelfto  God, 
 bewa/h-  1  .^and  forlakc  the 
 
 ed. 
 
 Rcceiuc 
 thatwa- 
 ^fhjng. 
 
 jflefli,  deuill,  and 
 world. 
 
 -Receiua.J 
 
 To  feele  the  in- 
 ward washing  of  I 
 the  foirit.  1 
 
 Pag-foj?, 
 
 aqd.obepart,keroftbeprmnedses.hcrco£Gen.4K>6.fiJ'PA*I^!* 
 
of fahtiUon  and  damnation.  jop 
 
 icttKeredmef'omaHemllJble^e  the  children,and  let  my  name  he  n^med  vpon  themj 
 and  the  name  of  my  father Sy  «nyibrAham  and  l^ak^ ,  that  they  may  crcrvp  as  flflj  into 
 multitude,  in  the  middefl  of  the  earth.  Efai  4.1./»  that  day /hall  Teuen  Xfomen  take 
 hold  of  one  man,  faying ,  JVe  rvilleate  our  orone  bread ,  ana  we  n>ill  yveare  our  oTv/tc 
 garments:  onely  let  vs  be  called  by  thy  name, and  take  away  our  reproch. 
 
 By  this  it  is  manifeft,  that  in  this  wafhing  of  Baptifmc ,  there  is  fealed  and 
 propounded  a  marucilousfolemne  couenant  and  contrail:  fir{l,of  God  with 
 the  baptized ,  in  that  God  the  Father  vouch(afed  to  receiue  him  into  f  auour, 
 the  Sonne  to  redeeme  him ,  the  holy  Ghoft  to  purifie  and  regenerate  him :  (e- 
 condly,of  the43aptized  with  God,who  promifeth  to  acknowledge,  inuocate, 
 and  worfhip  none  other  God ,  but  the  true  lehouah,  which  is  the  Father, 
 Sonne,and  noly  Ghoft. 
 
 The  externall  and  vifible  matter  of  bapti{me,is  water;  for  the  minifler  may 
 not  baptize  with  any  other  hquor,but  onely  with  naturall  water. 
 
 This  was  the  iudgement  of  the  Primitiue  Church.  For  when  as  a  certaine 
 mtniJier,for  want  of  water, tooke/ande,  andbaptiz.edone  with  that :  thepitrtie  this 
 be  fanded,wasfHrther  baptized ,  the  former  bet  tng  ejleemedofnme  ejfstl.  NiCcph. 
 hiftor.  vbooke.  ^  ^chapter. 
 
 The  externall  forme  of  baptifme,  is  the  minifters  waflVmg  of  the  baptized, 
 according  to  the  prefcript  rule  of  Gods  word.Rom.  10.  4. 
 
 The  ancient  cuftome  of  baptizing,was  to  dippe,and,  as  it  werc,to  diiie,all 
 thebodie  ofthe  baptized  in  the  water,as  may  appeare  in  Paul,Rom,6.and  the 
 Councels  of  Laodicea,and  Neocariarea:but  now  efpecially  m  cold  countries, 
 the  Church  vfeth  onely  to  fprmkle  the  baptized,by  reafon  of  chiidrens  weak- 
 neiTerfor  very  few  of  ripeyeares  are  now  a  daies  baptized.  We  neednotmuch 
 to  marueile  at  this  alteration  ,  feeing  chantie  and  necefliiieinay  difpcnfewith* 
 ceremonies,nnd  mitigate  in  equitie  the  fharpnes  of  them. 
 
 The  Sacramentall  vnion  otthe  parts  of  baptifme,3S  on  this  fort. 
 
 The  element  of  water  whereby  the  vncleannefle  ofthe  bod^  is  purified, bv 
 amoft  conuenient  proportion  fhadoweth  out  the  blood  ofChnOjandbv  the 
 figure  Synecdoche ,  taking  the  part  for  the  whole,whole  Chrill.  i.loh.s.7. 
 ^yfnd  the  blood  offeftu  Chrtfl  clcnfeth  vsfom  allfnne. 
 
 The  aftion  ofthe  Minifler ,  is  his  walliing  of  the  partie  baptized  with  the 
 clement  of  water. This  feoleth  and  confirmeth  a  double  a<rtion  of  God.I.The 
 engrafting  or  incorporating  ofthe  baptized  into  Chnft.Gal.  ^.'i'j.As  many  as 
 are  baptized  into  (ljriJ},haHeyut  on  Chrt(i.  i  .Cor.T  i.X' .  'By  one  fhiritwcare  all 
 baptized  tnto  one  bodie .  1 1.  Our  fpirituall  regeneration.  Tit  ■  .^.Not  by  the 
 Ifforkesofrirrhteouflieswhirh  we  had  done,  but  acccrdinq  to  hii  mercie  he  faued  vs: 
 by  thewapnngofthe  new  birth,  andthf  renewing  ofthe  holy  Ghojl. 
 
 Of  waO-iing  there  be  three  parts.  The  putting  into  the  water :  the  contimi  - 
 ance  in  the  water:  and  the  comming  out  ofthe  water. 
 
 The  puttine;  into^or  the  (prinkhng  ofwatcr,  doth  ratifie  T.  the  Hiedding  of 
 the  blood  of  Chrift  for  the  remi/Iion  of  all  our  finnes,  nnd  the  imputation  of 
 his  righteoufneile. A<ft.  22.1 6.Artfeand  be  baptized,  andwajh  ^w^y  thyftnnesin 
 calling  on  the  name  ofthe  Lord,  i  .Cor;  (5.  1 1 ,  ^tAndfuch  were  feme  of  you,  but  ye 
 areii^ajhed^btit  yeare  fanUifed ,  but  ye  are  iufifedirt  the  name  of  the  Lord  Jef^,. 
 3tlT  "'  utu^ 
 
tto  The  order  of  the  (Aufes 
 
 and  by  the  fpirit  of  our  God.  II.  The  mortification  of  finne  by  tlicpO\\'Ci'of 
 ChrJfts  death.  Rom.  6. 5 .  Knovpje  not  that  all  n>e  which  hane  beene  baptized  into 
 lefi*s  Chrifl  hatie  beene  baptized  tuto  his  death  ?  6.  Knowing  this,  that  our  old  man 
 kcruafedwith  hifn,  that  the  bodte  of(inne might  be dejlroiedt  that  benc^orth  we 
 fhould  not  feme  finne :  fer  he  that  is  dead  is  freed fom finne.  ■  v  -  A  ^'i^sto  -.viw-^w 
 -*''Thc  continuance  in  the  watcr,it  noteth  the  burial!  of  finne;  namely,' :3con- 
 tlnuall  increafe  of  mortification  by  the  power  both  of  Chrift  his  death  and 
 buriall.  Rorn .  6.^. We  are  buried  then  with  him  by  baptifme  into  his  death. 
 
 The  commmg  out  of  the  water  doth  confirmc  our  fpiritual  viuification  to 
 11^'nefle  of  life  in  all  hohneffe  and  mflice ,  thew  hicli  vvc  attaine  vnto  by  the 
 pow-er  of  Chrifts  rcfiirreftion.  Rom.  6, 4.  Ltkea>i(^hriliivairaifedvpfom  the 
 dead  by  the  a  lone  of  the  Vat  her  :fo  we  alfo  Jhoftldwall^  in  newneffe  of  life.  ^.  For  if 
 we  he  orated  with  him  to  thefmilttude  of  his  death ,  eHenfojJhallwe  be  to  thefimilt- 
 tude  of  the  reftirreBion.  t  l^djp  - 
 
 The  aftion  of  the  partie  to  be  baptized,is  two-fold. 
 
 The  firftiSjto  ofter  himfelfe  to  be  baptized  before  the  minifler,  and  that  in 
 the  prefence  of  the  congregation.This  (ignifieth  that  he  doth  confecrate  him- 
 felfe vnto  the  Lord  ,  and  that  he  vtterly  renounceth  the  flefh,  the  world,  and 
 the  dluelL  i  .Pet.  5.21  .To  the  which  alQ)  the  figure  which  now  faueth  vs,  euen  bap' 
 tifme  agreeth,  (?J0t  the  putting  away  of  the  filth  of  the  fiejh,but  in  that  a  good  confid- 
 ence mdketh  recjueft  vnto  (jod)by  the  refinrreEitonoflefii^  Ch^'fl' 
 s  !Thefecondis,toreceiuc  the  externall  wafhing  by  water :  this  fignifieth, 
 that  the  partie  baptized  doth  receiuethe  internall  wafhing ,  which  is  by  the 
 blood  of  ChriftjOr  at  the  leaft  that  it  is  offered  vnto  him. 
 
 Rebaptizing  is  at  no  hand  to  be  admitted:fi)r  as  in  naturall  generation  man 
 is  once  onely  bornejfo  mufi:  he  be  in  the  fpiritual  regeneration.Therfbre  they 
 that  are  baptized  of  a  minifter,  which  is  an  heretike ,  not  yet  degraded  from 
 that  calling,  (if  the  externall  forme  of  adminiftration  be  obferued)  muft  not 
 be  baptized  againe  of  the  Church  of  God  :  efpecially ,  if  after  baptifme  they 
 haue  beene  made  partakers  of  the  Lords  Supper :  onely  they  ought  to  bein- 
 ftru^ledin  the  true  faith.  Eufeb.Ecclefhift.lib.y.c.S.faithjT^^r^-n^^w  inonrPro- 
 uince  an  ancient  profcffour  of  the faithyyea  before  Iwm  created  "Bijhop,  nay  before 
 viy  predeceffcfir  HeracIas:who,whenhe  was prefentat  the  baptifme  offome,^  heard 
 what  cjfiefiions  they  were  a^^d,  c^  what  anfiwer  they  retmned,  forthwith  came  wee- 
 ping vnto  me,andhttmblmg  himfelfe  before  me,  confeffedthat  he  wof  baptized  by  an 
 heretike  :yet  in  rennrd  of  that  admimfiration  which  hefiaw  tn  our  Church, he  accou- 
 tedthnt  no  baptifme, in  that  the  confejfiion  there  vfed,  w 06  fraught  with  blafphemies^ 
 This  alfo  hcaaded,  that  he  was  for  this  offence  fio  fiore grteued ,  that  he  durfi  not  f« 
 much  06  lifit  vp  his  eyes  to  heanen :  wherefore  he  mof}  earnefily  bcfiouffhtme ,  that  Ik 
 nmht  be  den  fed  and  purified  with  the  baptifine  of  ottr  Church ,  and  fio  receiue  the 
 gift  of  the  holy  Ghofl.  The  which  notwithflanding,!  durfi  notpreCume  to  adminifter» 
 hutfaid.it  wa4  fiufficient fior  him  that  he  had  beene  fo  longaprofe^eur  amonqfl  vs,<^ 
 that  at  the  rsceit  of  the  Lords  Supper,  he  anfiwered,  Amen.  Thefie  things  I  told  him 
 were  offiorce  enough  to  purge  him.  And  there  fior  e  I  adutjedhim,  to  refi  himfielfie  in 
 ^i6  former fiaith  and  confidence  alreadie  fiuffiaently  purified ,  efpecially  in  that  he  fit 
 tQng  vxi'i.partaker.mth  vs  in  the  Sacraments.  Aug.hb.  3 .  c.  2 .  contra  PetilJitr»- ^<j. 
 
 The 
 
of falvation  and  damnatioiu  ilji 
 
 9'I;T^-  --~^*"^-  />f  KanrifmPK  tliis.  When  inwardly  m  thinejieart  thoufenfi- 
 
 Ma 
 
 rtT< 
 
no 
 
 and 
 Ch 
 
 The  order  of  the  eaufes 
 
 rndbythcffirit  of  our  God.  1 1.  Th^  m/^rrifi/--^*.' 
 ru^,0..  J-    '    ^ 
 
 nC  HnMa   t«*   »1.*  ••'^■••^  of 
 
 1f 
 
 !'■ 
 
 The  Sacramentallrektron  which  is  in  the 
 
 LordrSHpjRTfii  0»  thit  fUMnfitr.  Pag.  1 1 
 
 |Thing$    ji.  Bread, 
 fcnfiblc    13.  Wine. 
 
 Take  bread 
 and  wine  in 
 his  hands. 
 
 »-;j;ij^^f^^5?ofchriftj™"§» 
 
 2.1  he  bloody  ^intuall 
 
 The  fen- 
 (ibleand 
 externall 
 adiom. 
 
 MifliKcr 
 to 
 
 Confecratc 
 the  bread  Sc 
 wine  by  re- 
 peating the 
 promifc, 
 and  praiers 
 made  for 
 that.endc. 
 
 break  bread 
 and  poure 
 out  wine. 
 
 To  (calc  Chriftjto  bearc 
 the  office  of  a  Mediator, 
 Ioh.6.a7. 
 
 To  fendc  Chrift  to  be  a 
 Mediator  ,for  which  he 
 was  fealed  from  all  eter^ 
 nitie. 
 
 Giuethe 
 bread  and 
 wincinto- 
 the  recci" 
 uers  hands. 
 
 I 
 
 at 
 
 The  execrable  paffion 
 of  Chrifi,  and  eflulion 
 of  his  blood. 
 
 ChriOian 
 receiuer 
 to 
 
 Take  the 
 bread  and 
 cup  in  his 
 hand. 
 
 g  To  offer  Chrift  to  all,e. 
 jTucn  to  the  hypocrites 
 ^  but  to  giuc  him  onely  to 
 .^~ 'the  true  Chriftians. 
 
 Eate  the 
 bread  and 
 drinkc  the 
 wineyfoT 
 thenouri- 
 ihment  of 
 his  bodic» 
 
 ^|To  apprehend  Ghrift 
 by  faith» 
 
 God. 
 
 ;The  chri" 
 iiian  re- 
 ceiuer. 
 
 To  applie  Chrift  vnto 
 him ,  that  the  true  vnion 
 and  communion  with 
 Chrift  may  be  encrca- 
 (cd« 
 
 The(| 
 tuall  J  I 
 inteni  i 
 adioi  I 
 
ofjahation  and  damiiat'mu  1 1  j 
 
 3''  The  rkVit  vfe  of  baptifmeis  this.  When  inwardly  in  thine  heart  thoufenfi- 
 bly  feeleftjthat  through  the  heat  of  concupifcence,  thou  art  mooued  to  com- 
 mit fomc  finne ,  then  bednne  to  haue  forae  holy  meditation  of  that  folemne 
 ,srow,which  thou  diddeff  make  to  God  in  baptifmc. 
 
 Againe,if  through  infirmitie,thou  fallefl:  once  or  often  into  fome  finne.ftil 
 haue  recourfe  vnto  baptifme ,  that  there  thou  maifl:  receiuc  courage  to  thy 
 foule.For  ahhough  baptifme  be  but  once  onely  adminiftred,  yet  that  once  te^ 
 Meth  that  all  mans  (innes  paft,  prefent ,  and  to  come ,  are  walhed  awav.  i . 
 Pet.5.20.  Eph.  5.  25,  26,  27.  Therefore  baptifme  may  be  truly  tearrae'd  the 
 Sacrament  of  repentance,  and ,  as  it  were,  a  board  to  fwimme  vpon ,  when  a 
 man  ihaJ  feare  the  ihipwrackc  of  hisfoule.  Mark.1.4.  i.Tim.i.i^.Rom. 
 
 ■< '    Laft  of  all ,  fee  thou  neuer  reft ,  till  fuch  time  as  thou  haue  a  feeling  of  that 
 renuing  power,fi^nified  in  baptifme:namly,the  power  ofChrifts  dcalh  mor- 
 tifying hnne,and  tne  vertueof  his  refurre£lion,m  therenouation  of  the  Spirit 
 -.  CHAT.     34. 
 
 ;.    ■  Of  the  Lords  Sftpper, 
 
 sTT^He  Lords  Supper  is  a  Sacrament,  wherewith  m  the  fi^nes  of  bread  and 
 >>JL  wine,  fuch  as  areengraffed  into  Chnft^areinhimdaily, inafpintuail 
 •bianner^nourifhedto eternall life. « -Cor.i  1.2 7,24,2 5.Rom. 6,5.  .'nnfi.noirj 
 '      The  proportion  of  the  parts  of  the  Lords  Supper,is  on  this  wifd  ■     "^' 
 
 The  Elements  of  bread  and  wine ,  are  fignes  and  feales  of  the  bodie  and 
 blood  ofChrift. 
 
 The  aiflion  of  the  Mini{l:er,is  a  note  of  Gods  adion. 
 
 The  Minjfters  aftion  is  fourcfold. 
 
 The  firft  is,  his  taking  the  bread  and  wine  into  his  owne  handes ;  this  aofh 
 feale  the  aftion  of  God  the  Father, by  which  he,fiom  all  eternitie,c|id  (epaiiate 
 and  eledl  his  Sonne,  to  perfonne  the  duetie  ©f  a  Mediatour  betwixt  Gcd'an^ 
 m2in\o\\.6.2'j.For  him  hath  the  Father  fealed. 
 
 The  fecond  is,his  bleffing  of  it,  whereby  he^by  the  recital!  ofthc  \  lomifesj 
 and  piuiers concerned  to  that  eiide,dGth  a{ilii9lly  feparate  the  bread  and  wirje 
 receiuedfrointheircommon  vnto  an  holy  vfe.  Thrsdoth  re;ile  that  inflj on  .of 
 Godxby  which  he  did  in  the  fuInelTe  of  time,  fend  ChriCI  to  perforr^ie  the  of- 
 fice of  a  Mediatour,vnto  the  which  he  was  fore-ordained.  ;!>i»i? 
 
 The  third  is^  the  breaking  of  the  bread,  and  po  wring  out  of  the  wine :  this- 
 doth  feale  the  pallion  of  Chrifl,by  which  he,verely  vp  on  rhe  croife  was, both 
 -in ibule  and  bodie,bruifed  for  our  tranfgreffions. 
 
 ^^  The  fourth  is,  his  diftributing  of  the  bread  and  wine  into  the  hands  of  the 
 fommunicantsThisfeaieth  the  aflion  ofGodjofFcring  Chnft  vntoall,yeajto 
 the  hypocrites*,but  giuing  himindeedc  vnto  thefaithful,for  the  daily  cncrea/e 
 of  their  f.ith,and  repentance. 
 
 The  action  of  the  receiuer,  is  double. 
 
 The  firft  is,his  taking  the  bread  and  wine  in  his  hand.This  fcaleth  a  fpiritu- 
 all  action  of  the  receiuer ,  jiamely,  his  apprehenfion  of  Ghrifl:  by  the  hand  ®f 
 
 ^.•laith^Iohvl.tf:»V;V>-"v-' "■  ^^;.  fV,:^^^^  .^V»'^«.'> 
 
 Thefeebnltlis^his  eatbgof  thcbr^ad'jand  drinkiing  ofthewincjto  thenou^ 
 
 I;  liihiDsat 
 
1  -I  i  The  order  of  the  c/mffes 
 
 'riflvinent  of  his  bodie.  This  fcakth  his  apphcation  of  Chrift  by  faith,  tliat  the 
 
 feeling  of  his  true  vnion  and  communion  with  Chrift  may  daily  becncreafed. 
 
 I  .Cor.  1 1 . 1 6 .  The  cuppe  of  bleffing  vehich  we  blejfe ,  is  tt  not  the  communion  of  the 
 
 hloodofChriJif  the  bread  which  we  breaks ,  is  it  not  the  commumon  of  the  hodie  of 
 
 Chrifii  yn':>\'^. 
 
 '{'  That  doctrine  of  Tranfubftantiationjwhich  teacheth  that  the  bread  is  tur- 
 ffid  into  the  very  bodieof  Chnft,  and  die  wine  into  his  blood,is  a  very  fable : 
 the  reafons  why,are  thefc.  I.  In  the  firft  mftitution  of  the  Supper,  which  was 
 "before  ChriR  his  pafrion,the  bodie  of  Chrift  was  then  eaten  as  alreadie  cruci- 
 ficd.Now,how  the  bodie  of  Chrift  crucified  fhould  after  a  corporall  manner 
 be  eaten,he  himfelfc  being  not  as  yet  cnicified,it  is  impoflible  to  imagine.  1 1. 
 The  bread  after  the  confecration,  is  diftributcd  into  parts :  but  the  wtiole  bo- 
 die of  Chrift  is  receiued  ofeuery  lingular  communicant.  III.  The  bread  is 
 the  communion  of  Chrifts  bodie:  therefore  not  his  veiy  bodie.  I  V.  By  tliis 
 meancs  the  bodie  of  Chrift  fliould  not  onely  be  made  of  the  fubftance  of  the 
 Virgin  Maric,but  alfo  of  the  bakers  bread.  V.  Let  the  bread  &  wine  be  kept . 
 for  a  time ,  and  the  bread  will  mould  ,  and  the  wine  turne  to  vinegcr  after  the 
 ConJecration,by  which  we  may  conclude ,  that  there  did  remaine  the  (ubftace 
 of  bread  and  wine.  VI.  This  opinion  auite  ouerthroweth  the  facranicntall  v- 
 nion, namely,  the  proportion  which  is  betwixt  the  figne  and  the  thing  figned. 
 
 The  like  may  be  (Iiid  of  the  Lutherans  Confublf  antiation ,  whereby  they 
 beare  men  in  hand  that  there  is  a  coexiftence,by  which  the  bodic  of  Cnrift  is 
 either  in,or  with,or  about  the  bread.  Againft  this,thefc  reafons  may  fuffice:  I. 
 The  whole  aftion  of  the  Supper  is  done  in  remembrance  of  Chrift,  now 
 what  need  that,if  the  bodie  of  Chrift  were  really  prefent.  1 1.  Aft.  5.21  JVhcm 
 the  heauem  muji  containe ,  vntillthe  time  that  allthmgs  be  reflored.  III.  This  is 
 an  elLential  propertie  ofeuery  ma  gnitude,and  therfore  of  the  bodie  of  Chrift, 
 to  be  in  one  place,  and  circumfcribed  or  compafted  of  one  place.  I V.  If  that 
 Chrifts  bodie  were  eaten  corporally ,  then  lliould  the  wicked  as  well  as  the 
 faithfijll  be  partakers  of  the  fiefh  of  Chrift-,but  to  eate  his  flcfti,  is  to  beleeue  in 
 him.and  to  haue  eternall  life.  V.It  were  very  abfurd  to  thinke,  that  Chnft  fit- 
 ting amongft  his  Difciples,did  with  his  owne  hands  take  his  owne  bodie,  and 
 giue  it  wholly  to  each  of  his  Difciples. 
 
 Such  as  will ,  in  an  holy  fort  prepare  thcmfelues  to  celebrate  the  Lords 
 Supper,muft  haue  ; 
 
 Firft,a  knowledge  of  God  and  of  mans  fall ,  and  of  the  proraifed  reftaura- 
 tion into  the  couenant  by  Chrift.  i .  Cor.  M.26.S9  often  as  yefhalleate  this 
 bread,and  drinks  of  this  CHppe,  ye  Jhew  the  death  of  the  LordttlUhe  come,  2^,  and 
 difcerne  his  bodie,      *       '  '    -  -  ,  ■     r'i 
 
 -i'-  -  Secondly,  true  laith  in  Chrift :  for  cuery  man  recciueth  (b  much,  as  he  be- 
 Iceueth  he  receiucth.  Heb.4. 2.  For  vnto  vs  was  the  GoIf>elpreached,as alfo  vnto 
 them:  but  the  word,that  they  heard,profited  not  them^  bccaufe  it  was  not  mixed  with 
 faith  in  thofe  thxt  heard  it.  Furthermore ,  true  repentance  of  their  finnes .  Efii 
 66.-},  .He  that  ki'leth  a  bullocke,  as  if  he  fine  a  man:he  that  facrifceth  ajheepe ,  as  if 
 he  ctst  off  a  dogges  necke:hethat  ojferethan  oblation,  as  if  he  offered fwines  blood:  he 
 '-ifii^  remembreth  incenfe  :>  06  if  he  ble^edan  idol: yea,  they  hatte  chofen  their  otvne 
 
 Tfvaieif 
 
i  rMtt'SyOUd  their  foule  deltghteth  in  thetra^cfpiKfttiom.VCsi.  1 6.  ^.Jwajh  mine  hahdt 
 -intrtnocennyO  Lord,andfo  come hfore  thine  altar.  .        ^ 
 
 Thirdiy,renueci  faith  and  repentance,for  daily  andnew  finnes  committee?, 
 vpon  infirmitieibecaufe  euery  new  finnc  requireth  a  new  aft,  both  of  repen- 
 tance and  faith:5c  this  renouation  mufi:  be  feene  by  our  reconciliation  of  our 
 felues  to  our  neighbours,for  iniuries.and  wrongs.  Mat  ^.  2  ? .  If  thou  bring  thy 
 gift  to  the  altar^and  there  remembreftthat  thy  brother  hath  ought  againji  thecy  24. 
 Leaue  thy  gift  before  the  altar  ^  andgoefrfi  be  reconctled  to  thy  brother^  then  ccme 
 andojfer  f^^z/if.Ifthou  canil:  comefurniflied  with  thefe tilings ,  abftaincnot 
 from  the  Lords  tablejb)'  reafbn  of  thy  many  infirmities. 
 
 If  bemg  thus  prepared,ihou  feelelt  that  thou  haft  a  corrupt  and  rebellious 
 heartjknow  thisrthat  then  thou  art  well  difpofed  to  the  Lords  table,  whe  thou 
 art  liuely  touched  with  a  fenfe  of  thy  crooked  difpofition.Luk.4.  i  S.The^trit 
 cf.the  Lord  is  vpon  we,becaufe  he  hath  annointedme^  that  I Jljould  preach  the  Gof- 
 pellto  thepooreihe  hath  fent  me^thaf.  Ifhouldheale  the  broken  hearted,that  IJhould 
 f  reach  dehueranceto  the  captiues,andreccuering  of  fight  to'the  blmd,  that  I  jhould 
 fet  at  hben'ie  them  that  are  bruifed.'M^zX.  15.24.  He  anjwered,  andfaidjant  not 
 fent, bui  to  the  lojijbeepe  of  the  hou/e  of I/rael.Thc  Lords  Siipoer  is  a  medicine 
 to  the  difeafed  and  languiHiingfoulerand  therefore  men  muftaswell  feckc 
 to  purifie  and  healc  their  hearts  in  it ,  as  to  bring  pure  and  founde  hearts  vn- 
 10  it. 
 
 If  thou  feelc  in  thy  (clfe  feme  great  defeft  and  wantof  faith, pray  vnto  god 
 earneftly,that  he  will  vouchfafe  to  increafe  it .  Mark.  9.24.  The  father  of  the 
 child  crying  with  teares,faid,Lord,I  beleeue,helpe  mine  vnbeleefe. 
 
 If  thou  canft  not  doe  this  thy  felfcjVfe  the  aide  of  the  faiihfull ,  which  may 
 by  their  ftith  carrie  thee,  as  men  did  the  (icke  of  the  palfie  vpon  their  fholders 
 Und  laid  him  before  Chrift.Mark.  2.  ^ . 
 
 If  thou  come  not  furnillicd  on  this  mancr  to  the  Lords  table,  thou  fhaltbe 
 adiudged  guiltie  of  thebodie  and  blood  of  Chriftras  he  is  guiltie  of  hio^h  trea- 
 f6n,wno  doth  counterfeit  or  clip  the  Princes  coyne.  i  -Com  1.17.  He  that  ea- 
 teth  thi^'  bread^  andJrtnketh  thii  cuppe  vrnvorthtly  ,Jhall  be  guilty  of  the  bcdy  and 
 blood  of  Chrtfi,        :>yu.::.:  ..  ■  yxifiCAVmo 
 
 But  fuch  as  feelenet  thei^lues  peniteijt,thcy  neither  can  come  totheLorcls 
 table  without  repent^TKe,leaft  they  eate  and  drink  their  own  damnatiori, nei- 
 ther muft  they  dcferre  repentance,by  which  they  may  come,leaft  th&y  pro- 
 cure to  themfelues  finall  deftruftion. 
 
 CHAP.   //. 
 Of  the  degrees  of  executing  Gods  decree 
 ofEleBion. 
 
 \7\  /"E^auehithcrto  declared  the  outwardmeanes,wherebv  Gods  de- 
 V     V    cree  is  executed. Now  follow  the  degrees  of  executino-  the  fame. 
 
 The  degrees  are  in  number  two.The  loue  ofGod,and  the  declaration  of 
 his  loue.Eph.  f  .6,T(?  thepraife  of  the  glory  of  his  grace  ^tvhervoith  he  hath  made  vs 
 accepted  i:-7  his  b/aod.g.<*^ndhath  opened  vntovs  the  myjlerie  of  his  rcilUaccordina 
 tohis  good  pleasure, vphi''h  he  hath  pHrp6 fed  in  htm. 
 
 Gods  loue  is  thatjwhereby  God  doth  freely  loue  all  fuch  as  are  chofenin 
 
 H  I  Chrift 
 
Chrift  lefiis.though ia  tTicm(eluc$  altbgithcr  corrupt  i.  Ioh.4. i p.Wf^  bued 
 
 himhecaufe  he  louedvsfrj}.   Rom.5.8.  (joA fetteth  out  his  hue  towards  vs  feeing 
 
 th*it;tvhile  rve  were  yet^nners,  Chrifl  ^edjor  vs. 10,  F&r  iffchen  wee  were  enemies t 
 
 we  were  reconciled  to  (jod  by  the  death  ofhUfonne,  nmck  more  wee  beemg  reconci^ 
 
 iedjhalthefauedbyhislife, 
 
 .•  -^^  The  declaration  of  ^ds  loue  is  two-fold. The  firft,to  Wards  infants  elefted 
 
 torfaluationrthe  fecond,towards  men  of  riper  yearcs. 
 
 The  declaration  of  Gods  loue  towards  infants,is  on  this  manner, 
 jf.  Infants  alreadieclefted,  albeit  they  in  the  vvombe  of  their  mother  before 
 they  were  borne,or  prefendy  after ,depart  this  hfe,  they,  I  fay,being  after  a  fe* 
 cret  and  vnfpeakable  manner  by  Gods  fpirit  engraffed  into  Chrift  obtains  e- 
 ternall  faluation.  I .  Cor.  12.13.  By  onejpirtt  wee  are  all  baptized  into  one  bodie, 
 whether  lerf>es,or  Grecians ^bond,  or  freeyand,  haue  beene  allmade  to  drinhe  into  one 
 /^/>/?.Lulc.  1 . 5  <,Xhe  An^ell  anjwered^ndfaidvnto  her,The  holy  ^hofi /hall  come 
 vpon  thee,  and  the  power  ofthemofl  Highjhalloperjhadow  thee :  therefore  alfo  that 
 '  holy  thingiwhich  fhallbe  borne  of  thee, (halt  be  called  thefonne  ofCjod.  ^  i  .(tyfndit 
 eame  topa(fe ,  as  Elizabeth  heardthe  faltttation  ofiJMarie ,  the  babejprang  in  her 
 bellie,andSlizabethwai  flledwith  the  holy  Cjhofl,  64.  Andhii  month  woi  opened 
 ,,immediAtely,Andmitongt*e  hofed^ndhe [pake  andpraifedGbd.%0 .^nd the  child 
 miewe\f&  waxed Jlrong  in jjnntAtrc.  i  .^.Before  I  formed  thee  w  the  womb  J  knew 
 thee;and  before  thoH  camefi  cut  of  the  wombe,  IfanSlifiedthee. 
 !  -  I  call  the  manner  ofinfants  faluation  (ccrct  and  vnfpeakable,becaufe  I.thev 
 want  aftuall  faith  to  receiue  Chrilb  for  adhiall  faith  necefTarily  prefuppoieth 
 aknowled^e  of  Gods  free  promife ,  the  which  hethat  beleeuetn,doth  applic 
 vnto  himfelfeJjut  thisjinfants  canilot  any  vvaies  poffibly  performe.And  fure- 
 ly  ifmfants  fhould  haue  faith  a£l:iially,  they  generally  either iofe  it  when  they 
 come  to  mens  e(fate,or  at  leall  fbevv  no{igncsthereof,both  which  they  couW 
 not  docjif  before  they  had  receiued  a£Vuall  faith  .  Nay  wc  fee  that  in  thofe  of 
 riper  y  cares,  there  are  not  fb  much  as  the  fhadowes  or  fparkes  of  f^ith  to  bee 
 feenc,before  they  be  called  by  the  preaching  of  the  Gofpell.  1 1.  Infants  arc 
 faid  to  be  regenerated  onely  in  regard  of  their  internall  qualioes  and  inclinati- 
 ons^not  in  regard  of  any  motions,or  adions  of  the  minde,  will',  or  alFe^ions, 
 And  therefore  they  want  thofe  terrors  of  eonfcitnce ,:  which  come  before  re- 
 pentance as  Qccafions  thereofin  lucli  as  arc  ofriper  yeares  of  difcretion.  A- 
 o-aine,tVicy  arc  not  troubled  with  that  confli<^and  comhate  betwixt  theflefh 
 and  the  fpirit,wherewith  thofe  faithful!  ones  that  are  of  more  yeares  are  maj- 
 ueiloufly  exercifed. 
 
 CHAT.  36,, 
 Concerning  the  fir  (I  degree  of  the.  declaration  of  Gods  Iohc. 
 
 T  He  declaration  of  Gods  lQue,,m  thofe  ofycres  ofdifcretionshath  elpeciai- 
 ly  s'-oure  degrees*  Rom.  8. 50.  \  -Cor.  1,90..' 
 The  firll  degree  is  an€fft6^uail  calling,whereby  a  flnner  being  feuered  fro 
 ,  the  worldjis entertained  into  Godsfamilie.Eph.i. i  f.  And came^and preached 
 ptace  vntoyouji^htch  w'ereafarre  off,ahdt&  them  that  were  neere.  1 9.  Nowe  ther- 
 fore  ye  are  no  more flrangers  andforramerSibnt  citizens  with  the  ^aints^  and  of  the 
 
offahatkn  and  damnatkn.  lie 
 
 Of  this  there  te  two  parts.Thc  firfirisjf/^^^wwjwhich  is  a  (epcration  of  a  fiii- 
 «er  from  the  curfed  eftate  of  all  mankind.Ioh.  1 5 .  19. If  ye  were  of  the  r»orld,the 
 }vqrl4vvpfil4l<^f^ehis  orrmiffft  becAnfeye  are  not  of  the  yporld,  hut  Ihane  chofenyoui 
 OHtoftheworld,tkereforetheTvcrldhstethyoH, 
 
 The  fecond  is ,  the  rcciprocall  donation  or  free  gift  of  God  the  Father, 
 whereby  he  befloweth  the  (inflill  man  to  be  faued  vpon  Chrift^and  Chrill  a- 
 gainc  aiHrually  5c  m.ofl  eifcftually  vpon  that  finfull  man,{b  that  he  may  bold- 
 ly f  lie  this  diing,name]y  Chrirt,both  God  and  man,is  mine,  and  I  for  my  be- 
 nefit and  vie  enioy  the  fame, The  hke  we  (ee  in  wedlocke:The  husband  faith, 
 this  woman  is  my  wife,whome  herparents  haue  giucn  vHto  menXo  that,  Once 
 being^ fully  mine,I  may  both  haue  her, and  ^ouerne  her.  Againe,  the  woman 
 may  Wjthis  man  is  mine  husband,  who  hath  beftowed  himfelfe  vpon  me,  & 
 doth  cheri.lli  me  as  his  wife.  Rom.8.5  2 .  Hejparedmt  his  orvne  ftttne ybut gofte 
 him  for  vs.  ^^2L.9.6.Vnto  vs  a  child  is  born^^  vnto  vs  afoa  is  giue?t.lo\i.\j  .i.ThoH 
 hajigiuen  him  power  vpon  all flejh,  that  hejhouldgme  et  email  life  to  all  the  vehame 
 t}joH  haft ginen  him.  6. 1  haue  declared  thy  name  to  the  men  which  ihou^atsefim^ 
 oHt  of  the  worldithine  they  were,andthoHgaueft  them  me,  emdthey  kept  thywjorde. 
 •J.  Nowe  they  k^^iv  that  all'thingSywhatfoetier  thou  haftgiuen  me ,  avei  pfthee;.  loh. 
 I  o.  2  p .  C^y  father ^which gane  them  me^is greater  then  all ^anci none  is  able  tottal^ 
 them  oumf my  fathers  hands. 
 
 Hence  commeth  that  admirable  vnion,or  coniunftiS,  which  is  the  ingraft 
 fing  of  (uch  as  are  to  be  {aued,into  Chrifl:,and  their  growing  vp  togither  with 
 him:(b  that  after  a  peculiar  manner,Chrjil  is  made  the  head,arid  eucry  repen- 
 tant finner,a  member  of  his  myfticali  bodie.Ioh.  1 7,20.  Jpray  notforthefea^ 
 lone,bHtfor  them  alfo  which  fjall l^eleeue inme  ^  through  their  word.  2 1 .  That  they 
 all  may  he  one^as  thou.  Of  at  her, art  in  me^and  I  in  thee :  euen  that  thiy  may  be  alfo 
 one  in  vs.Eph.2.7o.fVe  are  members  of  his  bodie,of  his  ftef^,  andof his  bones. loh. 
 25.1  .lam  that  true  vine, and  my  father  is  the  husbandman.  2.  8uery  branch  that 
 heareth  notfuit  in  me,  he  taf^th  anvay  :and  euery  one  that  beafeth  fruit  e^  he  pur- 
 geth  it, that  it  may  bring  forth  morefruife,  Eph.  2 .  j  q.  Built  vpon  the  foundation 
 of  the  Prophets  and  Afoftles,whofe  corner  fl  one  is  lef^i  Chrifl  himfilfe.  2 1.  Inwho 
 all  the  building  coupled  togtther,  groweth  vnto  an  holy  temple  in  the  Lord.  z%.  In 
 wliomeye  are  alfo  built  togither, to  be  the  habit atio»  of  God  by  the  (pirit. 
 
 This,  albeit  it  be  a  mod  neereand  reall  vnion,yet  wcmufl:  riot  thinkc,  that 
 it, by  touching,mixture;or,as  it  wcre,by  fouldring  ofone  foiile  with  another, 
 neither  by  a  bare  agreement  of  the  foules  among  themfelues:but  by  the  com- 
 munion and  operation  of  the  {amefpirit,which  beeing  by  nature  infinite,is  of 
 fufficient  abilitie  to  conioyne  thofc  things  togither ,  which  are  of  themfelues 
 ftrre  diftant  from  each  other :  the  like  we  fee  in  the  fbule  of  man,which  con- 
 ioyneth  the  head  with  thefoote.  Eph.  2.2  2. 2. Pet.  i.^.fVherebymoft  great  and 
 prectous  pronnfes  arc  giuen  vnto  vs,that  by  them  yejhould  be  partakers  of  the  godly 
 rtatHre,tn  that  ye  fie  the  corruption  ^which  is  in  the  world  through  lufl .  Phil.  2,  l .  If 
 there  be  any  confolation  in  Chrifl,  if  any  comfort  of  loue,if any  fellow/hip  of  the  (pi- 
 ritiC^c, 
 
 The  things  vnitcd.In  this  vnion  not  our  ibule  alone  is  vnited  with  Chrifts 
 
 foule,or  our  flefh  witli  hisfle(h:but  the  whole pcrfon  of  cuery  faithiull  man, 
 
 ;\r  Hz  i$ 
 
^Tl5  /The  order  ef the  cafife^ 
 
 ts  VCTely  conto'v-ncd  witfi  die  whol  perfon  of  our  Sauiour  Chrift  God  &  man. 
 •  The  manner  of  their  vnion  is  this.  A  faithfiiH  man  firft  of  aH  and  immedi- 
 atly  is  vnited  to  the  Helfhjor  humane  nature  of  Chrift ,  &  afterward  by  reafon 
 of  the  humanitiCjto  the  JVordw.  felfe,  or  diuine  nature .  For  faluatJon  and  life 
 dependeth  (in  thatfuhtie(re  ofthe  godhead  which  is  in  C'hrjftjyet  it  IS  notco- 
 municatcd  vnto  vs^ut  «n  the  flellijand  by  the  fiefli  of  Chiift.  Ioh.6. 5  ^ .  Sx- 
 cetyt  ye  e^te  thefie/h-and  drmks  the  blood  of  the  Sonne  ofman^ye  hme  no  ttfe  my  oh, 
 K6.He that  eateth  myfl(?Jh,anddrmk£thmy  btood^dveelleth  inme^andl^n htm. 
 
 The  bond  of  this  vnion^This  vnion  is  made  by  the  fpirit  of  God  applying 
 Chrifl:  vntovsrand  on  ourpartsby  faith  receiuing  Chnft  Icliis  offered  vntcfc 
 vs.  And  for  this  caufe  is  it  tearmed'a  fpirituall  \T>ion.  ;  >  n  1  ,"^r  m-A\v:\  ;i  f  tt  kl 
 '  Chnftjbecaufe  he  is  the  head  of  the  faithfiill,  is  to  be  corifTrferedas  a  pub- 
 hkc  man  fuftaining  the  perfon  of  all  the  eleft.  Hence  is  it  that  the  faithfiill  ar« 
 faid  to  be  crucified  with  Ciirift,and  with  him  to  dic,&  tobe  buried.Rom.5.4, 
 ^,6,tobe  quicken€d.Eph.2.5.to  be  raifed  vp,and  placed  in  heauen.v.<5.  Col. 
 5 . 1  .the  which  is  not  onely  in  regard  of  the  bope  of  the  faithftil>but  becaufc 
 ihey  ar?  accepted  of  God  certainely  to  haue  done  all  thefe  things  in  Chrift;  e- 
 uena« in  Adams  firll  finne  all  his  pofteritie  afterward  was  tainted  offinnc. 
 
 A  member  of  Chrift  is  dmerfly  diftinguiilied:  and  is  fo  either  before  men» 
 or  God. 
 
 Before  me  they  arc  the  members  of  Chrift, who  outwardly  profefling  the 
 faidi,are  charitably  reputed  by  the  Church  as  true  members.  But  fuch  decei- 
 uino-  at  Jengthjboth  themfelues  and  the  Church,may  be  reprobatcs:&  there- 
 fore in  Gods  prefence  they  are  no  more  true  mtmbers,  then  are  the  noxious 
 humours  in  mans  bodie,6r  awoodden  leggc  or  other  ioynt  cunningly  6ftc- 
 tied  to  another  part  of  the  bodie.       ■  .* 
 
 A<rain€,members  before  God,they-are  fiich,as  either  are  decreed  to  be  fo, 
 or  a^hially  are  fo  already. 
 
 Such  asaredecreed  to  befb,are  they,vvho,bcing  ereiftfrom  all  etemitie,arc 
 either  as  yet  not  borne,or  not  caUed-l^h.  i  q*  \  6.  Other  Jheetc  haue  I,  whtch  - 
 notofthkfold:thewairotmllrbri»g;:-^^\-^^^^^^^  :>.tv&^'.'?. 
 
 >'    Aftuatl  members  of  Chriftjare  cither  Ruing  or  dying  members. 
 
 An  a^uall  lining  member  of  Chrift  is,euery  one  elefted,  which  being  en* 
 gr^ffed  by  faith ,and  the  fpirit  into  Chrift:,doth  feele  and  ftiewe  forth  the  po- 
 wer of  Chrift  in  him. 
 
 An  a<ftuall  dying  or  decaying  membei»  is ,  eucr^'  one  truely  engraffed  into 
 Chriftiand  y-et  hatn  no  feeling  ofthe  power  and  efficacieofthe  quickening 
 fpirit  irt  hirn.He  n  like  vnto  a  benumrhed  les^e  withoiTtfenfe,  which  indeede 
 !S  a  part  of  mans  Body,andyctreceiueth  no  nou«^ment:fuch  are  thofe  faith- 
 fiill oneSjwho  for  a  tiine  doe  faint  andare  ouercome  iTider  the  heauie  burthe 
 of  tentatians,and  their  finnes  :  fuch  are  aWb  thofe  excommunicate  perfons, 
 who  in  regard  of  their  engraffing  are  true  members,howefocuer  in  regard  of 
 the  externali  communion  with  the  Church,and  efficacie  ofthe  fpirit,  they  are 
 not  members,till  fuch  time  as  they  being  touched  with  repentancc,4oc  be^iiXi 
 ^«'were^tbliueagaitier '•  '-'•-•;  '^'-  ^.y- r^^  ri7/-'i  r:M):;:irrn:5:'HlU'  '  ^    ^ 
 
 lart 
 
 'H  >Gc>(lcxecutgth  this  efFe^^H'calliti^'b'^'  Certaiffe  nieiiiidSi^'^'^fi  u?o  lo ;. :.' 
 
 Tbfi: 
 
offdlvAxitn  anii  damnation,  H  7 
 
 The  firft/is  the  (aulng  hearing  of  the  word  of Goc!,*which  is,when  the  (aid 
 word  outwardly  is  preached ,  to  (iich  an  one  as  is  both  dead  m  his  finnes,  and 
 doth  not  (b  much  as  dreame  of  his  faluation.  "^  And  firft  ofall,the  Law  /hew- 
 ing a  man  his  finne,and  the  punifhment  thereof, which  is  eternal!  deathraftei- 
 ward  the  Gofpel,{hewing  faluation  by  Chrift  leftis,  to  fuch  as  beleeue.  <^  And 
 inwardly  the  eyes  of  the  minde  are  enlightened ,  ^  the  heart  and  eares  opened 
 that  he  may  fee,hcare,and  vnderftand  the  preaching  of  the  word  of  God.  »E- 
 zech.  1 6.6.  When  Ipaffed  by  theejfaiv  theefollutedi^  thine  orvne  blood,  and  I /aid 
 vnto  thee,v(>hen  than  reafi  in  thy  blood,thoujhalt  line.  Efai  55.1.  He,  enery  one  that 
 thirjiethiComeyeto  the  waters,andye  thathaue  noftlHer,come,bme,andeate:  come, 
 Jfay,andbHie  vcineandmilke  tvit h  out  fitter  ^and  rvtthout  money.  loh.  I .  i  i.As  many 
 a^  receiuedhtm,to  the?»  hegaue  this  frimledge^that  theyjhould  become  thefonnes  of 
 Goi:namely,to  them  which  beleenedi»  his  name.  *>  Rom.  7.  7.  /  knev>  not  Rnne,but 
 by  the  Law:  for  I  had  not  knorpnelnfl ,  except  the  Law  hadfaid.ThouJhalt  not  luH. 
 «  I .  loh  .2.27.  'Bnt  the  annointing,whichye  receiued  of  him,  dwelleth  in  you :  and  ye 
 neede  not  that  a>ry  man  teach  you :  but  at  the  fame  annointtng  teacheth  you  of  all 
 things, and  fi  true, and  is  not  iying,and,M  it  it  taught  yottiyefhall  abide  in  htm.  '^  Aft. 
 16.14  .^certaine  Vfoman  named  Lydia,»  feller  of  purple ,  of  the  citie  of  the  Thya- 
 tiriansyaworpjipper  of(jod,heardvs,iPi>hofe  heart  (^od  opened,  thatjhee  attended  to 
 •the  thin^  that  Paul  (pake.  Pfal  40.V.  6.  Thou  art  not  delighted  with  facrifice  and 
 burnt  offerings, but  mine  eares  hafl  thou  opened.  loh .  (5. 4  4 .  iVi^  man  can  come  vnto 
 me, except  the  Father  rphich  hatbfent me,  draw  htm:  and  I  ■willraife  him vp at  the 
 laji  day,  Efai  %A.6.  The  Lord  hath  called  thee ,  beetngoia  woman forfaken,and  as  a 
 youn'T  wife,trhen  thourpaj?  refufed,  faith  the  Lord. 
 
 The  fecond,iSthe  mollifying  ofthehcart,thc  which  mufl:  be  bruifed  in  pie- 
 cesjthat  it  may  be  fit  t«  receiUeGods  (auing  grace  offered  vnto  it.  Ezech.  1 1. 
 19./  willgiue  them  one  heart,  and  I  will  put  a  newfpirit  within  their  bowels.  And  I 
 will  take  theflonie  heart  out  of  their  bodies, and  will jn'tue  them  an  heart  of fefk 
 
 There  are  for  the  brufing  ofthis  ftonie  heart,foure  principal  hammers.The 
 firft,  is  the  knowledge  of  the  law  of  God  .  The  fecond,  is  the  knowledge  of 
 finne,both  originall,and  aftuall,and  what  piuiifhment  is  due  vntothem.  The 
 third,  IS  compunibon ,  or  pricldng  of  the  heart,  namcly,a  fenfe  and  feeling  of 
 the  wrath  of  God  for  the  fame  finncs.  The  fourth,  is  an  holy  defperation  of  a 
 mans  owne  povvcr,in  the  obtaining  of  cternall  life.  Aft.  2.  :j  -jWhen  they  heard 
 thefe  thtng^,they  were  pricked  in  heartland  faid  vnto  Teter,  and  the  refl  of  the  (j.^ 
 poJ}tes,tyifen  and  brethren,  whatjhallwe  doe  .''58.  Teeter  faidvnto  them ,  %epent, 
 and  be  baptized  euery  one  of  you  in  the  name  oflefm  into  the  remiffion  of  finnes, and 
 yejhallreceiuethegtftoftheholy  Ghof}.  Luk.i  '^.l  j  .Then  he  came  to  himfelfe,ay}d 
 faidjHow  many  hiredferuants  at  rrry  fathers  haue  bread  ynough ,  and  I  die  for  hun- 
 ger? I R  .f  will  rife, and goe  to  my  father,  and  fay  vnto  him ,  Father,  I  haue  finned  a- 
 gain(iheaufn,and  before  thee,  1 9.  iyfndam  Ho  more  worthie  to  be  called  thy  fonne : 
 make  me  as  one  of  thy  hired feruants,&c.  Matth.  J  5,  24.  H?  anfivered,  andfaid,  1 
 ■  Urn  notfent,but  to  the  toflfheepe  oflfrael. 
 '  The  third,  is  faith,  which  is  a  miraculous  and  (iipernaturall  facultie  of  the 
 heart,  apprehending  Chrift  Tefus,  being;  applied  by  the  operation  of  the  holy 
 Ghoft,and  receiuing  him  to  it  fclfe.  loh.  i . » ■>  ,<5. 3  5 .  Ufmfaid  vntonhemj amj 
 
 H   3  the 
 
•J  1 8  The  order  of  the  eanfes 
 
 the  bread  of  life yhe  that  cormneth  vnto  mejhallneuer  httn^ertandhe  that  heleeutth 
 in  mcfhalineuer  thirji.  Rom.p. 3  o.  What  jhallrve fay  then  ?  the  genttles  vehich 
 followed  not  right eoptfr^ef^fo  me  attained  vnto  right  eomfne^e^  euen  the  rigbteoufnes- 
 vchich  u  of  faith.  ' 
 
 Chrift  is  rcceiuecl,when  euery  feuerall  perfon  doth  particularly  apply  vn- 
 to himfelfe,Chrift  with  his  merits,by  an  inward  pcrfwafio  of  the  neart,which 
 commeth  none  other  way,but  by  the  efFeftuali  certificate  by  the  holy  Gholl 
 concernin"-  the  mercy  of  God  m  Chrifl  lefus.  i  .Cor.  2.12.  JVee  haue  receined, 
 not  thefpirit  of  the  world,hHt  the /prrtt  which  is  ofG  O  T), that  we  might  knowe  the 
 things  that  aregme^  to  vs  of  (J  «9  ^.Ezech.  1 2. 1  o.  IwillfoHre  thefpirit  of  grace 
 won  the  hoafe  of'Tyawd,andvpon  the  inhabitants  of  lernfaleftvand  they /hall  lookf 
 vntomcrohome  they  haue  wottmied.KonuS.  1 6.  His ^int  beareth  witnejfe  to  out 
 jpintfthat  we  are  thefonnes  o/^o^-Eph.  1.15.  Inwhomalfoye  haue  trufi, after  that 
 ye  heard  thewordoftmtKeiten  the  ^ofpell  ofyourfaluationywherein  alfo  after  that 
 ye  beleeuedye.  werefealedmth  the  hohfjpirit  ofpromife^z .  Cor.  1.22. 
 
 In  the  worlcc  offaith,therearefbure  decrees ,  or  motions  of  the  heart,lin- 
 ked  and  vnitedtogither,9nd  ar^wotihy  the  confideration  (^euer)'  Ghriftian» 
 
 The  fii'ft-,is  knowledge  of  the  Gorpell,by  the  illumination  of  gods  fpirit.E- 
 fay  5^.t  i.'By  his  knowledge  /hallnry  fentnnt  utfltfe  tnany.\o\\.j.-i  .This  i^  life  e* 
 terna\that  theyknowe  theeto  be  the  ojtely  very  Chdy  andwhome  thou  hafifent  fe- 
 fmChrifi.  .        '  .  ■       * 
 
 To  thisjin  fuch  asare  truely  humbled  ,  k  annexed  a  ferious  meditation  of 
 the  promifes  in  the  Gofpell ,  ftirred  vp  by  the  fenfible  feeling  of  their  owns 
 bcggerie. 
 
 ■  And  after  the  Forfaid  knowledge  in  i\\  fuch  asare  enlightened,  commeth  a 
 genera/l faith, vwhcrehy  they  fubfcnbe  to  the  tructh  of  tUe  Gofpell.  Heb.^  .2, 
 ynto  vs  was  the  Go'fbell  preached,ai  alfo  vnto  thew..^bitt  the  word  that  they  heard 
 proftttdnot  them,beCMtfe  it  was  not  mixed  with  faith  inthofe  that  heard  it.  I .  Tim» 
 1.19  JHauingfatth  arJ.a  cyod  confcience, which  fomehaue  put  away,  and  as  concer- 
 ning the  futthyhaue  maJejhipwracke.  1.  Tim.  2  .^.Who  will  that  allmen/hould  bee 
 faued,and  come  vnto  the  knowledge  of  the  trfteth.     .• 
 
 ^  Thisknowledge  if  it  be  more  full  and  perfeft,is  called  in  Greeke  ^^^npofopU 
 trif  <Tvn7%a)s,  that  »s,thefiaU  alTurace  ofvndcrflading.Col.a.i.T'/?^?  their  hearty 
 mi^ht  be  comforted, and  they  ^it  togither  in  hue ,  and  in  all  riches, of  the  full  ajfff^ 
 ranee  ofvnd:r(i'anrli„g^toknorrethe  myflerie  ofGod..euen  the  father ,  and  ofChriJl^ 
 Rom.  14.14./ knowe^andam  perjr.^aded  through  the  Lord  lefus,  that  there  is  no* 
 thtnf  vncleanehfitfelfe.  Liik.l.i .  For  oa  muihas  many  haue  taken  in  hdndtofe^ 
 forth  the  jhrie  afthofethingS,whereofwe  are  fully  perfwaded,  1  .Thef  1 . 5  .Our  go^ 
 Ihellwds  vntoyxoi^not  mwprd onely,bttt  alfo  in  fower;and mthe  holy  ^hefi  ,.an4in 
 mucha^'irahce.'-^^'..^  .•'  '    >       ;.-•-    -■  >    ■.'-'■.  '••.;^  -.  ,•  •■  o  :-'.v,';\.     ^  ':V;^ 
 
 The  (tcondjis^hope  of  pardon-^  wlieVeby  a  (inner,  all>eif  he  yet-fee-lefh  lio? 
 "that  his  Itnnes  are  ceitaiiily  pardoned,yet  he  be  beleeueth  that  they  are  pardo- 
 nable.Luk.  1  " .  1  ZJwillgoe  vnto  him  father, and  fay.  Father  t  Ihauefrmedaga'iyi^ 
 heauen  andagiH>i(i  thee^j^»Mn9.  WtVP. iVftrthi^tQ  b'e,(;alled ihyffpHei^ks. W  ^^ 
 ene  'cfthy hiredferitarfts.\\  ;A  \i^\]qnr. «n'^d  .'iAjI  f liid^  7?nioru/*')inn-.  r.t.^A 
 -i.  .The  thirdjisan  hungrJng.aodtmr|ling.atotha|g*iic€:Whichi5  efiVredto 
 ■iCsH  J-    '1  him. 
 
offdvatumanddamnatiini  Up 
 
 him  in  Chiift  Ic{us,asa  man  hungreth  and  thirfteth  after  meatc  and  drinkc. 
 Ioh.(5. 5  5  .and  7.3  7.Reu.2  l  .5.  Andhefaidvnto  mcylt  is  done.  I  ant  A  andSiythe 
 ijegwmng  and  the  ende-,!  Tvill giue  to  him  that  is  athirfioftheveellofthervater  of 
 Ufefrcc/y.M.aXxh.^.S.'B/eJJ'edare  they  jvhich  hunger  andthirfl  after  right  eoufneSt 
 for  theyjhallhefatisfied. 
 
 ThefoHrth,isthcapprochingtoth€  throne  of  Grace  ,  that  there  flying 
 firom  ihe  terror  of  the  Law,hc  may  take  hold  of  Chrif  t  and  findc  fauour  with 
 God.Hcb.4. 1 6. Let  vs  therefore  goe  boldly  to  the  throne  of  grace, that  we  may  re- 
 ceine  mercie-,andfnde grace  to  helpe  in  time  ofneede. 
 
 This  approching  hath  two  parts.The  firfl:,is  an  humble  confefllon  of  our 
 iinnes  before  God  particularly ,if  they  be  knowne  finnes;and  generally,if  vn- 
 knowne:this  done,the  Lord  forthwith  remitteth  all  our  fumes.  Pfalm.  5  r.<,A 
 thought,  Irmllconfe^e  againft  my  felfe  my  wickedm^e  vnto  the  Lordy  and  thou  for- 
 gaueft  the-punipjment  ofmyfmne.  Sekh.  z.Sam.  12.  13.  Dattidfaid to  NathanJ 
 haue  finned  againfl  the  Lord^veherefore  Nathan  faidto  T)aHidi  The  Lord  hath  ta- 
 ken  away  thy  fnne, thou Jhalt  not  dteXjjk..  i  5. 1 9 . 
 
 The  fec5d,is  the  crauing  pardon  of fbme  finncs,  with  vnfjseakable  fighcs, 
 and  in  perfeuerance.Luk.  1 5.2i.Aft.8.22.  TiepentofthisTvic^dneJJe,anapray 
 Godythat  if  It  bepojfihle,the  thought  of  thine  heart  may  beforgiuen  thee .  Rom.  8. 
 ^6.TheJfirtt  helpeth  our  infj}7»itiesfor  wej^notve  not  what  to  pray  as  n>e  ought:  but 
 thejpirit  it  felfe  maketh  recjuefi  for  vs, with  fighes  which  cannot  be  exprejfed  Hof 
 1 4. 2,  ^  .0  Ijrael,returnef>nta  the  Lord  thy  God  for  thou  haft  fallen  by  thine  iniejui^ 
 tie:Tak£  vnto  you  wordes,ayid  turne  to  the  Lord,andffiy  to  him:  take  away  aliniqui- 
 tief0ndreceiuevsgratiouJly. 
 
 The  fift  arifing  of  the  former,is  an  efpeciall  perfvv'afion  imprinted  in  the 
 Jieart  by  the  holy  Ghoft, whereby  euery  faithful  man  doth  particularly  apply 
 vnto  himfeife  thofe  promifes  which  are  made  in  the  Gofpell.Matth.9. 2.7"/?^ 
 brought  vnto  hirru  a  manftcke  ofihepalfeiand  when  lefrnfaw  their  faith ,  hefaide 
 vntothe  ficke  of  the  paljie, Sonne, be  of  good  comfort ,  thy  fn/fcs  are  fotqiuen  thecx 
 Mat.  15.28.0  woman^great  is  thyfatthybee  it  vnto  thee  at  thou  defirefiJQA.^ .  2  o. 
 / ltHe,yet  not  Inowe,but  Chrift liucth  inme:andin  that Inowe  liuein  the flejhjliue 
 by  the  faith  of  the  fonne  ofCjodovho  hath  loued  me,and giuen  himfeife  for  me. 
 
 This  perfwafio  is,  &  ought  to  be  in  eucry  one,eue  before  he  haue  any  cx- 
 periece  of  Gods  mercies.  Mat.  15.22.  Awoma^a  Canaanite/anje  out  of  the  fame 
 coafts,and  crtedyfaying  vnto  him, Haue  mercie  on  me,  O  Lord,  the  fonne  of  ^auid, 
 nrji  daughter  is  miferably  vexedwith  a  deuill,  &c.  23,24,25,26,  27.Toh. 10.29. 
 lefpu  faidvnto  him,Thomas,becaufethou  hafi  feeneme,tboubeleeuefi :  bleffedare 
 they  which  haue  not feene, and  haue  beleeued  Hcbr,  1 1 .  I .  Taith  is  the  ground  of 
 things  hoped for,and the  euidenceofihiHgswhicharenot/eene.ln  philofbphy  wee 
 firflfee  a  thing  true  by  experienrc,and  afterward  giue  our  afTent  vnto  it:as  in 
 naturall  philofophyj  am  pei-fw'aded  thatfuch  a  water  is  hot,  becaule  when  J 
 putmine  hand  into  it,I  perceiueby  experience  an  hotqualitie. 
 
 But  in  the  praftife  of  faith  k  is  quite  contraric.For  firf^,'vve  mufl  confent  to 
 the  word  of  God,refill ing  aildouljt  and  diffidence,  and  afterward  will  an  cx- 
 p  erience,  and  feeling  of  co  mfort  followc.  2  .Chron.  20.2c.Put  your  trufl  in  the 
 iMrdyour  (jod,  andpjhall  h^  ajuredibeleeue  his  TrophetSjOndyeeJhallprorper, 
 
 H  4  they 
 
Ifpf  J  The<fr4ifr  of  the  taufet 
 
 TtieV'^fcj'efof  e  <^dc  very  ill,who  are  ftill  in  a  doubt  of  thdr  filttadon,  becaufe 
 
 3syet,they  feele  not  in  tnenifelues,efp€aall  motions  ofGodsfpjrit. 
 
 Thus  much  concerning  the  way  which  God  vfeth  in  begetting  of  faith. 
 There  are  befidc  this,two  notable  degrees  of  feith.The  one  is,the  loweft,  andl 
 as  I  may  fpeake,the  pofitiue  degree:thc  other  is  the  highcft,or  fuperlatiue. 
 
 The  foweft  degree  offaithjis  called  ©M')-o7r<$/«i,a  little  orwcakef^th,  like  a 
 graJneofmuftardfcedCjOrfraokingflaxc,  which  can  neither  giuc  out  heate 
 nor  flame,but  oncly  fmokc.Math.B.  25  //«*D»/a/>/fj-  awaked  htm, fay ingySaue, 
 mafier,weperiPj.  26.  <i^nd he  fatdvnto  them ,  lVhyareyefearefHll,0 jeofhttU 
 /«jf^.jVlath.y.  10.  If  ye  hatte  faith  as  rmtch  at  agrairte  ofmnfiardfeede ,  yeff all/ay 
 -vnto  the  ?nbfintaiKe,^-MooHe,andttJhaUreniooue.  Efay  41 .  J .  The  Jmokingflaxi 
 Pjallhenctcjuench, 
 
 •  Faith  is  then  (aid  to  be  weakc  and  feeble, when  as,of  thofe  fiue  degrees  a- 
 boue  mentioned: either  the  firftjwhjch  i^knarroUdge^ot  the  fift ,  which is,^/i/>/jf- 
 cation  of  the  promifes,is  very  feeble^the  reft  remaining  ftrong.Rom.  14.1.0»^ 
 beleeueth  that  he  may  eate  all  things, and  another  which  u  weake,  eateth  hearbes^ 
 5  .Let  not  him  that  eatethydefpife  him  that  eateth  not:  and  let  not  him  -which  eateth 
 notyiudae  him  which  eateth  for  godhath  recetttedhim  .  The  Apoftles  although 
 they  beteeued,that  Chrift  was  the  Sonne  of  the  liuing  God:  yet  they  were  ig- 
 norant of  his  death  and  his  refiirreftion.  Matth.  1 6. 1 6.Ioh.6.69.  Matth.  1 7. 
 iz.t^uk.g.ii^g.Theyvnderfoodfiot  that  word  for  it  wm  hidfrom  the,  fa  that  they 
 could  not  perceiue  it .  A£i.  1 . 6. They  asked  himfaying,Lofdywilt  thou  reftore  at  this 
 time  the  kingdome  oflfrael? 
 
 For  the  better  knowledge  of  thiskind  of  fiiitb ,  we  muft  obferue  thefe  Wno 
 rules.       '■■'^:^^^--^^-^'-^\^^-^-^^^^^^ 
 
 I.  A  feridte  cftfrre  to  beleeucand  ati  indeaUour  to  obtaine  Gods  fduour j 
 is  the  head  of  faith.Mat,  ->  .6.  Bleffedare  they  which  httnger  andthtrfi  after  righ» 
 teotifncffefor  ty:ey  (haHbe  fatiifed.  Reu.  2  r  .6.  Iwillgiue  to  him  that  is  a  thtrft.of 
 the  well  of  the  water  of  life  freely  ^{2\.  145.19.  He  will  fulfil  the  dejire  of  them 
 that  feare  him:he  al^o  will  heare  their  crie, and  will  fane  them.V  or  \Ti  fuch  as  be- 
 o^in  to  beleeue  and  to  be  renued,the  minde  will  lie  not  idle,but  being  mooued 
 by  the  holy  ghoftjlbiue  with  doubtfulnefle  and  diftruft,&  indeauour  to  put 
 their  affcnt  to  the  fweete  proraifcs  made  in  the  Gofpe}l,and  firmely  to  apply 
 thefametothemfelues.and  in  thefcnfe  of  their  weakeneflejdefireaffiftaQcc 
 from  aboue,and  thus  faith  k  bellowed. 
 
 I I.  God  doth  not  defpife  theleaftfparke  offaith,  if{b  be,  it ,  by  litde  and 
 ]ittle,doe  encreafe,and  men  vfe  the  meanes  to  increafc  the  fame.Luk;  i  'j.^.The- 
 Apofles  (aid  vnto  the  Lord,encreafe  our  faith.  ^.And  the  Lord  faid.  If  ye  had  faith 
 oi  much  its  agraUe  ofmuflardfeed,andihottldfaie  vnto  this  mulberrie  treefPliick^ 
 thjfelfe  vp  h  the  rootef,andplant  thy  felfe  in  the  fea,it  fhouldetten  obey  you.  Man 
 mufl:  therefore  ftirre  vphis  faith,  by  meditation  of  Gods  word/eriouspray- 
 ers,and  other  exercifcs  belonging  rnto  faith. 
 
 The  hit^heft  degree  of  faith  ,is  Txnpoipofiet,  afuHafuranee,  which  is  not  ontly 
 certaineandtrue,butaIfba/sf^/7<?y/B'^/?o»of  the  Heart ,  whereby  aGhnftian 
 much  morefirmely  taking  hold  on  Chrift  lefus,  makcth  full  and  refolute  ac- 
 coiint  that  God  loueth  him^nd  diat  he  willgiue  to  him  by  namejChr  ift,  and 
 
 <  all 
 
•ffithatfon  MndJamnaticn,  1 2 1 
 
 all  his  graces  pertaining  to  «tcrnall  life.  Rom.  4.20.  Neither  did  he  douht  oftht 
 frotmfe  ofGodthrough  vnbeUefe,bHt  wasjirengthenedm  the  faith ,  and  game  glory 
 tp  ^od,  1  \.Beerngfully  ajfuredthat  he,  which  hadpromfed,  vnAt  Able  alfo  to  doe  it» 
 Rom  .8.^8./  amperJwAded^hat  neither  life^nor  death  y  &c.  can  fe far  ate  vsfrom 
 the  hue  ofgodwhich  »  in  Chrijl  lefiu.  \ .  Sam.  1 7.  %6.  Thy  feruantjltte  both  the 
 Hon  and  the  beare:therfore  this  vncircumcifed  Philifttm  fljtdl  be  at  one  ofthem^fee- 
 f»g  he  hath  railedon  the  hofie  of  the  Iming  God,  Pfal.  2  5 .6SDoubtlejfe,kindne^e  and 
 mercy  Pjal  follov?  me  all  the  dates  of?ny  /(^.Conferred  with  v.  i ,  1 , 3 ,4. 
 
 Man  commeih  to  this  high  degrecaftcr  the  fenfe,  obleruation,  &Iong  ex* 
 [>erience  of  Gods  fauour  and  loue. 
 
 ^i^efi.yNhtxhct  is  iuftif)'ingftith  commanded  jn  the  law? 
 
 tyfnfwer.ll  is  commanded  in  the  laweof  faith^namely^the  Gofpcl  but  not 
 in  the  law  of  works,that  is,in  the  morrall  law.Rom  3.2  y.the  rcafons  are  thefe: 
 I.That  which  the  law  reuealeth  not,that  itcommandeth  notrbut  the  lawe  is  (b 
 farrefrom  reuealing  iuftjfyingfaith,that  it  ncuer  knew  it.I  L  Adam  had  fully 
 before  liJs  fall  written  in  his  heart  the  moral!  lawe  ,  yet  had  hcnotiuftifying 
 faithjwhich  apprchendeth  Chrift. 
 
 ObieB,  L  IncredulJtie  is  condemned  by  the  law. 
 
 Anftverr^\\2X  incredulitie  which  is  toward  God,  is  condemned  in  the  lawe, 
 but  that  incrcduhtie  which  is  againft  the  Mefliah  Chriil  lefus,  is  condemned 
 by  the  GofpelFor  as  by  the  Gofpel,  not  by  the  lawjincredulitie  in  the  Sonne 
 as  Mediatour,  appeareth  to  be  a  finne:(b  hkewife  not  by  the  law  is  increduli- 
 tie in  the  Meffiah  condemncd,but  by  the  Gofpel ,  which  commandelh  vs  to 
 heare  him  and  to  beleeue  in  him.Mat.  1 7.5.  i  .loh.^ .  2»5.Thus  it  is  plaine  that 
 this  finne,notto  beleeue  in  Chrift,is  exprelTely  and  diitmftly  made  manifefl', 
 and  condemned  by  the  Go(pel.  And  albeit  tlie  knowledge  of  finne  be  by  the 
 Iaw,yet  not  eucry  thin^  which  doth  reprooue,  and  declare  feme  (inne,  is  the 
 lawe  of  workes  or  beloncreth  dicreto. 
 
 ObieEi.  I L  But  ceremonies  belong  to  the  decalogue. 
 
 e^/rre-^-.Ceremonies  may  be  as  examples  referred  to  the  decalogue,  but. 
 indeede  they  arc  appendants  to  the  Gofpell 
 
 CtlAP,  J7. 
 Concerning  thefecond  deiiree  oftlye  dec  Ur at  ton 
 
 of  Gods  loue.  # 
 
 THe  fecond  degrce,is  iuftification,wherebv  ftich  as  beleeue  ,  are  accoun- 
 tediu(t  before  God,through  the  obedltnce  of  Chrift  leflis.  ? .  Cor.5 .21. 
 He  hath  made  htm  to  be  (innefor  vs ,  rohich  k^evre  no  lmne:that  wejhouldhee  made 
 the  righteoufne^e  ofCjod  in  him.  i  .Coif  i .  1  o.R  cm.  K^.xg.As  by  one  mans  difohe^ 
 dience  many  were  made  (inner s,fo  by  the  obedience  ofone{that  Isjefits  Chrijl, v.  17.) 
 pf  all  many  alfo  be  made  riqhteom. 
 
 ,^(?/?.  Whether  did  Chriftperforme  full  obedience  to  the  law,  for  vs  men 
 aloncjorfbr  himfclfe  alfo. 
 
 ^»/Tr<fr./.Not  for  hunfelfe ,  as  feme  not  rightly  would  haxie  him:  for  the 
 flelh  of  Chriil  beeing  hypoftatically  vnited  to  the  IVord^s^w^  To  in  it  felfe  fully 
 »lanftified,was  euen  from  the  fir  ll  moment  ofconccption,  molf  worthy  to  be 
 blciTedwithctemalllife^Thereibreby  all  that  obedience  which  he  perfor— 
 
Its 
 
 -The  order  of  the  caufes 
 
 Hied  after  liis  conccption,Chrifl,hc  nicrite<l  nothin»  for  Wmfelfe.  II.  For  vs, 
 
 namely /or  the  ftithfiill,he  ftilfilled  all  the  rightcoulnes  of  the  law :  and  hence 
 js  it  that  he  is  called  the  ende  of  the  law  vnto  righteoufnes  to  cuery  one  that  belee" 
 «<-//;.  Rom.  lo. 
 
 Here  may  beohic<n:ed :  I.  Chriftasheis  man,is  bound  to  performe  obcdi- 
 ^ce  to  the  law  for  himfelfe. 
 
 Anfr(>er^\z  is  not  bound  by  naturc,but  of  his  owne  accord :  for  he  was  not 
 a  bare  man,but  God  and  man.  And  albeit  Chrifl:  did  neither  fufFer  nor  fiilfiU 
 the  laWjbut  in  that  flefli  which  he  tooke  vpon  himsyet  by  rcafon  of  the  hypo- 
 ftaticall  vnion.thi^  his  paflion  and  obedience  hath  rerpe*^: vnto  the  whole  pe»» 
 fon,confidered  aS  God  ancLman,  and  therefore  his  obedience  was  not  due  on 
 his  pait^andfo  was  without  merit  to  himfelfe :  yea,in  that  theflefh  of  Chrift  is 
 Vnited  to  die  perfon  of  the  JVerdy  and  fb  exalted  in  dignitie  and  fanftitic  a- 
 boue  all  Angels ,  it  may  feeme  to  be  exempted  from  this  naturall  obligation 
 of  performing  the  law. 
 
 I L  If  then  Chrift  performed  the  law  for  vSjWe  are  no  more  now  bounded 
 \o  the  obfeiuance  of  thie  fame :  as  we  doe  not  vndergoe  etemall  punifhments 
 for  our  finncs,the  which  Chrift  in  his  perfon  did  bcarc  vpon  the  crofle. 
 
 Anfwer.  If  wc  keepe  the  fame  refpe<fl:  of  perfonning  obedience  to  ihc  Jaw, 
 the  conlequence  is  xtry  true,otherwife  it  is  not  fo :  for  Chrift  performed  ob€- 
 dience  to  the  law  for  vs,as  it  is  tlie  (ati  station  of  "the  law:  but  the  faithfiiU  they 
 are  bounden  to  obedience ,  not  as  it  is  fatisft<S^oric ,  but  as  it  is  a  document  of 
 faith,anda  teftimonie  of  their  2;ratitude  towards  God ,  or  a  meanes  to  edific 
 their  neighboursreuen  as  Chrift  fuffering  punifliments  for  our  {innes,wc  alfo 
 (uffer  punifhments  as  they  are  either  trialls,or  chaftifments  vnto  vs. 
 
 III.  The  law  and  iurficc  of  God  doth  not  togither  cxaft  both,namcly,<>- 
 bedience,and  punifhment. 
 
 Anfwer.  In  mans  perfeft  eftate ,  the  iuftice  of  Go^  requircth  onely  obedi- 
 ence :  but  in  his  eftate  corrupted ,  he  requireth  both  obedience,  and  punifli- 
 jnent.  Puniftiment,as  the  law  is  violated  :  o^cdience,that  legall  iuftice  may  be 
 performed. Gal.  j .  i  o.It  is  therefore  plaine,that  not  onely  Chrifts  paflion,but 
 alfo  his  legall  obedienccjis  our  righteoufnes  before  God. 
 
 luftification  hath  two  parts:  Remilfion  of  finnes,and  imputation  of  Chrifts 
 righte^arnes. 
 
 Rcmiriion  of  {innes,is  that  part  of  iuftification, whereby  he  thatbeleeueth, 
 is  freed  from  xhtgtnlt  and  pumjhl^ent  of  finnc,  by  die  merits  of  the  paflion  of 
 Chrift.CololT.  1 . 2 1 ,  ri.Tou  hath  he  mrv  reconciled  in  the  body  ofhisflejh  through 
 death  to  makeyoti  holj\andv>ihlameable,a^vpithout  fault  in  hu  fight,  i  .Pet.3 . 2  ^, 
 iVhoyin  his  owne  fie  fh, bare  ourjtnnbs  in  hii  bodie,on  the  tree ,  that  ve  beeing  deHfth» 
 redfomJinne,Jhof{ldliue  in  righteoufnes, by  rphofefripes  ye  are  healed. 
 
 Imputation  of  righteou{nes,is  thcpther  part  of  iuftification,whereby  (uch 
 asbelecue,  hauing  the  guilt  of  their  finnes  couered ,  are  accounted  iuft  in  the 
 fight  of  Godjthrough Chrilh  righteoufnes.  2.Cor.5.2i.P{al.;  ?.i.5/-fj^^^ 
 he  whofe  wick^dnes  is  forgiuen,and  whofe  (jnne  is  couered.^om.^.\\\c  whole  chap» 
 ler,  v^'here  the  Apoftle  repeateth  imputation  cleuen  times.  Vhihp. ^.9  J hau& 
 ^ount^d aJhhings  loJJ},anddoe  ifidge  them  to  be  damage ,  that  Itmghtmime  Chr^, 
 
 Mid 
 
M^might  hefottndin  hmthat  it, not  haning  mine  oww  right eoafnes,  ivhich  ii  hy  the 
 la»M  that  which  is  through  the  faith  ofChnfi ,  ehen  the  right  eoufnes  which  is  of 
 Cod.  through  faith. 
 
 The  forme  of iumfication,  is,  as  it  were,  a  kinde  of  tranflation  of  the  belee- 
 tiers  iinnes  vnto  Chrift,and  againc  Chrids  righteoufncs  vnto  the  beleeuer,by 
 mcanes  of  Gods  diuine  imputation.  Asis  apparant  in  this  pifturc  falling. 
 
 Chrlft  a  Sauiour 
 iuft. 
 
 1\fi  vmuft  {inner 
 to  be  faueiU 
 
 Corrupttoo» 
 
 This  obedience  of  Chrifl:,is  called  the  Ri^htcouihes  of  God,ann  of  Chrift. 
 Of  God ,  I.  not  becaufe  it  is  in  God,  buAf  God :  for  ittaketh  all  the  power 
 and  merit  it  hath  from  the  deitie  of  the  Sonne :  whence  it  is  that  leremie  faith, 
 JehoHah  our  Right eonfneffe.  1 1.  God  doth  onely  accept  of  it  for  vs,  becaufe 
 that  alone  raaketh  vs  boldly  to  approch  vnto  Gods  throne  of  grace,  that  wc 
 may  haue  pardon  for  our  (innes,and  be  receiued  to  etcrnallhfe.  It  is  alio  cal- 
 led the  Righteoufiielle  of  Chrill,  becaufe  being  out  of  vs ,  it  is  in  the  humaiu* 
 tic  of  Chnft:  as  in  a  fubicdt> 
 
 ObieU.  I.  No  man  is  made  iuft  by  another  mans  iuftice. 
 
 Anffver.  This  iuftice  j^  both  an  others,and  ours  alfo.  An  othcrSjbecauft  it 
 is  in  Chrifl:  as  in  a  fubie^l :  ours ,  becaufe  by  meanes  of  the  forenamed  vnion, 
 Chrift  with  all  his  benefitsis  made  ours. 
 
 Oh'ted:.  II.  The  ancient  fathers  neuer  dreamed  of  this  imputatiueiulbce, 
 and  it  may  feeme  too  of  no  greater  continuance  then  fiftie  yeares. 
 
 ^>«/^Thisis  both  falfe,&: impious  to  affirme.  Auguft.j^Trai^.vpon  lohn, 
 faith  ,  Ailfuch  m  art  infufied  by  if^rifl,  are  lafi  not  in  themfelueSylmt  in  him.  Bar- 
 nard \v\  his  C^mion(^idm/ttes-^emplicap.n..)c^'fMrsin  Chriflimorteftigatur,  c^ 
 Qjrifli  mfiitiii  nobis  impHtatHr-:  that  is  ,  Death  in  Chriji  his  death  is  put  to  fiiaht, 
 a^id  the  iu/Iice  of  Chriji  is  imputed  vnto  vs.Andm  his  ^z.fermonvpontheCan^ 
 tides :  Whe^^e  is  there  any  reO:(faith  he)but  in  the  v/ounds  of  our  Sauiour  ?  1 
 will  furtlier  fing  ,  but  what  ?  mine  o^ATie  laftice  ?  nay,  O  Lord,  I  will  remem- 
 ber thy  iuflice  alone :  for  thatis  alfo  ray  iufhce.  For  thou  waft  made  of  God 
 vnto  me  iuflice :  Eat  Ihould  I  feare ,  whether  that  one  iuftice  would  fufficc 
 tvvo  ?  nay  it  is  not  a  /liortcfoake  thatis  not  able  to  couer  a  couple.  Thy  iuftice 
 isiuftic€  l^ir^uermore,and  v\'iii  Loth  couer  thee  and  me,  itis  largely  large  and! 
 eternali  iuftice :  and  in  meit  couereth  the  multitude  of  my  finnes  ,'&c.  ^u.- 
 
1 2  A  The  Prder  of  the  eaufts 
 
 fHJiMh.de  Sprit  u  &  lit  era  Cff.$  .&26.JVe  mttfi  vnderjiandthiij^figfo.  The  do* 
 ers  of  the  L^JhallbetttHified,  tliat  wc  raay  kriow,that  there  arcno  doers  ofthc 
 law  but  fuch  as  arc  iuftified/o  that  they  are  not  firft  doers  of  the  law,and  then 
 iuftifiedjbutfirft  iufl:ified,and  then  doers  of  the  law.So  it  is  faid  theypjalihetti- 
 fftfiedy^s  if  It  fliould  be  faid,they  (liall  be  reputed  luft  and  accounted  iuft.  ':*^-^ 
 
 luftification  hath  annexed  vnto  it  Adoption ,  whereby  nil  fuch  as  are  pre-» 
 deftinate  to  be  adopted,receiue  power,to  be  aftually  accounted  the  fonnes  of 
 God  by  Chrifl:.  Epli-  i  •  5  -  f^ho  hath  fredejii^jate  vs ,  to  be  adopted  through  lefus 
 Chrijl,v^7to  himffl\e,eic  cor  ding  to  the  goodfleafure  of  his  will. 
 
 By  meanei  of  adoption,God  hath  beftowed  raany  notable  priuiledges  vp- 
 on  his  children.  I.  They  are  the  Lords  heires  apparant.  Rom.  8. 1 7.  If  we  be 
 chtldreyjyive  be  alfo  heir.es, enen  the  heires  ofCfod. 
 
 I I.  They  are  fellow  heires  with  Chriu,  yea  kings.  Rom.  8.  1 7.  Rev.  i  .6, 
 vy4nd  made  vs  Kings  and  PrieJIs,  euen  to  God  his  father, 
 
 III.  All  their  afHiftions,yea  euen  their  vvants,and  ofFences,are  turned  to 
 trials  or  fatherly  chaftifmcntSjinflifted  vpon  them  for  their  good.  Rom.  8.2  8. 
 We  know  that  Ml  things  tvorke  together  for  the  befi ,  vnto  them  that  lone  God,  j  6.  ft 
 is  written,  for  thy  fake  are  rve  kiXedallthe  day  long:  tveare  counted  as  fbeepe  for  the 
 flatighter.  3  7 .  Neuerthelejje,  in  all  thefe  things,  rve  are  more  then  conejueroftrs  tho» 
 rough  him  that  /ouedvs.VCal.Sp.^  2.1-ivillvift  their  tranfgreffionsrvith  the  rodde^ 
 xtnd  their  tniojttitie  with  fir  okes.  ;•  ^  .7etmy  louing  ktndnes  will  I  not  take  from  him->. 
 2. Cor.  12.7.  There  was  gitien  vnto  me  apricke  in  theflejb,  the  mejfenger  of  Satan 
 to  bujfet  me,becatife  IJhouldnot  be  exalted  ont  ofmeafnre.  2.  Sam.  7.  I  ^.^  will  be 
 to  him  afather,andhefhallbe  tomeafonne:  and  if  he ftnn'e ,  IwtUchafienljimvnth 
 the  rodde  of men,andwith  thef  lagues  of  the  children  of  men.   '^  dj:>..,',.ii  y^wA   V^\\% 
 
 I V.  They  haue  dominion  ouo-a^llcreaturcs,  yetfo,a5  that  in  this  lift  they 
 haue  onely.  right  to  tfiethmg ;  but  after  this  Jife  alfo  in  the  fame.  Whence  it  is 
 
 ; -^^  apparantjthat  the  faithfull  alone  hauclfietrue  vfe  of  the  Lords  goods ,  L  bc- 
 
 f^p   "  ^gyCg  j}^gjj.  perfons  are  in  Chrift  acceptable  vnto  him,in  whom  alfo  thevhauc 
 
 ■  LJ.yjf    reftitution  made  vnto  them  of  thofe  goods  which  thc>- loftin  Adam, that  they 
 
 '^  -^    -^   may  with  a  good  confciencc  vfe  thern .  I  L  They  vfc  them  with  thankfgiuing 
 
 to  their  ends  appointed  by  God.  i  .Cor.  ^ 2  2 , 2  3 .  fVhether  it  be  'Paul,or  Apol^ 
 
 los,or  (fcohai,or  the  world,or  ltfe,or  death,  whether  they  be  things  pre fent ,  or  things 
 
 to  come,euen  allareyotirs.W^.  l.f.Thou  madefi  him  little  inferiour  to  the  Angelsy 
 
 thoH  crownedfl  him  with  glorie  and  honour ,  and  hafifet  him  aboue  the  workes  of 
 
 thtne  hands.  8.  Thou  hafi  put  all  things  infubieHion  vnder  hisfeete. 
 
 Laftof  all,  they  may  haue  the  Angels  as  minidring  (pirits  attending  vpon 
 them  for  their  good.  Hebr.  1.14.  Are  they  not  all  ?mntjiringjpirits  ,fent  forth  to 
 mintfler  for  their  fakes  which  Jhall  be  heires  offalttation?  Pfal .  ^  4. 7  .The  ^y^ngel  of 
 t  he  Lord  pit  cheth  round  ah  out  them  that  feare  him, and  deliuereth  them. 
 
 Concerning  the  third  degree  of  the  dficlara' 
 tion  of  Gods  loue. 
 
 T  He  third  degree,  is  Sanguification,  whereby  fuch  as  belecuc,  bedng  deh- 
 uered  from  the  tyrannie  of  finne,  are  by  httle  and  bttle  renucd  in  holmes 
 3SiA  nghtcoufiies.  1  .loh.  j  .^JVhofoeuer  is  borne  ofCjod,finneth  not  :for  hisfeede 
 
 remaineth 
 
offahjamn  and  damnation .  I  j  ^ 
 
 rcfnaineth  in  htmyne'tther  can  he JlnneJjecaHfe  he  is  home  of  God.  Rom.  8.1.  There 
 is  no  condemnation  to  thofe  which  are  in  Chrifi  lefm^  ivhich  n>alke  not  after  theflejb 
 ^ut  after  thefpirit. 
 
 San<5lification  hath  two  parts:  Mortification,ancI  Viuification. 
 
 The  mortification  of  finne ,  is  the  firft  part  of  (anftification ,  whereby  the 
 power  of  finne  is  abatcd,ancl  crucified  in  the  faithfull.  Rom.  6.  i.How  Jhallrve 
 that  are  dead  to  finne ,  Imeyet  therein  ?  5 .  Know  ye  not  that  allrce  which  haue  beene 
 bapttzedinto  lefns  Chrifi  Joapie  beene  baptized  mto  his  death? ^We  are  buried  then 
 with  him  by  bapttf?ne  into  his  death  ,  that  Itke  oi  Chrifi  wa6  r a^ fed  vp  from  the  dead, 
 by  the  glorie  of  the  father,  fo  we  alfofljould  walke  in  newnes  oflrfe.  EccleC  ^ .  <5, 7^ 
 1  r ,  1  2 , 1  3  .Galat.  <i .  24.  They  which  are  Chrifis  haue  crucified  the flejh, with  the  af- 
 feElions  and  lafts  thereof 
 
 The  meanes  that  workc  mortification,  is  the  death  &  buriall  of  Chrift,  fro 
 whence,  finn  being  by  it  at  the  firft  nipped  in  the  head,proceedcth  fuch  a  ver- 
 tue,  as  doth  both  keepe  vnder  the  ftrength  that  it  canot  breakout  as  it  wouJd, 
 and  in  man,as  it  were  m  a  g,raue,  doth  caufe  it  to  die  and  eke  putrifie.  Rom.^. 
 6.  Our  old  man  is  crucifiedwuh  him,that  the  bo  die  of  finne  might  he  deflroyed. 
 
 The  power  of  Chrift  his  death,is  a  certaine  power  ifTuing  into  hishumani- 
 lie,fuffering,and  dying,fi-om  his  deitie;whereby  he  did,in  tfiefame  his  huma- 
 nitie,both  concerning  the  guilt,and  alfo  the  punifhment,  vanquifh  our  finne,, 
 imputed  vnto  him ,  beeing  our  furetie :  that  m  hke  rort,he,in  vs  his  members, 
 might  by  the  fame  power  abohfh  the  corruption  of  finne. 
 
 Viuincation,is  thefecond  part  offanif^ification :  whereby  inherent  holines 
 .te'mg  begun,is  ftill  augmented  and  enlarged.  Firfi:,  we  rcceiue  the  firlt  fiiiits 
 of  the  fpiritjthen  a  contmuall  encreafeof  them.  Eph.4.  ir^.'Be  renuedtnthefpi- 
 rit  ofyourrmnde.  24.  zy^ndput  on  the  new  man  which  after  (fodis  created  in  riafj^ 
 teoufnes, and  true  holines,  Eph.  1.1.  And  you,  hath  he  quickned,  rh.it  were  dead  in 
 treJpaffesandfinnes.Gsil-  2.  lo.Thu^  lime ,  yet  not  [now,  but  Chrifl  tn me:  andin 
 that  I  now  Hue  by  the  fieflj ,  1  Hue  by  the  faith  of  the  Sonne  of  Cjod ,  who  hath  ibued 
 me,andgiuen  himfelfe  for  me. Kom.S.z  j .  IVe  which  haue  thefrsifttits  ofthefpi- 
 rrt ,r»enwe  doe  ftgh  in  ourfelues ,  waiting  for  the  adoption ,  euen  the  redewption  of 
 our  bodies,  i  .Cor.  i  5. 45:-  Thefirfiman  v^damwasmade  a  liuiigfoule,  andthefe- 
 condman  "^d^im  was  m^de  a  cjuickningjpirit. 
 
 The  efficient  caufe  of  them  both  is  the  holy  Ghoft,who  dotli  by  his  diuine 
 power  conuey  himfelfe  into  the  beleeuers  hearts,  and  in  them,  by  spplvino- 
 the  power  ofChrirt  his  death,and  refurre^ion.createth  holinefle.Iob  ? :  .24,, 
 25. Rom.  ^.^.Now  yearenotinthefiefh,  butinthe(ftmt,hec.MfethelpiritQfGod 
 ihve/Ieth  in  you :  but  if  any  man  haue  not  the  (pirit  of  Chrifi,  the  fame  is  not  his.  11, 
 But  if  the  jfirit  of  him  that  raifedvp  lefm  from  the  dead  dwell  in  you,  he  that  rai-^ 
 fedvp  Chrifi  fiom  the  dead, /hall  alfo  quicken  your  mortall  bodtes,becaufe  that  his 
 fpiri't  dwelleth  in  you. 
 
 Thepreferuatiue  of  viiiifieation ,  is  a  vertue  deriued  from  Chrifi^  refurre- 
 ftion ,  to  thofc  that  are  quickned ,  which  maketh  them  to  rife  vp  to  newneiTe: 
 -of  life.Phrlip.3 .  iG.That  I  may  knowhimjand  the  vertue  of  his  reCurreUion. 
 
 The  power  of  Chrifts  refurreclion  is  that,whereby  he  fir{l,dfd  in  his  owne^ 
 isili,as  conquerer  oucr  death  and  finne ,  beginne  to  hue  with  God,  and  to  be 
 
 exaltesil 
 
125  Thetrderoftheeattfet 
 
 exalted  aboue  cuery  name:  and  then  byit,he,!nhismciiibef$,finncbecing 
 dead  andburicdjdoth  caufe  in  them  a  ftudie  and  puipofe  to  hue  according  to 
 the  will  of  God. 
 
 Furthermore,this  inherent  holines  is  to  be  diftinguifhed  into  parts ,  accor- 
 ding to  the  feuerali  faculties  ofthebodiC&  fouleofinan.  i  .Th.5.2 ;  .The  very 
 Gtfaofpeacefa»6iifiejoHthroHghout:i^tidIpray  God,that  yoKT  whole  jpirit^foule, 
 andhodie  may  be  kept  blamele^e ,  vnto  the  ccmming  of  our  Lordlcfiu  (^hrifi. 
 
 I.  The  holincs  or  renuingoftheminde,which  is  the  illumination  thereof^ 
 to  the  knowledge  of  the  will  of  God.  ColofT.  1.9.  fVc  ceafe  mt  to  fray  for  yoUy 
 and  to  deftrs  that  ye  might  he  fully  filed  rrith  knoy^'ledge  of  his  vrill,  in  rJ.  -/vt-'dcm  and 
 fhirituaUvnderftaf^Mg.  I  .Cor.  i  2 .8.  To  one  is  gift  en  by  thejptrit,  the  speech  of-mf* 
 dome.to  an  other  thejpeech  ofknowledge,by  thefkme  jfirit. 
 
 Illumination,is  either  (pirituall  vnderfl:anding,or  fpirituall  wifdomc. 
 
 Spirituall  vnderftanding ,  is  an  illumination  of  the  mind^j  whereby  it  ac-r 
 knowledgeth  the  knowne  truth  of  the  word  of  God. 
 
 Spirituall  wifdomejisalfb  an  illumination  of  the  miadc ,  whereby  the  fame 
 truthjis  applied  to  the  good  ordenng  of  particular  both  things  and  a<^ions,as 
 pcr{bn,placc,and  time  require. 
 
 Thefc  two,  haue  thefe  effc(lts, which  follow. 
 
 I.  To  difcerne  betvveene  good  and  euill.Heb.  ^ .  lA.Strong  tneate  helongeth 
 tc  them  that  are  of  acre ,  vohich  through  long  cuflome  haue  their  wittes  exercifedto 
 difcerne  both  good  and  euilL  Phil,  l  o.  I  .That  we  may  difcerne  things  that  differ  one 
 from  an  other.  Na.Jr/.vBfinV 
 
 I I.  To  difcerne  of  fpirits.  i.Ioh.4.  i .  Deerely  beloued,  beleeue  mt eaeryjpi- 
 rittbut  trie  thejpirits  vehether  they  are  of(jod.  i  .Thefll  5.21.  Trie  aJlthtngs,and 
 keepe  that  rvhtch  is  good.  Adl.  1 7. 1 1 .  Thefe  were  more  noble  men^  then  they  which 
 were  at  Theffalonica ,  which  receiued  the  word  with  all  readines,  and  fear ched  the 
 Scriptures  daily, whether  thefethings  were fb. 
 
 III.  To meditatevponthe wordand worksof God.Pfal.i.i.^w/Ai/if <^- 
 tight  is  in  the  Law  of  (jod,  and  in  that  Larv  dvth  exercife  h'tmfelfe  day  and  night, 
 Pfal.  1 1 9 .  f  5 .  /  will  meditate  in  thy  precepts,  andeonfider  thy  waies.  Pfal.  107.  the 
 whole  pfalme. 
 
 I V.  To  difcerne  and  acknowledge  mans  owne  inward  bbndncs.  Pfal. 
 1 1  p.  J  3  .Teach  me,0  Lord,the  way  ofthyftattttes,  and  Iwillkeepe  it  vnts  the  ende, 
 %  ^.Open  mine  eyes, that  I  may  fee  the  winders  of  thy  Law. 
 
 I I.  The  fanftitie  of  the  memorie,is  an  abilitie  tokeepea  good  thing,when 
 it  is  offered  to  the  minde,  and  as  neede  fcrueth,to  remember  it.  Pfal.  1 1  p.i  i  ^/ 
 hone  hidthypromife  in  mine  heart, that  I  might  not finne  agamfi  thee.  Pfal.  \6.'J,^l 
 willpraife  the  Lord  who  hathgiuen  me  coufell:  my  reines  alfo  teach  me  in  the  nights, 
 Luk.  ■2.51  .His  mother  kept  all  thefe  things  in  her  heart. 
 
 III.  The  fanttitie  of  confcience,which  is  a  grace  of  God,whercby  a  mans 
 confcience  excufeth  him  for  all  finncs,after  they  are  forgiuen  him  inChrifl,as 
 alfo  of  his  vpright  walking  in  the  whole  courfc  of  his  hfc.  i  .HIim.i.ig.Hamng 
 faith  and  a  good  confcience, which fome  hatting  put  away,f^c.  i  .Qox.^.^lk*iow  no- 
 thing by  my  f elf e:  yet  am  I  not  thereby  ittftified.  Aft.  2^.1  .T^attlfaidyl  haue  in  all 
 good  confcience, femedGod'untillthis  day. hJ^»%/^.  1 6.lendcanoHr?nyfelfetohaHe 
 
 ahvay 
 
!•:  offahAtionanddamnMion.  127 
 
 ahayacleanconfcUfice,  toward  God  and  toward  men.  Pfal.  16.  lyiy-^.Iud^eme» 
 
 0  Lord,  for  I  hone  walked  tnmine  innocencie,  my  trftfl  hath  ieenealfo  in  the  Lord: 
 therefore  Jhall  I  not  flide.  Proeue  mcy  O  Lord,  and  trie  me ,  examine  my  reinesand 
 mine  heart.  For  thy  louing  hindne^e  is  before  mine  eyes ,  therefore  hatte  I  wa/J^di» 
 thy  truth. 
 
 Hence ,  in  aU  godly  men  arifeth  the  inward  ;><?<«<:(?  of  god,  and  the  outward 
 alacritie  in  the  countenance.  Phil.4.7.  The  peace  ofgod  which pajfeth  all  vnder- 
 (iandingijhall prefer fte your  hearts  and  mtndes  in  lefnt  Chnfi .  Pro V.  z  8 .  i .  The 
 wicl^dftee,when  none  purfUeth:  but  the  righteom  are  bold  as  a  Lyon. 
 
 I V.  San£litie  or  will,  whereby  man  beginneth  to  will  that  which  is  good, 
 and  to  reftife  the  contrarie.Therfore  in  this  eftate,the  will  is  partly  freed  frosn 
 l)ondage,partly  in  bondage  to  finne.  Phil.  2 .  i^.ItuGod  which  worketh  in  you, 
 both  the  will  and  the  deede,  euen  of  his  owne  pleafure.  Rom.  7.  18.^  know  that  in 
 me,that  isM  myflejh,dwelleth  no  good  thing: for  to  willisprefent  withmeybut  Jf^dt 
 
 \no  meanes  to  performe  that  whichis  good,0'c.v.  1 9,20,2 1,22. 
 
 V.  San^itie  of  afFe£lions,is  the  right  raoouing  of  them,  i .  Xhe(C  5 .  2  j« 
 Rom.7.24. 
 
 AfFe<5lions  of  mod  efpeciall  note,are  thefe  : 
 
 I.  Hope ,  whereby  men  with  fighings ,  looke  for  the  accomplilhjiig  of 
 their  redcmption.Rom.8.2  5 . 
 
 This  hope,when  itis  once  ftrong  and  liuely,hath  alfo  her  -zsr^npo^opi^jthat  is> 
 fiill  a{rurance,as  faith  hath.  Heb.  6. 1 1 .  And  we  dejire  that  euery  one  ofycujhewe 
 the  fame  diligence, to  the  full  ajfurance  of  hope  vnto  the  ende.  i .  Pet.  J .  ^,.  ^lejfed  be 
 God,  euen  the  Father  bf  our  Lord  lefm  ChriJ},  which  ,  according  to  his  aboundant 
 mercie,  hath  begottenvs  againe  vnto  a  limly  hope,by.  the  refnrreUionof  lefas  Chrifi 
 from  the  dead. 
 
 .  1 1.  Feare  of  offending  God,becaufe  of  his  mercie.  i  .Pet.  i  a  7.  Ifyee  call 
 him  father, which  without  rejpet}  of  per  fen,  lungeth  according  to  euery  mans  worki» 
 pa{J^  the  time  of  your  dwelling  here  infeare.PQA.  l  o  ^  .4.  There  is  mercie  with  thee, 
 that  thou  maifl  be  feared. 
 
 III.  A  bafc  account  of  all  worldly  things,in  refpefl  of  Chrifl  Tefus.Phil.^o 
 ^7.  Hut  the  things  thai  were  advantage  to  me ,  I  accounted  lo^e for  (lort(ls  fake.  8. 
 .  Tea  doubtle(fe,l  thinke  allthiiws  bnt  lo^cfor  the  excellent  knowledge  fake  ofChrij} 
 
 lefm  my  Lord,  forwhortje  I  haae  counted' all  things  lojje,  and  doe  ludgethem^  to  be 
 doun^ythat  I  might  wt-nne  (^hrtjfli^ 
 
 I V.  The  louc  ofGod  in  Chrift,vvhich  is  like  vnto  death^and  as  a  fire  that 
 cannot  be  quenched.  Cant.  8 .6.  Lotie  isfirona  ai  death,  iealoufe  is  cruell  aj  the 
 graue,the  coles  thereof  are  fire  coles, and  a  vehement  fiame, 
 
 V.  A  feruent  zealeto  Gods  glorie.  Rom.5;.  3 .  Iwouldwifh  myfelfe  to  be 
 feparatefTonij()ori(l.jformy  brethren  ^  that  are  my  kinfmen,  according  to- the 
 flejh. 
 
 V  I.  An  anguHli  of  minde  for  our  owne  Hnnesand  others  alfb.  Pfal;  1 19, 
 
 1  ?  6.Adine  eyesgufh  out  with  tearesjjecaufe  men  kefpe  not  thy  law.  2  .Pet.  1.7 .  Aud 
 deliuerediufi  Lot, being  vexed  with  the  vncleanh  conuerfation  of  the  wicked.  8  .For 
 he  beeing  rightvom,and dwelling  among  them,tn  feeing  and  hearing,vexedhis  righ*- 
 Uonsfoulefiemd.*iy  to  day, with  their 'itnlawfulLdeedss, 
 
 '■'•■'-.J  TLIi. 
 
tig  The  order  of  the  caufes 
 
 VII.  Exceeding  great  iov  in  the  holy  Ghoft  Rom.  14. 1 7.  Tlo^kingdome 
 of  god  is  not  meate  anddrwke,  but  righteouJnes,and peace,  andioy  tn  the  hdy  Ghoft^ 
 
 V  I.  Sanftitie  of  bodie ,  whereby  it  is  a  fit  inftrument  tor  the  foule  to  ac- 
 complifh  that  which  is  ^oocl.  Roni/<5.  1 9.  As  ye  hauegiuenyoHr  members  fer- 
 ftinnts  to  vncleanne(fe,a:-iato  t}nquitie,to  commit  im^^mtie:fo  novo  gtue  your  member  i 
 feruants  vnto  riqbteoptjnes  in  holmes. 
 
 Of  Repentance  and  the  fimts  thereof 
 
 FRom  {an«flification ,  Repentance  is  deriued,  becaufe  no  man  can  earneftly 
 repent ,  except  he,  denying  himfelfc,  doe  hate  finne,  eucn  from  his  heart, 
 and  embrace  rig'ateoufces.This  no  man  either  will,or  can  performe,but  (uch 
 an  one  as  is  in  tn  c  light  of  God  regenerated  and  iaftificd,and  indued  with  true 
 faith.Therefore  ;:ilbeit  in  fuch  as  are  conuerted, repentance  doth  firft  manifeft 
 It  felfcjvet  reo-arding  the  order  of  nature ,  it  followeth  both  faith  and  fandifi- 
 cation.'Hencealfoisiteuident  that  this  repentance ,  legal'  contrition  beeing 
 fbme  occafion,ard,as  it  were,a  preparation  to  true  conuerfion,is  begotten  by 
 the  preaching  of  the  Gofpel. 
 
 Repentance  is^whcn  a  finncr  turneth  vnto  the  Lord  A^.  2  6.20,  He/hewed 
 fjrjl  vnto  them  ofT)amafcns,andat  lerufalem ,  and  through  all  the  coajls  oflndea, 
 and  then  to  the  (J entiles,  that  they  Jhould  repent  andturne  to  Gody  and  to  doe  rvorkes 
 worthie  amendment  of  life.  I  .Ioh.5 .3  -Sueryman  that  hath  this  hope  in  htm,purgeth 
 himre/fe,asheispure.  • 
 
 This  is  performed,when  as  any  one,by  the  inflinft  of  the  holy  GhofT:,doth 
 purpo{e,vvill,defire,and  endeauour  to  rclinquiili  his  fofmer  finnes,and  to  be- 
 come a  new  man.  P(al.  1 1 9.  r  i  2.  /  haue  applied  my  heart  to  fulfill  thy flatfttes  al- 
 rt>ay,et*en  vnto  the  ende.  i.Ioh.  3.3.  Aft.  1 1 . 2  5 .  Who  vehen  heroas  come ,  and  had 
 feene  the  grace  of  God,  tvasglady  and  exhorted  all ,  that  withpurpofe  of  hearty  they 
 •ppouldcleaue  vnto  the  Lord. 
 
 The  fruit  of  Repentance  is,a  Chriftian  comierfation,  wherein  arc  brought 
 forth  fruits  worthie  amendment  of  life.  Matth.  3.8.  'Bring yee  therefore  forth 
 fruits  vporthie  of  repentance. 
 
 A  Chriflian  conuerlation ,  is  filch  a  courfc  of  life ,  whereby  we,  following 
 Chrifts  example,doe  by  hira,performe  new  obedience  to  God.JMath.i  1.29. 
 Take  my  yo^e  on  you,and  learne  of  me, that  am  meeke  andlonrly  in  heart:  andyejhall 
 finde  reft  vnto  your fop-.les.  i .  Pet.  4.  I .  Tor  as  mt^ch  as  Chrijl  hath  fuffered for  vs  in 
 the  flejh,arme your  felues  hkervifetvith  the  fame  minde, which  is,  that  he  which  hath 
 fujferedin  the  fie/h,hath  ceafedfomfinne.  I  .Pet.2 . 2 1 .  For  hereunto  are  ye  called, 
 for  Chrijl  alfofujferedfor  vs,  leaning  vs  an  enfample  that  vcejhould follow  hisfleps. 
 1  .Pet.  3 . 1  o,  1 1  .Jfa-ziy  man  long  after  life,andto  fee  good  dates ,  let  him  refaine  his 
 tongue  fom  euill,and  his  Itppes  that  they  jpeake  no  guile .  Let  him  efchew  euilland 
 doe  good  Jet  him  feeke  peace  and  follow  after  it. 
 
 There  are  two  parts  of  new  obedience :  the  deniall  of  our  fclues,  and  the 
 profeffion  ofChrill.Math.  1 6.i^.ff any  manwill follow  me,  lethimforfakehim- 
 felfe,take  vp  his  croJfe,andfollow  me. 
 
 The  deniall  of  our  feIues,confifteth  partly  in  Chriftian  warrcfarc,partly  in 
 the  patient  bearing  of  affliftion. 
 
 CHAP. 
 
effahai'ton  aftd  damnAticH,  I  zp^ 
 
 CHAT,  40. 
 
 OfChriJfiaKrpArfare, 
 
 CHriflian  warfare ,  is  concerning  the  right  way  of  fightin*  in  the  (pirituall 
 battel!. 
 
 The  partes  thereof,  arc  the  preparation  to  battell ,  andthecombatcit 
 felfc. 
 
 To  the  preparation,  we  muftvfc  the  complct  armour  ofGod.Eph.^.i  ?. 
 Tor  this  caufeytake  vntoyou  the  vehole  armour  of(^od,thatyee  may  be  able  to  rejifi 
 in  the  eHiUday,ay}dhauingfimJhed  all  things, Jlandfaji. 
 
 The  parts  hereof  are  elpecially  fixe.I.Trueth.I  I.IufticcI  I  I.Euapgelicall 
 obedience.IV.Faith.  V.The  word  of  God.VI.Continuall  and  fcruent  pray- 
 er with  watching.Eph.6, 14.  Stand  therefore ,  and  your  loynes  gtrded  about  with 
 veritie,and  hautng  on  the  bre ftp  late  cfrighteoufnejfe.  i  j.  Andyour  feetejhoddrvith 
 the  preparation  of  the  CjofpeUof peace.  1 6.^boKe  allytake  the  fheild  of  faith  y  rvher» 
 Tvithye  may  cfuench  allthefterie  dartes  of  the  wicked.  1 7.  And  take  the  helmet  of 
 faluMi9n,andthefwordcfthelpirit,whichitthevpordofGod  i  S.Andpraie  aiwaiei 
 with  all  manner  prater  and/nppUcation  in  the  Jpint,  and  watch  thereunto  with  aS 
 perjeuerance  and  application  for  all  Saints,  i  .Pet.  %.%.Befober,aitdwatch  for  your 
 aduerfarie  the  demll,A4  aroaringlyon,walkethaboutfeekingwhomeheemaj  de- 
 moure. 
 
 The  combatc,isa  mutuall  conflift  of  them  that  fight  Spiritually. 
 
 The  warriours,  are  the  tempter  and  the  Chriftian  fouldier.EpnefiJ.i  i.Fof 
 we  wereflle  not  againflflejh  and  blood, hut  a^ainjl  principalities ^againjl  powers y  and 
 sgawft  the  wordlygouernours, the  princes  of  the  darkenejfeofthii  world.,  againji^i» 
 rituall  wickednejfes,  which  are  in  hiqh  places.  ^^ 
 
 The  Tempter,is  the  princc,or  his  helpers.Thc  prince,is  Sataitand  his  an- 
 gcls.which  are  fpirituall  wickednefleSjin  high  tliings.His  helpers  are  the  flcfli 
 and  the  world. 
 
 The  conflift  of  all  thcfe,is  temptation,whereby  man  is  prouokcd  to  comit 
 fuchwickednes,asjs hurtfull  to  the (aluation  of  hisfoule.  1  .Pet. 2.1  \. Dearly 
 beloued ,  Ibefeechyou ,  Oifrangers  and  pilgrtms  abflaine  fromflejhly  lujls^which 
 fight  agAinfl  the  foule. 
 
 In  the  SouIdier,two  things  are  to  be  confidered :  his  j'efifBng  and  his  fill. 
 
 Refinance  is  ana<fi;ion,  whereby  the  fouldier  doth  withftand  temptation, 
 through  grace  working  inwardly  in  him.i.loh.i.T  ^./wm*?  vntoyou  babes,be- 
 canfeye  haue  knowne  the  father  :  /haue  written  to  you  fathers,  becaufeye  haue 
 known  him  that  is  from  the  begimting:!  haue  written  to  you  yong  men,  becaufeye  are 
 Jironq,andthe  word  ofGcd  abtdeth  in  yott,andye'haue  ouercome  the  wicked,  i .  Pet. 
 •y.S.Eph.d.  1 6.P{al,9 1 . 1 3  .Thoufhdt  walhe  vponthe  lyon  and  ajpe:the young  Ijon 
 and  the  dragon Jhalt  thcu  treadvnderfeete. 
 
 To  confirmc  ^\s,\ht{kfreferuatif4es  which  fbllow.are  very  neccflaric. 
 
 LWhen  thou  art  tempted  to  finne^doe  not  onely  abllainefrom  it.but  car- 
 neftlyloue  and  followe  after  the  contraric.Ioh.8. 44. 
 
 I  I.Neuer  yccld  or  confent  to  Satans  wordes,wlKther  he  fpcake  the  truth, 
 accufe  fal(ely,or  flatter  difremblingly.Ioh.8.44.T<f(?  are  of  your  father  the  deml, 
 ^mdthe  lufis  ofyour father  ye  will  doe  :  he  hath  beene  a  murderer  from  the  begin- 
 
 \  \  fti^gt 
 
P  0  The  order  of  the  caufeJ 
 
 mn0,nnd abode  not  in  the  trHth,becAHfe.thereis  no  truth  in  him:-»hen  he  fpeaketh  a 
 lie, then  fpeaketh  he  of  his  owne:for  he  is  a  Her  and  the  father  thereof  Mark.  1.24^ 
 ayind  cnedwith  a  loud  voice  yandfatd.fVhat  haue  I  to  da  with  theejefiu,  thefonne 
 of  the  mo(i  high  (jod.'iAnd  lefw  faid,Hot^  thy  peace  and  come  out  of  him.  A^.  1 6. 
 I  J. Shee  followed  Pafiia/td  vs  ^and  cried,faytngyThefe  men  are  theferuants  of  the 
 mojl  hicrh  G od,which  Jhewe  vnto  vs  the  waie  offalttation,  &c.   Auguft.   Serm-. 
 
 241.  . 
 
 II  I. One  temptation  is  to  be  looked  for  after  anothcr,ancl  then  c(peciallyi 
 wlien  our  enemie  after  he  hath  fethisfnares,is  at  relhfbr  the  deuiU  neuer  ma- 
 kcth  an  ende  of  his  malice.  I  .Pet.  5 . 8. 
 
 .  'The feu  is,whereby  thefouldier  through  infirmitie  fainteth,being  fubdued 
 by  the  power  of  the  enemie  .Galf<5..i  .Brethren  ^if a  man  befallen  by  occajioninto 
 4m  fault, ye  which  are  JpiritttalLrefiorefuc  ha  one  with  thefpirn  ofmeekne^e^conli- 
 dering  thyfetfe,leafl  thou  alfb  be  tempted. 
 
 Tothisappertaincththefpirituallremedie.Aremedie  ,  is  a  thing  hauin^ 
 aptnelTe  to  reftore him  which  is  fiiUen  to  his  former  cftate.Gal.d.i. 
 
 And  here  two  things  mufl:  alwaies  be  thought  on . 
 
 I.Iflherc  be  a  willmgmind,eucry  one  is  accepted  for  that  gr^ce  which  he- 
 li^th,not  for  t'hat  which  he  hath  not.  2 .  Gor.  8.12.  For  if  there  befirfl  a  willing 
 mind,it  is  accepted  according  to  that  a  ma  hath,  d^  not  according  to  that  he  hath  not^ 
 
 I  Lin  all  thefe  things,who{beucr  will  lead  a  godly  life  in  Chrifl:,the  power 
 ©f  God  is  to  be  made  perfect  throughtheir  infirmitie.  2.  Cor.  1 2.9.  ^ndhee 
 faidvnto  me,'CMy  grace  is  fuffcient  for  thee, for  my  power  is  made  perfeEi  through- 
 weakene(fe:very  ^iadty  therefore  will  [  reioice  rather  tn  mine  infirmities  ,  that  the 
 power  ofGodmay  dwell  in  me.  i  o.  Therefore  Itakepleafkre  in  infirmities, in  repro— 
 chesyin  nece^ties,in  perfecutions,inangHiJh  for  Chrijls  fake,  for  when  lam  weake, 
 thenamljirong, 
 
 CHAP.  4'- 
 Ofthefirfi  <L^jfatilf, 
 
 ASfaults  are  threefold; 
 The  firft  is,about  the  Chriftian  mans  effe£^uall  calling.The  tcmptati* 
 on  isjthc  enterprife  of  the  diuell  toblmdfold  mans  minde,  and  to  harden  his 
 heart,leafl:  the  wordx>f  G  O  D  fhould  worke  in  him  to  faluation.  Matth.i  ;. 
 A.A}tdashefowed,fomefellby  thewaie  fide,  andthefowles  came  and deuoured the 
 Vp.K' And fome  fell  vpon  flonie ground ,  where  they  hadnot  much  earth  ,  and  anon 
 theyfhrang  vp,becaufe  they  had  no  depth  ofearth.6.<tySjdwhen  the  Sunne  rofe  vp» 
 they  wer  parchedyand for  lacke  of  rooting  withered  awaie.  7.  Andfomefellamong- 
 thames  ,and  the  thornes  ^run^vp  andcho^ed  them.\g.  JVhenfoeuer  a  manheareth 
 the  word  of  the  kingdomcandt/nderfiandeth  it  not^the  eutll  one  commeth ,  and  cat- 
 cheth  arc  ay  that  which  was  [owne  in  his  he  art:  and  this  is  he  which  hath  receiued  the 
 jeede  l^ythe  way  fide. 
 
 A  refiftance  in  thofe  that  arc  called,i6  wrought  by  the  ^irit  of  God  ,  that 
 cauleth  men  to  lend  their  cares  to  heare ,  and  doth  in^raffe  the  word  in  their 
 hearts,that  the  immortan  (eede  of  regeneration  may  fpring  in  them.  Pf»l.  40. 
 6.Toh.5.44.  AOr.i  6.  r  4.  lam.  i .  2 1 .  Wherefore  lay  apart  allfilthine^e,andfuper— 
 fimiieofm.ilkioHfne^e iAnd  receine  with  meeknes  thewordthatisgrajfedinyou,  ■ 
 
 i  ythicB: 
 
ofjuhation  and  damyuttion,  I  j  t 
 
 Ifphkhu  able  tefaue your foules.  i  .Vtt.i.it.SeeingyoHrfoHifS  are  purified  in  ohej" 
 ing  the  truth  through  the/pirit ,  to  lone  brotherly  rvithout  faining,  lone  one  another 
 tviih  a  pure  heart  feruentlj.  \  Joh.  3.9.  Whofoeuer  is  borne  ofgodjinneth  not: for  his 
 feede  remaineth  in  him,neither  can  hejinne,becaufe  he  is  borne  of  god  A  reHRance 
 inthofe  that  arc  to  be  called,  is  when  in  a  finccrc  heart  they  doeioyncthc 
 word  which  they  haue  heard, with  faith. Luk.8. 1 5.  But  that  rvhtch  fellin good 
 ground,are  they  which  with  an  honejl  and  good  heart ,  heare  the  word  andkeepe  it, 
 and  bring  fort  hfiutt  with  patience.W^.^.  2 . 
 
 Here  are  ccrtaine  prcferuatiues  to  be  noted. 
 
 I.Premeditation  ofthe  power  and  v(e  of  the  word.Ecc1er4. 17.  Take  heede 
 to  thy  feete,when  thou  entrefi  tnto  the  houfe  ofthe  Lord,and  be  more  neere  to  heare 
 then  to gtue  t'hefacrifice  offoolesifor  they  knowe  not  that  they  doe  euill.  Chap,  j .  r. 
 Be  not  rajh  with  thy  mouth, nor  let  thine  heart  be  hafiie  to  vtter  a  thing  before  ^od: 
 for  God  is  in  the  heauen,andthou  art  on  the  earth:  therefore  let  thy  wordes  be  few, 
 
 I  I.Diligent  attention  ofthe  minde.A£V.i  5.14. 
 
 1 1 1.  An  hungring  defire  ofthe  heart.  Ioh.7.3  7.  Nowe  in  the  lafl  and  great 
 day  of  the  feajijeffis  flood  and  cried Jayingjf any  man  thirfi,let  him  come  to  me  and 
 drinke. 
 
 I  V.Integritie  oflife.Pfal.id.^. 
 
 V.The  calling  away  of  euil  afFe£tios.Iam.  1.2  "i^Andbeye  doers  of  the  word. 
 And  not  hearers  onely,deceiuingyour  ownefoules. 
 
 V  I.The  inward  cofifent  and  agreement  ofthe  heart  with  the  word  prea- 
 ched. Aft.  2.  ^7. 
 
 V 1 1.  An  hiding  ofthe  word  in  the  hcart,leall  we  fliould  finnc.  Pfal.  1 1  p. 
 1 1 .  /  haue  hid  thy  word  in  mine  heart, that  I  might  notflnne  a^ainfl  thee. 
 
 VII  I.  A  trebling  at  the  prefence  ofGod  in  the  aflemblie  ofthe  Church. 
 Efay  66.2  .For  all  the fe  things  hath  mine  hand  made  ^and  all  the  fe  things  haue  bee  ft 
 faith  the  Lord,and  to  him  will  I  looke^euen  to  him  that  is  poore  and  of  a  contrite  Jpi" 
 rit,and  tremhleth  at  my  words.  A£l.  i  o.  ^  5 .  Thenfent  I  for  thee  itKmediatly,and 
 thou  haji  well  done  to  come :  nowe  therefore  are  we  all  here  prefent  before  God,  to 
 heare  all  things  that  are  commanded  thee  of^od. 
 
 The  fall, is  either  a  coldnelTe  inrcceiuing  the  word ,  and  a  negleft  thereof, 
 or  elfe  a  falling  into  errours. 
 
 Theremediefor  thisjisfubieftion,  which  muft:  be  made  to  the  iudgement 
 and  cenlure  ofthe  brethren  andniinifters.Reuelat.5 .1  ^.Il^owe  thyworks,that 
 thou  art  neither  cold  nor  bote:  I  would  thou  wereji  cold  or  bote.  Gal .  6. 2 .  l  .Tim.  l . 
 20.0fwhome  is  Hymeneus  and  Alexander,  whome  J  haue  deliueredvnto  Satan, 
 that  they  might  learne  not  to  blafpheme. 
 
 CHAP,  ^2. 
 Ofthefecond'^jfault. 
 
 THc  fecond  affault/is  concerning  faith. 
 The  temptation,is  an  illufion  which  the  diuell  cafteth  into  '^e hearts 
 of  godly  men:as  when  he  faith,Thou  art  not  ofthe  number  ofthe  eleft:  thou 
 artnot  iuftified:  thou  haft  no  faith:thou  muft  certenly  be  condemned  for  thy 
 finnes.  Mat.  4.  ^  Then  came  to  him  the  tempter  ^and  /aid.  If  thou  be  the  Sonne  of 
 dfdfCommand  that  thefefiones  be  made  bread 
 
 I  a  Helpes 
 
I  ^^  The  ireUr  of  the  eoHfes 
 
 Helpes,which  the  dci^l  abufethfor  the  ftrengthcning  of  fuch  iHufions,i«e 
 thefe:  .  . 
 
 I.  Aduerfitic:  as  clangers,  lofTcs,  pcrfccution$,iealoufie,grie!ttQys  pffcnces, 
 &c.Pfal.  75.12.  Loe, thefe  are  the  wnkedyjet  proffer  thej  Always  andincreafe  in 
 riches,  i  5 .  CertOfffe^J  h(Ute  cleafed  mine  heart  in  veme ,  ^  -ppajhed  mm  hands  in 
 irinocency.loh.  1 3 .  i*^  ^Hotp  many  are  mine  iniejHities  (^  fmnes?fhevc  memyrebellig 
 and  my  finne.  2  4  Wherefore  htdefi  thoH  thy  face  ^attd  takefl  me  for  thtne  e»e?me?  2  5 . 
 tFilt  thonbreakeaUafe  drinento  andfro^nd-vpilt  thou  fHrfme  the  drie fiubble^ 
 
 I  I.The  remembrance  of  finspaft.Iob.  1 1 . 2  5.  'Bor  thou  veirifefi  bitter  things 
 againjl  me^nd  make  ft  me  topojfejfe  the  ime^uittes  of  my  youth, 
 
 I I  LA  feeling  of  death  euen  alreadie  at  hand. 
 Therefiftanceisinadebyatruefaith,applying  Chrifl:  with  all  hismerkf 
 
 particularly,after  this  manner.l  alTuredly  beleeue  that  I  fhall  not  be  condem- 
 ncdjbut  that  I  am  eleftedjand  iuftified  in  Chrill:,and  am  out  of  all  doubt  thai 
 all  my  finnes  arc  pardoned. Efai.  5  31 . 1 1  'Hee  Jhallfee  the  trauaile  ofhisfottle,and 
 ffjallbefatisfiediby  his  knoveledge  Jhatl my  righteous  feruant  iufiifie  many:forheJhal 
 beare  their  inie^uities.  Roni.  8 .  j  8 .  For  I  amperfwaded^that  neither  dea(ty,nor  /tfe, 
 nor  ange/s,fjorprincipatities,>jor powers ,  nor  things prefent,nor  things  to  comet  \g^ 
 Nor  heiaht, nor  depth  y  nor  any  other  creature  Jhallb^  able  to  fefaratevs  from  the 
 ioue  ofGodywhich  is  in  Chrifl  lefus  ot^r  Lord, 
 
 The  preleruatiue,  is  in  temptation,  not  to  behold  faith,but  the  obicft  of 
 faith  which  is  Chxi{i.V\i\\\\>.'iA2,Notasthough  I  had  alreadie  attained  vnto  it, 
 fither  were  a/ready  perfeB :  but  I fo/IoTP  if  that  I  may  comprehend  that, for  who/e- 
 fake  alfo  I  am  comprehended  afChhJi  lefus- 1  5  'One  thing  I  doe  J  forget  that  which  ■ 
 is  behinde,&  indeauour  my  feJfe  to  that  which  14  before.!^.  And  follow  hard  toward 
 the  marke  for  the  price  oftbohigh  calling  of  God  in  Chrijl  lefus.  loh.  -j  .14.  And  at 
 L^ofes  aft  vp  the  Serpent  in  the  wi/demesjo  mujl  thefonne  of  man  be  lift  vp,thaf 
 hethatbeleeuethinhim,(^c. 
 
 Thefalling,is  doubtfuln€s,anddiftrufl:  of  our  eleftipn ,  and  of  Gods  mcr- 
 cie.P^.77.6.  /  called  to  remembrance  my  fong  in  the  ni^ht:  I  communed  with  mine 
 cwne  heart, and  my  fpitit fear ched  diligently.  j.Will  the  Lord  abfent  himfelfefqr  e- 
 uerfandwill  he  (hew  no  more  fauour?  8 .  Is  his  mercy  cleane  gone  for  euer?doth  his 
 promifefailefor  euermore?  So  Daoid  of himfelfe.faith,P{al. 22.1.  A'fy  <^od,my 
 Godywhy  h^  thouf^n^JaJ^nmeyand^t/bfarrefrommyhealthyandfi-om  the  words 
 of  my  raring. 
 
 The  remedie  is  double. 
 
 Firft:  the  operand  of  the  holy  (piritftirring  vp  faith  3c  increafing  the  {amc= 
 Plnihl.  6. 1  am  per/waded  of  this  fame  thing,  that  he  that  hath  begunne  this  good 
 worke  ifiyoH,wiffperforme  it  vntilithe  day  of  lefus  ^hrif.huk.  1 7 . 5  .t^ndthe  A- 
 poffles  faidvnto  the  LordJnrreafe  our  faith. 
 
 The  fecond  is,an  holy  meditation,  which  is  roanifold*. 
 
 IThaf  it  is  the  commandement  of  God  tliat  we  fhouM  beleeue  in  Chrift', 
 jJoh.  7.2?.  This  is.  then  his  commandement ,  that  we  beleeue  in  the  natmofhts- 
 Sonne  leftts  0mfi->andloue  oneanother,as  hegaue  commandement, 
 
 J  T.That  the  EuangelicaltprojaifcSiaie  indefinire.and  doe  exclude  no  ma??^ 
 ^nlefTe  peraduenture  any  man  doe  exclude  bii]3fclfe.Efay .  j  5  • ;  'Ho,  euery  one- 
 
that  thirfiethyCcmeye  to  the  waters,  and  ye  that  haue  nojikter^come,  hme,  andeate  .* 
 comcylfiy,  buie  vpine  and  milks  y^ithoHtfilmr  and  without  money.  Matth.  11.28» 
 (^onte  vnto  me, all  ye  that  are  wearie  and  laden,  andlmlleafeyoH,  Iol>.  ^  *  15.  TJ^f 
 toh'ofoeuef  beUeUeth  in hittsfljouldnot  ferifhjjut ha»eefernaHltfe.  Alio  the  SacKi- 
 lti€nte  of  BaptJimc  atid  the  Lords  Supper,  doie  to  euer)'.one  feuerally  applic 
 indefinite  promifes ,  aitKT  therefore  are  very  efiFeftuali  to  enforceparticuiar  af- 
 forance  or  plerophorie  of  fbrgiuencs  of  (innes. 
 
 111.  That doubtfulnes and defpaireare mon: grieuous finnes. 
 
 •  I V.  That  contrarie  to  hope ,  men  muft  vnder  hope  beleeue  with  Abra= 
 
 himiRom.4. 1  %.JVhich  Ahrt^amaboHehofc  beleeHedvnderho^e-fhatheJhoHld 
 
 be  the  father  of  many  nations:  according  to  that  which  woifpoken  t<f  him,foJhaJl  thy, 
 
 feeds  be.  .siir-.tvij 
 
 V.  That  the  mercie  of  Godi  anci  the  inditof  Chrifts  obedicilce,  btdxig 
 both  God  and  man ,  are  infinite.  Eiai  54.10.  Tor  the  mountatnes  Jhall  remooue, 
 knd  the  hills  Jhal fail  downe:  but  my  tnerciefhall  not  depart  from  thee,neitherjhalmy 
 tonenant  of feace fail  away,  faith  the  Lord,  that  hath  compajfion  on  thee,  Pfal.i  o^ . 
 1 1  .Foroi  high  as  the  heauenis  ahoue  the  earth,  fhgre^it-hks  merxie  toward  them 
 thatfeare  htm.  1 .  loh.  2.1. LMy  babes,  theCe  tilings  write  J.vntoyoH,that ye fnne 
 not:  and  if  any  ma»fin)ie,we  hatte  an  aduotate  with  the  T other sTefki  Cl^i^  theiufh 
 2 .  ^nd  he  is  the  reconciliation  for  our  finnes  :  and  not  for  OHrs,  onely ,  butalfofor  the^ 
 finnes  of  the  whole  world.  Pfal,  1^0.7.  Let  IfraHwait  on  thtLof^  :for  the  Lordis 
 mer cie, and  with  him  ii great  redemption.     -    .'  '  .  ' 
 
 ' ' - y;|,'^ ;'rhat  God  meafiireth  theobedien^c due  vntohitn,rathei  by  the affcr 
 ftion  and  defire  to  obcy^then  by  the  aft  and  performance  ofit*  Ronl.8. 5,Fo^ 
 they  th-at  are  after  the  ^Jh^fauour  the  ihirgAvf  the  fkpi , -but  ihey  that,  are  after 
 the  fptrtt ,  the  things  ofthejpirit.  '7.')BfcauJe  fhe.wijdgme  ofthefkjh,  is^ enmitif, 4^ 
 gainfi  Godyfor  it  is  not  fubieSl  to  the  law  of(fod,  neither  ir.deedecan  be.  Rom.  7, 
 lo.Now  if i  doe  that  /  would  not -.tt  is  no  more  I  that  doe  it,  bht  the  fmne  that  dwcl- 
 ieth  in  me,  2 1 .  Ifnd.then  by  the  laiv^that  when  I  would  dee  aood,eut!l  is  prefent  with 
 me.i2.  For  I  deltqht  in  the  Jaw  of  (^od,concernin^  the  inner  man..}<AA\,j.  1  7  •  -^  T"*^ 
 1f>are<them,as  a  man  (pareth  his  fonne, that  reuerenceth  him*  •■  -  r  >r'  ''--f 
 '  VII.  ¥/hen one  finne IS  forgiuen,  all  the jefli: are  remitted alfoj  for  remiC- 
 {ion  being  giuen  once,vvithoutany  prefcriptiooftmiejis  guienfor  eucr.Kom. 
 AA.ig.For  the  gifts  r^nd  C4i!img  cfQ.odare  without  repentance.  A^.^  0.4;  .7o  htm 
 alfogiue  all  the  PropJ^ets  witnes,that  through  his  name,  ail  that  bekeue  in  htm,  Jhall 
 receipierem'tffion  of  finnes: 
 
 VIII.  That  grace  and  faith  are  not  taken  away  bv  falls  of  infirmitie ,  but 
 thereby  are  declared  and  mademanifeft.  ^ovc\.<^.io,Morecuer,  the  law  entred 
 thereufon,that  the  ojfence  (hould  abound:  neiterthelef^e,  whenfinne  abounded ,  there 
 grace  abounded  much  more,  a.Cor.  12.7.  Andteafi  Ifljouldbc  exalted  out  ofmea- 
 ' fur  e,&c. there  was  ^iuenvnto  meaprir^e  in  the  fiejh,the  meffenger  of  Satan  to  buf- 
 fet me  M. For  this  thing  J  befsught  the  Lordthrife » that  it  might  depart  fern  me.  p. 
 He  faid.  ^JMy  grace  is  fu^cientfor  thee. 
 
 I X.  That  all  the  workes  of  God  are  by  contrariemeancs.  2 .  Cor. 1 3 .9. 
 ii^ypowerismadeperfe^ through weakene^e^]         ,,!    ■     / 
 
 v>l.if:i/rj^-5>rfiJ3h'  CHAP- 
 
CHAP,  4-,^.     . 
 Qfthdtbtrdo^attlt, 
 
 THcthir-d  AdankbGondcrrangSanftificauoa.      s  v^  .iAs^,%wi\t<\:  :^.> 
 TheWntAtiort^isaprouokirigto  flnne>accordiJ:%a$tlM^i^(})Q{^tiono| 
 ^ry  it»i»),SfKl  as  occafton  ftiall  ofiFa-  it  fclfc  i  .Chron.  2 1  .uAndSattiMfiofi^v^ 
 
 was  done,the  demllhadnofvpfut  intotbeheart  Qfkt«ia&^C0rm»Sm9fiffir>»*,to  h*^ 
 trayhim.  ■-''''  -  «--m^;-^--^ -"'-.-r-T-v.  $-:;..:;.'^r>'-^' ■":-•>  ^--j/ 
 -  In  this  tentation,the  ciciiil  doth  wonderfully  diminifli  and  extenuate  thofc 
 Wnnes,  which  men  ate  about  tx>  commit,partly  by  obieftiog,dofely  themcjr- 
 cv  of  cfotJyiftd  jyarf ly  by  coiicring  or  hiding  the  pimi£bnient,vvhich  is  due  for 
 the  finne. 
 
 Then^thetb  a^  h^ pds>6  fiitther  die  demillin  this  his  tentation. 
 
 Firft,thc  flefti  whicn  lufteth  againlt  thefpirit/ometimes  by  begettingcuiU 
 liiotions  and  aiBPe^ionSjand  fometimcs  by  ouerwhelming  and  opprefling  the 
 goodintenteiits  and  motions.  GaL  5.  ij.For  thefltjh  lnjiethagawji  thefprit,^ 
 ih^ph'tt'd^iiJithf'fUfiftandthejv  ^e  tontrarie  c»e  PasHnokhevsfo  that  yetannct 
 ddttbejamethin^f  tkatyt^onid.  1.9.  iJHirreoua^ithe  yporkf  ofth^fiejh  tm  mum' 
 fejl'^pphkk  are-aiirtfiefrf,fi;r)iis'atsint,  vticUaunefff,  wantonnefe.2oMflitneywiuh' 
 y^ft^h^tyedldehiiifyftf^larmmy^rnth^content  %  \  .Btittyywur" 
 
 't'hers,driink^Knel^  ygtmtdKk^ndffKh  h^,  whereof  I  tell  you  before, 04  lalfo  haue 
 tr>ldyoH  hefore,that  they  which  doefuch  thin^s.p>All  not  inherit  the  hmgdome  of  god, 
 I'ami  i'.i  4(^ift  et^ry  marus  tmi^ttd:,  when  he  is  drajpm  Aivay  by  his  owne  concuptf- 
 ce^c^^^nd^>f'tiifha.v y>  ■'"•''  '■->',  -m.  >       •■  ■    ,  •'  'm-  fi- 
 
 See6ndiy,the  vV'<5HdvWh^cli%rmgicth  t««j  to  difob edicnce, through ple^* 
 fure,profitihonoiir,a.nd'euill  exjftnples.  Eph.  2,7,.  Among  whom  we  aljohad  our 
 ^onuerpttion  in  time  faflM  the  iftjls  of  our  fiejh ,  in  fulfilling  the  wiUofthefleJh,  and 
 of  the  minAe^-^tnd'Wcye  bynatHre  the-  children  of  wrath  ^as  well  as  others,,  ,  i .  loh.  i. 
 1 6.  For  alt  that  ii  tn  the  rc>6yld,as  the  lufts  of  the  {iejh,andthe  Infi  of  the  eies,andthe 
 pride  ofhfsj^noi^  oftlye  fatl>er,bm  is  of  the  world. 
 
 Re(i{iance,is  made  by  thedefmc  of  the  fpirit,which  worketh  good  niotids 
 and  aflFefti6Tis  lii'the  faithftill^nnd  diriueth  forth  the  euill .  Gal.  ^ .  ?  2 .'  But  the 
 f'tdieofthe  Ip/rit  is'lme,ioy,f)ffMedongfiiff^yinogent/enes,goodnesfatth,r  ^.Meri^ 
 "nesitenj^^a>icte:affainff  fftchthere  is  no  law.  2  4 .  For  they  that  are  Chrifis,  haste 
 crucified  the  flefiiWuh  the  affeUtey^satidthe  lifts  thereof ,%6  .Let  vs  net  be  deftrow 
 of  vaine  glory,  prctiokinq^  one  another, enuyinn  one  another . 
 
 Thepreferuatiiies  arethefe,whercbv  Men  aire  ftrengthencd  in  reffffinji;. 
 
 I.  To  account  no  (innejlig+it  or  fipJijHtGal.^.o.y^/ii'/'/f  leauendoth le^.ticn  ihe- 
 whole  Iffrnne.  Rom.6 . 2  ^ .  For  the  wages  of fmne  i'S  diiath,bttt  theg^t  of  God  is  etcr*- 
 yinll life, through  lefvA  Chriff  etir  Lord..  ^.'-  1  vo' j  ',      ■  s:       • ,  i  .  -Vits^i^v  i"--"  ;^ 
 
 I  i.  To  an  Old  e  ail  cK'<?afi6ns  of  finrm.  ^i?theicratItcragrccthlfepr<rocj4Sci.' 
 vftd  of  the  ph^U€tlof9ge,tarde,citc:  that  is,  alcofe,fiowly,  ijurkly-x.TheiT.'i.  1 2. 
 ^y^bflaine  from  all  af fear ance  of  euill.  lud.V^2  :j .  And  other  faue  withfe4re,piflling 
 themvHi  of  the  fire, andhate  ettontiss  garment '{potted  by  the feWC 
 
 II  I.To  acculioine  thy  felfetofiibductheic{rcr  finhes^hjttartheM^^Hi:)!!: 
 inkiftalfo  ouerconie  the  2;reatfer.Rom.  1 3 .4^ 
 
 i¥; 
 
offalvdthyi  nmd  danMOtion.'  %1% 
 
 I  V.To  apply  thy  felfc  to  thy  appcintcc!  calling,aiitl  ^'ay  to  bcbuHly  oc* 
 cupied  about  fomething  hi  the  fame. 
 
 V.To  oppofetlie  lawe,the  iudgcments  of god,thc  laft  mdgement,the  glo- 
 rious prefence  of God,and  fuch  like,  againft  the  rebellion  andloofenefle  of 
 the  flcfh.Prou .  2  8 .i^.Blejfedii  the  mart  that  f ear eth  alway.but.  he  that  hardeneth 
 his  he  Art jhali fall  into  euil,Gen.  5  ^.<). There  is  no  man-eater  in  this  houfe  then  I: 
 neither  hath  he  i^pt  any  thing  from  me.hut  ancly  thee^heCAttfe  thMk^rthis  Wtfe:hoW 
 thencanldoethisgrcatrfickedne^feyandfoJifineagainjlGod.   '.  I  -  -rr-;  ^; 
 
 Here  certaine  remedies  take  place. 
 
 Againfl:  vniuft  angcr,or  priuate  defire  of  reucnge.  Hcren3cditate,I.Iniu- 
 4'ies;the)^  happen  vnto  vs  hy  the  Lords  appointment,fbr  our  good.  2.Sam.  1 6. 
 1 0.1  I.God  ofhis  great  goodncs  for^iueth  vs  far  more  finnes,'  then  it  is  pofli- 
 fcsle  for  vs  to  forgiue  men.  HI.  It  is  the  dutic  of  iChriftian  louc  to  foroiiie  o- 
 .tliers.1  V.  We  muft  not  defire  to  dcftroy  theaijiwhorri  Ghrifl:  hath  redeemed 
 b^r  hisjpretious  blood.  V.  We  our  felues  are  in  danger  ofthe  wrath  of  God,  if 
 we  fuflrer  our  wrath  to  burne  againft  our  brother.  F«>r^/»<"({aith  he)  and  itjhall 
 heforgiuen.Y  I.  We  know  not  the  circumftances  ofthe  £ads,what  the  mindc 
 was,and  purpofeof them  againft  whome  wefwell. 
 
 '..  BridleSjOr  externallreraedics,arethefe:  I,  In  thiswc  fliall  imitate  the  clc- 
 mencie  ofthe  Lord,who  for  a  very  great  feafon  doth  often  tollcrate  the  wic- 
 ked.Z^^^^w  of  me  for  I  am  hnmhleatidmeeJ^.l  L  There  muft  be  a  paufing  anj 
 time  of  delay  jbetwixt  our  an^er  and  the  cxecutionof  the  Citnc.  ^^tkertdhrM 
 counfelled  i^a^ujimthathc^ecm^  angrie,flTOuId  repeat  all  the  letters  ofthe 
 Alphabet,or  A  B  C,before  he,agauift  another,  did  either  ^eake  or  doe  anv 
 thing.I  II.To  depart  out  ofthofe  places  where  thofe  arcwith  whom  we  ari 
 angnc^lA'^.To  auoidc  contention,  bodi  inworde  zndirrdecdc.1)oeKothf^ 
 throfigh contention.  «,  "  ^-:  -  ; 
 
 Remedies  againft  thofe  bad  dcfires  of  riches,and  honour,  I.God  doth^ue 
 in  famine  quicken  and  reuiue  them,which  feare  him.  Plal. :?  ^ .  1 8,  i  g.The  eye 
 ofthe  Lordis  vponthem  that  feare  him ,  to  delmer  their fotdes  from  death  ^and  to 
 freferue  them  from  famine.  1 1.  Godlinesis  great  gaine.if  the  mindeofman  can 
 betherewith content. i  .Tim. 5. 6.1 1 1.We  do  wait  Sclookefor  thcrefurjedi- 
 onof-thebodie,andeternalllife:  therefore  we  ftiould  not  take  fuchcarkin'^ 
 care  for  this  prefect  mortal  life.I  V-We  are  feruats  in  our  fithers  houfe,there- 
 forelookc  vvhatis  conuenientfor  vs,that  will  he  louin(]!;lv  beftowe  vpon  vs. 
 V.The  palpable  blindncs  of  an  ambitious  mmdedefireth  to  be  fet  aloft,  that 
 he  may  haue  the  greater  downe-M  :  and  he  fearcth  to  behiimbled,leafthe 
 ihould  not  be  exalted.  VI.  Adam  when  he  would  needes  be  checke-matc 
 with  Godjdid  bring  both  himfelfe  andhis  poft-cri  tie  headlong  to  deftruction. 
 V 1 1. He  is  a  very  ambitious  rob-God,  which  defireth  to  take  thatcornmen- 
 dationtohimfclfe,v\'hichisappropriateonelytothcLord.  '"i 
 
 Preferuatiucs  asjainft  the  def  res  ofthe  flcfti.L  He  that  will  be  «Chrifts  dif- 
 dplc,muft  euery  daie  take  vp  his  crofte.Luk.9. 2^  1 1.  They  which  are  ac- 
 cording to  the  Ipiritjfauour  of  fueh  things  as  arc  according  to  the  fpirit  Rom. 
 8.5.1 1 1.We  ouo;htto  behaue  ourfelues  as  citizens  ofthe  kingdome  of hea- 
 acn.Phil.  5 .  20.I  V.Wc  are  the  temple  of  god.  i  .Cor.  3 .6.0ur  menibers,thc)'' 
 
 I  4  are 
 
1*^  Ty:.m*(ierdfil9e:€a»^\\^^^r\fs 
 
 are  the^ftieflat«i-s.of ^H«ft»i  cCjoc  ^;-»  5 .  And  w<e  haltc  'rfUrellmg  withih  "vV  the 
 fpint  of  Chrift.which  we  iiiauld  not  grieue.Ep{i.4.9o.Cancemjng  thw,Iook 
 more  in  the  esphcadoi^  -oBtbe  feiientk  commaintlbiient. 
 
 In  this  tentatlondie^l  isjva'heu.a^an  beeing:p*eu€ntecl,fellcth  into  fomc 
 
 ■ .  Hcr^  Sakan  doth^^'ondo-ftiliy^g^'auate  thercsffeiice  committed,  and  doth, 
 acc^fe  acrtdwiTilie  the  otfciider  with  theiudgemestsofGod.Mat.  xT-^.T'/re» 
 rehen  luda^i  which  beiya^him,fnvetloat  hffrM^condemnedy  he  repented himfelfe, 
 andhroudht  again  the  thirtie  pieces  of pluer.to  the  chtefepriefis  &  elders,  A.faymgy 
 I  h(me'{myied,b£tray.mg.tl'K  innocent  bbodibm  they  [aid.  What  is  that  to  vs?festhoH 
 tb  h.<:\»>^yi'd>^h^e.nlie)hud^jtfi  .dsiViiu$%hi3.jffiue 
 ^enp^^nd'hifn^liamfelfinii.":  ■;;:  r/ r!':.^''  -.-  ^  .  ,'  -.        .    :",.;-    ■         ;.;■-■ 
 
 '   The  lemtdieffeyaTenu^drepentance,  tlw  beginning  whereof  is  forrowc  ifi 
 
 ^c<y<*cr^ ofGodjfbriEefem^fijnio:  tlieiTiuitsberofareerpeeiaUy-feneri.  i.Coiv 
 
 n%:^ews  ireiokemt  thatjpwereforrieibut  thai  y.e  forroived  to  repentance:  for  ye 
 
 Vorrcwed  <Todlf,fo  ti:at  in  nothingye  were'kurt  by  nr^.ro.  Tot  godly  forron>ecanfeth 
 
 .repentance  vnto  falaation^M  to  be  repented  of:  bat  worldly forrovf  cauCeth  death. 
 
 I  I .   For  behold,  this  thing  thatyVhuftFheene  goMyfvrriei  what ^reat care  -hath  it 
 
 -i^fxmqhtitiyom':  ^a',)tt4?atTisiimkg^fyiditA/eAf]^2Jeay:whati9tSgnation  rjea,  rihat 
 
 fyareijea^hoTK'  ^r^at  defrelye^mh^t  z.Aile:yca,r9hat  pfunijhmentiin  all  things  ye  hump 
 
 'Pewedyoitrfehes\thatyesy£^i^iinthkmMP^^^  \  ■  ^.^v-v'^,,  ,.,•.    f  /_  ,; . 
 
 I.AdefircofdoingwelLrJuD'DKv odjlinr,  n^w^wo 3xiv,'?3f],vcbi>lfv^rm!r 
 
 Id.  An  Apologie,  that  is,a  confeflion  of  the  finne  before  God ,  with  a  re- 
 
 quiririff  of  pirdon  fdr  the  oflPence.Pial ?  z.'^.Then  I ack^ovcledgedmy finne  vnte 
 
 thee^^her  hid  I  mine  inicpiirie:for  I  thought  Jyoillconfejfe  againfl  my  felfe  my  tftC- 
 
 ^  j^dm^evhto  she  Lord  y&nd^v^^fhrgauejt  the  pHniflmsent  ofmyfinne.  z'.SamUf. 
 
 \'3,.Then  Damdfaidvnto  Nathan,!  hone fvnned  againfl  the  LorJtand  Nathan  f<a)d 
 Imf^ofDakuCffhfJbordcUfo  hath  ptit'dvmy  thy  jtnntithou  fbak  not  <dlwv>ib3m5Af 
 V    I'll.  Indigrnatianagainftarmansfelfc.for  his  offence.     •        ijfi.:       '  r,f 
 IV.  A  feiire ,  not  (b  much  for  the  punilfiment,as  for  offendin^the  Lord. 
 
 Pial;,!  5;0.  %  .If  thou  flraightly  ntark^ft  imqmties,0  Lord,rpho pyolljiand? 
 
 I  < :  Vi  A  deiirc  to  be  fully  renued,and  to  be  deriuered  from  finne. ' '  I 
 
 -  '^' VI.  A  ferucnt  zeale  to  louc  God ,  and  to  embrace  and  keepc  all his^ conn 
 
 mandcm€nts.i:;^.iji:  ii^o  ■:;  ^jfiin  •  3i:  -V/  V  -     »' .  ;'o  •  !;•;!/''•  <r[j  '  .  -yi-t 
 V I  I.Reu<fhs;fe,whcreby  the'  flef^i  rha^-^te-tamed  and  (ubduedr^ldaii  atari^^ 
 
 time  afterward,iRich  offences  be  committed'.  '    t  ->  :  •     r 
 
 CHAP.  44'  y.niorl 
 
 Of  the  patient  bearingof the  croffe.  ■W-t.-'Vi 
 
 *T^He  patient  bearing  of  the  crofTe^teacheth  how  Chrif!ians  fKoiild^vridcr? 
 
 ..i»oc  the  burden.:  .,         MI' 
 
 The  croffe,  is  a  certaio^  mcafiirc  of  afHiclions, appointed  by  God^toieucry 
 
 ohe  ofth'efaithfulhMattH.  1 6. 2 4.  7^"^«;' «M»>///yw/Ajy7««>y<f/^^ 
 
 felfe,take  vp  his  croffe  artd follow  me.QoV  t  .  24.  Note  rcioice  I  in  my  fufferin<rsfo.r 
 
 yoH,andftilfillthtrefi  oftheaffiiUionsofChriJlin  myfieflr,for  hu  hodiefakey  n^htch 
 
 i^ theChftrcki'-r.v/ "^fhio  ?n;\  ;v:2j-.  >-'.v'A-ii:oy.::  '  f  T.-  .  '  ' 
 
 W:e  ought  tafafcc  vp  tliii  cri>(&'\villingfy,euen  wUb  botli  hads,whe  it  fhal 
 
 pleafe  Go^  to  lay  it  vpon  vs.      .    ■  Aa^ 
 
of falvi^ion  and  damnation.  I^y 
 
 :,  . .And  after  we  haue tak(m it yp,we muft  beaie  it  with  patience  and pcrftuc- 
 
 ;    .  ranee.  Col.  l,  i  i .  Str-engthned  mth  all  might, throPigh  hts  gbnom  p-omer^v/ito  aU 
 
 fiatiece  &  logfiijfermgViHth  ioj/fulnes.'Luk.  2  l .  i  ^.Tojfeffejourfordes  Tuithtatiece. 
 
 The picferuatiues  of pa#ence,are:T.Strength  by  the  holy  ghoil.Phjl^.  1 5 . 
 
 -    JL_0ri  able  to  dot  <ill  things  throu^i.the  help  of  Chrifl, which  ihcm^thneth  »?<?.Phii.  t  . 
 
 7.o:lt  isgiHen  to  yon  for  (fhrt^,that  not  onelije  pjonld  btUeue  in  him  y  'hu\  alf^fuf 
 
 j^ry»r/7;i;/^^.lI.An  holy  meditation,  which  is  manifold.  ,     \  ... 
 
 V     I.That  the  afflictions  of  the  faithf  ull,come  not  by  chance,but  by  the  conn*- 
 
 fell  &  prouidence  of  God,which  difpofeth  all  things  in  a  moft  excellent  fort. 
 
 Gen.4  5.4,5  .It  WM  God  that  fetjt  lofeph  into  Egypt.i  .Sam.  1  6. 10 .  The  Lord  btd- 
 
 ^deth  Shemei  curfe  T>autd.Pfxl.}  ip.y  1 .//  troi  good  for  r/je,that  Ircoi  affliHedythat 
 
 '}  might  Icarncthj fiat  fit  es.Wtnct  it  is  emdciit,  that  afflidions  to  the  f  odly  are 
 
 ineuitable. Aft. l^.ri.'Bjf many affiElionsyoHmufi: enter  t?7to the ktngdome o'faod. 
 
 ^  Mat.  7.14  .The gate  isfiraight,aKd  the  tvaj  Marrow  th<z:  leadeth  -unto  iifcandfewe 
 
 there  be  that  fnd,e  it. \oh.  \  S.io.lnthercorldyepjallhauetYOfihlcs. 
 
 I  I.That  albeit  afflictions  are  grieuous^yet  are  they  good  &  profitable.For 
 they  are  helps,whereby  men  beeing  humbled  for  their  finiics  before  2;od,ob- 
 tainepeace,andlToImcsoHrfe.2.Cor.i.p.  IVe  received fentcme  of  death  incur 
 felues ,  becaufe  ypeJhcMld  not  try.fi  in  our  fe  lues  .but  m  CJodywhich  raifeih  the  dead. 
 EftV  26.16.  Lord,  in  trouble  hane  they  vifted thec,ihey pom-ed  out  apruier,Yi->hen 
 thy  chafiening  was  vpon  them.lrioL^ .  i  5,.  jwiIlgoe,aysdreturw  to  myph.cctilthey 
 ^ckliowbdge  thetrfatdt,andfeeke  mettnthetr  afittlioH  they  nnllfeeks'/Ke  diligent  hf. 
 Pfal.  7  8.,5  /^.fVheythepte  them  they  fought  h.uaya:-i!d  they  returned,  and  they  fought 
 God eanly.ler.  3  I .  I  'S.lbaue heard  Sphraim  lamenttng thm ,  Thou  hafi  ccrrefled 
 me,  and  I  rptu  chafiifedoi  an  vntamed ca[fe:conttert  thou  me, and  I fij all  be  conuer^ 
 
 .  if(r<^,Heb.  I  2.  r  I  .No  chafiifment for  the prefent feemeth  ioyom.butgneuo'M-.but  af- 
 terward,it  bringeth  the  cjuiet  fruit  ofrtghteoufnes  vnto  them, yvhith  are  thereby  ex- 
 ercifed.V^A.  l  o.  ^JVeeping  may  abide  at  eneningtbut  toy  contmeth  m  the  morning. 
 loh. !  <^.z.£uery  hraunch  that  bearethfruite:hc purgeth  it,that  tt  may  bring foorth 
 morefruitc.  I .  Pet.  1.5.  fVhereinye  reioice,thotigh  noive  for  a  feafon(ifneedere'' 
 ctmre)ye  are  in  heauines  through  many  tentations .  2.  Cor.J.4.  The  Godofallccm' 
 fortywl-Mh  cornforteth  vs  in  all  OHrtrthiiLitwHS,that.  we  m^y.  be  able  to.  comfort  the 
 which  a^e  in  anyajfiSlion^by  the<:omfort  wherewith  we  our  feiu^s  are,  comforted  of 
 God.  Rom.  5.^.  f'J^e  glory  in  afflictions, ^wr'-ing  that  afliRion  brt-no^sthpAtience. 
 Heb. ^.lo.He dj.d confecrate the 'Trince ofrheir  faluation through affltclior..  Wee 
 permit  Chirurgians  that  they  /liould  boih  bind  vs  lying  difeafed, in  our  beds, 
 and  feare  vs  with  hot  irons,yea  Innch  and  fcarch  our  members  with  raforsrand 
 .^lalHy,  we  ^iin^  them  away  viually  with  foendlr  and  kind  fpeex=l^Cs  ,-and  often 
 
 ^.with  a  golden  fccfor  their  thus  hadling  V3  Sh;il  we  then  futfer  (binanv  things 
 of  a  Chirurgian  to  cure  a  bodily  dife.ife  ,  and  will  vvcnotSjiueGqdleaueto 
 
 .  ciii-q  b}'^affiiin:ions  the  moiffeftcreddifearcs  of  QUI  licke  foulest 
 
 By  this  alfo  m;iy  we  g«ilher  ,  that  the  afiliftroos  of  the  godly  are  fignes  of 
 tlieir  adoption. Hebr.  I  i.6.Whome  the  LordloHcth,he  chaflcneth,andhe fcour- 
 gnth  euery  fonne  that  he  recemeth.  7.  If  ye  endure  chafitfement,  God  offereth  him-- 
 
 -  fflfojvntp  you,ai  vnto  founts.-  ....  '.  'n-rriY-i  '■ 
 
 .^^ -J  ..^i^tjiiitthey are.to  dieiB^^e^ngshigtwayto heaueu.Iam.i.J  i.'Slcj[ed 
 
ijg  The  order  of fbe  caitfet  '41 
 
 Uthe  ntdn  that  endttretk  tetttation: firrphen  he  iitnedJie^ttXrtmMfhtcrrrmteof  ^ 
 ttfe,v(>hich  the  Lord  hath  promifed  to  them  that  iouehim.^.Qor.^.i'J.For  our  light 
 affitEfion  which  is  but  for  a  moment, cAufeth  vnto  vs  afarre  more  exceSeyit  andan  e-- 
 ternallrvaiiht  ofglorte. 
 
 III.  That  God  hath  promifcd  fauour,mmgation  ofponiilmicnt.his  prc- 
 icnce,anci deUuerance.  Philip.  » .  29.  i  -Cor.  r 0. 1 3.  Godufaithfulhrvho  wtllnot 
 fuffer  you  to  be  tempted  aboue  meafure ,  but  with  ttntationrvillgiue  deliuerance.  2, 
 "Sani-  7. 1 4 .  PHil .  5  o.  I  5 .  Call  vf  on  me  in  time  of  trouble , and  lyeiU  d^lmer  thee,  and 
 thou  fjalt glorife  me.  Pfal.  i  r,  i .  4.  Hi?  that  keepeth  Ifraelroillnefther  jhmtber  nor 
 fleet e.  E fa.  4  3 . 2 .  When  thou paffeji  through  the  waters,  I rcill  be  with  thee, and  tho" 
 rou^h  the  floods  that  they  doe  not  ouerflow  thee:  when  thou  walkeji  through  the  very 
 'fre.thoHjhah  not  he  burnt, neither  fljall  the  flame  kindle  vpon  thee :  3 .  Por  I  am  thf 
 'liordthy  Godythe  holy  one  of  If'ael  thy  Sauiour. 
 
 "  ■  I V.  Tha^inall  troubles  of  the  ftithfuU,Chrift  is  a  companion.  r.Pet^.i  j. 
 Reioyce,that ye  are  partakers  of  the  affdPitons  cfChrifl.  l.  Cor.4.  jo.fuery  where 
 we  beare  about  in  our  bodir  the  dying  ofChrili ,  that  the  life  oflefUs  might  alfo  be 
 made manifeflin our  bodics.Col.  i .  2 ' . 
 
 V.  That  the  Angels  are  readic  to  defend  fiich  as  fearc  God.  Pfal.  34.^.  2. 
 %sn^'6.\6,Fearenot,there  are  mere  with  vs  then  acrainftvs, 
 
 CHAT.    4f^ 
 Of  the  calhng*jpon  G  od. 
 
 THus  much  con cerning  the  dcniall  of  ou r  felues ,  now  followcth  the  prd- 
 feffion  of  Chrifl.  In  which  we  confider  either  Chrilt  himfelfcjorhis  mc- 
 l)crs :  namely,  the  faithfull.  Math.  2  5 .40.  Verely,Ifay  vnto  you,  m  atmuch  Oiye 
 did  it  to  one  cfthe  leaji  of  my  brethren,  ye  did  it  vnto  me.  ;  '^** 
 
 Thatprofeflion  whicH  directly  concerneth  Chrift ,  is  either  continuall,  or 
 ondy  in  the  time  of  danger. 
 
 Continuall,  is  the  calling  vpon  the  Name  of  God,  and^ought  euertobc 
 performed  of  vs,  in  the  Name  of  Chrifl:  lefiis  our  Mediatour.  1  .Cor.  i .  2 .  TI? 
 the  Chtirch  of  God  which  is  at  Qorinthus,to  them  that  are  fanEltfiedtn  Chrifi  lefus, 
 in  euery  place, both  their  Lord  and  ours.  Ack.g.'i  ^.He  hath  authoritie  fi-om  the  high 
 Priefl,  to  biftde  all  that  call  vpon  thy  Name.  Col.  5.17.  ^hatfoeuer  ye  fiall  doe  ut 
 word  or  in  deede ,  doe  it  in  the  Name  of  the  Lord  lefta ,  gtuingthankes  to  God,  and 
 the  Father  by  him. 
 
 Thecalling  vpon  Gods  name,is  by  praicr  or  thankfgiuing,  Phil.4. 6.  In  all 
 things  let  your  requefls  be  fbewedvnto  (jod,  inpraierandfupplicatton,withgimngof 
 thankes. 
 
 Prayer  hath  two  parts :  Petition,  and  Affent,  Mark.  1 1.24.  Ifay  vnto  you» 
 ifiphatfoeuerye  deftre  when  ye  pray ,  beleeue  that  ye /ball  haue  it ,  and  itpjai  be  done 
 '-'Vntoyou. 
 
 Petition ,  is  the  firfl:  part  of  prayer ,  whcfeby  Wc,  according  to  the  rule  of 
 Gods  vv'ord,aske  his  helpc,fbr  the  obtaining  of  Aich  neceflarics  as  we  want,  i . 
 loh.  ^ .  I  ^.Thii  is  the  ajfur.^nce  that  we  haue  in  him,  that  if  we  atke  any  thingaccor- 
 ding  to  his  wi!l,he  hearefh  vs. 
 
 In  euery  petition,w^  mufl:  cxprcfle  two  things:  LA  CcnCe  of  our  wants.  T  I. 
 A'defij-c  of  the  grade  of  God  to  fupplic  dio(c  wants,   i .  Sam.  i .  i  o.  Shee  was 
 
 tronbled 
 
offihation  anddamr-atio».  1 3  p 
 
 trcH^^ledin  her  minde, and  prated  vnto  the  Lord,  A»d  wept  fore.  Dan.  p.  4.  uind  ^ 
 prated  to  the  Lordmy  God,  andmade  my  confeffton  ^  faying,  5 ,  We  hone  finneA  an^ 
 hatieconiinmttedtniqmie,&c.  i  6.  O Lord, accordtngto  thy rtght€oufnes»1  befeech 
 thee ,  let  thme  anger  and  thy  wrath  be  turned  from  thy  citie  lerufalem,  c^c.  to  the 
 ipA'^rfePfal.  I  3  o.  i  .Out  of  the  deepe  I  called  to  thee,0  Lord,  i  .Sara,  i .  i  5  .Theft 
 Hannah  anffi>eredandfaid,Nay  my  lord,btit  I  am  a  rooman  troubled  tnjpmt:Ihafie 
 Sunken  neither  wine ,  norjlrongdrtnl-e,  but  hane  pewred  out  my  foule  before  the 
 Lord,^  c.to  tke  i  ^ . verfe.  pfal .  14^.6. 1 flretch  forth  mine  hands  vato  thee,  my 
 foule  deftreth  after  theeyas  the  thirjlte  land. 
 
 Aflent,is  the  fecond  part  of  pra)'er, whereby  wc  beleeue,and  pypfefTe  )\  be- 
 fore Godjthat  he,in  his  due  time,  will  grant  vnto  vs  thafe  our  requelh,  whjc|> 
 before  we  haue  made  vnto  his  jnaieftie.  1 .  loh.  5.14,15.  Ttji^  ts  the  ajjurance 
 that  we  haue  in  him ,  that  if  we  Oi^e  any  thing  according  to  his  will ,  he  heareth  vs. 
 tAnd  if  we  k»^^  that  he  heareth  vs,whatfoeuer  we  Oike,  we  know  that  we  haue  the 
 tetitions  that  we  haue  defred  of  him.  Math.  6.  \  5 .  Leadvs  not  into  temptation,  but 
 deliuer  vsfom  euill.  For  thine  is  the  kingdor/ie,  thme  is  the  power,  and  thme  is  th/ 
 glaricfor  euer  andeuer^fty^men.  ■ . ,  ^•.VA.^\■^ i^-^  ■?'iV?.-%-ttc\\ ,  .  ^x> kwi ,  t««^,>i  V^^j^ 
 
 As  for  the  faithfull  Jiowfoeuer  they  in  their  praiers,  bewray  many  Wfirmir' 
 ties :  y  et  no  doubt  they  haue  a  notabk  ren(c  ofCiJods  taupur,  cipg^  jajiy,  when 
 thev  pray  zealoufiy>and  often  vnto  the  Lord.  lam.  5 .  i  <>.  ''Tray  one  for  ancthef^- 
 that  ye  may  be  healed:  for  the  prayer  of  a  nghteotu  man  auailcth  much,  if  it  befer^- 
 uent.\M\i.  I .  I  5  .The  z^ngelfatd  vnto  him,  Fcare  not,  Z.ieharias :  for  thy  prayer  is  ■ 
 heard.lona.h.<^.  l  .It  dtjp leafed lonah exceedi-/i^lj,a»dhe  wat  angrie.  i .  And /enah. 
 prated  vnto  the  Lord,  and  faide,l  pray  thee,  O  Lord,  wai  not  this  myfayivv,  whenff 
 wasyettnmy€ountr€y?'thsrefQreJpreuentedit  tofieefvnto  Tarfhijhifor  I  knew  tha^^ 
 thouartagratiotu  (fed,  and  mercifull ,  flow  to  anger,  atid  of  great  kindnes,  andr^*^^ 
 pentefi  thee  of  the  euill.  Kom.2. 26.  Gen.)  9. 1 S.  Lot  faide  vnto  them,T)oeiiOtfoy  f ' 
 prayyou,my  ldrds,&c.  pfal.<5.  i  .0  lord,reLuie^  ms  not  in  thine  anger,neither  chafitfe 
 me t".  thywrathy&c.v.iy^ ,4,5.  pfll.S.Q.  |  fil.  io.^ .  pfal. ?  ^  ►p. I  8.28.  pfal.i  6.7. 
 
 Thankfgiuing ,  is  a  calling  vpon.Godsnofne ,  whereby  we ,  with  ioy  and ' 
 gladnes  of  heart,  doe prai{e  God  for  his  benefits  either  receiuedjOr  promifed, , 
 mal.45.  i-L^*€i>te  he^rt  willvtter  forth  a  good  matter  J  will  intreat  in  my  words  of 
 theKing-my  tongue  is.su  the  pen  ^fafwtft  writer.  Eph.  % .  7.  o.  Gmngthan^s  alwaies 
 for  alt  things  vnto  Cfod.euen  thefather,in  the  Name  of  our  Lord  lefns  Chrt(l.  pfil. . 
 3  6.%i<i).How  excellent  is  thy  mjercie^O  Qod?  therefore  the  children  of  men  zrujl  vrh-  - 
 der  thefhadonpp  -of  thy  wings.  They  /ball  be  fatisfied  mth  thefatne(fe  of  thine  hoHfe\ . 
 and  thouJJjaltgiue  them  dhnke  out  cfthe  riuer  of  thy  pleafur.es. QoAoS.'^  .\6.  • 
 -'     CH^T>.  M    :    ' 
 
 5^  t'^c^^^  ••         OfChriftian  ^>^pologi€,and<^iartfrdo7?^. 
 'Hi? pr<^ft'(fion  of Chrift  m dangers,  is eitheriii  word,or<leed,e*  .  - -.  ■^^^;:^ 
 Piefcffion  in  word,is  Chn(han  Apologie,or  the  confeffion  of  Chri^.\ 
 Rom.!  >>.  \oW^h  the  heart ^nan  leleeueth  vnto  righteci*fnes :  and  n-ith  the  mouth, 
 man  corfeffeth  to/aluation.pCvil  22.2^  .1  will  declare  thy  name  vnto  mybrethren'-i^  ■ 
 the  middes  oft  he  Congregation  will  I  jiratfe  thee.  •;      '       -   :'    ' 
 
 "^  ^hwftiad  ApDlbg-ieiiSiihe  profeifion  of  Chrift  in  v\^rdvwhen  as  we  are  rear 
 A^'idi  ^lie'snil  JE^eknes  yto  conMfetheti:uth  of  Chril^^ 
 
 qp] 
 
1 40  The  order  of  the  cmCeS   ' 
 
 ten  as  needc  requireth,  and  the  glorie  of  God  is  etidangcred ,  euen  before  v^* 
 belecuers,  efpeciaUy,  if  they  be  not  paft  ?lt  hope  of  repentance,  i .  Pet  ^ .  15.  • 
 San^tfie  the  Lord(jodin  your  hearts :  and  he  readie  alwaies  togttie  ananjwerto  e- . 
 tiery  man  that  OikethyoUa  reafon  of th^  hope  that  is  in  you:  \  6.  And  that  vpithmeek^, 
 ne^e  andreuerence,hamnga  good  confcience ,  that  yphen  they  ^eake  euiUofyoH  at  of_ 
 euill  doers, they  may  he  apjatned^yphich  hltme  your  good  conHerfat'ton  in  (^hrift..A.^> 
 y.thc  whole  chap.  Steuen  there  maketh  an  Apologiefor  hinifclfe.  Aiath.  7.5. 
 Giue  not  that  tvhvh  i6  holy  to  dogs, nor  cajiyonrfearles  before Jvpine)^aji  they  tread 
 them  vnder  their  feete,  and  turning  againe,all  to  rent  yon. 
 
 Frofeffion,which  is  in  d^ede,is<:i»iled  Martyrdome.  Martyrdomc  is  a  part 
 of  Chrif  han  profe(lion ,  wMeri  as  a  Ghriftian  man  doth ,  for  the  dd^rine  pf 
 faithjfor  iudice,  ai^d  for  the  faluation  of  his  brethren ,  vndergoc  the  puni/h-; 
 inent  ofdeathimpofedvpohimby  ihcaduerfanesofChnO:  Iefus.Mar.6.1 8> 
 17, 1 8 .  lohn  tolde  Herod,  It  is  not  lawfullfor  thee  to  haue  thy  brothers  n>ife,  kAnd 
 immediate ly  the  Kingfent  the  hangman ,  andgaue  Inm  charge  that  his  headJhoiUd 
 be  brought:  fb  he  went  and  beheaded  him  in  theprifon.  2 .  Cor.  12. 1 5. 1  mil  mo  ft 
 gladly  befiow ,  and  be  befloxped for  your fonles ,  though  thermore  IloueyoUi  the  leffe 
 Mn  I  lotted.  .    ' 
 
 Notwithftanding  ,'it  is  lawfull  for  Chriftians  to  flie  in  pcrlecution ,  if  they 
 linde  themfelues  not  (iiff  ciently  refblued  and  ftrengthened  by  Gods  fpirit  to 
 {land.  Math.  10.23.  ^hen  they  perfecuteyoH  in  one  at le,  flee  into  another.  ZJerely 
 IfayvntoyoH  ^yefhallnot  hone  fmjhedall  the  cities  of  Ifrael,  till  the  Sonne  of  man 
 cvmeXcM.  r  0. 5  <? .  Againe  they  ftudted  to  apprehend  him,  but  he  efcaped  out  of  their 
 hands.  Ai\.9.^o.ff^h en  the  brethren  k»erf>  tt,they  broHght  him  to  Cf(area.y  andftnt 
 him  forth  to  Tarfw.  i  .King.  1 8. 1 5 .  Was  it  not  toldmylordvmat  I  did,  n>he»  fe/a' 
 he/ flue  the  'Prophets  of  the  Lordjoovpi  1  tndan  hundred  men  of  the  Lords  Prophets^ 
 hy  fifties  in  a  caue,andfedde  them  with  bread andvoater  .•*  Aft.  2 o.  2  ?  .Now  beholdf 
 Igoe  bound  in  the^irit  vnto  lemfalem,  andknom  not  what  things  fhall  come  vnto 
 me  there. 
 
 CHAP.^7' 
 
 ''■     ;.  1.'  Cj-'..  n   Of  Edifk'ation,aKdiLAlmes  among  the  faithfln/i-i  ,i\-:j:^^ 
 
 THatprofeffion  ofChrift ,  which  concerneth  bis  members,  namely  3 1^ 
 Saints  and  feithfiill  ones,is  either  Edification,or  Almes.  ^  ^ 
 
 Edification,  is  cucry  particular  dutie  towards  our  brethren ,  whereby  they 
 arc  fiirthercd  cither  to  grow  vpin  Chrift ,  or  cKe  are  more  furcly  vnitcd  to 
 him.R0m.T4. 10.  Let  vs follow  thofe  things  which  concerne  peace ,  and  wherewith 
 cnewfiyedifle  another. 
 
 To  Edihcationjtkefethingswhich  follow  appcrtainc. 
 
 I.  To  giiic  good  example.  Matth.  <;.  1 6 .  Letyottr  Ughrfo  Jhine  before  men, 
 :hat  they  may Jeeycur good  worses  andg/orifeyonr  Father  which  is  tnheauem  I, 
 Pet.  2.12.  Haue  your  comterfation  hoKcfl  among  theCjentilei,  that  they  wljich  (peak^ 
 ■emit  of  you  as  of  euill  doers ,  may  by  your  good  works  which  they  Jhall fee, glortfie  God 
 inthed-iyofthyvifltation.     ■       ■ 
 
 I I.  To  cxhort.Heb.j.t  3.  Exhort  one  another  daily ,  while  it  is  called  to  day^ 
 ieafl:  any  dfyou  be  hardened  through  the  deceit fulnes  of  finftp-  Rom.  1 .  1 2 .  Thai  / 
 ■ini^  he  comforted  togither  with  you  throng  our  tttHtUAll'^ithjbo^hyoftrs  f^  mine. 
 
 ^  III.  To 
 
effah/4tion  anddamnAtum,  1 4  \ 
 
 III.  To  comfort.  1  .Thc(L  5 . 1  .^ .  Comfort  the  feeble  minded ,  heart  with  the 
 rveak^:  he  patient  towards  all  men. \zm.  5.16.  Ackriarvledge your  faults  one  to  ano- 
 ther,andfray  one  for  another  ^that ye  ma)  he  healed.  iO.He  that  conuerteth  ajinner 
 from  going  afiray  out  of  his  way,  fhallfane  afoulefrom  death,  andjhall  hide  a  mu/ti^ 
 tude  offinnes,  I  .TheiT.  4. 1 8  .(^omfort your  feUtes  one  another,  with  thefe  words. 
 
 I V.  To  admonifh. Rom.  »5.14.  Imyfelfeamper/waded'ofyou,  hrethren, 
 thatyee  alfo  are  full  ofgoodnes, and  filled  with  all  knowledge :  and  are  able  t»  admo- 
 nip}  one  another.  \ .  ThelT.  5- 1 4.  ^e  deftreyou,  brethren,  admonips  them  that  are 
 vnruly. 
 
 Tliey  fliall  obferue  an  holy  manner  of  admonition,  who  in  the  (pirit  of 
 ineeknes,andas  it  were,gui!tie  of  the  hke  infirmitie  themfelues,  doe  admonifh 
 forthwith  all  their  brethren  of  ftich  faults,  as  they  certenly  know  by  thcm,and 
 tliat  out  of  Gods  word.Gal.d.  I  £rethren,if any  man  hyoccafion  befallen  into  any 
 fault yyee,  which  are fpirituallreflore  fuch  an  one  tn  thefpmt  efmeeknes,  conpdering 
 thyfelfe ,  leajl  thou  alfo  be  tempted.  Matth.  5 .  7.  Thou  hypocrite,  cafi  outfrfl  tht 
 beame  outi  of  thine  crwne  eye ,  and  thenjhalt  thou  fee  to  take  the  mote  out  of  thy  bro^ 
 thers  eye.  2 .  Tim.  4. 2 .  'Preach  the  word: be  inflant  infeafonand  out  offeafon :  im^^ 
 prooue>rebuke,exhort,with  all  lomi  fitjfering  anddoUrine.  Math.  1 8»  1  5  ►  If^hy  bro- 
 ther trefpajfe  again fi  thee,  goe  and  tell  him  his  fault  betweene  thee  and  km  alone ;  if 
 he  heare  thee, thou  hafl  wonne  thy  brother. Rom.  i  5  •  1 4. 2 .Tim.4. 2  .Leuit,  1  p.  1 7. 
 Thoufhalt  not  hate  thy  brother  in  thine  heart ,  but  thou  Jbah  pkinelj  rebuke  thy 
 neighbour,  andfujfer  htm  not  tofnne. 
 
 Reliefe  peculiar  to  the  godly  among  themfelues ,  isa  dutic ,  whereby  th€ 
 rich  doe  out  of  their  plentie  fupplie  the  wants  of  the  poore,both  according  to 
 their  abilJtie,andfbmctimes  beyond  their  abilitie.  i.Cor.8.5 .  Totljeirpowerfl 
 heare  record)  yea,heyond  their  power  they  were  willing.  A^.l.^^^^ytyfU  that  be^ 
 leeuedwere  in  one  place ,  and  had  all  things  common :  and  they folde  their  po^ejjions 
 andgoods,and parted  them  to  all  men,  as  ettery  one  hadneede. 
 
 CHA1>.     4.8. 
 
 Of  the  fourth  degree,of the  declaration  of  Gods  toue:and  of  the 
 
 eflate  of  the  SleEl, after  this  hfe. 
 
 THe  fourth  degree  of  the  declaration  of  Gods  loue ,  isGlorification.  Ro- 
 man. 8. 50. 
 
 Glorification,  is  the  perfecV  transforming  of  the  Saints  into  theimawof 
 the  Sonne  c^'tQ^Qt^^\\:^v^.y^\.Who  jhall  change  our  vile  bodie,that  it  may  befa'^ 
 JhionedUke  vnto  his  glorious  bodie,  according  to  the  wording  whereby  he  is  able  cuetr 
 tof^hdue  all  things  vnto  himfelfe.  l  .Cor. »  ^-44.  It  is  fowne  a  naturall  hodie,andis' 
 raifedafpiritua/lbodte :  there  is  a  naturall Iwdie ,  andthere is  ajpirituall  bodie.  4^.^ 
 ty4ndit  is  alfo  written ,  'the  firfl  man  liy^dam  was  made  a  liuingfoule  '■  the  lajl  «v^ 
 damw.asmadeacjiiickningllnrit.  ^g.AndoAwehatie  borne  theimage  of  the  earthly,- 
 fo  fhallwe  beare  the  image  of  the  heattettl).  P/kl.  if.x^.  I  will  behold  thy  face  in' 
 pighteoufhes,  andwhen  I  awake ,  I fhallbe  fatisfedwiththme  intake. 
 
 The  beginning;  of  Glorification,  is  in  death,  butit  isnotaccomplirhcdancE 
 made  i^ierfeft  before  the  laft  dnv  of  iudgement. 
 
 The  death  of  the  Eleft,  is  but  a  flcepein  Chrift ,  *  whereby  the  bodie  an  J 
 IbulcisfeaeredThe  bodie^^that  after  corruption  itmay  rife  to  greater  glorici. 
 
I  ^  I  The  order  of  the  caujes  "^ 
 
 The{bule,thatit  «being  fully  fanftifiedjmay''  immediatly,aftcr  departure  fro 
 
 the  bodie,be  tranfported  into  the  kingdom  of  hcauen.^  i  .Cor.i  5.  i  SJffl)ri(i 
 
 ke  not  rAtfedytheyrohtch  are  ajleepe  i»  Chriji,areperifhed.  A£i.y.6o.  fVhenhehad 
 
 thtujpokenyhejlept.  ^  i  .Cor.  i  5.3  S.OfooUy  that  which  thonfofvefl  U  not  qukkiiedi 
 
 except  it  die.  <=  Reu.  21.2  q.ThereJhal  enter  into  it  none  vmtean  thingyfieither  vphat- 
 
 foener  veorketh  abomination  or  lies:  but  they  which  are  written  tn  the  Lambs  bookj>f 
 
 iife.lkom.  7. 2  5  .Imyfelfe  in  my  mindfertte  the  law  ofCjoci^but  inmyflejh  the  la:wof  ■ 
 
 Jmne.  ^  Luk.  2  3 .42.  Hefaideto  lefitSyLord,  remember  me, when  thou  commefl  into 
 
 thy  kingdome.^  7,  .Then  lefusfaid  to  him.  This  dayjhalt  thou  be  with  me  in  Paradife, 
 
 Reu.  14. 1 3 .  Then  1  heard  a  voice  from  heauen  t  faying  vnto  me,JVrite,  'Blejfedare 
 
 the  deadywhich  hereafter  die  in  the  Lor d.E Hen  fo  faith  the  Spirit  :for  they  refifrom 
 
 .  their  labottrs,andtheirworkes  follow  them. 
 
 Againft  the  feare  of  death,note  thefe  preferuatiues : 
 
 I.  Deathjit  frceth  the  godly  from  the  t)Tannie  of  Satan,  finnc ,  the  world, 
 the  fleih,and  eternall  damnation,  yea,from  infinite  both  pcrills  and  Iofres,and 
 doth  place  vs  both  fafc  and  happie ,  vnder  the  fhadow ,  as  it  were,of  Chi  ifts 
 win^s. 
 
 II.  Chrift  by  his  death ,  hath  (anftified  vnto  vs  both  death  and  the  graue. 
 
 III.  Chrifl  is  both  in  hfc  and  death,gaine  to  the  godly  .Phjl- 1  •  1 2 . 
 
 I V.  Thofe  confblations  which  the  fpirit  of  Chrift  doth  fijggeft  to  the 
 (bulesof  the  faithfull,doe  by  many  degrees  furmount  the  dolours  ofdeath. 
 
 V.  The  defire  of  that  moft  bright  and  glorious  beholding  of  God ,  and 
 the  prcfence  of  thofe  Saints  which  are  departed  before  vs. 
 
 V  I.  In  ftead  of  our  bodies  we  fhall  be  clothed  with  dorie.  i.Cor.  5.1. 
 
 V I I.  The  ftings  of  death,namely  finne,is  then  fo  taken  away,as  that  that 
 ferpeni can  no  more  h urt  vs.  i .  Cor.  1 5 . 5  5 . 0 denth,where is  thy fling'.O grattej 
 ■where  is  thy  viSlorie !  Heb.  2 .  l  'y.That  he  might  deliuer  all  them,whtch for  feare  of 
 death, were  all  their  life  tmiefubiefi  to  bondage. 
 
 VIII.  Wc  {hould  not  fb  much  thinke  of  our  death ,  as  to  take  an  exa£l 
 account  of  our  life.  For  that  man  can  not  die  ill,  who  hath  liucd  well;  and  he 
 feldome  dieth  well,that  hath  liued  badly. 
 
 I X  The  Angels  they  ftand  at  our  elbowes,thatfb  fbonc  as  a  Saint  depar- 
 tethjthey  may  with  all  fpeede,immediatly  tranfport  his  fbule  into  heauen. 
 
 Soules  being  once  in  heauen,  remaine  there  till  the  laft  day  of  iudgement, 
 where  they  partly  magnifie  the  Name  of  God,and  partly  doe  waite,  and  pray 
 for  the  confummation  of  the  kingdom  of  glorie,  and  full  felicitie  in  body  and 
 fbule.Reuel.  ^.S.z^nd  when  he  had  taken  the  booke,  thefonre  beafls,andthe  fotjre 
 andtwentie  Elders  fell  downe  before  theJ^mbe ,  hauing  euerj  one  harpes  and  gol- 
 den vials  full  of  odours,  which  are  the  prayers  of  the  Saints.  9.  And  they  fang  a  new 
 fengyfa'^jtng.  Thou  art  worthte  to  take  the  booke ,  and  to  open  thefeales  thereof:  be- 
 caufe  thou  waft  kliled,andhaft  re  deemed  vs  to  (jod  by  thy  blood,out  ofeuery  kifired, 
 and  tongue,  and  people,  and  nation.  Reuel.  14. 2. 1  heard  the  voice  of  harpers  har-. 
 ping  with  their  harps,  3  .^^ndtheyfung,a4  it  were, a  newfong  before  the  throHe:and 
 they  cried  rvjth  a  loud  voice,  faying.  How  long ,  Lord,  holy  and  true  ?  doeft  not  thou 
 mdge  andattenge  otiv  blood  on  them  that  dwell  on  the  earth  ? 
 
 CHAP. 
 
effahAtionanddamiMtio».  j^^l 
 
 CHAP,  ^9. 
 
 Oftheefi^teoftbe  SleEiyatthelafldayof 
 iudgement,. 
 
 THe  laft  day  of  iud^ement  fliall  be  on  this  manner. 
 I.  Immediady  before  the  comniin^  of  Chrill>'' the  powers  of  hcauen 
 fhall  be  (haken:  the  Sunneand  Moonc  iliall  be  darkned ,  and  the  ftarres  ihall 
 feeme  to  fall  from  heaucn :  ^  at  which  fight  the  Eleft  then  liuing  fluallreioycej 
 but  the  reprobate  fhall  ihake  euer)»-  ioynt  of  them.  *  Matth.  24.  29.  Immedi^ 
 ately  after  the  trthuLition  of  thofe  dates  ,JhMl  the  Sunne  be  darkened  y  and  the 
 L^oone /hall not  gme  her  light ,  theflarres  fl^llfailfiorK^heauen,  andtheporvers  of 
 heauenpjallbejhaken:  50.  And  then  /hall  appeare  the  (tgne  of  the  Sonne  of  man 
 in  heauen:and  then  Jhall  all  the  kinredj  of  the  earth  mourne,and  they  Jlyal fee  the  Son 
 cf  man  come  in  the  clondesofheauenj  vpith power  and  great  glorte.  ^  Luk.  21. 
 2  6.  UMens  hearts  /hallfatle  therruforfeare,  and  for  looking  after  thofe  thinas, 
 vehich  jhall  come  on  the  world,  %  8 .  And  when  thefe  things  be^inns  to  come  to  paffe, 
 then  looke  xf,  and  lift  vp  your  heads ,  for  your  redemption  draweth  neare.  2.  Tim. 
 <(j.8.  Henceforth  is  latde  vpfor  me  the  crowne  ofrightecufnes ,  which  the  Lord,  the 
 right eom  iudge  fiyallgwe  me  at  that  day :  and  not  to  me  onely,  bat  vnto  them-»  alfo 
 that  lone  his  appearing, 
 
 I I.  Then  the  heauens,beeing  all  feton£rc,  (hall with  a  noife,hketo.that 
 of  charriot  wheeles ,  fuddenly  palTe  away ,  and  the  elements ,  with  the  earth, 
 and  all  therein,  fliall  be  diflolued  with  hre.  z.Pet.g.  \i.  Locking  for, and  ha^ 
 fling  vnto  the  comming  of  the  day  of  ^od,  by  which  the  heauens  beeimrfet  onfrg 
 Jhall  be  diffolited,  and  the  elements  jhaE  melt  with  heate.  r  3 .  ^ut  we  locke  for 
 new  heauenSyanda  new  earthy  ace  or  ding  to  hispromife ,  wherein,  dwelleth  allriahte- 
 cufhejfe. 
 
 At  the  i1tmc  time,  when  as  all  thefe  things  fliall  come  to  pafle,  *  the 
 (bund  of  the  lad  trumpet  fliall  be  heard,  founded  by  the  Archr.no-e'Ji 
 ^  And  Chrifl:  fliall  come  (uddenly  in  the  cloudes ,  with  power,  and  2;lone^ 
 and  a  great  traine  of  Angels.  ^  Matth.chap.  2  4.vcrf ;  i .  ^ndhep3ullfe:^dc  his 
 Angels  with  a  great  found  of  a  trumpet.  \  .Thefl^chap.4.verf. » 6,  The  Lsrdbim- 
 felfe  fhall  defcend  frorru  heanen  with  ajhout,  euen  with  the  voice  cfthe  Archangel, 
 and  v/ith  the  trumpet  of  God:  and  the  dead  in  Chrifl  /hall  rife  fir(l .  b  Matth.  ia, 
 5,0. 1 .  ThelT.  4.  17.  Then  fhall  we  which  hue  andremaine,  be  caught  vp  with 
 them  alfo  in  the  cloudes ,  to  meete  the  Lordm  the  ayre,  and  fo  fhall  we  euer  be  with 
 the  Lord. 
 
 III.  Now  at  the  found  of  the  trumpet  the  Ele(^,which  weredead,  fhal  a- 
 nfe  with  their  bodies :  and  thofe  \tx\  bodies  which  were  turned  to  dufl-.  -^id' 
 onepart  rent  from  another ,  fhall  by  the  omnipotent  power  of  God  jberclio- 
 ied,and  the  fbules  ofthem  fhall  defcend  from  heauai,  and  be  brought  n2;aine 
 into  thofe  bodies.  As  for  *  them  which  then  fliall  be  ahue,they  9cA\  be  cli;in- 
 gedin  the  twincklingofaneye,and  this  mutation  fliall  be  in'flcad  of  dcth; 
 And  at  that  time  ,  the  bodies  fhall  receiue  their- full  redemption  :  '^  and  all  the 
 bodies  of  the  FJe6l  fliall  be  made  like  the  glorious  bodie  of  Chrifl:  Icfiis,  andl 
 d^ere&re  fliall  be  /pirittmJl,impiortall;gloriouSj,andfresfrom  aliinfijir.itie; 
 
Tl 
 
 t  AM  The  order  tfthe  caufes 
 
 »  I  .Cor.  15.54.  IVefhallmt  aUfleepc,  hut  wep$aUbe  changed  in  anioment,  inthf 
 twink^ng  of  a»  eje^t  the  loft  trmtpet.^  3  .^ft  Ufawne  in  dxJhonoMrM  is  raifedin  ho^ 
 »our:  it  Ufowne  m  weakenes,  it  it  raifedinfower,  44.  It  isfmne  a  natMrail  bodied 
 u  rdtfeda^irit$4allhodie,&c. 
 
 I V.  Lart  of  all,  when  they  arc  all  conucnted  before  the  tribunal!  featc  of 
 Chrift,hc  will  forthwith  place' the  Eka ,  feucred  from  the  reprobate ,  and  ta- 
 ken vp  into  the  aire,  at  his  right  hand,and  to  thera  being  written  in  the  bookc 
 of  life,  will  he  pronounce  this  fcntence ;  Come  ye  tlejfed  of  my  father,  pofefe  the 
 kiftgdome  prepared foryou  from  thefomdationsoftheworld.Maxh.  2^.33  .Hejhall 
 fet  thejheepe  on  his  right  hand,  and  thegoates  on  the  left,  i  .Th'e(r4. '  7-  I^eu.  20. 
 1 1,-whofoetierypiU  notfoundwritten  in  the  hooke  oflife,wM  cafi  into  the  lake  of  pre, 
 
 CH^yfT.  JO, 
 Ofthe  eflate  of  the  SleEl  after  ittdgement, 
 'He  lad:  iudgcment  beein^  once  finiihed,  the  Eka  lliall  enioy  immediat- 
 -  lybleflednesinthekin^domeofheaucn. 
 
 BlelTcdnes  is  that ,  whereby  God  himfelfe  is  all  in  all  his  Eleft.  i  .Cor.  1 5 . 
 1  %.lVhen  all  things Jhall  befubduedto  him,thenjhallthe  Sonne  alfo  himfelfe  befubm 
 ieSi  vnto  him,that  didfubdne  all  things  vnder  him,  that  God  may  be  all  in  all.  And 
 it  is  thercw-rd  of  good  workes ,  notbecaufe  workes  can  merit ,  but  by  reafbn 
 of  Gods  fauour ,  who  thus  accepteth  workes ,  and  that  in  refpeft  of  tne  merit 
 of  Chrifts  righteoufhes  imputed  to  the  Eleft.  Rom.  6.2^.  The  wages  offnne  U 
 deaths  but  eternalllife  U  the  gift  of  God ,  through  lefus  Chrifi  our  Lord,  2  .Tim.4. 
 8.Reu.2  2. 1 2  .'Behold,  I  comejhortly,  andmy  renvardU  rmhme  ,togitte  ettery  man 
 according  at  his  worke  Jhall  be, 
 
 BlefTcdnefTe  hath  two  parts :  Eternall  lifcjand  perfeft  glorie. 
 Etcrnall  life  is  that  fellowfhip  with  God,  =^  whereby  God  himfelfe  is,tho- 
 rou2;h  the  Lambe  Chrift,  life  vnto  the  Eleft.  For  in  the  kingdome  of  heauen, 
 the  Eleft  fhall  not  ncedemeat,drinke,fleepe,airc,heat,cold,phi{i<;ke,apparell, 
 or  the  light  ofthe  Sunncand  moone:  ^butin  place  of  all  thefe,fliall  they  haue 
 in  them  Gods  fpirit,by  which  immediatlythej-^ihall  bequickned  forcuer.    , 
 ■*  loh.  14.25.  ffany  man  hue  me,  he  vpillkeepe  my  word,andmy  Father  rcill  ioue  | 
 htm^nd  we  rcill  come  vnto  him ,  and  drvellrvith  htm.  T  ,Toh.4.  i  ^ .  Whofoeuer  con- 
 fejfeth  that  lefts* (^rifiisthe Sonne ofGod,Goddwellethinhim  ,andhe  in^od. 
 Reuel.  21. :? .  And  I  heard  a  voyce, faying.  Behold,  the  Tabernacle  of  God  is  with 
 men, and  he  will  dwell  nith  them:  and  they/hall  be  his  people,  and  Godhtmfelfe  fhall  j 
 be  their  Codwith  them.  2  5  ,zy4nd  that  citie  hath  no  neede  of  fume  or  moone  to/hine  \ 
 in  tt:  for  the  ^Icrie  of  God  did  light  it,  and  the  Lambe  is  the  light  oftt.  Reuel.2  2.2. 
 In  the  middes  oftheflreete  of  it ,  and  of  either  fide  of  the  riuer,  was  the  tree  of  life,    \ 
 which  bare  twelue  manner  of  fruits ,  andgauefr-mt  euery  moneth :  and  the  leaues  of  \ 
 the  treeferued  to  henle  the  nations  with.  5.  t^nd  there  fhall  be  no  ni^ht  there,  and 
 they  neede  no  candle, nor  light  ofthe  funne  :for  the  Lordgiueth  them  light,  and  they 
 fhallreignefor euermore.  r.Cor.i  5. 4^. Rom. 8.1  ^Jfthejpiritofhimthatraifed 
 Vp  le  fits  from  the  dead,dwell  in  you  Joe  that  rat  fed  vi^  (fhriflfrom  the  dead ,  fhall  alfo 
 ^kici^t^njcur  mortall  bodies,  becanfe  that  hisfpirit  dwelleth  in  you, 
 
 Perfefl^  glorie.is  that  wonderfull  excellencic  ofthe  Elcft,  wherby  they  ilial 
 be  in  a  ferre  better  eftatc  then  any  heart  can  wifli .  *  This  glotic  confifteth  in 
 
 three 
 
effAhatioH  and  damnation.  t^» 
 
 dhrcc  points.I.In  that  they  (hall  ftill  behold  the  face  of  God,  which  is  his  glo- 
 ry and  maicftie.  K  cuel.  z  z  .4.  ty^nd  they  Jhall fee  hUface,andhu  namejhail  be  in 
 their  for  he  ads. V(^. » 7«  M  -^  w^/'^  behold  thy  face  in  right  eonfnes ,  andrvhen  Ia»a^ 
 Ifhall  be  fatisfied-with  thine  anger.l  I.In  that  the)'  (hall  be  moft  like  to  Chrift, 
 xiameIv,iuft,hoiy,incorruptible ,  glorious,  honorable,  excellent,  beautifiill, 
 ftrong,  migbtie,and  rumbk.  i  .loh.  3 . 2/Dearely  belonedy  now  are  we  thefonnes 
 ofGod.bmyet  it  doth  not  app^-are  what  rve Jhall be:andwe  knoive  that  when  heJhaH 
 avpeare, we  Jhall  be  hke  hmtfor  wejha'lfee  htm  at  he  «■.Phil. :? .  2 1  JVho  Jhall  change 
 9ur  vile  bodte,that  it  way  befajhionedltke  vnto  hi^ gloriom  bodicy  according  to  the 
 working  whereby  he  is  able  eticn  tofubdut  all  things  to  himfelfe.  III.  They  fhall 
 inherit  the  kingdom  e  of  heauen,yea,the  newencauens  and  newe  earth  (hal  be 
 their  inheritance,  i  .Pet.  i  .a^.God  hath  begotten yott  to  an  inheritance  tmmortall  ^ 
 tfndefiled^andthat fxdeth  not away^refernedin heauenforyou.  Mat.  2  5 •  3  4«  Then 
 Jhall  the  ki^gfay  to  them  on  his  right  hand ,  Cowuye  blefjedoftny  Father,poJfeJfe  d 
 ktngdome  prepared  for  yott  before  the  fonndati§ia  oftht  world  were  ^/^.Reu.  5 . 1 0. 
 Thou  haji  made  vs  vnto  our  God  kings andpriejis^tindwe  Jhallraigne  on  the  earth, 
 Keuel.2 1  q.Heethat  ouercommeth,Jhalltnhertte allthingStand  Iwill be  his  (jod^ 
 he  (hall  be  myfonne. 
 
 The  fruit  that  commeth  from  both  thcfe  parts  of  blefledncs^is  of  two  forts: 
 Etcrnall  ioy>and  the  perfect  feruice  of  God.P(al.i6. 1 1  .Thou  wilt  Jhewe  me  the 
 path  ofltfeiin  thy  pre  fence  is  thefulnejfe  ofioy.and  at  thy  right  hand  there  are  plea- 
 furesfor  euermore.VfA.  ^  6 ,^  .They  Jhall  be fatisfied  with  thefatnes  of  thine  houfe^ 
 and  thou  Jh  alt  giue  them  drinks  out  of  the  rtuerofthypleafures.  9 .  Tor  with  thee  u 
 thewellcflife,andinthy  light Jhallwejee  light. 
 
 The  parts  of  Gods  feruice,are  Praife,and  Thankfgiuing.Reuel.i  i .  ^ .  And 
 J  heard  a  great  voice  out  of  heauen,  faying,  behold,  theTabernacle  of  Godis  with 
 men,  and  he  will  dwell  with  them:  and  they  jhall  be  his  people,  and  God  htmfeife Jhall 
 be  their  Cfodwith  r/7<fWJ.Chap. 5.12  .Saying  with  a  loudvoice^lVorthy  is  the  Lamb? 
 that  was  killed,toreceiue  power,a>td  riches,andwifdome,  andjlrength  ,  and  honour , 
 an^ glory,  andpraife,^ c,\%.  Chap,  i  f .  1 7.  The  foure  andtwentie  Elders  which 
 fate  before  God  on  their  feates^fellvpon  their  faces  andworfbipped  ^odfaying,Wee 
 giue  thee  thanks,Lord  (Jod  /ilmightie, which  art, and  Which  wa(l,and  Which  art  to 
 come  for  thou  hajl  receired  thy  great  might, and  haji  obtained  thy  kingdo^e. 
 
 The  manner  ofperformino;  this  feruice,is  to  worfhip  God  by  God  him- 
 felfe immcdiately.Tn  heaucn  there  Hiall  neither  be  temple, cercmonie,nor  Sa- 
 crament ,but  all  thefe  wants  Hial  God  himfelfe fupply  togither  with  the  Labe, 
 that  iSjChrifl:.  Rcucl  .21.22»  Ifawe  no  temple  therein  for  the  Lord  God  Almightie, 
 and  the  Lamhe  are  the  Temple  of  it. 
 
 This  feruice  fhallbe  daily ,and  without  intermiflion.  Reuel.7.1  5  .They  are 
 in  the  prefence  of  the  throne  ofCfod,andferue  him  day  and  night  in  his  te?/iple. 
 <!f^Corollarie,or  the  I'tjl  concluflon. 
 
 THusGod,in  fauing  the  Eleft,doeth  clearely  (etforth  hijiuftice  and  mer- 
 cy.Hisiufi:ice,inthathepunilhedthefinnes  of  the  ele<i>,  inhisSonnes 
 ovvncperfon.  His  mercie,in  that  he  pardoned  their  finne,  for  the  merites  of 
 his  Sonne.  Eph.  1.18  T'hat  the  eies  of  your  vnderjlandmg  may  be  lightned ,  that  ye 
 may  knowe  what  the  hope  is  of  his  calling,and  what  the  riches  of  his  glorious  inherit 
 
 .  K  I  tance 
 
J  ^5  The  order-  of  the  cmfes 
 
 tance  is  lu  hi-s  Smnts^  i  g.  And  \4jat  is  the  exceeding gyfatnes  ofhisfoiver  towardcs 
 zis, which  beleeue, according  to  the  T^orking  of  hii  mightie  fovper^  20.  Which  h& 
 wrou(iht  inChri0.Chap.^s'i  ^.Thatyemaybeableto  comprehend  rcith  all  Saints  ^, 
 tvbat  is  the  breadth,andlength!,a.nddep.th^andheight:  i  p.  And  to  knorve  the  lone  of 
 Chnfi. 
 
 All  thefe  tbino;s  the  Lordhimfelfe  hath  thus  decreed,  and  in  his  good  time 
 will  a<:compliflithem,to  the  glorious  praife  of  his  Name.  Pro.  1  S.^.The  Lord 
 bath  made  all  things  for  his  ovpnc  fake:j/ea  ettsn  the  veickedfor  the  date  ofemlL 
 
 CBAT.  JO. 
 
 Ccncerning  the  order  of  the  caufes  offaluation  according  to 
 the  do^nne  of  the  Church  of\Rjfme. 
 
 Here  are  two  things  rcquifite  to  obtaine  faluation:Pre- 
 deftination,and  the  Execution  thereof. 
 
 Predefhnationjis  a  foreordaining  of  the  reafbnable 
 ^I^H  creature  to  grace  in  this  life,&  glory  in  the  lifeto  come^ 
 *  "  Sebaft.Cattaneus.Enchirid.traft.i.chap.laft. 
 ^^Tf,^  This  in  regard  of  the  firfl:  effefts  thereof,  which  arc 
 vocation,eleclion,and  ordination  to  etcmall  hfe,  hath 
 I  the  caufe  of  it  in  God,namely  his  will:but  in  regard  of 
 the lafteffeiH:, which  is,thc  execution  of  (uchan  ordinance,  and  the  obtaining 
 ofeternalllife,ithath  the  caufcof  itfroiii  man,becaufe  according  to  the  com- 
 mon opinion,Gods  predeftination  is  by  reafon  ofworkes  forefeene  in  men, 
 thatis,God  doth  therefore  predeftinate  or  reieft  (ome  man ,  becaiHc  he  fore- 
 feeth  that  he  will  well  or  badly  vfe  his  grace.  But  for  the  more  euident  decla- 
 ration of  thiSjthefefeuen  conclufions  muft  be  fctdownc. 
 
 I.  The  Predefl:ination,and  Reprobation  of  God,do  not  conftrainc  or  in- 
 force  any  neceditie  vpon  the  will  of  man. 
 
 I  I.God  hath  predertmated  nllmen,that  is,he  hath  appointed  and  difpofed 
 allmen,ro  astliey  might  obtaine  eternall  faluation. 
 
 I I  T.Man  is  neither  by  necelTitie  nor  chance  faued  or  condemned,  but  vo- 
 luntarily. 
 
 I  V-God  hath  prcdefHnated  fomejOther  hath  he  reie(^ed. 
 
 V.Thofe  whome  God  hath  predefhnated  by  his  abfolute  predeftination> 
 which  cannot  be  loftthev  lli.ill  infallibly  die  in  gracc:but  they  which  are  pre- 
 delhnate,by  that  predeftination  which  becing  according  to  prefcntiufiice, 
 mavbelofibYfomemoriallfinne  which  followeth  ,  are  not  infallibly  faued, 
 but  oftentimes  fuch  are  condemned,and  loofe  their  crowne  and  glonk'.Hence 
 nrifeth  that  pofition  of  thcirs,that  he  which  is  iaftified  may  be  a  reprobate,& 
 peiilTieternally.Torrenfis  Aug.ConfefT.  ?..booke.  4.  chap.2o.Seft.Thcrfore 
 predeftination  is  not  certaine/eeing  it  may  be  lofK 
 
 V  I.God  alone  doth  know  the  certaine  and  fet  number  of  them  which  arc 
 predeftinate. 
 
 V 1 1. There  is  one  fet  number  oFthem  which  are  predeftinate,  or  reproo- 
 iied,and  that  can  neither  be  increafed  nor  dimiriiOied. 
 
 Tke 
 
cffalvationanddamnattQn»  1 4^ 
 
 The  execution  of  Prcde(lination,is  either  in  infants^or  thoft  of  ycrcs  of  dif- 
 cretion. 
 
 Concerning  inf:tnts,the  meritc  of Chrift  is  appliyed  ynto  them,  hy  baptif» 
 nie  rightly adminifhedifo  that  whatfoeuer  in  originall  corruption  may  truely 
 and  properly  be  accounted  for  finncjit  is  not  oneIy,as  I  may  fay,  not  pared  a- 
 waVjOr  not  imputed,but  vtterly  taken  away.  For  there  is  nothing  that  God 
 canhateinfuchasarerenued.Concil.Trid.5.feft.5.Can. 
 
 Neuerthelcs  they  arc  vrged  to  confelTejthat  there  remaineth  vet  in  fuch  as 
 arc  baptized  concupifcenccjor  the reliquesoffinn.Thewhich  feeing  it  is  left 
 in  men  for  them  to  wrcftle  withall^it  hath  not  power  to  hurt  fuch  as  yeeld  not 
 vnto  it. 
 
 The  execution  of  predcftination  in  fuch  as  are  of  riper  yeares,hath  fixe  de- 
 
 grees. 
 
 The  firfl  is  vocation, whereby  men,notfor  their  owne  merits,but  by  Gods 
 prcucnting  grace  through  Chrift,are  called  to  turne  vnto  God. 
 
 The  fecond  is,a  preparation  to  righteoufnefTe,  whereby  mcn,through  the 
 inherent  power  of  frec-will,do  apply  themfelues  to  iuflification,after  that  the 
 fame  power  is  flirred  vp  by  the  holy  Ghofl .  For  fi-ee-will  is  oncly  fomewhat 
 climinifhed,and  not  extinguifhed :  and  therefore  fo  foone  as  the  holy  Ghofl 
 touchethandinlighteneththeheart,itw^orketh  togither  with  the  fame  fpirit, 
 freely  afTenting  vnto  the  fame.  This  preparation  hath  feuen  degrces.Biel.4. 
 booke.i4.difl.2.queff:. 
 
 The  flrfl:  is  faithjwhich  is  a  knowledge  and  an  affent, whereby  men  apree 
 that  thofe  things  arc  true  which  are  deliuered  concerning  God,  and  his  will, 
 reuealed  in  the  word  of  God. 
 
 This  is  the  foundation  ofmflification  ,  and  prepareth  the  heart:becaufs  it 
 ftirreth  vp  free-will  that  it  may  affeft  the  heart,  with  thofe  motions  by  which 
 it  is  prepared  to  iuftification. 
 
 I  The  a^rt  offaith  is,to  apprehend  the  ouglines  offin,^  the  w?gcs  therof^ 
 
 1 1.  After  thiSjfolloweth  a  feare  of  Gods  anger,and  of  hell  fire. 
 
 1 1 1.Then  begin  men  to  diflikejand  in-fome  fort  to  detefl  finne. 
 
 From  thefe  arifeth  a  certaine  difpofition,  which  hath  annexed  vnto  it,the 
 merit e  ofcon^^rnirie^y^t  not  immediate  nor  fufficicnt,but  imcerfeft. 
 
 IV.  At  the  leiigth,faith  returneth  to  the  contemplation  of  Gods  mercies,& 
 beleeueth  that  God  is  readie  to  forgiue  finnes  by  the  infufion  of  charitie  into 
 thofe,which  arc  before  fufficiently  prepared  and  difpofed. 
 
 V.  Out  of  this  contemplation  proceedeth  the  aft  of  hope,  whereby  fiith 
 beginneth  to  dcfire  and  to  waitc  on  God, as  the  chiefeil  2;ood. 
 
 V  l.Out  of  this  aft  ot  hope  arifeth  loue ,  whereby  God  isloued  aboue  all 
 things  in  the  world. 
 
 V 1 1.  After  this  loue  folio  weth  a  new  dinike,and  dcteffation  of  finne,  not 
 fb  much  in  regard  offcareoFthcpuiij^liment  in  hell  fire,  as  m  regard  of  the 
 offence  to  God  \^  ho  is  fimply  loued  more  then  all  other  things. 
 
 VII  I.  After  all  thefe,followeth  a  purpofe  of  amendment  of  life:  and  here 
 comes  in  the  merit  of  congruitie,  that  is,fufficient:  or  els,  the  iirinicdiate,fuffi- 
 cient,andlalldifpofition  before  theinfufion  of  grace. 
 
 K  a  The 
 
I  J-  g  The  order  of  the  caufes 
 
 The  third  degree  of  Prcde(lination,is  the  firll:  iuftification  wherby  men  of 
 vniuftjarc  made  mf|-,not  only  through  the  remillion  of  their  Cnnes,  butalfb-. 
 bv  a  fant^ificatio  of  the  inward  ma.by  his  volutary  receiuin^  of  grace  &  gifts. 
 '  The  efficient  caufc  of  this  iufbiication,  is  the  mercy  of  God,and  the  meri. 
 torious  paflion  of  our  Sauiour  Chrirt,whereby  he  purchafed  iuitification  for 
 nien.Theinrtrumentall  caufe  is  baptifme.The  formall  caufe  is  not  that  lulhcc 
 which  was  inherent  in  Chi  ill,  but  which  he  infufeth  into  man  i  and  that  is  ef- 
 pecially  hopc,and  charitie. 
 
 The  fourth  degreCjis  the  fecond  iudification  wlierby  men  are  of  iuft.madc 
 more  iulhthe  caufe  hereof  ]sfaith,ioyncd  with  good  workes. 
 
 It  is  pofTible  for  fuch  as  are  renued ,  to  keepe  the  commaundements:  And 
 therefore  itis  falfe  that  a  iuft  man  committcth  fo  much  as  a  veniaH  finne  in  his 
 beft  a6Vions,muGh  IciTe^that  he  deferuedi  eternall  death  for  the  fame. 
 
 The  fift  degree,  is  the  reparation  of  a  firmer  by  the  {acrament  of  Penance» 
 The  which  is,as  it  were,the  fecond  boord after  a  fhipwracke.  The  caufe  why 
 this  reparation  is  nece(rarie,is,becaufe  men  loolc  the  grace  ofiuftification  by 
 eueiy  mortal!  finne. 
 
 The  laft  degree  is  the  fruit  of iuftification,namely,the  glory  of  eternall  life, 
 the  which  works  done  in  grace,docf.v  condigno ^con^i'^-)'  merit ,  of  fufficient 
 worthinefle. 
 
 Condigne  mcritc  is,when  as  the  reward  is  after  fiich  fort  due,a5  that  if  it  be 
 notgiuenjiniuflice  will  be  committed.This  by  the  rigor  ofiufhcc  is  due. 
 
 Two  conditions  are  requifite  to  make  a  merit.  I. That  a  reward  fliould  by 
 fome  compa^  or  bargain  be  due:  And  this  condition  is  in  works,  in  regard  of 
 God.For  Godin  the  Scriptures  hath^omi(ed  a  reward  to  fuch  as  work  we!. 
 I  I.Thatbefides  this  compaft  whereby  the  debter  is  bound ,  there  fhould  bee 
 alfo  (bmc  worthines  in  the  workc,or  fome  proportion  of  the  worke  tc^thc  re- 
 ward. 
 
 The  worthineffe  or  dignitie  of  the  worke,dependeth  I.on  Chrift,  becaufe 
 Chrift  did  not  only  merite  that  his  owne  proper  actions  fliould  be  meritori- 
 ous,but  the  a£lions  alfb  of  his  merabers.1 1.  On  the  holy  Ghoft.For  the  holy 
 Ghoil  doth  infpire,excite,and  raooue  men  to  doe  .III.  On  an  Habiluall 
 gracc,which  is  a  certaine  participation  ofthediuine  eflcnce. 
 ^  Thus  much  concernins;  the  degrees  of  executing  Predeftination.  Nowc 
 followeth  the  applying  of  Predefbnation  particularly  to  the  perfons  of  men; 
 
 No  man,lb  longashe  liueth  in  this  mortall  hfe,  ought  fo  much  to  prefume 
 onthefecretmvlterieofGodis  predeftination,  as  to  determine  vndoubredly 
 that  he  is  in  the  number  of  them  whome  God  hath  ordained  to  eternal!  hnp- 
 pines.For  noman.without  efpeciall  rtnielation  can  know,  whome  God  hath 
 chofen  to  be  his  hei'es.SefTd.c.  12. 
 
 Tlie  (ummeof  jll  thefe,  is  this.  God  by  a  certaine  grace  giuen  frcclv.or  ra- 
 ther  a  2;race  preuenti^<^or  comming  b^re,the  which  is  tearmed  an  efpeaal! 
 aid,Ao[\\  mooiie  a  man,that  he  may  difpofehirafelfe  vnto  his  iuftift'ins;  grace, 
 namelv,that  he  may  beleeue/eare,repent,loue,&  propound  to  himfelfe  new- 
 ae3  of  life,&c. 
 Furthermorepfa  finner  do  by  his  free-will  yeeld  his  aflent  vnto  thisdiuine 
 
 motiOUr 
 
( 
 
 if 
 
 offalvationmdda^^nmtut^]  ^  * 
 
 49 
 
14? 
 
 The  order  of  the  cmfes 
 
 \  view  of  the  diftrbutioii 
 
 of  the  canfes  of  faluation  anda*nfiatioftt 
 
 as  the  Church  of  Romi 
 
 would  bane  tt. 
 
 GOD. 
 
 Foreknowledge 
 ofworkcs. 
 
 Prcdcftinationof 
 
 Infants  bap-     Men  of  ycrcs  ot 
 tizcd.  difcretion. 
 
 f 
 f -Faith. 
 
 tof  congruitic< 
 off  or  remote.  I 
 
 itofcongruitic 
 fHcient. 
 
 -Fcarc  of  hell. 
 
 Creation. 
 
 The  fall. 
 
 Chrift. 
 
 ^ Hatred  of  finnc  forthc 
 
 punifliment  thereof. 
 
 r— — — .Confidcration  of 
 Godsmercic» 
 
 -Hope. 
 -Loue. 
 
 -Purpo(e  of  amend- 
 ment of  hfe. 
 
 The  firft  iuftification. 
 
 His  paflion 
 and  death. 
 
 .  His  defceniion 
 
 The  reparation  of        jj,(q  j^^ji^ 
 
 grace  loft. 
 
 1  TJj. 
 
 Second  luftification. 
 
 f 
 
 Etcrnalllifc  through 
 the  merit  of  workes. 
 
 on 
 
 fica- 
 tion  by  merit 
 of  his  death. 
 
 Pag.i4p, 
 
 Reprobation. 
 
 Obduraii< 
 bare  permil 
 
 pamnatifd  | 
 
 ietgrnalld* 
 
of /ah  at  ion  nnd  dawnatia^  ]  i  ^^ 
 
 niotk>n,ancI  cJotli  confequently  and  accoaiindy  rigntly  clifpo{chim(e1fe,God 
 doth  incontinendy  for^ue  him  his  (inne,  and  withall  doth  infufc  into  him  iu- 
 ftifyin^  grace,by  which  he  may  doe  good  workes,  and  fo  by  them  merit  eter- 
 nall  lire.  'Bellarmtm. 
 
 Err  ours  of  the  PapiBs  in  their  dijirihutingvfthe 
 
 ^•^  •.<•'  cuufes of faluation. 
 
 And  thus  is  the  doftrine  of  the  Church  of Rome,fiirely  a  very  blafphemous 
 <!odrine,and  no  better  to  be  accounted  of  then  asa  gallowes  (et  vp  for  the  tor- 
 ture and  mailacre  of  mens  confciences.  And  that  this  may  the  more  manifeft- 
 ly  appeare  to  be  fo,I  willfet  4owne  the  raoft  principal!  points  of  popiili  do- 
 <ftrine  in  this  ca(c.    - '-  '  -.  -    ' 
 
 7%el.errour. 
 
 PredeBin^on  is  onety  of  the  EleEi,  the  %fprohat€  they  are  onelyforeknorvncn 
 
 The  Confutation. 
 
 The  name  ofPredeftination,by  a  figure  called  Synecdoche,  the  whole  for 
 the  partjis  taken  indeed  fometimes  in  the  good  part,  and  (poken  of  the  Eleft, 
 ^rtd  feithfull  called ,  as  Rom. 8. 3  o.  IVhomehepredeflinated ,  themalfo  he  called^ 
 andrehomehe  cailed,them  alfo  heiufiified,  andwhome  he  iuflified  >  themalfo  hefflo" 
 rifled.  So  are  the  Ephefians  faide  to  he prede/finate  into  the  adoption  ofthefonnes 
 o/^<7/!/.Eph.i.5.Yetmay  thisword  Prcdeftination,  neuerthelelle  generally  be 
 extended  vnto  the  decree  of  God,whether  it  be  that  of  prcdeftination  to  eter- 
 nal'r  life,or  the  other  vnto  eternall  death.  The  rcafons :  I.  Aft.4.  2  7, 2  8.  They 
 gathered  themfelues  together  againji  thine  holyfonne  lefui :  to  doe  vchatfoeuer  thine 
 hand  &  thy  cotinfelhaAdet  ermine  d{QK  foreordained,or  predeftinated  trfodfitriv) 
 heforetobedene.  II.  Auguft.de  Bono  perlev.chap.  I  y.hecalleth  Prf^(?/?f«<j- 
 tton  the  difpojttion  offmure  workes :  and  in  his  1 5.  booke  of  the  Citie  of  God, 
 chap.  I  .he  deuideth  a//  mankinde  into  two  cities :  .whereof  one  ispredeflinate  to 
 raigne  with  God  eternally ,  the  other  predefiinate  tovndergoe  eternall  pptnifhrnent 
 with  the  demll.  And  in  his  Manuel  to  Laurentius,  chap.  1 00.  he  faith,  ?'/(;<# 
 God  hath  iuflly  predeHinated  wickednten-vnto  punifhment,  and  mercifully  pre defii^ 
 fiated  the goodvntogrkce.  Thomas  of  Aquinc  i .  part,  queft.  2  j  .artic.4,  //  mat- 
 ter eth  not  in  regard  of  the  name  ofpredeflination ,  whether  a  man  befaid  to  be  pre- 
 defiinate  to  life  eternall  or  not. 
 
 Furthermore,for  a  man  to  fay  that  the  Reprobates  are  foreknovvne,  &not 
 prcdeftinate ,  it  is  very  iniurious :  becaufe  Gods  foreknowledge ,  may  in  no- 
 thmg  which  is  to  be ,  be  feuered  from  his  will  and  eternall  decree .  For  that, 
 which  beeing  hereafter  to  be,is  foreknowne  of  God,  that  afluredly  will  come 
 to  pa{Ie,and  fhall  be,and  that  either  by  the  will  of  God,or  without  his  will :  if 
 with  his  will,then  no  doubt  he  both  decreed  &  preordained  the  lame:  if  with- 
 out or  againft  his  will,how  is  God  then  faid  to  be  omnipotent?  And  fiirelv  e- 
 uill  it  fe!fe,albeit  god  vsil  it  not  in  his  approouing  or  allowing  wilhyet  willeth 
 he  die  fi-ee,and  willing  permiftion  thereof  Auguft.in  his  Manuel  or  Enchiri- 
 dio  to  LauretiuSj  chap.  1 00.  hath  an  excellet  faying  to  this  purpofe.  Although 
 (Qathhc)that  tho/e  things  which  areeuillinthat  they  are  emll  cannot  be  good,yet 
 that  there  are  not  onely  good ,  but  alfo  euill  thtngs ,  it  is  very  good:  to  the  intent  that 
 after amarueiloHS  andvn^eaheable  manner,  that  thingmay  not  be  belJdes,cr  with' 
 
 K  3  out 
 
I  -Q  .rj^e  order  of  the  cdufet 
 
 ntt  his  Mywhich  al^o  it  do>ui  sigainfi  ha  Tfftll.becaHfe  itptouUnot  be  dont,.  vnleffehs 
 fi^er^dity}ieitherdothhefiff€rit,aff^mfi.hi^wt!l,hHtwtllmgfy^ 
 
 The  I  Isrrour.. 
 
 That  PredeflinationiimHtahle.  F»^^  (according  to  the  common  opimonof  the 
 'papiJ}s)whofoeuer.isprede/iiMteyhe^iS'eontwgefitljpredefimated,as  well  on  Godt 
 nartyOfOftmansrwhenceitfollowethythathewhichisprede/fimtedythatis,  appoiK- 
 ted  to  falftatiottyntay  be  condemned^and  he  which  isforeknownCithat  Ut  appointed  to 
 dammtion  may  befaued. 
 
 TheConfutatimt. 
 
 The  contraric  to  this  their  doArineis  moft  true .  Namely ,  that  the  decree, 
 of  God  concerning  eucr)r  mans  eternall  both  faliiation  &  damnationyisfi-oia 
 all  eternjtie,(et  downe,an'd  immutable.  Thcreafons.I.  Teftimonics  of  fcrip- 
 txu-e.  Rom.  11.29.  The  gifts  and  callmg  of  God  they  are,  a^tttiJA-hmdyfuch  as  are 
 without  repentance,Mlti^'  t^.ThereJhallartfefalfe  Chrifis^andfatfe  l^rophetsi 
 andjhall doe greatfignesandmiracles/o  that  (if  it  were  lpoi![\h\t)they/hould  dc 
 ceifieeffentheeleB.Kom.^.^^,  fVhoJhalllayany  thing  to  thfi  charge  of  Godscho^ 
 fenfit  is  god  that  iuflifiethywho/haUcondemtttt^Hi'im,  2.1  g  The  foundation  of god^ 
 fiandethfure,andhath  this feale, the  Lord  knoweth  who  are  his.l  I.Eleftion  &  re- 
 probation they  are  in  God ,  not  in  menmowe  there  can  be  nothing  in  God- 
 which  is  not  knmutabhc.  M^  3 .6..  Ilehomh  am  not.  changed.ECdy^. 6.  t  o.A^ 
 coun  fell /hall flaTtd,  andlwilldoe  whatfoeuer  1  will, 1 1  Ilf thisPopil}>  eoncluli- 
 on  iTiould  be  graunted,then  wouldit  follow  of  neceffitie,that  the  forcknow,«« 
 ledge  of  God  muft  be  made  void,his  power  weakened,  and  his  will  changed*, 
 each  of  which  is  impious  once  to  dreame  of  For  he  which  changeth  his^  cou- 
 felljor  his  will,doth  therefore  change  it  either  becau(b  he  at  the  lengdifeeth 
 that  he  might  haue  taken  better  adui{e,or  els  in  that  he  feeth  that  he  could  not 
 bring  his  former  purpofeaboutas  he  would.  Either  of  thefearcfarrefrom 
 our  LordGod.I  V.If  we  rcfolue  that  the  counfell  of  God  is  any  waie»  muu- 
 ble,it  will  by  this  come  to  paiFe  that  euery  man  muft  bee  vncertainc  whether 
 he  be  predeftinate  to  life  ornot: whereby  that  notable  ftaie  &  ground  of oui^ 
 fill!  artlirance  to  be  faued,is  ^tterly  fliaken  &  ouerturned.  Whwefbre  let  thi^ 
 truth  be  maintained  of  vs,namely,that  both  the  eleftion  and  reprobation  of 
 God  ftand  immutable,  fb  that  neither  the  eleft  can  become  reprobates,  no^- 
 the  reprobates  cleft»  and  confequently  neither  thefe  beiauedjnorthey.con- 
 demned. 
 
 Againfl:  thisdoftrine,the  popidi  fort  exceptlFyou  (peake  in  a  compound 
 fcnfc  or  meaningfi»/^»^  compojito)\x  is  very  true  that  the  predeftinate  can  nofr 
 be  faued;norfuch  as  are  forcknowne  perim :  but  rfina  (etife  diotdcd(/»  /^«/2* 
 dttiifoJiX.  is  not  fb.  This  difhnftion  is  plaine  by  this  example.  White  colour  in 
 a  compound  meanins;  cannot  be  blacke,becaufe  blackenefle  is  repugnant  <Sc 
 contrarie  to  whitenefleBut  in  a  deuided  fcnfcwhite  cdour  nowernay  after- 
 wards be  made  blacke.Inlilcefbrtione  predeftinatcd  fo  (aluation  may,bv  rea4 
 fon  of  the  free- will  he  hnth,finnej&:  fo  be  ^amned.-^»/.Thereare  fiily  Ihift^, 
 and  meere  fophifmes,becaurc  fiich  as  are  predeftinatcd  to  theend,namelv  fil* 
 nation, are  neceflarilicprcdeftmate  to  the  meanes  of {aluation,the  which  they 
 cannot  but  vfe,and  bv  them  come  to  the  enditlclfe. 
 
 Tht- 
 
offalvot'ton  and  damttation,  i  j  I 
 
 The  i  1 1.  errmr, 
 
 AHmenarepredeJiinate^that «,  diffofed  andordajned  ofGodyfoM  th^  might 
 .attai}teeternaIllife.Sthz{k.Xldil:mtvAmH.s  Endhiridwcbap.ofPrcdeft. 
 
 The  Confutation, 
 
 This  is  manifeftly  falfe.For  I.TofMits,who  to  (bone  as  tlicy  are  borne,  de- 
 part this  hfe,(eeing  for  want  of  time  they  cannot  in  this  hfe  vfe  the  mcanes  of 
 faluationjalbeit  they  may  haue  hfc  eternall,yet  obtainc  they  it  not  by  vfing  the 
 meanes  vnto  the  (ame.I  I. That  which  the  Lord  indeed  aftually  doth,  the  ve- 
 rs' (amehath  he  determined  to  docFor  be  doth  nothing  either  vnadui(cdly,or 
 vnwillmgly:but  he  a^hially  forfaketh  a  very  great  part  of  man!dnd,the  which 
 being  Ibut  vp  vndcr  contumacy,he  doth  leaue  to  it  felfe.  A^.  1 4. 1 6.  fVho  in 
 times  pafiffffferedailthe  Gentiles  to  fvalke  in  their  orpne  rvaies  .  Hence  alfo  is  it, 
 that  Eph.  2.all  the  Gentiles  arelaid  to  be  £$iot,n>ithout  god  in  the  world.  There- 
 fore God  decreed  to  forfake  fome  men  in  this  life,and  confequently  he  ordai- 
 ned not  all  men  to  the  obtaining  of  etemall  life.  Nay,  if  God  once  out  would 
 in  his  fecret  will,that  all  men  fhould  be  (aued^it  were  vnpoflible  for  any  to  pe- 
 riflirbecaufe  Gods  willing  ,  is  his  doing  of  it:and  if  he  that  was  ordained  to 
 Valuation  perifb,thenmu{t  God  now  needes  haue  left  ofFto  will  that,  which 
 lie  would  from  all  etcrniticor  els  begiii  to  will  that,  which  before  hce  would 
 notjthc  which  cannot  be  (aid  of  God,  without  blafphemie.I  I  I.Paul  j.TheC 
 2«  I  o.faiihjthat  there  be  certaine  mtf\yam)>>Mfj^()i,vi>hichperiJh,  and  them  he  di- 
 ftinguifheth  from  the  ele<5l.v.  i  3  .Rom.9.2  iyZ2. Hath  not  the  potter  forvert&c, 
 Wherethere  isnot  onely  mention  made  ofveflelsof  gloric ,  and  mercie,but 
 alfoofcertainemade.andfaibionedin  Gods  eternall  counfell  ,asveflels  of 
 wrath.Now  looke  whome  God  hath  made  to  wrath  and  dcftrudion,them  he 
 neuer  difpofed  to  obtainc  etemall  life. 
 
 The  iV-errour. 
 
 Tredeflination  in  regard  of  the  lafl  effeSis  thereof Joath  this  caufe  in  man,that  is^ 
 in  mans free-yvillyAndworkes  for  they  whome  God  hadforefeene ,  that  they  wottld 
 receiHegraci  offered  in  Chrijl,and  lead  their  life  according  to  the  latve,  the  he  pre- 
 defiinated,not  ofn>orks,bf4t  of  his  mercie\yetfo,as  that  he  hadrefpeSl  vnto  works  yOr 
 to  deeile  with  them  according  to  thetr  worses: or  (as  others  fay)  to  ordaine  thenu  by 
 theirworks^forefeenez  As  for  exampleiCjoddid from  all  et  emit ie  fore  fee  and  fore 
 'knowithat  Pettr  fhould  be  fatied,and  ludo/i  c^ndemned^becaufe  he  from  the  fame  e- 
 ternitie  did  both  forefee  ^forek>tow,thatTeter  would  accept  of  the  grace  offered 
 vnto  him,and  after  vfe  the  fame  aright:andhe  did  alfo  forefee  that  ludas  {houldre- 
 ceiue  the  grace  ajj^red,yet  notwithfiadtng  by  reafon  ofhisperuerfe  willyvfe  the  fame 
 feruerfy.  The  Confutation. 
 
 Thfs  their  forged  deuife  offorefeene  workes,  I.  Paul  doth  fhewe  to  bee 
 plainely  counterfeit.when  as  he  faith,that  the  Ephefians  were  elected  in  Chrifi 
 before  the  fotindr^f  ions  of  the  world  were  laide:  and  that  not  becaufe  he  did  fore- 
 fee  that  they  would  be  holy, but  that  they  might  be  holy  andvnblameable  before 
 ^odrrtth  l(-  'e.AnA  :  v.  i  o.he  faith  ,  thcywtrc  created  to  goodworkes  in  Chrifi, 
 that  they  ^'Tt^ht  wai^e  therein  .  In  which  places ,  good  workes  they  are 
 made  efiesf^es  of  predeflination  ;  but  the  effeft  forefeene  cannot  bee 
 the  caufe  of  his  caufe :  for  that  euery  caufe,  in  the  order  both  of  nature  and 
 
 K  4  know- 
 
I  w  ^  The  order  of  the  cattfei 
 
 koowlc<i«e,c!oth  goe  before  lib  eflFctl.I  I.Tit.  j.^iW/  ofworkes  which  we  httue 
 Aonejhut  according  to  hf^?»ercie)didGod  eleQ  and  faue  vs  ,  II  I.  God  in  cle- 
 ftinr  vs.did  not  regard  any  thing  out  of  himfelfe,  but  in  himfelfc  did  he  eleft 
 vs.^ph.  1 .4.and  ^.Therefore  did  he  not  regard  future  workes.  IV.  Some  of 
 the  popilL  fchoolemen  confefTcjihat  Predefhnationdotfa  put  nothing  in  the 
 partie  predeftinatedjin  r€fpeClofhini,forwhichGoddid  predeftinatc  him. 
 Thom.  I  .primir .quert-  2  5  .art.  2 .  V-  Ela^on  is  onelv  on  Gods  mcrcie.Rom^ 
 9. 1 6.  VI.  God  few  no  grace  in  man,but  that  which  ne  Uimfelfe  muft  beftow 
 Vpon  him  :  whence  it  is  apparant,that  in  eleftion  the  beginning  thereof  pro- 
 ceedeth  fi-om  "race.  VI  I.  Seeing  there  is  nothing  either  aboue  God,or  grea- 
 ter then  God,it  nauftneed^sbe  impious  to  afligne  anycaufe  of  his  will,  either 
 out  ofjor  aboue  his  maieftierand  therefore  that  his  foreknowledge  offeith  & 
 workes  Hiould  bee  accouated  the  impulfiue  caufeof  hisdccrccconccrning; 
 a3ansfaIuation,W£  doc  rightly  denie.  r>.'i; 
 
 TheV.errour^ 
 By  Biiptififie  rightly  iidmmiftred,not  only  the guiltines^  hm  alfo  the  corrttftion  of 
 arinnallfin^fo  wajhedatvayai  that  it  i^  not  afterward p^oferly  accounted  ajimte» 
 
 The  Confutation^ 
 '  We  contrarily  doethus  diftinguifli  of  (inne.  Sinne  in  regard  of  the  gailti* 
 nes  of  Gods  wrath,  and  alfo  in  regard  of  the  pimifhmcnttogither  by  one  a^ 
 is  taken  away  in  Baptifme:  but  in  regard  ofthat  crrour  and  corruption  of  na- 
 ture,it  is  not  at  the  firft  quite  taken  away,but  focccffiuely,  and  by  little  and'lit- 
 de  it  is  extinguilhedjeuen  as  our  renovation  wrought  by  the  holy  Ghoft ,  is 
 by  litde  and  litde  begun  and- increafed  invs.Reafons.I.Pautwouldnotfb 
 greatly  bewaile  his  originallfinn€,rf  after  Baptifme  it  ceafed  any  more  to  bee 
 nnne./y^<r,(aith  he, another  law  inmy  meberSyrebelUng  againfithe  Mm cf  my  mind, 
 and  leadiniT  me  caftiue  vnto  the  lawe  ofjinne  which  is  in  my  members.  O  miferable- 
 man  1  whojhalldelitiermefrom  this  body  of  death?  I  LOriginall  finne,  is  diilledafi 
 Jinne out ofmeafHrefinfull.  Rom.7. i  ? .  And  Heb.I  i.i.afinne that hangethfafi 
 an,oYyeajily  compajfeth  vs about.l  I  I.Goncupifcence  is  the  roote  ofa£luall  finy^ 
 and  therefore  euen  after  Baptifme,it  muft  properly  be  a  fin.I  V.  VnlefTe  that 
 feoncupifcencewere  a  finne,where  would  or  could  be  that  vehement  and  hotit 
 combate  betwkt  the  flelltand  the  fpirit? 
 
 The  VI.  erroHri 
 'Baptifme is  abfolutely  necefarie  tofilMation,eJpeciallyfor  children. 
 
 The  (Confutation. 
 Weedcnie  that  Baptifme  is  ofabfoluteneceflitietofaltiation.Rcafons.r,- 
 Sacraments  doe  not  conferre  grace,but  rather  confirme  grace,  v/hen  GOD" 
 hath  conferred  the  fame.The  children  offaithftiU  parents  are  borne  holy,  not- 
 by  natural!  generation  ,  but  by  the  grace  of  God,and  are  not  firft  made  holy 
 by  baptifme:and  as  for  fuch  as  are  of  yeares  of  difcretion  before  they  be  bap- 
 iizedjthey  cannot  be  baptized  vnlefle  they  beleeue.Nowe  all  fuch  as  beleeue, 
 they  are  both  iuftified,and  reconciled  to  God;and  therefore,albeit  thev  with- 
 out their  owne  defi\ult,ar€  depriued'of  the  Sacraments,it  is  vnpoffible  for  the- 
 to  periOi.I  I.God  did  precifely  appoint  circurhcifion  to  beon  the  eight  day^ 
 sot  on  the  fir  ft, oi:;  the  (econd  ?.  nowe  there  is  no  doubt  but  that  many  infants 
 
 befojiftr 
 
«ffiUvAtiott  and  damnat'toK,  1$^ 
 
 tefbre theit  eiglit daie  were prcuentedof circumcifion  by  dcath,all which  for 
 a  man  peremptorily  tofetdowne  as  condemned  jWere  very  abiurdJ  Il.Ifcir- 
 cumcinonvvere  offuch  abfolute  oreat  neceffitie,why  wasitforthefpaceof 
 fourtic  yeares  in  the  delart  intermitted?  and  that  onely  becaufe  the  Ifraelites 
 beeing  often  in  iourney  ,  fuch  as  were  circumcifed  were  by  it  in  if  opardy  of 
 deathmo  doubt  Mofes  and  Aaron  would  neuer  haue  omitted  this  Sacranient 
 fb  longjif  it  had  bene  abfolutely  neceflarie  to  Valuation.  IV.  This  doftrine  of 
 the  abfolute  neceflitie  of  Bapufmc  was  vnknowne  to  the  auncient  Fathers. 
 For  theprimitiue  Church  did  toUerate  very  godly  men(though  we  allow  not 
 this  their  faft  )  diat  they  {hould  dcferre  their  baptifme  many  yeares ,  yea' 
 often  to  the  time  oftheirdeath.Hence  was  it  that  Conftantine  the  great  was 
 not  baptifed  till  a  litrie  before  his  deathtand  Valentiman  by  reafon  of  his  de- 
 lay, was  not  at  allbaptizedtwhomenotwithftanding  Ambrofepronoun- 
 ^ethtobeinheauen.  And  Bernard  in  his  77.  epift.diiputethjthat /not  eueiy 
 depriuation  of  Baptifine,but  the  contempt  or  palpable  negligence,is  damnar 
 
 TheVILerrour. 
 
 .  t^JlIan  after  the  fall  of  Adam  hath  free-mil  as  vpellto  dee  that  which  ii  good,  aT 
 th^,  which  i^  eMU,although  it  be  in  a  ditters  manner,  that  is  Joe  hathfree-wilto  doe 
 guillfmplie,andwithoMt  anjhext email  aide :  hut  to  doe  well ,  none  at  all,but  by  the- 
 p-ace  of  Cjod presenting,  or  guiding  vs:  the  which  grace  notwith (landing  euery  man 
 kath^andto  the  which  grace  it  is  in  our  free-will  either  to  confent  and  togither 
 worke  with  thefame,or  nottt^nd  therfore  the  power  of  free-will  to  doe  that  which 
 is  good  &  accepabte  to  (^od^is  onely  attenuated  ^  weakened  before  conuerfion,  and. 
 therefore  man  can  ofhimfelfe  worke  a  preparation  to  iujlijkation, 
 ^.--^ffyynr,)  *H*  -  -  1  •.-..  r  •'  T'he  Confutation. 
 
 ;    Man  not  regenerated  hath  free-will  to  doe  onely  that  which  is  euiU  jiione 
 lo  doe  good.  He  beeing  not  already  conuerted  cannot  fo  much  as  will  to  hauc 
 feith,and  be  obnuerted.Reafons.  I.  Man  is  not  faidt0beweakeor{icke,but 
 deadin/tnnes.Ephci.i.Col.i.i  o;.  As  hetherefore  that  is  corporally  dead  can 
 not  ftirre  vphimfelfc ,  that  he  may  performe  fuch  workes  ofviuificationjna 
 sot  then  when  others  helpe  him:  fohethatisfpiritually  dead,cannotmooue 
 himfelfe  to  hue  vnto  God.  1 1.  He  is  the  feruant  ofSatan,and bondflaue  offinne. 
 Eph.2.2.Rom.6. 1  g.Nowe  weknowethata  (eruant  flandeth  at  the  becke  &' 
 pleafore  of  another,and  can  doe  nothing  els.  III.  That  which  no  man  can  by 
 himfelfe  knowe  and  belceue,the  fame  he  cannot  wilhbut  no  man  can  knowe 
 &  beleeue  thofe  things  thatappertaine  to  the  kingdome  ofG  O  D-i  .Cor.  2. 
 verf  1 4\,The  naturalimanperceiueth  not  the  things  ofthejpirit  of  CJod.  2  .Cor.  1, . 
 5  .JVe  are  notfuffcient  of  our  felms,  to  thinke  any  thing  as  of  our  fe  lues.    There- 
 fore no  man  can  will  by  himfelfe^thofe  things  that  appertaine  to  Gods  king- 
 dome. I  V-That  which  is  a  deadly  enemieto  goodnes,  and  is  dircftly  repug*- 
 nant  thereunto. the  fame  defirech  not  that  which  is  good",  but  the  will  is  an  e- 
 iiemie  &  dire<fl:ly  repugnant  vnto  goodnes.Rom.8.7.  The  wifAome  of  theflejh 
 is  hatred  again (iCjod: for  it  is  not  fuhte^  to  the  lawe  of  God,  neither  indeed  can  bee. 
 Obieci.I.The  word  is  neere  vnto  thee  in  thine  heart,  and  in  thy  mouth,  that  thoti  • 
 mttiejl  doe  the  fame. T)sxit.  3  p.  Anfiver,  It  is .  cafie  to  perfbrmethe  kiwe  legallie,. 
 .  •         '  butt 
 
^  -  -  The  9rder  of  the  caufes 
 
 but  not  Euangelically :  Now  this  is  done ,  when  as  any  man  doth  fulfill  the 
 law  by  a  Mediatour,and  from  him  rcceiumg  the  fpirit  of  godjdoth  endcuour 
 to  performenew  obedience. 
 
 Ohiefi.  1 1.  God  giueth  many  precepts  by  which  we  are  commanded  to  re- 
 pent,beleeiie,obey  God,&c.Therefore  to  doe  thefcwe  haue  free-will.v^»/9p. 
 Such  places  doe  not  lliew  vs  what  w^can  doe,but  what  v^'e  ilioulddoc,6c  our 
 weaknes  what  we  cannot  doe :  neither  doe  the)'  fliew  what  men  can  doe,  but 
 what  men  lliould  doe.  1 1.  They  areinftruments  of  the  holy  Ghoft,  whereby 
 he  doth  rcnue  and  conuert  fuch  as  lliall  be  (aued.  They  ohte^  againe.  God  in 
 commanding  thefe,  doth  not  require  things  impofllble.  JnfWt  doth  notin- 
 deede  to  men  in  their  innocencie,but  now  to  all  (uch  as  fell  in  Adam  he  doth» 
 an<i  that  by  their  owne  default,not  Giods. 
 
 ObieB.  III.  Philip. ;?.  i  2.  Worke  yottrfaltiotion  rvith  fear^  and  trembling, 
 tAnfrver^dxX  fpeaketh  of  fuch  as  are  ahreadie  conuerted>which  haue  their  wil 
 in  part  freed.  :  i 
 
 OhieB.iy.  If  the  will  be  a  raeerc  patient,it  is  conftraincd  to  doe  that,  which 
 is  ^ood.  <iy^nfw.The  will  both  in  it  felfe,and  of  it(elfe,is  a  meere  patient  in  her 
 fixR  conuerfion  vnto  God*,  but  if  it  be  confidercd  as  it  is  mooued  by  the  fpirit 
 of  God, it  is  an  agent.  For,beingmooued,it  mooucth.lt  is  not  therefore  coifa- 
 pcUed,but  of  a  nilling  will,is  made  a  willing  will 
 
 TheVfl/^errour. 
 
 The  haly  GhoH  doth  not  gif*e  grac^  to  tvill ,  hnt  onely  doth  vnloofe  the  tvill  which 
 before  waichained,andatfo  doth  excite  the fante:fo  thauhewillby  her  ortme  j^ow^r\ 
 dothdijpsfeherfelfetoiHftifkatian,  »-^* 
 
 The  Confutation. 
 
 It  is  apparantly  falfe .  To  will  thofe  things  w^lich  concerne  the  kingdome 
 of  God ,  as  faith ,  conuerfion ,  and  new  obedience ,  is  the  meere  oft  oFGods 
 (pirit.Matth..i  1 .28.  No  man  knoyveth  the  Father  hut  the  Sonne, and  he  to  whomt 
 the  Sonne  will  reueaie  him.  Luke  8.  To  you  it  isgiuen  to  know  the  myfieries  of  the 
 ktngdome  of  God.  Philip.  i»Itis  ^odwhich  worketh  in  you  to  will  and  to  doe.  t. 
 Cor.  I  2. 1  ^ .  A'»  man  can  fay  that  leftw  is  the  Lard  but  by  the  holjGhofi.  Briefly 
 he,  who  according  to  God  is  to  be  created  to  riqhteoufnes  and  holmeffie ,  Eph. 
 4.24.  cannot  any  waics  difpoft  himlelfe  to  iuftinCation,  or  new  creation.  For 
 it  is  impofllble  that  a  thing  not  yet  created ,  fliould  di(po(e  it  felfe  to  his  crea- 
 tion. 
 
 The  IX.  errour. 
 
 That  preparation  to  grace ,  which  ii  caufed  by  th^  power  of  free-will » may  by  the 
 merit  ofcongruitie  deferue  iuflification. 
 
 The  Confutation. 
 
 Thefe  things  fin  ell  of  more  then  Satanicall  arrogancie.  For  what  man ,  but 
 (uch  an  one  as  were  not  in  his  right  mind,  would  beleeue,that  he,  vnto  whom 
 (b  many  millions  of  condemnations  are  due,  could  once  merit  the  leafl 
 drammcof  grace.  The  prodigall  fbnne,  he  was  not  receiued  into  fauour  by 
 rcafon  of  his  defertSjbut  by  fauour.  Luk.  1^.21.  Hisfonnefaid  vnto  him,  I  haue 
 filmed  aaainfl  heauen ,  and  againji  thee ,  and  am  tio  more  wort  hie  to  be  called  thy 
 /onns. 
 
 The 
 
ef/ahdtton  ayiddamnntion.  1 55 
 
 The  X.  errour. 
 
 The  faith  ofthegodlyyor  that  which  mjiifieth,isthat  whereby  a  man  doth  in  gene- 
 ral beleeue  the  promifed  l>/ejfedfiej  of^od,  andhy  which  alfo  he  giueth  hisa^ent  t» 
 other  ntyfleries  renealedof  ^odcomermng  the  Jkmo. 
 
 The  Confutation. 
 
 Faith  is  not  onelya  generall  knowledge,  and  aflcnt  to  tHehiftoric  of  tfie 
 Gofpeljbutfiirther  alfo  a  ccrtaine  power,  both  apprehending  and  feuerally 
 applying  thepromifesof  God  in  ChriAjwherebyamandotliafTuredlyftt 
 downe  mat  his  finncs  are  fbrgiuen  him ,  and  that  he  is  reconciled  vnto  God. 
 Reafons.  I.  A  particular  afluracc  of  the  fauour  ofgod,isof  the  nature  of  faith. 
 Eph.  '^.11.  By  whom  we  haue  boldnes^and  entrance  wtth  confidence,byfaith  in  htm. 
 Koni.4«  20.  Neither  did  he  doubt  ofthepromife  of  God  through  ynbeleefe^but  was 
 firengthenedin  the  faith ^andgaue  glbrie  vnto  God.  2 1 .  Seeing  fully  ajfuredthat  he 
 which  had  promt fed,was  alfo  able  to  doit.  Heb.  10.22  .Let  vs  draw  nere  with  a  trtit 
 heart  in  ajfurance  offaith.W.  Particular  doubtings  is  reprehended  Mat.  1 4.^  • 
 O  thoH  of  lit  k  faith, why  didjl  thou  doubt  f  Luk.  1 2 .41 9  .Hanaye  not  tnfufpence.  III.. 
 That  which  a  ma  praieth  for  to  godjthatmuft  heafTuredly  beleeue  tareceiuc. 
 Math.  1 1 .  24.  But  the  faithfull  in  their  praiers  make  requeft  for  adoption,iu^ 
 ftification,  and  life  etemall :  And  therefore  they  muft  certainely  beleeue  that 
 they  Hiall  receiue  thefe  benefits.  I  V.  Rom. 5.  i  JVe  beeing  therefore iptjhfied^e- 
 haue  peacewith  God.  But  there  can  be  no  peace,  where  there  is  not  a  particular 
 afTurance  of  Gods  fauour.  V.  That  which  the  fpirit  of  God  doth  tertifie  vn- 
 to vs  particularly ,  thatmuft  alfo  be  beleeued  particularly :  But  the  fpirit  of 
 God  doth  giue  a  particular  tcffimonie  of  the  adoption  of  the  faithflill.  Rom. 
 8.1 6.Gal.4.6.This  therefore  is  in  like  fort  to  be  beleeued. 
 
 Whereas  they  fay,  thatno  man  hath  a  particular  alTurancc^but  by  efpeciall 
 reuelation,a5  was  that  which  Abmham,  and  Paul  had,  it  is  niUe .  For  the  faith 
 ofthe/e  two  is  (et.downe  in  Scripture,  as  an  example  1^'hich  we  !  1  ould  all  fol- 
 Ipw.  t-or  this  caufe  Abraham  is  called  the  Father  ofthefiithft'll:  raid  PauUes- 
 flifieth  the  very  (ameof  himfelfe.  1  .Tim.  1.16.  For  this  canfeif^wKh  htyivAi  Ire^ 
 ceiuedto  mercie,  that  lefmQonUJhouldfirTl  fJ^ew  on  me  alUoyigfi^ennq,  vnto  the. 
 example  of  them  which  (hall  in  time  to  come  beleeue  in  him  vyito  etemall  Itfe .  A»^ 
 gaine,whercas  they  fav,that  we  haue  a  morall  afiurancc  but  not  the  alTiirancc 
 of  faithjit  is  a  popilli  deui(e.For,Rom.8.  i  O.Thejfn:'  u  ^ f  adoptinn( iTVAi/.tt^vf(i) 
 together  beareth  witwjfe  to  oar  fbirits.Vv  here  wc  (ec  two  witnelTes  of  our  adop* 
 tionv  our  owne  fpirit, and  the  fpirit  of God.Our  (\<\nt  doih  teftifie  morally  of 
 our  adoption,  by  (anfftification,  and  tile  fruit :  the  cof :  and  therefore  alfo  the 
 fpirit  of  God  witnelTeth  after  anotlier  manner ,  namely ,  by  the  certaintie  of 
 faith  .declaring  and  applying  the  promifes  of  God. 
 
 OhieSi.  I.  We  are  commanded  to  worke  our  faluation  with  feare  &  trem- 
 bling, iyfyjf.  This  feare  is  not  in  regard  of  Gods  mercie  forgiuing  our  finneSj 
 but  inrefpect  of  vs  and-our  nature,  which  is  euer  prone  to  flide  away,and  ftar» 
 ting  from  God. 
 
 ObicSl.  II.  Inrefpeftof  Gods  mercie.wcmuflhftpe  for  faluation:  but  in 
 relpeftofourvnworthines,wemufl:doubt.  Anf.  I.  We  may  not  at  all  law- 
 folly  doubt  of  Gods  mercie,  bex:aufe  doubtfulnesis  not.of  the.nature.of  faith^ . 
 
 Bute 
 
j-^  The  order  of  the  eafifes 
 
 but  rather  a  naturall  corrupt!  oti.  1 1.  If  we  confider  our  owne  vnworthincs ,  it 
 is  out  of  all  doubt ,  that  we  muft  be  out  of  all  hope,  and  defpaireof  our  falua- 
 tion.  ^  ' 
 
 OhieB.  III.  There  be  many  finnes  vnknowne  vnto  vs,  and  (b  alfo  vntcr- 
 taine  whether  they  be  pardoned  vnto  vs .  Anjwer,  He  that  ccrtenly  and  truly 
 knoweth  that  but  one  finne  is  pardoned  hini,he  hath  before  God  all  his  (innes 
 remitted, whether  they  be  knowne  or  vnknowne. 
 
 Ohie^.  I V.  No  man  dare  fw'eare,or  die  in  the  defehce  of  this  prbpofition; 
 lam  the  child  of  god,or  in  Gods  fauour,  and  iufl:ificd.^^.'They  which hauc 
 an  vhfained  faith,will  if  they  be  lawfully  called,  not  onely  tcftifie  their  adopti- 
 on by  an  oath,but  feale  it  alio  by  their  blood.  ■ .  ^  .  <  > 
 Obiecl.y.K  man  may  haue  this  faith  which  the  Proteftants  talkc  of^and  lie 
 in  a  mortall  finne,  and  haue  alfo  a  purpofe  to  perfeuere  in  a  mortall  finne.  Artf» 
 It  is  farr€  othcrwifejfor  Aft.  i  %  .9. True  faith  purifleth  the  heart.  ^  j 
 Thefe  Sophifters  doe  further  affirme,  that  this  faith,  which  to  them  is  no- 
 thing but  a  Icno  wledge  and  illumination  oi'  the  mind  concerning  the  truth  of 
 (^ods  word ,  is  the  roote  and  foundation  of lulhfication  .  The  which  if  it  be 
 truCjW^hy  fhould  not  the  deuill  be  iuf  t?for  he  hath  both  a  knowledge  of  Gods 
 word,and  thereunto  by  beleeuing  doth  giue  his  aflent ;  whonotwithftanding 
 lie  haue  fuch  a  faith,yet  can  he  not  be  called  one  of  the  faithfull. 
 
 Hers  they  except ,  and  fay.  The  deuils  faith  is  void  of  charitic ,  which  is  the 
 forme  offaith.But  this  is  a  doting furmife  oftheirowne  braine.  For  charitieij 
 the  eife£t  of  faith,  i  .Tira.  i .  f.  But  the  eflfeft  cannot  infbrme  the  cau^.      ' 
 
 TheXLerrokr.  , 
 
 <JMans  loue  of  Cod,  doth  in  order  and  time  goe  before  hu  iufiification  and  recdn- 
 eiliationwith  God.     , 
 
 The  (Confutation. 
 Nay  contrarily,vnle{Te  webefirfl:perfw'adedofGo4slouetovvardsvs,  we 
 neuer  loue  him.  Tor  roe  louehimMcaufehe  lotiedWfrfi.  \.  Ioh.4. 1 9.  Againe,it 
 isimpoffible  that  Gods  enemie  fhould  loue  him :  but  he  which  is  not'as yet 
 iuflined,or  reconciled  to  God,he  is  Gods  enemie.Rom.  5 .9,io.Neither  is  any 
 man  before  the  aft  of  iuftification,  made  of  Gods  enemie  his  friend. 
 
 TheXI  J.errour. 
 lufufed  or  inherent  mjiice ,  u  the  formallcaufe  of  iufiif  cation,  reherehj  men  aire 
 inHifiedin  the  fight  of^od. 
 
 The  Confutation. 
 We  doe  contrarily  hold,  that  the  materiall  caufeof  mans  iuflification  is,the; 
 obedience  of  Chrill:  in  fuffering,&  fulfilling  the  law  for  vs:  but  as  for  the  for- 
 mall  caufe  that  muflneedes  be  Imputation,the  which  is  an  aftion  of  God  the 
 Father  accepting  the  obedience  of  Chrift  for  vs,  as  if  it  were  our  owne.  Rca- 
 (bns.  I.  Looke  by  what  we  are  abfblued  from  all  our  finnes,  and  by  which  We 
 obtaine  eternall  life,by  that  alone  arc  we  iuflifiedrBut  by  Chriflspcrfeft  obe- 
 dience imputed  vnto  vs ,  we  are  abfolued  from  all  our  finnes ,  and  throijgh  it 
 we  are  accepted  of  God  to  eternall  life ;  the  which  we  cannot  doe  by  inherent 
 holmefTe.Therefore  by  Chrifls  pcrfeft  obedience  imputed  vnto  vs,are  we  a- 
 f  one  iufliiicd .  This  will  appcare  to  be  true  in  the  exercifes  of  inuocation  on 
 
 Gods 
 
effulvationanddamnniion.  it-j 
 
 Gods  name,  andalfb  of  repentance.  For  in  teritation,ancJco«OiftsvvitIi  finne 
 and  Satan/aidi  doth  notrealbn  thu3:Now  I  haue  chiiritie.uid  inherent  grace, 
 and  for  thefe  God  will  accept  of  ffie :  But  oith  doth  more  rightly  behold  the 
 fonne  of  God,as  he  was  made  a  facrifice  tor  vs,  and  htteth  at  thendit  hand  of 
 his  Fathcr,there  making  interceffion  for  vs :  to  him,I  foy,doth  f^itn  flie,and  is 
 alTured  that  for  this  his  ionne,God  will  forgmc  vs  all  our  (innes ,  and  wiU  alfo 
 be  reconciled  vnto  vs,yea,and  account  vsiuf!:  in  his  fight ,  not  By  any  qualitie 
 inherent  m  vs ,  but  rather  by  the  merit  of  lefus  Chrift.  Rom.  5 .19.  II.  As 
 Chrift  IS  m<idea  finner  jfo  by  proportion  fuch  as  beleene  are  miade  iufi; :  But 
 Chrift  was  by  imputation  oncly  made  and  accounted  a  fmncr  for  vs. :  .Cor.  5 . 
 2 1 .  For  he  became  a  furetie  for  vs,  and  a  facrifice  for  cur  hnnes ,  vpon  which 
 all  both  the  ^uiltineflc  of  Gods  wrath ,  andpuniihment  for  vs  was  to  be  laide. 
 Hence  is  it  that  lie  is  faid  to  become(^:5^Ttf f*).^  mrfe  for  vs:  Therfore  we  againe 
 are  madeiuft  only  by  imputation.  III.  The  contrarie  to  condemnation  is  re-: 
 miffion  of  finnes,  and  iuftificntionis  the  oppofite  of  condemnation.  Rom.  8. 
 5  g  ^t  '>  God  that  mfiifieth,  xvho  Jha.ll condemyw  ?  Thcrefo.'^e  iullification  is  the  re- 
 miflion  of  finncs.  Now  remidion  of  finnes  dcpcndcth  onclv  vpon  this  impu- 
 tation ofChnfls  merits.  IV.  Albeit  infufed  and  mherentiuflicc  rrKiy h*jre  Hjs 
 due  place,his  praife,and  alio  de(erts,yet  as  it  is  a  ivoi  kc  of  die  Ijioiv  GhcxR,t«:h 
 not  in  this  life  complete,  and  by  reafcn  of  the  Itefh  whfir4toitis^Tr»ke<^.  jtfS 
 both  imperfe£l,and  infefted  with  the  dregges  of  (innc. fifiit  64;Al'lfiri\fJy*^"i>3c 
 fore  Gods  iudgementfeate  it  cannot  daimc  tl  is  pr^-r^^j^stn  e^'toabf0iutf'3^ 
 from  the  fentcnce  of  condemnation.  'iv.Ky'A\i:t}  M'.- 
 
 Obted.  I.  This  imputation  is  nothing  els  hut  a  vaine  cogitation,  (t^vfr/,  L 
 YeSjit  is  arelation  or  diuine  ordinance ,  wiiercby  one  relatiue  is  applied  tohis 
 correlatiue,or  as  the  Logicians  fay,is  as  ^zfoundatton  to  the  Terminm.  1 1.  As 
 the  imputation  of  our  finnes  vnto  Chriil,  xvas  indecdefomething  :  fothe  im- 
 putation ofChnfts  iuftice  vnto  vs,  miift  not  be  thcnght  a  bare  conceit,  1 1  Vl 
 Againcjthc  Church  of  Rome  doth  herfcife  mcirnraine  imputuiuciul!ici*j 
 namely ,  when  as  by-Ecclefiafticall  authorinc  ilitr  dotli  applie  the  merits  and- 
 fatisfa<^ions  of  certain  pcrfons,vnto  other  merr'ters  of  that  Churcli.  Whence 
 it  is  apparant,that  euen  the  Popes  indulgence^  they  arc  imputatiuc. 
 
 OhieEl.  II.  Iinputatiue iuftice,is  not  e«e rlafling: byithat lufiicc which  the 
 McJJi.ih  bringeth  is  euerlaftins:-  ex*»/C  Although  .if  cr  this  life  there  is  v.o  par- 
 don of  finnes  to  be  looked  for  ,  yet  tl-iatvvhich  is  gjuen  vs  in  this  hfe,  {hall  to 
 our  fduation  continue  in  the  life  to  come. 
 
 OhieEl.  III.  If  lullification  be  bv  imputation,  he  may  before  God  be  iuff, 
 whoindcedeisaveiv wicked  man. a^;/. Not fo  anv  waics :  for  hethatisoncs 
 by  imputation  iullified,he  is  alfb  at  that  (ameinf  lant  (Im^ified. 
 
 The  X 1 1  f .  errour: 
 
 'there  U  atfo  afecond  ittjl'ificatur/i,  and  :hat  if  chained  by  nr(n'k^s. . 
 
 The  Coyjt.::tMto'n.    .  .:  ^;    .        - 
 
 Thatpopifh  deuice  ofa  fecond  iutliMcation,  is  a  fantaflicall  delufion.  Fofj 
 I.  The  word  of  God  ctbth  acknowledge  no  more  But  cneiullification  ataJI^ 
 and  that  abfolute  and  complete  ofit  feli^e.  There  is  but  oneinibce,  but  one  fa- 
 tisFa^lion  ol  God  beingolfended ;  theitioi^  therb  caiiliot.be  a  manifold  iuilr-- 
 
 ficatiooi. 
 
Ij8  The  order  of  the  CAttfes 
 
 fication.  II.  Ifby  rcafon  ofthcincreafc  of  inherent  m(Hcc,iuftificarion/}iouId 
 be  diftinguiOieclinto  fcucrall  kindes  or  parts ,  we  might  as  well  make  an  hun- 
 dreth  kinds^or  parts  of  iufl:ification,as  two.  III.  That  which  by  order  of  na- 
 ture doth  follow  after  full  iuftjfication  before  God ,  it  cannot  be  faid  to  iufti- 
 fie :  But  good  vvorkes  doe  by  order  of  nature  follow  inans  iuftification,  and 
 his  abfolution  from  finnes :  becaufe  no  worke  can  pleafe  God ,  except  the 
 perfon  it  felfe,that  worketh  the  famc.doe  before  pleafe  him. But  no  mansper- 
 fon  can' pleafe  God,  but  ftich  an  one  as  beeing  reconciled  to  God,  by  the  me- 
 rits of  ChriH:  hath  peace  with  him.  I V.  Such  workes  as  are  not  agreeable  to 
 the  rule  of  Icgalliuilice;  they,  before  the  tribunall  feat  of  God,eannot  iuftific, 
 but  rather  both  in,and  of  themfelues  are  fubicd  to  Gods  eternall  cur(e .  For 
 thisis  the  fentence  ofthe  haw  ,Cur/ed  is  euerj  one  that  continuethnot  in  all  things 
 written  in  the  booke  ofthe  Law  to  doe  them.  Now  the  works  euen  ofthe  regcne- 
 rate,arc  not  fquared  according  to  the  rule  of  legall  iullice :  wherefore  Dauid 
 being,as  it  were  ftricken,with^the  cofideration  of  this*  durft  not  once  oppofc, 
 no  not  hisbert  works  to  the  judgement  of  God ,  that  by  them  he  might  plead 
 pardon  of  his  finncs ;  whence  it  is  that  he  cricth  out  and  faith ,  Enter  not  into 
 indgement  yptth  thy  fermnt ,  0  Lord:  for  then  noflejh  liuingfhall  be  iuftifiedin  thy 
 fght.The  like  doth  lob  9.3 .  /f /;f  (namely ,fuch  an  one  as  faith  he  is  'mii)co»tend 
 rvith  ^od,  he  cannot  anfiver  him  one  of  a  thoufand.   And  Dan.  9.  1 8.  We  doe  not 
 trefent  our fu^f lie  at  tons  before  thee  for  our  orpne  rtghteoufnejfe ,  but  for  thy  great 
 tender  mercies.  V.  Iuftification  by  worksjet  them  be  whatfoeuer  they  can  be, 
 doth  quite  oueiturne  the  foundation  of  our  faith.  Gal.5 .2  .//)£>  be  circHwcifedt 
 Chriflwdl  profit  you  nothing,  and  V.  4.  Teare  abohfljedfom  Chrifi,  rphofoeuer  are 
 tuffified  by  the  latv:  ye  are  fallen fiom  grace. In  this  place  the  Apoftle  fpcaketh  of 
 them,  not  which  clid  openly  rcfift  Chrift ,  and  the  Gofpel,  but  of  fuch  as  di4 
 with  the  merit  of  Chrift  mingle  together  the  workes  ofthe  Law  *,  as  though 
 fomc  part  of  our  faluation  confifted  in  them.Exception,This  place  doth  onely 
 exclude  fuch  morall  works  ofthe  fiefh,as  doe  goe  before  faith,  or  the  workes 
 ofthe  law  of  Mofes.//«/.This  is  vntrue.  For  euen  of  Abraham  being  already 
 f  e^cnerated ,  and  of  thole  his  works  which  were  done  when  he  was  iuftifiecf, 
 Paul  fpeaketh  thus,T<?  htm,  not  which  ivorketh,  but  which  b  eleeueth  is  faith  impu- 
 fi'flf.Thofe  works  which  God  hath  prepared  that  the  regenerate  ftiould  walke 
 in  them,arc  morall  works,and  workes  of  grace ',  but  thefe  arc  excluded  from 
 mfLificationjand  working  mans  faluation.  Eph.  2.  i  o.  And  Paul  beeing  rege- 
 nerate faith  thus  of  himfelfe,  /  am  not  gmltie  vnto  my  felfe  of  any  thing ,  yet  anu  I 
 not  thereby  lu/Vfied.  V  I.  The  caufe  ofthe  caufe  is  the  caufe  ofthe  thing  cau- 
 fcd;  but  2;race  without  works  is  the  cnufe  of  mans  predeftination,  the  which  is 
 the  caufe  of  his  iuftification ;  and  therefore  grace  without  workes  Ihallmuch 
 more  befaide  to  be  the  caufe  of  iuftification. 
 
 ObieB.  1.  Levit.  1 8. 5 .  H?  that  keefeth  my  ft  at  tit  esjh  all  hue  in  them.  /^nfTh'iS 
 (avins;  is  a  legall  fentence:  and  therefore  fhewcth  not  what  men  can  doe,  but 
 what  they  Oiould  doe. 
 
 Obieff.  II.  Pn^.l.  1  t  c>.i.BkfJedare  thofe  thatwalke  in  the  Latv  ofthe  Lord.Anf. 
 Man  is  not  here  fud  to  be  blefted ,  becaufe  he  walkethvprightly,  but  becaufe 
 tlic  perfon  offuch  a  walker  ii>,  bv  the  merits  of  Chrift:,  iuftified  before  God. 
 
 .  ebiea. 
 
offahatiott  and  damnatmu  I  y  9 
 
 Olfkci.lll.hdg(f  me  accordtng  to  my  righteofi/fjes.Vfs^.y.  And  thefi£l  ofPhi- 
 nees  was  imputed  to  him  for  nghteoufnes.  -r^l^/Thefe  places  are  not  meant  of 
 that  nghteoufnes  of  the  perfon,  by  which  itjs  righteous  before  God ;  but  of 
 the righteoufnes of fome particular  caufe,or  v.orke.  For  wliere  as Dauid was 
 accufed  of  this  crime^that  he  did  affect  Sauls  kingdome,  he  in  this  point  doth. 
 in  the  words  abouementionedjtcftifiehis  innocencie  before  God. 
 
 ObieB:.  I V.  We  are  indqed according  to  our  vporkes,  therefore  Afo  by  them  itiftU 
 fed.  (iy-9nf.  The  reafon  is  not  alike :  bccaule  the  lall  judgement  is  not  the  lufiz- 
 fying  of  a  man,  but  a  declaration  of  that  iuftification  which  he  liad  before  ob- 
 tained. Therfore  the  laftiudgement  muft  be  pronounced  and  takenjnotfrom 
 the  caufes  of  iuftification,but  from  the  cffefts  and  fignes  thereof 
 
 ObieEl.  V.  LMa,keyonfiriendsofvnriohteoiii  <JMammon,^c.that  they r»ay  re-^ 
 ceiueyoH mo etermll habitations.  Anf.T\\\s they  doe,  not  as  authors offaluati- 
 on,  but  as  witnefTes  of  the  fame. 
 
 Obie&.'Vl.  T^SLn.d.z^.Redeeme  tbyfinnes  by  righteoupi^fs,and  thine  intt^nitie  by 
 mercie  towards  thepoore.  AnJ.  It  is  rather,  breake  ojfihyjtnnes,  then  rcdeeir!e,for 
 fb  is  the  originalhnow  men  breake  off  their  finneSyby  ceafing  from  thcm,not 
 (atisfyirtg for  them. 
 
 OlieiJ.  VII.  Euilhvorkes  condemne :  therefore  good  worses  laflifie.  Ar.fw.  It 
 followeth  not;  becaufe  good  works  are  not  perfectly  good ,  as  cuill  works  are 
 perfectly  euill. 
 
 GbieH.^XW.  Pf^e  are  fatted  by  hope, Kom. 2.  Anfv.'er.  Wemufl:  didinsiirifK- 
 betwixt  iufl:ification,and  (aluation:  faluation  is  the  cnd,iufliiicat:on  is  one  de- 
 gree to  come  to  the  ende:  but  there  is  more  required  to  the  tnde  then  to  a  d  i  - 
 gree  (iibordinate  to  the  cnde:  therefore  we  are  faued  by  hope  and  faith,  butiu- 
 llified  by  faith  alone. 
 
 ObieiJ.  I X.  AjjiiBi&n  caufeth  etertwllgloris,  2 .  C©r.4. 1 7.  ^«,/CThis  it  doth 
 not,asby  it  owne  merit,cffe<fling  the  fame,but,rather  as  a  path  and  way  mani- 
 feftmg and  declaring  the  fame. 
 
 ObieB.  X.  lam .2.21.  Abraham  was  infiifed by  wcrkes.  Apf.  Not  as  any  caufe 
 of  iulHficationjbut  as  a  manifeftation  thereof 
 
 Obieff.yil.  He  that  t<siptft,let  him  be  r/iore  iufl.  Anf.Tlm  place  mufl  be  vnder- 
 llood  ofiu ft ification  before  nien,namely,offandificationyOr  an  holy  life:  not 
 of  inftificatibn  in  the  fi2;ht  of  God. 
 
 ObteEl.  XII.  JVe  are  mflifed,.  by  faith ,  therefore  by  a  worl^e.  AkC,  Wc  are 
 iulVified  by  faith ,not  as  it  is  a  vertuCjand  a  woike,but  as  it  isaiundruinentap- 
 prehendiagthe  iuftice  of  Chnll:, whereby  we  are  iuftified.  And  in  this  rcfpeft 
 faith  IS  {aid,by  the  figure  called  ^^detonymia ,  to  be  imputed  to  vs  vnto  righte  - 
 oufneiTe. 
 
 ,  Obica.  XIII.  The  TZ'orkes  of  grace. ■'re  dyedm  the  blood  of  Chnll.  Anf  They 
 are  indeed  clyed  therein,but  to  the  tw^.t  they  might  the  better  pleafe  God,not 
 iuftifiemnn  :  and  whereas  they  are  fo  Trained  as  that  they  neede  dying;  in  the 
 blood  of  Chririjthcrefore  can  they  not  any  waies  iuffifie  rinneflill  man .  And 
 thepeifon  of  the  worker,is  as  well  died  in  Chnfts  biood5as  is  liis  work,  yet  he 
 can  not  f  ly  that  his  pei  fon  dx)th- therefore  iuftific  him. 
 And  as  1  h^iue  now  proouedthat  this  doclnns,of  the  Pap  ids  is  very  erroni^ 
 
1 6o  The  order  of  the  caufes 
 
 ous,(b  1  alfb  auouch  that  it  is  moft  ridiculous.Bcca«re  for  a  man  to  fay  tJiat  in- 
 herent righteoufnes  is,  by  good  worksjnamcly  the  fruits  ofrighteoufhcs,aug- 
 mcntedi  is  as  if  a  man  fliouM  iay ,  that  the  vine  is  made  more  truitfull  by  bca- 
 rin^  grapes,  or  that  the  internall  hght  of  thcfunnc  is  augmented  by  the  exter- 
 nal! emiflion  of  the  beamcs.Luthers  faying  is  ferre  more  uxxt.^ocdworkes  dee 
 not  maks  agoodman^butagoodntan  doth  makeworkes  good, 
 
 rheXIIlLerroHr. 
 
 Grace  is  quite  ext'tnguifljed-,  or  rather  vtter'y  /oj}  by  any  mortattjinne. 
 
 The  (Confutation. 
 
 I.  The  word  of  God  doth  manifeft  ly  declare  that  it  is  farre  othcrwife,Ioh.' 
 6.(i^dthat  the  Father gineth  me, /hall come  vnto  me :  and  him  that  commeth  vnto 
 mejcaj}  not  arvay.  Math  .\6,^6.  Thou  art  Teter ,  andv^on  this  rocke  will'f  build 
 my  pjurch:  fc  that  the  gates  of  helljhall  not  ^reuatle  againH  it.  \ .  loh.  i .  1 9  .The^ 
 went  out  from  vs,bm  they  were  not  ofvsfor  if  they  had  beene  of vs, they  vpouldhaue 
 eontimtedwtth  vs.  Rom.  ?.  I .  'Seeing  therefore iuili fed  we  haue peace  with  God. 
 Now  how  could  this  be  true ,  if  he  that  was  before  iuftified,  could  any  wav 
 <juite  fall  from  grace,and  Co  perifh.  II.  The  eleft  after  their  very  crrieuous  fal- 
 lings from  God  forthwith  repented  them  of  their  finnes  ,  as  we  may  fee  in  the 
 example  of  Dauid ,  Peter,  &c.  the  which  argueth  that  they  had  not  quite  fal- 
 len from  grace,and  lofl  the  fpirit  of  God.  III.  If  grace  be  once  vttcrly  16ft, 
 then  the  ingraffing  of  that  partieinto  Chrift  is  quite  aboliihed ;  therefore  for 
 foch  as  repent,there  muft  needs  fucceed  a  fecond  new  ingraffing  into  Chrift : 
 6c  then  it  will  alfo  follow,that  they  muft  of  ncccfliiic  be  Mptizcd  anew,which 
 is  abfiird  to  thmke. 
 
 But  for  all  this, we  denic  not  but  grace  may  in  part,and  for  a  time  be  Ioft,ta 
 the  end  that  the  faithfull  may  thereby  acknowledge  and  know  their  weaknes, 
 and  for  it  be  humbled :  but  that  there  is  any  totall  or  finall  falling  from  grace, 
 wcvtterly  denic. 
 
 TheXV.errour. 
 
 It  isfoffible  to  fulfil  the  Law  in  this  life. 
 
 The  Confutati9H. 
 
 The  Law  is  cuangelically  fulfilled,  by  belceuing  in  Chrift;but  not  legally, 
 W  doing  the  works  thereof  Reafon.  They  which  are  carnall  cannot  poflibly 
 ftilfill  the  law  of  God:  but  the  moft  regenerate,  fo  long  as  they  liifc  in  this  life, 
 are  carnall  in  part.  Rom.7.14.  /^w,  faith  Paul  ofhimQl&^camalljandfoldvn' 
 derfnneiPion.  t  c.fVho  can  fay, Aline  heart  ii  ottrejan:  Durefcmfinne?  Eccles.7. 
 There  is  none  fo  tufl  vpon  earth, which  dothgood,andfinn::th  not,  Pfal.  I  j  O.  if  thou, 
 Lord,obferM^  what  isjoneamtjfe,  Lordwho  Jhall abide  it  ?  We  are  daily  taught  to 
 pray  vnto  God ,  forgmevs  our  finnes.  Exception.  Indeede  if  the  iuftice  of  the 
 faitnfuU  be  abfolutely  confidered ,  it  is  impcrfeft ,  but  as  God  doth  exaft  it  of 
 our  frailticjit  is  pcrfe£i.<t^nfiver.  This  is  but  the  fanfie  of  fome  doting  lefuitc. 
 For  this  fentence  of  the  Law  is  fimple,eternall,andimmootieable,  Curfedise- 
 uery  one  that  continueth  tf'ot  in  allthi>ias  which  are  written  in  this  booke  to  do  them. 
 Meither  may  we  imagine,that  God  will  not  therefore  exaft  the  fill  accompli- 
 shing of  the  lawjbccaufe  we  are  fraile.  For  we  are  creatures  and  dcbters:  now 
 we  know  that  the  debt  doth  not  dccrcafe,  by  reafon  of  the  debters  pouertie. 
 
 Obie^. 
 
of falv  at  ton  and  damnation,  \  6\ 
 
 Oh'teEi^\it  faithful!  are  laid  to  be  perfed  in  this  life,  ty^nf.  There  is  a  two- 
 fold perfedion,the  one  incomplete,  the  which  is  an  endeauor  or  care  to  obey 
 God  in  the  obferuation  ofall  his  precepts*,  the  other  is  tearmed  complet,  this 
 is  that  iuftice  which  the  lawe  requireth,namely,a  perfe<5land  abfolute  iuftice, 
 according  to  that  meafure  which  man  performed  to  God  in  his  innocency.In 
 the  firft:  (enfe  the  faithful!  are  faid  to  be  perfeft,not  in  this  latter. 
 
 TheXV  Lcrrour^ 
 Workes  done  in  grace  doe^eK  condi^no  )condigne/j'  merit  et  email  life. 
 
 The  Confutation. 
 1  Eternal!  life  is  the  free  gift  of  God.Rom.6. 2  3  .Thewages  ofjinne  id  death. 
 l?Ht  the  gift  of  God  i^s  eternall  life  throHgh  pjriji  lefus.  Therefore  it  is  not  obtai- 
 ned by  the  merit  of  workes.  1 1.  The  merit  of  condignitie,  is  an  a£lion  belon- 
 ging to  fuch  an  nature  as  is  both  God  and  man,not  to  a  bare  creature-For  the 
 Angels  themfclues  cannot  merit  any  thing  at  Gods  hands:  yea  and  Adam  al~ 
 fojif  he  had  flood  in  his  firft  innocencie,could  haue  defcrued  nothing  of  god, 
 becaufe  it  is  the  boundendutie  of  the  creature  to  performe  obedience  vnto 
 his  Creator.The  merit  therefore  of  condi»nitie,doth  only  agree  vnto  Chrift 
 God  and  man,in  whome  each  nature  dotn,to  the  effefting  of  this  merit,  per- 
 forme that  which  belongeth  to  it .  For  the  humanitie  it  doth  minifter  matter 
 vnto  the  meritorious  worke,by  fiifFering  and  performing  obedience:  but  the 
 Deitic  of  Chrift  ,whereunto  the  humanitie  is  hypoftatically  vnited.doth  con- 
 ferre  full  and  (ufficient  worthinefte  vnto  the  worke.  Hence  is  it  that  the  Fa- 
 ther doth  fpeake  thus  of  his  {bnne,Mat.  5 .  i  j.This  is  my  beloued  Sonne, inrchom 
 lam  wellpleafed{ku^oM7ct)\  I  Lin  the  (econd  commandement  God  doth  pro- 
 mife  eternal!  hfe  to  the  keepers  of  his  commandements,  yet  he  (aith  not  that 
 theylliallobtaineitby  dcfart  ,  but  thathevpillfher»  mercy  to  thoufands  of  them 
 that  loue  himyandkeepe  hii  commandements.  I V.  That  a  worke  rsay  be  merito- 
 rious,firft  there  muft  be  an  equal!  proportion  betwixt  it,and  legal!  luftice,  or 
 eternal  life:{econdly,n)erite  doth  prefuppofe  this  alfo,thatin  God  there  muft 
 bee  a  due  debt  towards  man/or  God  then  ought  on  dutie,  not  by  f iuour,to 
 accept  of  the  perfon  of  man.  But  all  our  workes,yea  our  moft  holy  workes, 
 they  cannot  come  neere  vnto  legal!  righteoufnefte.  For,feeing  all  the  regene- 
 rate are  partly  carnall,and  partly  {piritua!!,al!  their  workes  in  like  fort  are  im- 
 pcrfeftly  good.For  lookc  what  the  caufes  are,-and  (lich  muft  the  effefts  needs 
 be.So  t!ien,good  workes  doe  prefuppofe  a  due  debt  in  man,none  in  God.  V. 
 Theauncient  Fatliers  doe  not  3cI<.nowledge  this  merile  of  condignitie  as  cur- 
 rant. Augu{\.in  liis  manueljchap. 2  ^.CMy  mente is  Gods mercie.  Bernard,  fer. 
 68  .vpon  the  Cant.//  is  fuffctent  to  ^atve  this  ^t  hat  merits  are  not  fiificient.  And 
 (er.6 1  .Csnt.LMans  iuff ice  is  Gods goodnejfe.  And  epift.  i  go.That  the  fattsfaclion 
 of  one  may  be  imputed  to  all,ai  thefinnes  ofall  were  borne  by  one.  And  as  for  anci- 
 ent doftours,  merit  was  nothing  els  to  them  but  a  good  worke  acceptable  to 
 God.  Aug.epift.  I  o  5  .to  Sixtus.  /f /V  be  grace ,  then  tsit  not  beftowed  by  reafon  of 
 any  merit, but  vf on  free  mercie  What  merits  of  his  owne  can  he  that  is  fet  at  hbertie 
 brag^c  ofvphoifhe  had  his  merits  Jhould  haue  beene  condemned?*^o  the  word  me- 
 rite  doth  fignifie  to  doe  yvel^to  be  acceptahk-to  j>leafe^?is  the  old  interpreter  hath, 
 for  iuAf&iSx^  fignifying  topleafe  god,  vfed  this  Latine  \^'Oxdpromereri,To  merit. 
 
 L  X  Ob^ 
 
l^%  The  firder  of  the  caufes 
 
 C^^w"^?./. Works  haue  attributed  vntothem  reward. «^yn^mRcward  is  not 
 &  much  attributed  to  the  work,as  to  the  \vorker,and  to  him  not  for  himfclfe, 
 but  for  Chnfemerits  apprehended  by  faith.Therefore  not  our  merit,or  per- 
 jfonall  meritjbut  Chrifts  ment,and  our  reward  are  corrclatiues. 
 
 ObieB.I  I.i.ltht^.  1 .6JtiJa  righteens  thing  rvtth  ^odto  recommence  tribnla^ 
 tiom:.&c.Anf.\x  is  righteous,not  becau(e  God  ought  (b  to  doe  of  duty,but  be- 
 caufe  he  promifedaiow  for  God  to  (land  to  his  word  it  is  a  partof  juftice. 
 
 6'?;>^.///.Chrillhath  merited>that  vvorkes  might  merit.  «x/«/ 1  .This  ta- 
 kclh  quite  away  the  intercefiion  of  Chrill:.  1 1.  It  is  againft  the  nature  of  a  le- 
 o^all  worke,to  merit(^;t  fW/^w)condignly :  becaufe  both  the  lawe  of  nature 
 and  creation  doe  bind  man  to  performe  legall  workes  vnto  God  .  And  fiir- 
 ther,all  vvorkes  are  very  imperreftjand  mixed  with  finne.  1 11.  This  doftrine 
 concerning  works,doth  ob(cure  and  darken  the  merit  of  Chrift:  becaufe  that 
 the  obtaining  of  eternall  life  iswithdrawnefrorahis  death  and  obedience,&: 
 attributed  vnto  workes. For  they  fay  thus,that  Chrift  by  his  paflion  did  merit 
 indeedeforthefinneriuftificatiombutafinner  once  iuftified,  doth  for  him- 
 felfe  bv  his  owne  merits  euen  condignly  merit  eternal!  life. 
 
 O'jieU.l  r.The  works  of  the  regenerate,are  the  workes  of  the  holy  GhoO, 
 therfore  perfe6^  and  pure.(ix/«/  /.  The  workes  of  God  are  all  perfetT:,but  yet 
 in  their  time,and  by  degreesttherefore  fanftification  which  is  a  worke  of  god, 
 mufhn  thisJife  remaine  inGomplete,&  is  made  perfeft  in  the  world  to  come. 
 //.The  works  of  God  are  pure,as  they  are  the  workes  of  God  alone,  not  of 
 Qo6i  and  impure  man:but  nowe  good  workes  they  doe  come  immediatly 
 from  thenaturall  faculties  of  the  foule,  namely ,  from  the  vnd€rftandmg,and 
 the  wil,Cin  which.they  being  asyet,but  pardy  regenerated/ome  corrupt  qua- 
 hlies  offinnc  doevet  remaine)<indarenot  immediatly  and  fimply, or  wholly 
 deriuedfron^Goclsfpirit.  And  hence  it  is  that  they  are  all  ftained  with  finne. 
 
 ThcXVIUrroHr. 
 iJ^Lm  k^oweth  not  hut  by  effecUllrmdation ,  whether  hee  he  fredejiinated  w. 
 not. 
 
 The  Confutation. 
 The  contrarie  to  this,  is  a  plaine  trueth.Realdn5.I.That  which  a  man  rouft 
 certainly  beleeue^that  may  healfo  certainely  know  without  an  efpeciall  reue- 
 lation:  but  euery  faithful  man  muft  bdecue  that  he  is  elefted.  It  is  Gods  com- 
 mandementjthat we  (hould beleeuein Chriit.  i .loh. ?.2 ^.Now to beleeue in 
 Ghrift,is  not  oiiely  to  beleeue  that  we  are  adopted,ni{hfied,and  redeemed  by 
 Kim',but  alfo  in  him  ele^ed  from  eternitie.I  I.That  which  is  fealed  vnto  vs  by 
 the  fpirit  of  God,  of  that  we  are  very  (lire  without  fpeciall  reuelation:  but  our 
 adopt!on,andfocon{equently  our  ele<ftion,  is  fealed  vnto  vs  by  the  fpirit  of 
 God  1  -Cor.  2.12  .We  haue  not  receified  the  fpirit  of  the  tvorld^but  the  fpirit  which 
 is  ofGodithat  we  might  knowe  the  things  that  are  gitiento  vs  <?/^<?^.Therefore  is 
 our eleftion certainely  knowne vnto  vs.Eph. i.i-^./n whome alfoje  haue tru- 
 (led  after  that  ye  hearA  the  word  of  trueih^euen  the  Cfofhell  of  your  faluation,where~^ 
 in  al'o  after  that  ye  beleetied.  ye  wf<^e  O'alsdwith  the  holy  fpirit  ofpromife. 
 
 Exception.  The  hoH'  Ghoif  doth  feale  vnto  vs  our  adoption  morallyhy 
 yoikspndtherefore  die  knowledgeof our  adopti^oii  js  but  oncly  probabTfe. 
 
 Mpe?r^ 
 
efjahation  and  dammtion.  i  ^  j 
 
 Anfher.li  fealeth  vnto  vs  our  adoption,by  begetting  a  fjjedall  trufl:  and  con- 
 iidence.For  when  as  we  heare  Gods  promifes,and  withall  thinke  v-pon  them, 
 then  doth  the  holy  Ghoft  by  the  (ame  promifes  mooue  our  vndcrftandings 
 and  wils  to  embrace  them ,  and  m  mooumg  them,doth  make  vs  both  to  giuc 
 our afleiit  vnto  thcm,and  m  them  to  reft  our  (clues:  whence  anfeth  a  fpeciall 
 ailurance  that  we  are  adopted,and  in  the  fauour  of God.Luk.  i  o.  20.  %eioice 
 rather  that  your  names  are  Tvritten  m  heauen .  But  no  man  can  be  glad  for  that 
 good  which  he  is  in  doubt  whethei  he  haue receiued  it,or  not.  I V.  2.Pet.  i . 
 10. Studie  to  wake  yovr  vocation  andele8.ionjHre,^'A3jiaii  tsm^.  but  this  is  not  in 
 refpe^l  of  God, but  ourfelues. 
 
 OhteH?!^o  man  muft  by  the  Catholike  faith  beleeuc  any  thing  which  God 
 hath  not  reuealcd  cithej-  m  the  written  or  vnwritten  word,  namely  tradition 
 But  there  is  no  fuch  either  writing  or  tradition  as  this.namely, that  filch  a  par- 
 ticular man,fuppofe  Pctef,m'  Henrie,is  predeftinated  ofGod.Thereforeno 
 man  muft  parncularly  belecue  that  he  isf 'ued.  y^»/.  Albeit  this  parncular  pro- 
 pofition, /<?';?  ''lecle.'i^xs  not  exprefty  fet  downe  in  the  Scriptures,yet  is  it  inclu- 
 (Ijely  comprehended  in  them ,  as  «the  Specus  is  in  his  Genns.As  the  Logitians 
 fpeakerfo  that  it  may  by  iull  confequent  be  p;athered  out  of  Gods  word,  if  wc 
 rcafonthusrThey  which  truely  be)ceue,aieelefted,loh.6.5  <;  .1  truly  beleeue: 
 therefore  I  am  ele<5Ved-  The  firftpropoftion  is  taken  from  the  Scripturesrthc 
 fecond  from  the  beleeuers  con(cience,and  from  them  both  thcconclufion  is 
 «afily  deriued. 
 
 CHAP.  f2. 
 Concerning  the  decree  of  K^prohation, 
 
 THus  much  /hal  fuffice  for  the  decree  of  £le£lion,now  followeth  the  de- 
 cree of  Reprobation. 
 The  decree  of  Reprobation,  is  that  partofpredeftination,vvhereby  God, 
 according  to  the  moft  free  and  iuft  purpofe  of  his  wil],hath  determined  to  re- 
 ie£l  certain  men  vnto  eternal  deftrud^ion,and  miferie,and  that  to  the  praife  of 
 his  iuftice.Rom.9.2 1  .Hath  not  the  potter  power  ouer  the  clay, to  make  of  the  fame 
 lumpeone  veffellto  ho?wHr^  and  another  to  dijhonour?  \  .Pet.  2.8.71?  thevchichfiuhle 
 ai  the  rpord,beetng  difohedtentjVnte  which  thinqiiri%7etv)they  were  euen  ordained. 
 "  \xx^.v.^.There  are  ccrtaine  rnen  crept  in,whtch  were  before  of  old  {^?(iyiffict(A!/!{Lot) 
 crdai>9ed  to  this  condemnation,  i .  ThefT  5 .  p .  God  hath  not  appointed  vs  vnto  v;rath 
 bmto  Ctluation.ln  the  Scriptures  Cain  and  Abel ,  Ifmael  and  Ifaac,  Efau  and 
 Iacob,are  pro[)ounded  vnto  vs  as  t)'pes  of  mankinde  pardy  cle<fl:ed,and  part- 
 ly reiecled. 
 
 Neither  doe  we  here  fet  downe  any  abfolute  dcci-ec  of  Damnation,  as 
 ihoughwerhouldthmkcthatany  were  condemned  by  the  meere  and  alone 
 will  of  God,without  any  cauCes  inherent  in  (uch  as  are  to  be  condemned.For 
 vntothedecreeofGoditfelfc  ,  there  arc  ccrtaine  meanes  for  the  execution 
 thereofannexed,andfubordinatc.And  therefore, though  weneuer  doe  ,  or 
 can  (eparate  Codi decree,  and  the  meanes  to  execute  thefame.yet  doewe  di- 
 ftinguiHi  them,and  doc  confider  the  purpofe  of  God,fometimesby  it  felfe  a- 
 !one,nnd  fometimes  a2;aine  not  bv  it  felfe,but  with  middle  caufes  fubordinate 
 therto.  And  m  this  fecond  rcfpc<5i,Chiift  is  faid  to  be  predeflinatc:but  in  the 
 
 L  2  for- 
 
I 
 
 j  5  A  The  order  of  the  caufes 
 
 former,naniely,  as  the  decree  is  conficiered  by  itfelfe,  he  is  not  predeftinateH, 
 
 but  too  ither  with  God  the  Father,a  Predeftinator. 
 
 A<yaine,the  decree  of  God  is  fecret.  I.  Becaufe  it  arifeth  onely  from  the 
 good^leafure  of God,vnrearchable,&  adored  of  the  very  angels  themfelues. 
 I  I.Becaufeitisnotknowne  but  by  that  which  is  after  it,  namely ,by  the  cf- 
 
 feds  thereof 
 
 CHAP.  S3.. 
 
 Concerning  the  execution  of  the  decree 
 of  Reprobation. 
 ^N  the  executing  of  this  decree,thereis  to  be  confidered ,  the  foundation  or 
 beginning.and  the  degrees  or  proceeding  thereof 
 The  foundation  ofexecuting  the  decree  of  Reprobation,  isthefallof  A- 
 dam,by  which  fall  he  was  fubie6>  both  to  finne  and  damnation. Rom.  1 1 .  j  2  .. 
 Tor  God  hath  fhutte  vp  allin  vnbeleefe,that  he  might  hanemercy  on  all.  i  .Pet.2.8. 
 Here  wee  muft  note  ,  that  God  hath  fo  decreed  to  condemne  fome,as  that 
 notwithftanding,  all  the  fault  and  guilt  of  condemnation  remainethinthc 
 men  onely.  -  » 
 
 Further jwhome  God  reic£Veth  to  condemnation,thofe  he  hateth:  this  ha- 
 tred of  God  is,whereby  he  detefteth  and  abhorreth  the  reprobate  when  he  is 
 fallen  into  finne,for  the  fame  finne.  And  this  hatred  which  God  hath  to  man, 
 comes  by  the  fall  of  Adamrand  it  is  neither  an  antecedent  nor  a  caufe  of  Gods 
 decree,but  onely  a  confequent  and  followeth  the  decree. 
 Reprobates  are  either  Infants  or  men  of  riper  age. 
 In  reprobate  infants,the  execution  of  Gods  decree  is  this :  afToone  as  they 
 areborne,for  the  guilt  of  originall  and  naturall  finne,being  left  in  Gods  fe- 
 cret iudgementvnto  themfelues  ,  they  dying  ar^  reicfted  of  God  for  euer. 
 Rom.chap.5  .ver.  T  A.^ut  death  raignedfrom  Adam  to  Adofes,e»en  ouer  them  aU 
 fo  that  fnnednot  after  the  like  manner  of  the  tranfgrefflon  ofAdam^  which  vcas  the 
 fiffure  of  him  that  was  to  come.  Rom.p.  1  T .  For  ere  the  children  were  borne  ^and 
 when  they  ha^  neither  done  good  nor  enill^  that  the  pnrpofe  of  God  might  remaine 
 aecordinz,  to  eleElion  not  by  worses, bttt  by  him  that  catleth. 
 
 Reprobates  ofriper  age,are  of  two  fortSjthey  that  are  called('namely,by  an 
 vneffe^luall  calling)and  they  that  are  not  called. 
 
 In  the  Reprobates  which  are  called,the  execution  of  the  decree  of  Repro- 
 bation hath  three  degrees,to  wit,an  aclcnowledgement  of  Gods  calling,  a  fal- 
 lingaway  againe,and  condemnation. 
 
 The  acknowledgement  of  Gods  calling  is,  whereby  the  Reprobates  for  a 
 time,  doe  fubieft  themfelues  to  the  calling  of  God ,  which  calling  is  wrought 
 by  the  preaching  ofthe  worde.  Mat.  2  2.  i  ^.For  many  are  called^  batfewe  are 
 choCen.AnA  of  this  calling^there  are  fiue  other  degrees. 
 
 The  firil  is,an  enlightning  of  their  mindes,whereby  they  are  indrufted  of 
 the  holy  Ghoft  to  the  vnderftanding  and  knovveledge  oftHe  word.Heb.^^.^. 
 For  it  is  impoffihle  that  they  which  were  once  lightned,^c.z.Vtt.r.20. For  if  they  ^ 
 after  they  haue  efcaped  from  the  fllthine^e  ofthe  world  ^  through  the  k^^ow  ledge  of 
 the  Lord,andofthe  Sauiour  lefm  Chrijl,  are  yet  tangled againe  therein ,  and  ouer-" 
 come^he  latter  end  is  vaorfe  with  them  then  the  beginning. 
 
 The. 
 
offahiation  and  damnation,  t^r 
 
 The  fecondjis  a  certaine  penitencic,  whereby  the  Reprobate ,  I.  doth  ac* 
 knowledge  his  finne.  1 1.  Is  pricked  with  the  feeling  of  Gods  wrath  for  finne. 
 III.  Is  grieued  for  the  punifhment  of  iinnc.  IV.  Doth  confeiTc  his  finne* 
 V.  Acknowledgeth  God  to  be  iufl:  in  punifhing  finne.  V I .  Defireth  to  be 
 faued.  VII.  Promifeth  repentance  in  his  milcrie  or  affli£^ion,in  thefe  words, 
 f  voillfimte  no  nfore.  Math.  27.5  .Then  when  judoi  rohtch  hetraiedhim,faw  that  h& 
 rpas  condemned,h€  yepented himfclfe^  and  brought  againe  the  thirtie  pieces  ofjiiueri 
 to  the  chiefe  Priefis  and  Elders.  Heb.  12.1  J. For  yee  know  how  that  afterward  atfo 
 Yphen  he  would  haue  inhsntedthe  blejpftg,  he  woi  reieSled:for  he  found  no  place  to 
 repentance ,  though  he  fought  the  bleffmg  with  teares.  1  .King.  2 1 .  2  7.  Now  when 
 ^y^ah  heard  thofe  wordcs ,  he  rent  his  clothes, and  put  fackc  loath  vpon  htm^andfa- 
 fied,andlaj/  inJackcloth,andwentfoftly.  Numb.  2  3 .  10. Let  me  die  the  death  of  the 
 righteOHJiOndlet  my  Iufl  ende  he  like  his.  Pfal.  78.  ^  i.Tor  all  this,  they  finned Jlill, 
 and  beleepted  not  his  wondrous  workes.  ?  j .  Therefore  their  daies  did  he  confume  in 
 vanitie,  and  their  year es  hafltly.  j  4.  ^y€nd  when  he  flue  them,  they  fought  him,  and 
 they  returned ,  and  fought  God  earely.  5  ^ .  They  remembredthat  God  was  their 
 flrenf[th,and  the  moj}  high  God  their  redeemer. 
 
 The  third  degree  is,a  temporarie  faith,whereby  the  reprobate  doth  confii- 
 Cedly  beleeuc  the  promifes  of  God,  made  in  Chriir,  I  {ay  confufedlyhtC2M(k  he 
 beleeueth  that  fome  lliall  be  (aued ,  but  he  beleeueth  not  that  he  himfelfe  par- 
 ticularly iTiall  be  faued ,  becaufe  he  beeing  content  with  a  generall  faith ,  doth 
 neuer  applie  the  promifes  of  God  to  himfelf,neither  doth  ne  Co  much  as  con- 
 ceiue  any  pun :ofe,defiie,orendeuour  to  applie  the  fame,or  any  wrafthng  or 
 (Iriuingagainftfccuritieorcarelefhesanddiftrufl:.  lani.  2.  ig.ThoubeleeueH 
 that  there  is  one  Cjod,  thou  doejl  well :  the  deuils  alfo  beleeue  it,  and  tremble.  A4  ath . 
 I  J .  2  o.And  he  that  receiued  feede  in  the flony ground,is  he  which  heareth  the  word 
 md  incontinently  with  ioy  r e ceiue th  it.  2 1 .  Tet  hath  he  no  roote  in  himfelfe,  anddu- 
 reth  but  afeafon.  loh.  7.1^.  Now  when  he  was  at  lerufalem  at  the  Pajfeouer  in  the 
 feafl,  many  beleeuedin  his  Name  when  they  faw  his  miracles  which  he  did.  24.  ^ut 
 lefui  did  not  cormrnt  htmfelfe  vnto  them,  becaufe  he  knew  them  all. 
 
 The  fourth  is ,  a  tailing  of  heauenly  giftsras  of  Iu(fification,and  of  San<^- 
 fication,and  of  the  vertues  of  the  world  to  come.  This  tafting  is  verely  a  (enfe 
 in  the  hearts  of  the  Reprobates ,  whereby  they  doe  perceiue  and  Ct^t  the  ex- 
 cellencie  of  Gods  benefits,notwithflanding  they  doe  not  enioy  the  fame.  For 
 itisonethingtotaft  of  dainties  at  a  banquet,  and  anotherthing  to  feede  and 
 to  be  nourimed  thereby.  Heb.6. 4.  Tor  tt  is  impojpble,  that  they  which  were  once 
 lightened,  andhaue  taTledof the  he aueniy  gifts, and  were  made  partakers  of  the  ho- 
 iyGhcft. 
 
 The  fifth  degree  is,  the  outward  holines  of  life  for  a  time,  vnder  which,  is 
 comprehended  a  zeale  in  the  profeffion  of  religion ,  a  reuerence  and  feare  to- 
 wards Gods  miniflcrs ,  and  amendment  of  bfe  in  many  things.  Mark.  6.  i  o. 
 Tor  Herodfeareci  lohn,knowina  that  he  was  a  iuH  man,andan  holy  and  reuerenced 
 him, andwhen  he  heard  htm,  he  did  many  things , and  heard  him  gladly.  Aft.  1 8.  i  ■? . 
 Then  Simon  him^dfe  beleeued alfo ,  and woi  baptised,  and continuedwtth  Philip, 
 andwondred  when  he  faw  the  fignes  and  great  miracles  which  were  done.  Hof  6.4. 
 O  Sphraim,  what /hall  I  doe  vnto  thee  ?  0  Judah,  howjhalllentreate  thee  ?  for  your 
 
 L   2  goodnes 
 
1^^  7%e  wdcY  •fth^  CitHfes 
 
 foodnes  is  tis  a  morrmg  clottd^nd  as  the^norning  derve  it  gMth  arvay. 
 
 The  (econd  degree  ofthe  execution  of  Gods  counfclof reprobation  ,in  roc 
 of  ripe  age  which  are  called ,  is  a  falhng  away  againCjwhich  for  the  nioft  part 
 IS  cffefted  and  wrought  rftcr  this  aianner.Firft,  the  i^probate  is  decciued  by 
 forae  finne.Scconuly,his  heart  is  hardened  by  the  fame  fin. Thirdly,  his  heart 
 being  hardened,it  becommcth  wicked  and  perucrfe.  Fourthly,then  foUow- 
 eth  his  incrcdulitie  and  vnbelcefc, whereby  he  confenteth  not  to  Gods  word, 
 when  he  hath  heard  and  known  it.Fiftly,an  Apoftafie,  or  falling  away  from 
 faith  in  Chrift,doth  immediately  follow  this  vnbeleefe.  Hebr.  ^  f  2, 1 3  Tid^e 
 heedybrethrenjeaj}  at  any  time  there  he  in  any  of  you  an  euill  heart yandvr^atthfulU 
 to  depart  opuaiefrom  the  lining  God.  1  .Tim.  1 .  1 9. 
 
 This  Apo{iafie,isfometimesfinncagainft  the  holy  Ghoft.  In  the  finnea- 
 gainft:  the  holy  Ghoft,  we  haue  haue  thefe  feuerall  points  to  be  confidered:!. 
 The  Name;it  is  called  a  finne  againft  the  holy  ^hoiT,not  becaufcit  is  done  a- 
 «^ainft  the  perfbn  ,  or  deitie  of  the  holy  Gho{t(for  in  thisrefpe^  he  that  fin» 
 nethao-ainfl:  the  holy  Ghofl:,finnethin  like  fort  againft  both  the  father, &  the 
 Sonnc)butit  is  fo  cailed,becaufe  itis  done  contrarie  to  the  immediate a£lion, 
 namely  ,the  illumination  ofthe  holy  Ghofl.For  albeit  this  be  an  aftion  com- 
 mon to  the  whole  Trinitie,  yet  the  Father  and  the  fonne  doe  effe^  the  fam^ 
 by  the  holv  Ghoft.I  I.The  dflficicnt  caufe  of  if,which  is  a  fet  3c  obftinate  ma- 
 lice againft:  God,and  againft  his  Chrifl.  Therefore  when  a  man  doth  in  the 
 timcofperfecution,eitnerforfeare,  or  rafhly  denie  Chrift,he  doth  not  com- 
 mit diis  finne  againft  the  holy  Ghoft,  as  may  appeare  by  the  example  of  Pe- 
 ter who  denied  Chrift.Mat.  2  6.7^74- 7  5 -Neither  doth  he  which  perfccuteth 
 Chrift  and  his  Church  vpon  i2;norance  fall  into  this  finne.  Paul  perfecuted 
 the  Church.of  Chiift,and  yet  (5od  had  mercie  on  him,becaufe  he  did  k  'gno- 
 rantly.  i  .Tim.  i . i  ^  .Many  of  the  lewes  crucified  our  Sauiour  Chiif t,who  af* 
 tcrward,becaufe  tfiey  committed  that  grieuous  f^ft  vpon  ignorance,repen- 
 ting  at  Peters  fermon,they  did  obtaine  remiflion  of  their  finnes.  A£V.^,  1 7. 
 3  7.1 1  I.The  Obie(f>,namely  Godhini{elfe,and  theMediatour  Chrift  lefua 
 For  the  malice  of  this  finne  is  direfted  againft  the  very  maicftie  of  God  him- 
 felfe,and  againft  Chrift.Hebr.i  o.  zg.Of how  much firer  fmiJhmeMtfupfofeyee 
 Jhallhe  ire  wort  hie, Tvhich  treadeth  vnder foot  e  the  Sonne  of  <jod,a)td  count  eth  the 
 blood  of  theTefiament  as  anvnholy  thing  ,  wherervith  hewas/anHifedyanddoth 
 defpCe  thefpirtt  of  grace  fYhcxcioYC  this  finne  doth  dircftly  reipeft  the  firfi:  ta- 
 ble ofthe  morailJaw, and  is  not  fome  particular  flipping  afide  from  the  ob- 
 feruaUon  of  thofe  commandements  which  are  contained  in  this  firft  tabic, 
 fiich  as  are  fonae  doubtings  concerning  God,or  ofthe  truth  of  the  fcriptures, 
 orof  Chrift,&c.butitisageneralldefe<f^ion  &apoftafiefrom  God ,  and  that 
 totally.I  V.  The  fubieft  m  which  it  is.This  f5n  is  found  in  none  at  al,  but  fucK 
 as  haue  been  enlightened  by  the  holy  Ghoft,  and  haue  tafted  ofthe  good  gift 
 of  God-Heb.6.  ^  ,6.  Neither  is  itin  him  a  bare  cogitation  alone ,  but  an  exter- 
 nnlla^ion,or  rather fuch  a  blalphemie  againft  God  asproccedethfroma 
 ma1itious,and  obftinate  heart.  Matth.  1 2.  q  i.  V.  The  Eleft  cannot  commit 
 this  finne;  and  thci  fore  they  who  feele  in  themfelues  a  fure  tefhmonie  of  their 
 cicftion^ncedencuerlodefpaire*  nay  jthisfinne  is  not  in  euery  reprobate: 
 
 fo? 
 
of fahation  attd  damnatio»,  j5~ 
 
 fof  many  of  tlicm  die  before  they  haue  this  illumination  by  Gods  fpirit .  V  I. 
 This  (inne  cannot  be  forgiucn  not  becaufc  it  is  greater  then  that  Chrifts  me- 
 rit can  fatisfie  tor  it, but  becaufe  after  a  man  hath  once  committed  this  finnc,it 
 is  impofTiblefor  him  to  repent.  For  the  gift  of  repentance  proceedeth  from 
 theholvGhoft,  and  the  holy  ghofl:  rrmaineth  in  vs  through  Chrift  apprC' 
 hendecfbyfaithrnow  no  man  doth  apprehend  Chrifl: ,  that  doth  malitiouflic 
 defpife  and  contemne  him.  V  1  Lit  is  very  hard  to  knowe  when  a  man  com-- 
 mitteth  this  finne ,  becaufe  theroote  thereof,  namely,{etmalicc,lurkethin' 
 vvardly  m  the  heart,and  is  not  fo  eafily  difcerned. 
 
 Out  of  all  this  which  hath  bene  fpoken,we  may  thus  define  this  finne.Thc 
 finne  againrt  the  holy  Ghofl:  is  a  voluntarie,and  oblfinate  denial!  of,and  bla(^ 
 phemieagainfl:  the  Sonne  of  God,or  that  trueth  which  was  before  acknowc- 
 ledged  concerning  hnn,  &  fo  confequently  an  vniuerfall  deftcbon  from  God 
 and  his  true  church.  We  haue  an  example  ofthis  finne  pardy  in  die  diuel,who 
 albeit  he  knewc  well  inoughthat  lefuswas  that  Chrift,yet  he  ncucr  ceafei 
 both  wittingly  and  willingly  with  all  his  power,to  oppugne  the  facred  Maic- 
 ftic  of  G  O  Djtogrther  with  the  kingdomc  of  leliis  Chrifl:,and,as  farrc  forth 
 as  he  could; vtterly  to  fupplant  the  fame,partly  in  the  Pharifes,  Matth.  12.32. 
 Ioh.7.2. 
 
 After  Apoftafie  followeth  pollution  ,  which  is  the  very  fiilnefle  of  all  ini* 
 qui  tic, altogether  contrarie  to  (an£Vificanon.Gen.  i  ^.  1 6.  fj^nd  in  the  fourth  gc 
 deration  t  hey  Jhall  come  hither  againe,for  the  yptckedneffe  oftheAtnorites  is  not  jet 
 fuU. 
 
 The  third  dep-cc  is  damnation,  whereby  the  Reprobates  are  deliuered  vp 
 to  eternall  punimment.  The  execution  of  damnation  beginneth  in  death,and 
 is  finiflied  in  thelaft  judgement.  Luk.  1 6.  ti.Andit  rpoifo  that  the  hegger  died, 
 ttndwM  earned  by  the  An^elinto  Abrahams  bofome'ythe  rich  man  alCo  diedandrvOi 
 bnried.i  5  .And  being  tn  hell  torments  Joe  lift  vp  his  eies  andfawe  Abraham  afarre 
 ejfyand  La^jtrfts  in  his  bofome. 
 
 The  execution  of  the  decree  ofrcprobation  in  Tnfidels,which  are  not  cal- 
 ledisthis.Firftjthey haue bv nature  ignorance  and  vanitie  of  rainde.  After 
 thatfolloweth  hardncfli  of beart,  whereby  they  become  voidc  of  all  fbrrowc 
 for  their  finnes.Then  commeth  a  reprobate  fen(e,which  is, when  the  naturali 
 light  of  rca{bn,and  of  the  ludgement  of  good  and  euil,is  extingui{hed.  After- 
 ward when  the  heart  ceaieth  to  (brrowe,  then  arifeth  a  committing  of  finnc 
 with  greedinelTe.Then  commeth  pollution.which  is  thefulnelTe  of  finnc  La- 
 ftly,a  iuft  reward  is  giuen  to  all  thefc,  to  wit,  feareftiU  condemnanon.Eph.4. 
 18.  Hauing  their  cogitations  darkened,  and  b  e  em  ^  fir  angers  from  the  life  of  God 
 through  the  ignorance  that  is  in  themjbecanfi  of  the  hardnes  of  their  hearts^ova. 
 \  .i'^  .For  as  they  regarded  not  to  know  (^od.euenfo^oddelmered  them  vvtoarc" 
 probate  minde,to  doe  thofe  things  rrhich  are  not  conuenient. 
 
 CHAT>,  f4. 
 Concerning  a  nevoe  deuifed doBrine  ofTredeflination,taught  by 
 fame  nevp  and  liSte  H^inines. 
 
 CErtaine  newe  Diuines  of  our  age,haue  of  late  ere^ed  vp  a  new  doArinc 
 of Prcdcftination,in  which/earing  behke ,  kaft  they  ILouId  make  God 
 
 L  4  both 
 
1 6  3  The  order  of  the  caufes 
 
 both  vniufbianci  vnmercifull ,  they  doc  in  the  diftribution  of  the  caufcs  offal- 
 uation  and  damnation,tume  them  vpfide  downjas  may  appcare  by  their  deP 
 cnption  m  this  table. 
 
 But  this  their  doftrine  hadi  (bmc  foule  errours  and  defers ,  the  which  I^ 
 accordmgas  I  Hiaii  be  able,will  briefly  touch. 
 
 The  I.erronr, 
 
 There  is  a  certaine  vnmer.fall  or  general!  elecl'ton.,vcherby  Cjod^vpithoui  uny  either 
 re(iraint,or  exception  ofperfonsjjath  decreed  to  redeeme  by  Chrtjitandto  reconcile 
 vnto  him'elfe  all  mankind  wholly, fallen  in  ^y^damyea  ettery  fingnlar  f  erf  on  ^asvpell 
 the  %efrohatey4i  the  £ie8. 
 
 The  (Confutation. 
 
 The  very  name  of  Eleftion  doth  fully  confute  this:  for  none  can  be  faid  to 
 be  ^leBed^xHo  be  that  God  would  haue  all  men  elefted  m  Chrift.For  he  that 
 eleftethjOr  maketh  choice  ,  cannot  be  faid  to  take  allmeither  can  hethat  ac- 
 cepteth  of  all.be  (aid  to  make  choice  onely  of  fome. 
 
 O^^^.Eleftion  is  nothing  els  but  dile£lion,or  loue:but  this  we  know,  that 
 God  loueth  all  his  creaturesjtherefore  he  ele^leth  all  his  creatures. 
 
 AnfwerXl  denie  that  to  eleft  isto  loue,but  to  ordaine  and  appoint  toloue- 
 Rom.9.1 7,.\  I.God  doth  loue  all  his  crcamres  ,  yet  not  all  equally, but  cuery 
 one  in  their  place. 
 
 Furthermore,  this  pofition  doth  flatly  repugne  the  moil:  plainc  places  of 
 holy  Scripture.  Tit.  2.14.  IVho  gane  himfelfefor  vs,that  he  might  redeeme  vs 
 from  all  tmcjuitie, and  purge  vs  to  be  a  peculiar  people  vnto  hitnCelfe.  loh.  » o.  I  giue 
 mylifeformyjheepe.  Bxception.  All  men  are  the  Oiecpe  of  Chrifl.  (L^nmer. 
 lohn  2^^'^<t^y'<'^ndmy P^eepe  heare  nsy  voice, and  Ik>}ovpe  them ,  and  they  foilowe 
 me,and  I  giue  vnto  them  eter nalllife, neither  (hall  they  perifh.  Eph.  5.2?.  Chrift  \% 
 the  head  of  the  Church  ^und  the  fame  is  the  Sauiour  of  his  body,  verf  2  5  .{^hri/l 
 iouedthe  Church,and gauehimfelfe  for  it .  Redemption  and  remidion  offins,is 
 the  inheritance  of  the  Saints,and  offiich  as  areraadeheiresofthekingdome 
 ofChriltCololF.i.i^ 
 
 Againe,looke  for  whom  Chrift  is  an  Aduocate,and  to  them  onely  is  he  a 
 Redeemerjfor  redemption  and  interce[lion,which  are  parts  of  Chrifts  prieft- 
 hoodjthe  one  is  as  generall  and  large  as  the  other,and  are  fb  furely  vnited  and 
 fattened  togither,as  that  one  cannot  be  without  the  other.But  Chrift  is  only 
 an  Aduocat€  of  the  faithfull.Ioh.i  y.in  that  his  folemnepraier,hefirft  praieth 
 for  his  own, namely  his  difciples,elerted  not  only  to  the  Apoftleftiip  but  alfo 
 toeternalIlife:andthenverr2o.  he  praieth  hkcwifcfor  them  that  fhouldbe- 
 ieeue  in  him  by  their  worde.  Nowe  againft  thefe,  he  oppofeth  thervorlde^^ot 
 which  he  praieth  not  that  it  may  attaine  eternall  bfe.  And  Rom.8.  Whojhall 
 Accufe  Gods  eleFif  Chrift  fit  let  hat  the  right  hand  of  the  fatherland  maketh  intercef- 
 Jion  for  w.Furthermore.the  members  of  Chrifts  Church ,  are  called  the  T^if- 
 deemedoftheLordyViklme  8 /.Therefore this priuiledge  isnotgiuentoall  a- 
 like. 
 
 £.v/:f/>fx<???.This\Tiiuerfall  reconciliation  is  not  in  refpeft  of  man  but  God 
 himfel''~e,who,  both  made  it  for  alKandofFcreth  it  to  all.  y^/7/lf  Chrift  became 
 once  before  God  a  reconcdiation  £ov  all  mens  finnesj,yea  and  alfo  fatisfiec'  for 
 
 .  tiiem 
 
%M> 
 
 tmgs  of  fame  late  1)i«wes  in  Germams. 
 
 Gods  ctcrnall  dccrce,whereby  he  decreed 
 
 •I»  To  create  mankinde. 
 
 «.  Togiuea  aw  to  his  creature  with  conditionf 
 both  of  life  and  death. 
 
 J .  After  the  giuing  of  the  law  to  permit  the  fall 
 
 4»  To  redeenac  all  mankmdc  in  Chrift  *,  lb  that 
 eUS$on  is  in  this  plaoc  made  vntHerJall^ 
 
 .^  i  i 
 
 fo  To^atibiankind  fo  redeemed  in  time:  here 
 is  an  vmHerfuUvQCAtion, 
 
 Prcdcflination  orYpecial  elc-  Incredulitie  &  coturaacie  fore- 
 ftion, whereby  God  purpofed  known :  wherby  the  reft  of  AdSs 
 with  himfelfc  vpon  his  raeerc  pofteritie,  refiifc  grace  oflfercd  in 
 mcrcie ,  to  beftowc  faith  vpon  theGofpell.  | 
 Ibme  certain  of  Adams  poftc-  The  decree  of  Reprobation, 
 ritie  called:and  in  like  fort  free-  wherby  God,  for  their  contuma- 
 ly ,  not  by  faith  or  workcs  fore-  cic  foreknownc ,  decreed  to  con- 
 vene to  iu(lifie>  and  glorie.  4cmne  them  to  dcAru^ion. 
 
 The  manifcflatiofl  of  Gods  ^toiie* 
 
t^ffalvat'iorntnd  damnation,  \6c^ 
 
 them  all,it  muft  needcs  fbllowe  that  before  God  al  thofc  finnes  imifl:  be  quite 
 blotted  out  of  his  remeiubrance .  For  the  a^uall  blottins;  cut  of  fiiines,  doch 
 iflfeparably  depend  vpon  reconciUation  for  (innei:and  fatisfaftion  doth  infer 
 by  God,and  that  neceflanly  ,  the  very  reall  and  general!  abohlhinent  of  th« 
 guilt  and  puni.hment  of  finne. 
 
 •  ObieB.\.Q\\x\^  tooke  vpon  him  mam  nature:therefore  he  redeemed  inans 
 nature  generally,  zyf^ifwer.  I.  It followeth  not  ^  except  we  would  (Iiy  that 
 Chrift  redeemed  his  owne  humanitie,  which  cannot  be  any  waies  podible. 
 I  I.Euery  woman  doth  partake  the  humane  nature  of  euery  man, yet  is  not  e- 
 uery  man  each  womans  husband;,  but  hers  alone ,  with  whome  by  the  couer 
 nam  in  matrimorie,he  is  made  one  flelli.-and  in  like  fort  Chnft  did  by  his  in* 
 carnationf /^-z  c*yi«p;t»a-«)takealfo  vpon  him  mans  nature,  and  that  common 
 to  all  Adams  progenie,yet  ishethe  husband  of  his  Church  alone,  by  another 
 morepecuhar  coniunftion,namely,the  bond  ofihe  fpiritand  of  faith.  And  by 
 it  the  Church  is  become  flefh  of  his  flelli ,  and  bone  of  his  bone.  Enh.  5. 20. 
 And  therefore  lliee  alone  may  iuftly  claime  title  to  the  death  of  Chnll  and  al 
 hisments.  :    -       ^  ^ 
 
 Ohte^s.(m.\  LChrifl:s  redemption  is  as  gcnerall,as  Adams  fall  wasrand  ther-  ^^^  ^^' ""  ] 
 fore  it  appertaineth  to  all  Adams  port entic.  Anfwcr.  Adam  was  a  fype  of  i^^  ? '.  %  " 
 Chriff , and  Chrift  a  counter-t}'pe  correfpondent  to  Adam.  Adam  was  the  r  ^^^"  - 
 roote  of  all  bis  fuccefTorSjOrall  that  ihiould  come  of  him/rom  the  which  Hi  ft 
 Adam,was  finne  and  death  deriued:a^aine,Chn{l:  he  is  alfo  a  roote,but  of  the 
 cle£l  onely,and fuch as  beleeue,to  whome/rom  hiin,proceede  righteoufnes, 
 and  life  eternall.  Hecannot  befaid  to  beetherooteof  all,and  euery  finq;ular 
 nian,bceaufe  that  all  doe  not  drinke  and  receiue  this  his  rightcoufiKlle>and 
 life^neither  aretheyaftually  by  him  madenghteous.Romansi :'.  i  7''9'  ^^^ 
 ieB.'Wxt  benefit  of  Chrifts  death  redounded  to  all.  (^AnjvcerM  didyto  all  that 
 beleeue  For  as  Adam  deftroyed  all  thofe  that  were  borne  ofhim:fo  Chiift 
 doth  iuftifie  and  fauc  all  thofe  that  are  borneanewebvhim,andnone  other. 
 O^^f^.If  that  Adams  finne  deftroved  all,and  Chrifts  merit  doth  not  faiie  all: 
 then  is  Adcims  finne  more  forcible  to  condemne,  then  Chrifts  rbercie  is  to 
 hMt.Anfveer.^Q.  muft  not  efteeme  of  the  mercie  o^  Chrift  by  the  number  of 
 men  which  receiue  mercie(for  (b  indcede  I  grant, that  as  Adams  fall  made  all 
 vniuft,fo  the  mercie  of  Chrift  and  his  redemption  ftiould  a(5fually  iuftifie  all) 
 but  we  muft  rather  meafure  it  by  the  efficacie  and  dignitie  thereof,then  by  the 
 number  on  whom  it  is  beftowed.For  it  was  a  more  eafie  thing  to  deftroy  all 
 by  finne,then  by  grace  to  faue  but  one.  Man, being  but  meere  man,could  de- 
 ftrov  alhbutto  faue  cuen  one,none  could  doe  it.,  but  iuch  anonc  as  wasboth 
 God  and  man. 
 
 ObwFt.  III.  Manv  places  of  Scripture  there  arevvhich  iffirme  thJs,that 
 /die  benefit  of  Chrifts  death  doth  appertaine  vnto  all  Rorr).i  i  .God  hath  fhntte 
 vp  all  vnder  [rni7e,that  he  might  haae  mercie  vDon  alLi,  Tim.  2 . 4.  Qod  would  h.i^'f 
 allmcn  tobee  fatted*  2.Pet.  ■• .  9.  Godrc^otddnot  haneany  to  fenjh d'tit  allcofne  ns 
 repentance:  z^nfTi^er.  I.  You  muft  vnderftnnd  all  that  hekcr.e,  as  it  is  Math. 
 1  r.28.  All  that  are  v.'Cane  andheaute  lidenXoh.  i  .6.vty4llthat  bcLecue.  Oal.5.2  5:.. 
 ThcSaipttire  hath  c.oricltided ^Mi/fidcnfif^se ,  that  tJrepromife  byxthe  faith  of  /«?- 
 
 ■ftiis 
 
I  JO  7%e orJUr  ofthee^Hfes 
 
 Jw  Chrifl ,  fhofJd  hegtuen  to  them  which  beleeue.  KOl.  f  O.  4  } .  AH  vc^h  heUeue. 
 And  furely  there  is  as  well  a  generalitic  of  them  that  beleeue,  as  of  the  whole 
 world.  1 1 .  We  may  vnderftand  by  ^all~\  of  all  forts  fotne,not  euery  lingulai 
 perfon  of  all  forts.So,Reuei.  5 .9.Chriil  is  faid  to  haue  redeemed  {om^out  ofe^ 
 uery  ki^red,  and  tonme-,  and  people ,  and  nation.  And  Gal.  j .  ?  8 .  There  is  neither 
 lew  nor  Grecian ,  neither  bend  nor  free ,  there  is  neither  male  nor  female  yfrrye  are 
 aUone  in  Chrifl  lefus.  JMatth . 4.Chrift  is faid to  haue  healed  euerj  di^eafeytha.t  is, 
 euery  kind  ofdifeafe.  And  Augulline  to  this  purpofe  hath  a  fit  rule.  AW  is  of* 
 te»v/edfirmmiy ,  as  Rom. 5.  •'  8,19.  Auguftinem  his  Manuel  to  Laur.chap. 
 10 J.  /t  is  tht<s fatde(fsinh  Auguftine)  Gcdncfj/Jhauea/Uo  be jaued,not  becaufe 
 there  rcas  no  man  rchtch  he  rootddhaue  dojnned^  who  therefore  wopildnot  doe  mira- 
 cles amongji  them ,  which  woaldoi  he  faith,  haue  repented,  tfhe  had  done  miracles ^ 
 but  that  by  allnun  wefhould  vnderfiand  all  forts  of  Then ,  hcwfoetier  dtffingmfbed, 
 whether  Kings,  priuaie perfons ,  &c.  And  in  his  boolcc  de  Coi  rept.  &  gratia, 
 chap.  1 4.  h  is  [aide,  he  would  haue  all  to  be  faucd  ^fo  aj  we  mi:  ft  vndcrfiand  all 
 fitch  as  are  predefttnate  to  be  faued,becattfe  amongfl  them  there  are  al!  forts  of  men» 
 as  hefatd  to  the  PhartfesXoH  tythe  euery  hearb.  HI.  Thefe  two  ,to  be  willing  to 
 faue  man ,  and  that  he  lliould  come  to  the  fauing  knowledge  of  the  tiuth ,  arc 
 ihfeparably  vnited  together.  i.Tim.2.4.  But  the  fecond  we  fee  doth  not  agree 
 to  all  and  euery  fingular  perfon:  therefore  thefirft  cannot. 
 
 ObieEi.  I  V.  In  many  places  of  Scripture  Chnft  is  faid  to  redecme  the 
 W0rld,as  l  .loh.  2. 2  .He  is  a  propitiation  for  thefinnes  of  the  wholejvorld,  Anf.This 
 word  w^rMfignifieth,!  the  frame  of  heauen  and  earth. II.  All  men  both  good 
 and  bad  together.  III.  The  companie  ofvnbeleeuers,and  malignant  haters  of 
 ChrilV.  IV.  The  congregation  of  the  Eleft ,  difperfed  ouer  the  face  of  the 
 whole  earth,  and  to  be  gathered  out  of  the  fime .  In  this  fourth  fignification 
 we  muft  vnderfland  (uch  places  as  are  aboue  mentioned.  Abraham  is  called 
 the  heir  e  of  the  world,  Rom.4.1 5.  thatis,ofmany  nations.  Gen.  1 7.45. 
 
 ObieEl.  V.  ^od  will  not  the  death  of  a  fnner,  but  rather  that  he  repent  and  Hue t 
 Ezcch.  1 8.2  ^ .  Anfwer.  Auguftine  in  his  i  .booke  to  Simplicius,  2.  queOr.an- 
 (wereth  this  queftion.  Toumufi,  faith  he ,  difitngutfh  betwixt  man,  as  he  is  borne 
 7nan^andnMn,as  he  is  ajinner .  For  ^odis  not  delighted  with  the  defiruEltoH  of  man, 
 06  he  is  ma,but  04  he  is  a  flnnerineither  wil  he  (Imply  the  death  of  any  as  he  is  ajinner, 
 or  as  it  is  the  ruine  and  dellruBion  of  his  creature:  but  in  that, by  the  detejlation  and 
 reuenge  offinne  with  et er nail  death, hii glorie  is  exceedingly  aduanced.  God  there- 
 fore will  the  death  of  a  finner ,  but  as  itis  a  punifhment,that  is,as  it  is  a  meanes 
 fo  declare  and  fet  out  his  diuine  iuftice:  and  therfore  it  is  an  vntruth  for  a  man 
 to  fay  that  God  would  haue  none  condemned  .  For  whereas  men  are  once 
 condemned,it  mull  be  either  with  Gods  will,or  without  it :  if  without  it,  then 
 the  will  of  God  muft  needes  fuffer  violence ,  the  which  to  affirme  is  great  im- 
 pietierif  with  his  will,God  mufl  needes  change  hisfcntence  beforcfet  downc, 
 but  we  mud:  not  prefume  to  fay  fb. 
 
 Ohiecl.W.  god  IS  the  Father  <?/<«//, Malach.  3 .  i  o.Anf.T\iiS  place  is  meant  of 
 Gods  Church,out  ofwhich,  all  men,  flanding  in  that  corrupt  eftateby  Ada, 
 are  the  children  of  wrath,and  ofthedeuiU.Eph.  2.2.Ioh.8.44. 
 
 Obietl.  VII.  If  God  did  cledl  fome,  and  reied  otixcrs ,  he  mud  needes 
 
 be 
 
cffahatidft  4)ut  damtuttion,  171 
 
 ^tZ,'rfwr(»ntii^^'}f\ni^^ttfyt(ktt  or  perfons.  Jnf.  I.  One  is  /aid  thtnto  acccpt,©r 
 hauercfpeflof  perfonSjwhcn  as  he  by  fome  circumibnces  inherent  in  the 
 pcrfbn^s  mooued  to  doc  this  or  that.Now,as  for  God,he  did  vpon  his  mcerc 
 pleafiire  eleclfoinc,and  rcied  others  eternally ,not  mooued  or  vrged  thereun- 
 to by  any  thing  whatfoeucr,  out  of  himfelfe.  II.  He  is  debter  to  none,  byt 
 may  by  good  right  doe  with  his  creatures  what  {eemeth  good  vnto  him  in  his 
 ownccycs.  III.  It  is  one  thing  with  God  to  accept  of  perfons,  and  another 
 to  make  choice  of  men .  This  if  we  fliould  not  ^raunt ,  it  would  follow  that 
 God  muft  be  deemed  blame-worthie,becaufe  he  made  not  all  his  creatures 
 raoft  glorious  Angels. 
 
 ObteEi,  VIII.  If  God  decreed  to  reieft  certaine  men,  then  did  he  hate  his 
 creature.  -^-^.God  decreed  to  reieft  his  creature  and  workmanfliip  ,not  bc- 
 caufe  he  hated  it ,  but  becaufc  he  appointed  it  to  hatred.  And  it  is  one  thing  to 
 hate ,  and  anodier  to  appoint  to  hatred.  And  indeede  God  doth  not  aftually 
 hate  any  thingjbut  for  finne.  Thatfayingof  Auguftineto  Simpliciusis  fittc 
 for  this  purpole.  PVhen  ^od?9Mketh  the  Vpkked,whome  he  doth  not  iufttfie,vejfeils 
 of wrath,he  doth  tt  not  to  hate  that  which  he  made:  form  that  he  made  them  vr f- 
 Je Is, they  hane  their  vfe, namely, that  by  their  Raines  to  ivhscij  they  were  prdained,  the 
 vejfels  ofhonottr  might  reape  profit.  God  therefore  doth  not  hate  them,  m  that  they 
 are  mentor  vef[els, neither  any  thingthat  he  made  in  them  by  creation,or  ordination. 
 Tor  (jodhateth  nothing  which  he  hath  maderBut  inasmuch  04  he  made  them  vejjels 
 cf deftruSiion,he  did  it  to  inflruR  others.  As  for  their  impiette,  which  he  nenermade» 
 that  he  hateth  vtterl^^As  therfore  a  indge  hateth  theft  tn  a  ma^but  he  doth  /:i>t  hate 
 his  pHniJhmeHt  that  he  is  fent  to  rvorke  in  the  mines.  Tor  the  theefe  doth  thejirfl,  the 
 ittdge  the  latter  :fo  ^od ,  whereas  of  the  companie  of  them  which  perijh ,  he  maketk 
 veffels  ofperdition,he  doth  not  therefore  hate  that  which  l^e  doth^that  is,  the  (odem*^ 
 nation  ofthofe  which  perijh  in  thetr  due  punifhrnent  forfinne» 
 
 ObieSl.  I X.  The  reprobates  are  (aid  in  many  places  of  Scripture  to  be  re- 
 deemed by  Chnft,as  j.Pet.?.. ' .  Anf.Yir^j  we  muft  not  vndcrfiand  fuch  pla- 
 ces meant  of  all  reprobates ,  but  of  fuch  as  arc  for  a  time  in  the  Church.  1 L 
 They  are  (aide  to  be  redeemed,  iuftified,  and  fan^ified ,  both  m  their  ownc 
 iudgements.and  the  Churches  alfb,in  as  much  as  they  make  an  externall  pro- 
 fcflion  of  thefaith.But  this  is  a  iudgement  ofcharitie,not  of  certentie. 
 
 ObteSi.  X.  God  might  be  thought  cruell ,  if  that  he  had  ordained  the  srea- 
 teft  part  of  the  world  to  deftrurtion.  A>ifwer.  God  could  well  enough  hauc 
 decreed ,  that  euen  all  men  fhould  vtterly  haue  beene  reiefted ,  and  yet  he 
 ihould  haue  beene  neuer  a  whit  either  cruell  or  vniuft.  Reafbns.  I.  He  ad- 
 judged all  and  euery  one  ofthofe  foule  ancl  wicked  fpirits  which  fell  from 
 him,  to  eternall  torments.  1 1.  He  decreed  alfo ,  as  is  apparant  by  the  euent, 
 that  men  '"hould  hue  by  the  Haugbter  of  beaft  s ;  and  yet  God  is  not  therefore 
 cruell  againft  them:and  furely  God  is  no  more  bounden  vntoR)an,lhen  vnto 
 the  very  bruit  beafh. 
 
 Exception^  God  appointed  all  to  beGued ,  with  this  caueat  and  condition, 
 Ifihej  bel  e'^e.  Anfxver.  This  is abfurd  to  affirme :  for  ,1.  by  this  meanes  the 
 decree  of  God  (houid  dep^nde  vpon  the  will  of  man  ,  when  as  contrarily 
 jpods  deaee  dQ4h  Ijniit  and  order  all  jnferiour  caufes.  1 L  It  quite  t.iketh  a- 
 
 "way 
 
I  iji^i  Thr  order  ofihe  caufes 
 
 v^ay  fhd  cfertaintid  bf  Gods  clccrec ,  becaufc  a  condttionall  propotition  doth 
 fet  clowne  nothing  as  beeine»  or^  it  doth  not  certainly  ^rmeany  thing. 
 V  obu:B.  If  the  merit  of  Chritt  did  not  extend  it  felfe  asfarrc  as  the  fail  of  A*' 
 dim,then  is  not  the  head  of  the  Serpent  broken,  nor  Satans  kingdomc  aboli- 
 ilicd  by  Chnft.  Anf.  This  brufing  of  the  Serpents  head,is  feenein  them  onely 
 which  are  at  emmitic  with  the  Serpent,  namdy  in  fuch  as  truly  bcleeuc .  Gen. 
 1^.1  ^  .compaied  with  Rom.  1 6.  ao. 
 
 ■  To  conclude ,  that  is  not  true  which  they  (ay ,  namely,  that  this  opinion  of 
 an  Vnmerfall  and  cfFeftuall  redemf  tion  of  euery  lingular  man,is  a  notable  re- 
 medie  to  comfort  afRifted  confciences.  For  I  appeale  to  the  ludgcraent  of  all 
 men  .  whether  there  is  in  this  manner  of  confblauon,  any  great  comfort  to  the 
 Gonicicnce  afflifted. 
 
 QiriU  i&edfor  (tlltMn'. 
 
 Thou  art  a  rhan : 
 
 Therefore  Chrifl;  died  for  thee 
 The  J  I.  err  our. 
 goddidfore^norp  the  fall  of  Adam ,  but  he  did  not  by  his  etematt  decree  fore  or  ^ 
 jdatne  the  fame:  and  therefore  that  his  fall  was  wkhoHtthe  agent  fermtffton  of  God. 
 
 ,  The  Confutation. 
 Itisfalfe.  For,  I.  there  isnottheleaft  thing  in  nature,  but  it  cbmmeth  to 
 pafle  by  the  decree  and  will  ofGod.Math.  i  o.  5  o. Wherefore  fiich  as  affirme, 
 that  God  did  onety  foreknow  this,or  that,they  doe  either cjuite  ouerturnethc 
 prouidencc  ofGOD  >or  at  the  leaft  imagine  that  it  i«  a  very  idleprouidcnce. 
 1 1.  The  fa£i  of  Herod  and  Pilate  in  deliuenng  Chnft  againft  their  own  con- 
 icienceSjto  be  crucified,may  fecme  to  be  as  heinous  as  was  Adams  fall,and  yet 
 dbey  arc  (aid  tohaue  done  that,  which  the  handof'the  Lord  had  fore-ordained  to 
 be  done.  Aft.  4.28.  Againe ,  the  fall  of  Adam  was  two  manner  of  waies  by 
 Gods  acliue,or  rather  opcratiuc  permiflion.  I.  In  as  much  as  the  fall  was  an 
 aftion;for  in  God  alone  we  liue,we  moouc,  and  haue  our  beemg.  1 1.  In  as 
 much  as  that  his  fall  was  but  a  bare  triall  of  his  loyakieto  God ,  whereby  God 
 would  tne  both  the  power,and  will  ofhis  creature. 
 
 The  1 1  l.errour. 
 ^ody  by  reafon  that  he  didforefee  the  difobedience  offome,  or,  that  they  rpould 
 tcntemne'  the  Goffet,  did  decree  their  deflruclion  and  condemnation. 
 
 The  (Confutation. 
 We  vtfcrly  denie ,  that  the  forefceing  of  the  contempt  of jrace  in  any,  was 
 the  firft  and  prrncipall  caufe  of  the  decree  of  reprobation.  Realbns.  I.  Paul, 
 Rom.  t. doth  derme  the  common  condemnation  of  the  Gentiles  from  hence, 
 namely ,  that  they  Tn-ithheldthe  truth  in  vnri^hteoufnes,  that  is,  becaufe  the\'  A\A 
 wittingly  extingui/li  that  light  of  nature ,  by  their  wicked  doings,  which  they 
 had  of  the  knowledge  of  God, and  would  not  obey  their  confciences  inward- 
 ly checking  them  for  the  fame.  1 1.  If  that  faith  forefeene,be  not  the  caufe  of 
 the  decree  of  Eleftion,  it  can  not  be  that  the  want  offaith  forefeenc,  fhould  be 
 the  caufe  of  the  decree  of  reprobation  *,  but  rather  as  faith  doth  m  order  oif 
 caufes  follow  after  elcftion,(b  muft  incredulitiereprobation.  For  there  is  the 
 like  reafon  or  proportion  of  contraries.  II-L  •  Many  infants  depart'this  life, 
 
 both 
 
offatvAtionanddamnatmi,  ty^ 
 
 both  bceingout  of  the  true  Church ,  and  before  they  hauc  any  vfe  ofreafon : 
 and  againe  many  there  are,  which  albeit  they  liue  Iong,yet  being  cither  idiots 
 and  fooles,  or  borne  deafe ,  they  cannot  come  to  the  true  vfe  of  reafon :  in  all 
 which ,  it  is  not  credible  that  their  Ihould  be  fufpefted  any  contempt  of  the 
 Gofpel  which  they  could  not  leame.  IV.  Efau  was  hated  of  God  for  none  o- 
 ther  caufe,but  for  that  it  (b  pleafed  him.Rom.9.1 8.  V.  If  this  opinion  fhould 
 be  true,  then  would  it  follow  that  men  Ihould  be  condemned  for  nothing  elfe 
 but  incredulitie:  the  which  is  not  fo.  loh.  3 . 5  <5.  Chrift  fpeaking  of vnbeleefe,. 
 (^ith  not  that  for  it  the  wrath  of  God  came  vpon  man,but  remmneth  vponhim. 
 And  why  ihould  we  daily  aske  pardon  for  our  finnes ,  if  nothing  but  incre- 
 dulitie or  vnbeleefe  condemned  vs  ?  nay ,  although  that  there  were  neuer  any 
 contempt  of  the  Gofpell.yet  that  corruption  of  originall  finne ,  were  fuffici- 
 ent  enough  to  condemnemen.  V  I.  Alfo  that  admiration  which  Paul  hath, 
 Rom.p .  3  0.0  man,rpho  art  thou  which  dijputefi  with  God'  dotli  plainly  ihew  that 
 the  caufe  of  the  decree  of  God  in  reieftingfome ,  is  vnfearchable :  and  that  it 
 doth  not  at  all  depend  vpon  any  forefeene  contumacie  towards  the  grace  of 
 God  offered  in  the  Gofpel.  For  if  it  were  otherwife ,  we  might  eafily  giue  a 
 reafon  of  Gods  decree.  Auguft.epift.  1 05  .(aith  very  well.  IVho  ('faith  ht)cre.u 
 ted  the  reprobates  JjHt  CJod?  andwhy^but  becanfe  tt  pleafed  him  ?  but  why  pleafed  it 
 him  ?  O  njan,tvho  art  thou  that  dijputefl  with  God. ! 
 
 SomeDiuines  perceiuing  that  this  is  an  hard  fentence,  they  goe  about  to 
 mitigate  it  in  this  fort.  The  matter,  (ay  they,  or  obieEl  ofpredefiination,is  a  reafo- 
 nable  creature, and  that  not  (imply  or  abfolmely  conjidered,  but  partly  at  it  fell,  part~ 
 ly  04  ofitfelfe  it  woifubieEl  to  fall:  and  thereupon  God  preordaining  men  from  euer~ 
 la§ling,conJideredthem,notfmply  as  he  was  to  make  them  men,  but  as  they  werefuch 
 men  as  might  fall  into fnne, and  againe  be  redeemed  by  Chrijl, and  after  called  to  the 
 light  of  the  ^offel.  The  efficient  or  frf  motiue  caufe ,  was  /iot  any  fore^nowne  caufe 
 either  this  or  that, but  the  meere  will  of^od.  For  he  dilpofeth  all  things  not  of  and  by 
 his  foreknowledge ,  but  rather  according^  to  the  fame.  But  thelc  things  albeit  they 
 may.feemc  to  be  fubtile  deuifes ,  yet  are  they  not  altogether  true.  Reafbns.  I.- 
 The  potter  when  he  purpofeth  to  make  fomeveflell,  doth  notconfiderthe 
 clay,and  regard  in  it  fome  inherent  qualitie,to  make  fuch  a  velTell,  but  he  ma- 
 keth  it  of  fuch  and  fuch  a  forme,  to  this  or  that  vfe  ,  euen  of  his  alone  free-will 
 and  pleafure.  ILRom.9. 2  l  .Hath  not  the  potter  power  to  make  of  the  fame  lumpe 
 one  veffellto  honour,  and  another  to  difhonour  ?  In  which  place  we  may  not  vn- 
 derftand  by  die  name  lumpe,3\\  mankinde  corrupted ,  and  fallen,  and  fo  to  be 
 redeemed  in  Chrift:  for  then  Paul  would  not  hauc  faid  that  God  made  vefTels 
 of  wrath,but  rather  that  he  did  forfike  them  after  tbey  were  made.  III.  This 
 feemeth  prepo(Ieroiis,that  God  did  fii  ft  foreknow  mankind,  created,  fallen, 
 and  redeemed  in  Chrill :  and  that  aPtervvard  he  ordained  them  fo  foreknown, 
 to  life  or  to  death.  For  the  ende  is  the  fiiH:  thing  in  the  intention  of  the  agent ;  • 
 neither  will  a  mofl:  skilfull  workman  Miff  prepare  meanes  by  wh;ch  he  may 
 be  helped  to  doe  a  thing ,  before  he  hath  fet  downe  in  his  minde  all  the  endes, . 
 both  fuch  as  are  moO:  ncerc ,  and  them  thatare  very  farre  off.  Now  we  know 
 thisjthat  mans  creation,and  his  fill  in  Adam,aie  but  meanes  to  execute  Gods  ■ 
 predeftmatioB ,  and  therefore  are  fubordinate  vnto  it:  but  the  ende  of  Gods  ^ 
 
 decree: 
 
I  ^A  The  order  of  the  eaufirJ 
 
 decree  is  the  manifeftation  of  his  glorie  in  fauing  (bmc  ♦  and  condemning©-' 
 thers  .  Therefore  we  may  not  once  imagine  that  God  did  firft  confult  of  the 
 meanes  whereby  he  determined  to  execute  his  decree ,  before  he  deliberated 
 of  the  eleftion,  and  reprobation  of  man. 
 
 The  {III.  errofir, 
 
 Gods  callinff  to  the  hrioyvledge  of  the  ^offeHu  vniuer fall,  yea  of  all  men  andeue- 
 ry finguUr  ferfotty  rvtthof4t  exception. 
 
 The  ^orfnt-iticn. 
 
 This  is  a  veiy  vnreafbnable  r  ofition-  Reafbns.  T.  God  would  not  haue  all 
 men  caIled,Math. :  o.  i  6.  (Jl^fany  ,-.re  c^fPeA.  l:utfev^ are  choCen.Y^c faith  not  that 
 allhnX.  many  are  called.  Chnll  in  his  Difonles  firft  anibalTage,  chargeth  them 
 that  they  Ihou'd  not  preach  to  the  Genti'es  or  his  comnjingrand  to  the  Cana- 
 nitiili  woman  he  fauh,  it  is  not  lawfullto  qu^.e  that  rihc^  is  holy  vnto  dcgges.Js\2X> 
 1 2 .  t  ! .  Zf  ti  not  gJHsn  to  euery  nne  to  k^ovp  the  myjl^nes  of  the  t^ni^dome  of(^od. 
 Rom.  i6.i%.  The  7ny(lerte  of  the  (jo,'^''/(  whether  it  bemcant  of  Chrifl  or  the 
 calling  of  the  Gentiles)»'^  kept  ferret  font  tht^  hectivmng  ofthei^orli.  1 1.  There 
 be  many  millions  of  men  ,  which  haue  not  fo  much  as  heard  of  Chrifl  Ad. 
 14.1 6. Cod  in  times  pa(l  'offered  ail  the  Gentil?s  tovpa/ke  tn  their  crtvne  vpaies.  III. 
 The  grcatefl:  part  of  the  world  hath  euer  beene  out  of  the  Couenant.  Eph.  2. 
 \1.Tc  were,  /  faj^at  that  time  without  ChrtH ,  and  were  ahantsfrom  the  common- 
 wealth  of  Ifrael,  and  (Ir  angers  from  the  couenant  \  of  promt fe ,  and  had  no  hope,  and 
 were  without  God  in  the  -world:  but  now  ye  are  noTnore firayigers  and  forrennerSt 
 but  citi:>:.ens  with  the  Saints. 
 
 ObieB.Thty  are  faid  to  be{|tfT«x>flTp/«A/f/o/]  not  fimpK'^  alienated,hutabalie' 
 tutted  fiom  God :  now  how  could  they  be  abalienated ,  except  either  they  or 
 their  predeccllors  had  beene  in  the  couenant  ?  AnCTht  Gentiles  are  not  faid 
 to  be  abaltenated  from  the  couenant ,  but  from  the  common- wealth  of  Ifrael : 
 becaufe  that  God  had  then  by  certaine  lawes,  rites,  and  ceremonies,  vtterly  (e- 
 uered,and.din:inguillied  the  people  of  the  Tewes  from  all  other  nations. 
 
 OhieEl.  This  generall  calling  is  not  to  be  vnderilood  fimply  ofthe  miniftc-- 
 lie  ofthe  word,  but  ofthe  will  of  God ,  deliuered  prefendy  after  the  fall  in  his 
 vn written  word, but  afterward  in  his  written  word :  and  this  all  men  ought  to 
 know,although  many,  through  their  owne  defiult,know  it  not.  Anf.  But  the 
 Scriptures  w^rc  committed  to  the  cuftodie  of  the  Church  ot  God,  and  euery 
 one  was  not  credited  with  them.  Rom.  5.2.  ZJ'nto  the  lewes  were  of  credit  com^ 
 mitted  the  Oracles  of  God.  I .  Tim.  J  •  i  ^ .  The  Church  is  the  pillar  and  ground  of 
 truth.  Pfal.  1 4'7.  ?  9.  He /hewed  his  words  vnto  Jacob,  andhisflatutes  andlawes  to 
 the  houfe  of  Ifrael.  i  o.  He  hath  not  dealt  fo  with  euery  nation:  therefore  they  haue 
 Plot  k»owne  his  Irwes.VCA.  j6. 1.  T  Ije  Lord  is  famous  in  ludea ,  and  ir/-tfrael  ts  hi^ 
 name  great. 
 
 ObieEl.  The  couenant  of  Grace  was  made  with  Adam  and  Eue.and  in 
 them  all  mankind  was  r<;ceiued  both  into  the  Church,  and  couenant,  and  alfb 
 railed  to  the  knowledge  of  God.  Anf.  I.  This  reafbn  wantcth  euen  common 
 reafbn  and  fen(c,to  fay  that  God  giuing  his  promife  in  the  dales  of  Adam  and 
 Noah, dsd  in  them  call  all  mankind  that  Oiould  come  after.  1 1.  Adam  before 
 Ills  fall ,  didindeede  rcceiue  die  grace  both  for  himfelfe ,  and  for  others  alfb : 
 
 and 
 
cffiihatlonanddamnatioH,  lyj 
 
 and  in  the  fall,  he  loft  it  both  for  himfelfe,  and  for  all  others :  but  after  the  fall» 
 he  recemed  the  promile  for  himfelfe  alone,  and  not  for  the  whole  world ,  o- 
 therwife  the  firft  A<iam  iliould  not  onely  haue  bcene  a  liuing  creature ,  but  a 
 quickning  fpirit,the  which  is  proper  to  the  fecond  Adam,  i  .Cor.  1 5 .45. 
 
 7  he  conrlnfion. 
 If  we  lliould  graunt  this  doclrme  to  be  true,  then  muft  we  needes  allow  of 
 thefeabfurdities  m  diumitie ,  which  follow.  I.  That  God  would  haue  all,  and 
 each  lingular maiito  befaued  :  and  withall  he  would  haue  fome  ordained  to 
 hatred,and  perdition :  or.  That  in  regard  of  Gocl,all  men  are  elefted ,  and  re- 
 deemed,but  in  regard  of  the  euent  many  perifh.  II. The  guilt  of  Adams  finne 
 muft  not  be  imputed  to  any  one  of  his  poftentic ,  becaufe  that  God ,  hauing 
 mercie  of  all  generally  in  Chrift,did  take  into  the  couenant  otreconcihatio  all 
 mankind.  Now  if  but  the  guiltines  of  Adams  fall  be  taken  away ,  thepuniili- 
 ment  forthwith  ceafeth  to  be  a  punilhment,  and  corruption  it  feife  is  by  little 
 and  little  abolillied  in  all  men. 
 
 CHftA?.  j-T. 
 Of  the  (tat e  and  condition  of  the  Refrobatis  rfhen  they  are  dead. 
 
 THe  death  of  the  Reprobate,is  afeparation  of  the  bot'ie  and  the  foule  :  of 
 the  bodie,that  for  a  time  it  may  lie  dead  m  the  earth ;  of  the  foule ,  that  it 
 may  teele  the  torments  of  hell ,  euen  vntill  the  time  of  the  laft  iudgcment :  at 
 which  time  the  whole  man  lliall  be  call  into  the  moll  terrible  and  f  careful  lire 
 of  hell.  I .  Pet.  ^.xg.'Bythe  -which  he  alfo  ivent  and  f  reached  vnto  thejpirtts  that 
 ^'^are  in  prifon.huk.'i.  2. Pet.  2.4.  For  ifGodjparednot  the  c^m^els  that  finned,  but 
 cafl  them-dovpne  »nto^heIty.4nd delitferedthem  into  chaines  ofdarknes  to  be  ^pt  vnto 
 damnation,&c. 
 
 The  reprobate  when  they  die,  doc  become  without  fcnie  and  aftonifhcd, 
 
 like  vnto  a  ftone:  or  elsthey  are  ouerwhelmcd  with  a  terrible  horrour  of  con-^ 
 
 •  fcience,  and  defpairing  of  their  filuation ,  as  it  were,  with  a  gulfe  of  the  fea  o- 
 
 -"Uerturning  them,  i  .Sam*  2  ^.  ?  7.  T  hen  in  the  mormmi  '^vhen  the  vpine  wa)  ^one  out 
 
 of  Nab  A,  his  rvife  told  him  thsfe  Kpordes,  and  his  heart  diedirtthtn  hmt^and  he  wai 
 
 iike  afone.  7,  \S.  And  about  ten  daies  after  the  Lordftnste  Nabalthat  he  died.  A'lat. 
 
 '  T.'J^'^.Andwhen  he  had  caji  dorpne- the  finer  pieces  in  the  temple,  he  depart  edj  and 
 
 Tspent  and  hanged,  himfelfe. 
 
 CHAP.   s6.  Of  the  condemnatioyi  of  the  "Reprobates  at  the  laii  iudgcment. 
 
 IN  tht  lafl:  mdgement,  at  the  found  of  the  trumpet,  the  lining  beeiiig  firiken 
 with horrour  and  feare^lball be chnngcdln  a  moment ,  the  dead  iball  rife a- 
 gaine  to  condemnation :  both  the  liuing  and  the  dead  fliall  then  haue  iminor- 
 tall  bodies ,  but  without  glorie :  and  they  ftanding  vpon  the  e«rlh  at  the  left 
 hand  of  Chnftthe  Judge  ,  (hall  hcarethe  fentence  of  condeinnation  :  Depart 
 from  me  ye  curbed  into  etHrUslin'T  fire,yphich  is  prepared  for  the  dctnlandhis  ar.gels. 
 .loh;  «^.19.  And  they  Pjall  come  forth  that  haue  done  good ,  vnto  the  refttrreEiton  of 
 life:  but  they  that  haue  done  eutlf  vnto  the  refm-rcBion  of  condemnation.  Matlh.2  5. 
 4!.  l.ThefT;4. !  6.  For  the  Lord  himfelfe  fhall  defcend from  heatien  yptth  a  Jhotity 
 andntth  the  voice  of  the  Archamiel,  ardxvith  the  trumpet  of  God,  and  the  dead  in 
 Chrifi  jhall  rife  frf .  \ "]  .Then  fha{lype,v>hich  line  anlrer/ic:inej;ecauqhtvprrtth  tha 
 alfb  m  the  clot$deSito  meets  the  Lordm  the  ayreiandfojhalvue  be  euer  vaiih  the  lord. '. 
 
1-5  7%e  order  of  the  cmfes 
 
 CHAT.     S7- 
 
 Of  the  eBate  of  the  Rel^r abates  in  hell. 
 
 AFter  that  the  fentence  of  condemnation  is  pionouncecl,then  followeth  e- 
 uerlarting  death:  whereof  this  is  the  cftate. 
 
 I.  The  Reprobates  are  feparated  from  the  prefence  and  glorie  of  God. 
 
 I I.  They  are  puniHied  with  eternall  confufion ,  &  raoft  bitter  reproches: 
 ;becaufe  all  their  fecret  wickednelTes  and  finnes  are  reuealed.  2.  Theff  i  .9. 
 TVhich /hall  be  vmijhed  wtth  euerUJiim  perdition ,  from  the  prefence  of  the  Lordy 
 andfrom  theglor'ie  of  his  power.  Math.  5.  8.  Blcffcd  are  thepure  in  heart,  for  they 
 fhallfee  God.  \  .loh.  1.28.  And  now  httle  children ,  abide  in  htm,  that  when  hefhall 
 appearCyVpe  may  be  bold,and  not  be  apjamed  before  him  at  hii  comming. 
 
 III.  They  hauefellowlhip  with  the  diuell  and  his  angels,  Math.  2  5.41. 
 
 I V.  They  are  wholly  in  bodie  and  fbule  tormented  with  an  incredible 
 horrourjand  exceeding  great  an^uilli,  through  the  fenfe  and  feelmg  of  Gods 
 wrath,  powrcd  out  vpon  them  for  euer.  Efai  66.  24.  ^And they Jhall  goe forth, 
 and  looke  vpon  the  cark^fes  of  men  ,  that  haue  tranfgrejfed  againfi  me:  for  their 
 vpormepjallnotdte,  neither  Jhall  their  fire  be  quenched:  and  they  Jhall  be  an  abhor- 
 .ring  vnto  allfiefh. 
 
 Hereupon  is  the  punilhment  of  thofe  that  are  condemned,call€d  Hell  fire, 
 a worme,weeping,and  gnalhing  of  teeth,vtter  darkneffej&c.  Rev.  2 1 .8.  'But 
 thefearef(ili,and  vnbeleemng,and  the  abominable, and  murtherers,  andwhoremon^ 
 0ers,andforcerers,and  idolaters, and  all  lyers,JhalhaHe  their  part  in  the  lake  which 
 %Hrneth  with  fire  and  brimflone, which  is  the  fecond  death.  Math,  i  J  .4  2 .  Andfhall 
 caFi  them  into  afurnaceef fire,  there  Jhall  be  weepingandgnajhing  of  teeth.   Efa 
 
 ^5.24. 
 
 <iy4 (forollarie. 
 
 ANdthis  is  the  full  execution  of  Gods  decree  of reprobation,whereby  ap- 
 peareth  the  great  iuftice  of  God  in  punifhing  finne :  from  whence  alfo 
 commeth  Gods  glorie,which  he  propoundeth  to  himfclfe,  as  thelaft  &  chie- 
 feftendin'all  thefe  things.  Therefore  let  euery  Chriftian  propound  the  fame 
 end  vnto  himielfe.  Rom.p- 1 4.  yf^hat  /hall  we  fay  then  ?  is  there  vnrighteoufneffe 
 ■with  God?  God  forbid,  i  %.lFor  hefaidto  Mofss ,  Iwillhaue  mercie  on  htm  to  whome 
 /  willpjew  mercie :  and  will  haue  compajfion  on  him  on  whome  Iwillhaue  compafjfi- 
 on.  1 6. So  then,it  is  not  in  him  that  wtlleth ,  nor  in  him  that  runneth,bfit  in  god  that 
 fheweth  mercie.  1 7.  For  the  Scriptures  faith  vnto  "Pharaoh ,  For  this  fame  purpofe 
 haue  Iflirredthee  vp,that  Imightjhew  my  power  in  thee ,  and  that  my  name  might 
 he  declared  throughout  all  the  earth.  i.Cor.  1  0.5  i .  Whether  therefore  ye  eate  or 
 .drinke,or  whatfoenerye  doe,  doe  all  to  the  glorie  of^od, 
 
 CHAP.  fS. 
 Of  the  application  ofTredeFiination. 
 
 THc  right  applying  of  Predeflination  to  the  perfons  of  men ,  is  very  ne- 
 cefTarierand  it  hath  two  parts.  The  firft  is ,  the  iudgement  of  particular 
 -predcftination,and  the  fecond  is, the  vfe  of  it. 
 
 The  iudgement  and  difcerning  of  amansowne  predeltination   is  to  be 
 performed  by  meanes  of  thefe  rules  which  follow. 
 
 I.  The  Elcft  alojie,and  all  thev  that  are  eled,not  onely  may  be,bu£  alfo  in  j 
 
of falvAt'fon  and  damnation  ijj 
 
 Gods  good  tJme,are  (ure  of eledionin  Chiift  toctemall  lifci  .Corinth.  2.12. 
 2.Cor.i?.5. 
 
 II.  They  hauenot  this  knowledge  from  the  firft  caufes  of  Elc£lion,but 
 rather  from  the  laft  e(fe<^s  thereof;  and  they  are  efpecialiy  two  :  The  tefti- 
 inonieofGodsfpint,andtheworkcsofSandjfication.  z.Pct.i.  jo.  Roiuans 
 8.16. 
 
 III.  If  any  doutt  of  this  teRimonie,it  will  appeare  vnto  them,  wliether  it 
 come  from  the  Spirit  of  Godjor  their  ownc  carnall  prefumption:  FirR,  by  a 
 full  perfwafion  which  they  fhall  ha«e;for  the  holy  Ghoil  will  not  barely  (Iiy 
 4t,but  pcrfwadeth  fuch,that  thay  are  the  children  of  God,  the  which  thefleflT 
 can  not  in  any  wife  doe.Second!y,by  the  manner  of  perfwafion  :  for  the  holy 
 Ghofl:  draweth  notreafbns  from  the  workes,orworthine{le  ofman,butfrom 
 Gods  ftuour  and  louerand  this  kinde  of  perfwafion  is  far  different  from  that 
 which  Sntan  vfeth.Thirdlvjby  theeflPeds  ohhatteftimonie.For  ifthe  pcrf^'a- 
 fion  arife  from  prefumption  jit  is  a  dead  perflvafion:  but  contrarily,it  is  raofi: 
 liuely  and  rtirring.ifit  come  from  the  holy  Ghofl:.  For  fiich  as  areperfwaded 
 that  they  are  elefted  ,  and  adopted  children  of  G  O  D  ,  they  will  loue 
 god,  they  wil  truil  in  him,and  they  will  call  vpon  him  with  their  whole  heart. 
 
 I V.  if  the  teftimonie  of  Gods  fpirit  be  not  fo  powerfiill  in  the  eleftjthen 
 may  they  iudge  of  their  ele(n:ion,by  that  other  eflPed:  ofthe  holv  ghofl;name" 
 ly,Sanftification:like  as  we  vfe  to  ludge  by  heate  that  there  is  fire ,  when  wc€ 
 cannot  fee  the  Hame  it  (elfe. 
 
 V.  And  ofall  the  effefts  of fanftificatioTijthefe  are  mofl- notable.  I.  To 
 feele  our  wants,and  m  the  bitternes  of  heart  to  bewaile  theoflPence  ofG  O  D 
 in  euery  finne.  I  7.  To  flriue  againft  the  flelli.that  is,to  refifl: ,  and  to  hate  the 
 vngodly  motions  thereof,  and  with  griefe  to  think  them  burthenous&  trou- 
 ble(omc.1 1 1.  To  defii  e  earnefllv  and  vehemendy  the  grace  of  God,  and  me- 
 rite  of  Chrifl:to  obtaine  eternal!  life.  I V.  When  it  is  obtained,  to  account  it  a 
 mofl:  pretious  iewel.Phil.  5 .8.V.T0  loue  the  minider  of  Gods  word,  in  that 
 he  is  a  miniftcr,and  a  Chnflianjn  that  he  is  a  Chriflian:  and  for  that  caufe,  if 
 neede  require  to  be  readie  to  fpendeour  blood  with  them.  Mat.  0.4'J.T.  I  oh. 
 g .  1 5.V  l.To  call  vpon  God  earneflly,  and  with  teares.  V  1 1.  To  defire  and 
 loueChrifts  commini2;,and  the  day  of  iudgement,that  an  ende  may  bee  made 
 ofthe  daies  of  finne.  V  1 1 1. To  flie  all  occafions  of  finne,and  feriouily  to  en- 
 deauour  to  come  to  newnelTeoflife.  1 X.  To  perfcuere  in  thefe  things  to  the 
 laftgafpeoflife.Lutherhathagood  fcntence  for  thispurpofe.  Heeth^tinU 
 feme  God,f»Hf}  faith  ht^belceue  that  which  cay>not  beefccnejoovefor  that  vphph  is 
 deferred  ^  and  loue  God^  rvhen  hejhevreth  himfelfe  Ofi  eneKne^afidtlous  remmne  to 
 the  ende. 
 
 V  I.Nowc,  if  fo  be  all  the  efFciTbs  ofthe  fpirit  are  very  fecbl-e  in  the  godfy, 
 they  mufl:  know this,that  God trieththem,yetfo, as  thev  muft  not  therewi^li 
 bcdifmaicd,becau{e  it  is  mofl:  fure,  that  if  they  haue  faith,  but  as  much  as  a 
 graine  ofmuftard  feede ,  and  bee  as  weakeas  a  younginfant  is ,  it  is  fufficient 
 to  ingraffe  the  into  Chrifl:,&  therefore  thev  mufl  not  doubt  of  their  elc6t^ion, 
 "becaufe  they  fee  their  faith  feeble,and  the  eflfefts  ofthe  holy  Gholl  fiint  with- 
 inthera.  '      ''.:.v\l'^.ys^^■^'.u  •■■■' 
 
 M  I  VII. 
 
1  ^  g  The  onkr^cfthe  caaf^i 
 
 V I I.  Hekher  mulVhee ,  that  as  yet  hath  not  felt  in  hh  lieat- 1  any  of  theft 
 effe<n:s,prerent]y  conclucle,that  hee  is  a  Reprobate :  but  let  him  rather  vfe  the 
 word  oFGod.and  the  Sacraments,  that  hee  may  haue  an  inward  fcnfcofthc 
 power  of  Chrift.dravvm^hira  vnto  hiio^and  an  afiiirance  of  his  redemption 
 by  Chrifti  death  and  paflion. 
 
 VIII.  No  man  may  peremptorily  fct  downe,that  hi  mfelfe,  or  any  other 
 is  a  reprobate.  For  God  doth  oftentimes  preferre  ihofc  which  did  feeme  to 
 be  moft  of  all  etlranged  from  his  fauour,  to  be  \w  his  kingdomc  aboue  thofe, 
 who  in  mans  iudgctnent  were  the  children  of  the  kingdomc .  Hence  is  it  that 
 Q\^X\^{vi'di\\Thc  Puhhcanes  and  harlots  goe  before  jou:'c\n^^  mdnjanoneis  called 
 at  the  cleHe-ahhoarc^s.  appeareth^by  that  notable  example  of  thethicfe  vpon 
 the  erode. 
 
 The  vfes,  which  may  be  made  of  this  doftrine  ofprcdeftination ,  arc  very 
 jnany.Firftjfor  our  inftruftion,wc  are  taught  thefe  things. 
 
 I.  That  there  is  neitlicr  any  iuftiHcation  by  vvorkes,nor  any  works  of  ours 
 that  are  meritorious. For  elc(rtion  is  by, the  fi-ec  gr?.cs  of  G  od :  and  therefore 
 ki  like  fort  is  Juflincation.For ,  as  I  faide  before ,  the  caufe  of  the  caufc,  is  the 
 caufc  of  the  thing  caufed.  And  for  this  rciifon,i.n  the  worke  of  Cilaation^gracc- 
 doth  wholly  challenge  al  to  it  feife.Fvam.  i  i.%.z^tthl4  time  there  is  a  remmnt 
 throtigh  the  eleElion  of  grace.  2  .Tim.  I  *9  Who  hath  fane  d  vs, and  called  vs  vrnth  au 
 holy  calHnT.not  accorA»tg  to  oar-workes^htit  according  to  his  ovone  purpofe  &  grace, 
 yvhkh  was  ginen  to  vs  ^  through  (fhrifl  [efm  before  the  worldiras.  Phil.  1.29.  Fn- 
 t^yoH  'it  is  gmenforChrtJl^th'at  not  onclj  ye  flioHld  beleeue  in  hiw,  but  alfofujferfor 
 hisfakc.Kom.  5  r  14.?^^^  are  iuflipsd freely  bygrace.Tit. ; . 5  .Not  by  the  rvorkesof 
 n(rbfemf^e(fe,rt'h:ch  me  had  done,b}it  accordv^g  to  his  mercie  he  fined  vs .  Ezech. 
 ^6. 2j,lwillca^feyput9walk^mmyfiatfites.^om.6.  i^.Thegift  ofGodiseter' 
 nallltfe..  "        ^ 
 
 I  i.  That  Aitro1ogie,teaching,by  the  calling  of  Natiuities,  what  men  will 
 be,  Jsridiculou>,and  impious :  becaufe  it  detcrmineth,that  fuchrhallbe  very, 
 hke  in  life^and  conuerfation,whom  God  inhis  predefhnation  hath  made  vn- 
 hke. Jacob  and  Eiaa.borne  of  the  fame  parents ,  and  alamort  in  the  fame  mo - 
 Kjient  oftimc,{  For  Jacob  held  Ef  lu  by  the  heele  as  he  was  borne)wcre  of  moft 
 whkedifpofitions.and  had  diuers  euents.XlVe  like  may  wc.feein  all  twinneSy 
 and  othcrSjwhich  are  borne  at  the  f^mc  time. 
 
 1 1 1.  Th:it  G  od  is  moft  wife,omnipot€nt,mft,and  mercifull.O  the  vcoKder-. 
 fill  riches  ^boi'h  of  the -ivifdome  a>:dki^mrledae  of  (fod\  howe  vnfearchable  are  his 
 iiid^ements,and his vaaks ptf  findiyja  ont  \  Eph. \.',Who hath predefltnate  vs^to  bg 
 ado;)tMthroHgh  hfiis  (fhrift  vnto^hmifetfe ,  according  to  the  goad  fkafure  of*hi^ 
 
 Will. 
 
 Secondly, bee) ng  theferuants  of  Chrift  we  are  admoninicd  i- 
 I,  To  flight  nfrainft  all  doubting  and  diffidence  of  our  (Iduation,  becaufcit 
 neither  depedetii  vpon  work€S,nor  ftidijbut  vpon  Gods  decree  which  isim- 
 mutable'Math.24.34.jLuk. lO;*-Q. 'K„(?/<'^f^  thatyour  n^mes  ayerrritten  inthe^ 
 bookeof life. ^om.^' 7,  i,.Who{l}allanythiitgiothechargeof(Ijod.scho'enTitis(jod 
 that  itffhficth,  yi^-jo PfallcondemHe?  i  .Tim.  2.  i  p.This  teacheth,  that  the  anker  of* 
 hope  muft  befixcdin  the  tructhjand  ftabihtie  of  tiie.immutsible  gooi  plca^ 
 
 itua- 
 
cffalHittlon  a^id  Aamnntion  j-jg 
 
 fiirc  of  Go(!:{b  tliat  albeit  our  faith  bee  fo  to(recl,as  that  it  is  in  danger  of /liip- 
 wrackcneucrthclefTeit  mull  neuer  finke  to  the  bottoiTic,but  euen  mthe  mid- 
 4cft  of  dan^er^take  hold  vpon  rcpentance,as  on  a  board,&  fo  recoucr  it  (clfe. 
 
 I I.  To  numbic  our  foules  vnder  the  mightie  hand  of  G  od:for  wee  are  as 
 clay  in  the  hand  of  the  potter.Roni.>?.  2 1  JThey  through  in^delitie  are  broken  off 
 bnt  thoufiandefl  through  faith.  Be  not  high  mtnded^bHt  feare, 
 
 III.  To  giuc  all  glorie  to  God.  i.ThelT  2.13  ,TVe  ought  to  gitte  thatikes  al* 
 ivaieto  6o4 for  you  brethren, behned  of  the  Lordibecanfe  that  Go4  hath  from  the 
 beginning  chofenjon  tofaluation. 
 
 I V.  To  beare  crofTes  patientIy.Rom.8.  i^.Thofe  which  he  hnerfe before J^e 
 hath  alfo  predeftinate,to  be  made/tke  to  the  image  ofhisfonne .  This  likenefle  te 
 Chriif  ,is  in  bearing  afflii^ions.Plul.  ^.loJThtit  Imay  knorvhimj  and  the  verttta 
 ofhisrefHrre^toniOndthefeliowJhip  ofhk  affi^ions^to  bemade  conformable  to  his 
 death. 
 
 .  V.  To  doc  ^oodv/orkcs.Eph,2. 10.  PFee  are hisTvorkeman/^ip  created  tM 
 .^Chrifi  leffts  ti  doe goodworkeSjTvhich  God  hath  ordained^  that  wejhohid  rvalkem 
 ^hem» 
 
 Thus  much  concerning  Thcolo^e. 
 
 Ma  AN 
 
i8o 
 
 AN  EXCELLENf  TREATISE 
 
 of  comforting  fuch^as  ar^  troubled  a- 
 bout^J^eir  TrcdeJliMtiony 
 
 X^'k^yi  out  ofthefeconAanfw^r  of  Af.Be^Ayto^.zy^ttdyeas^ji  the  aci  of  them 
 ColloquieatU^'tompelgartiC^C-» 
 
 S^^J!}fC\'^  -fj^  Niejfe{Ci\^rD  .AfiAxt2iS)regehey^atio  be  alwaietvmtedto  haf- 
 ■^^^^^3  Ir^  tijme,artd  rematnetb  in  fuch  m  arei>aptizc'dy  horve  fhould  the 
 trotihledconfciences  ofthofe  be  eafedand  cofortedyvoho  becaufe 
 they  fee  le  riot  in  themfelnes  any  goodmotions  of  gods  holy  fpirit, 
 ^jfifide  none  other  refttge  Jhut  the  K^ord  and  Sacrament Syefbeciath 
 ^.^  the  Sacrament  cfBaptfme?Nov!>  thia  remedie  rfould  be  of  [mall- 
 ""^ force iCXcept  it^  be  oppofeda^ainf}  thofe  imaginations ,  vphich  the 
 
 diuelicafieth  into  a  tronbkdheaft^yeii- except  it  tdtight fitch  jhat  God  Is  greater 
 then  our  heart, -who  in  Baptifme  hath  not  onelj  offered  vf  the  adaption  offonnes^btit 
 hath  indeede  beftovoed  the  fame  vpon  vstoi  it  isfaid  by  Chrtfiy  Hee  that  belccueth, 
 and  is  baptized, fiiall  be  (aued.o^W^^  T^^/,  Ye  which  are  baptized,  haue  put 
 on  Qhn^k.'-Damd  beeinp  armedwith  the  hke  comfort  from  his  circumcijionyf eared 
 not  to  ioynebattellvcith  that  great  giant  G  oliah:and  if  this  were  not  foyitmuji  needs 
 fol'oweythat  Bapti/me  were  nothing  els  but  an  idle  ceremonie  yand  aifo  the  per  fans  of 
 the  Trinitie  w^uld  be  thought  lyars.  Wherefore  thofe  ajjiiSled  men,  when  Satan  a]"" 
 fault  eth  themyWufi  reffi  htm  rvith  thefe  n>ordes :  depart  from  me  Satan,  thou  hafl 
 neither  part  nor  portion  in  the  inheritance  ofmyfouleybecaufe  lam  baptiz.edin  the 
 Name  of  the  holy  Trinitie, and fo  am  trucly  made  thefonne  of  G  od  by  adoption.  At\A 
 are  thefe  the  ilrongwcaponsjvvhichfo  many  times,  and  in  fb  many  vvordes, 
 haue  becne  obieifled  againft  me  by  D .  Andreas?and  whereby  he  hath  gotten 
 ife^  vi<^orie?But  becaufe  th^  1^  reafon  is  fomewhat  intricate ,  I  will  explaine 
 it  after  this  (brt.Firfl:/o*^thi  place  of  Scripture  which  he  alleadgeth^namely, 
 x!i:\;\tCiod  IS  greater  thenour  hearts :  It'isvo  farre  from  comforting  an  affli£^cd 
 confcience,thatitwill  rather  driue  him  to  defpaire.N either  doth  John  i  .epift. 
 5 . 2  o.rajke  mention  of  it,to  cafe  fucli  as  are  in  defpaire,fhevving  vnto  them  by 
 that  fentenccjthe  greatnes  of  Gods  mercies^but  rather  that  he  might  therbvje- 
 uen  bru?fe  iri  peeces  the  hearts  of  proude  perfons,when  they  conflder  the 
 greatneffe  of  Gods  maieilie.  And  for  the  other  place,\vhen  as  a  man  doubteth 
 ofhisriluntion,andfecleth  no  teilimonies  offluth  in  himfelfe,  (for  fuch  an 
 one  wee  here  fpenlce  of)  what  comfort,  thinke  you  ,  can  hee  haue  in  thcfc 
 wordes: Hee  that-beleevethyandts  bapti<,cd,pja!lbe  fauedlYox  hee  would  rather 
 reafon  contrarilvthus:!  indeede  am  b?ptized,yetfor  al  ihatl  belccuc  rot,and" 
 therefore  my  Baptifme  isnot  auaileable,  T  mud  ncedcs  be  condemned  For 
 the  flying  of  Au^ufl.  in  histreatifex'pon  loli.d.is  veric  truc,who  fpeakins;  of 
 •Siffion  Ma  2P-JS, faith*  V/hat  nod.  did  ft  tn  him  to  bs  bapti'-udi  brane  not  there- 
 
^r^-jfaidi  he  ft  hat  thou  art  hapti3itd,a6  though  that  "were fufflcient  for  thee,  i^  inhe- 
 rit the  kingdome  ofhemen.  As  for  the  place  of  Paul ,  Gal.  5 . 1  ifiewed  plainely 
 before,  how  D.Andreas  did  violently  wreft  it  to  his  puipofe. 
 
 Neither  arc  his  reafons  taken  from  theabfurditie  that  would  follow,  of 
 tnore  force  then  the  former ,  albeit  he  makelh  them  cfpeciall  pillars  to  vnder- 
 proppe  the  truth  of  his  cauie.  For ,  1  pray  you ,  is  God  of  leile  truths  bccaufe 
 liis  truth  isncgle^fted ,  and  derided  of  them  that  contemne  it  ?  Is  the  ccremo- 
 nie  of  Baptifrae  therefore  in  vainejbecaufefbme  rcfu(c  the  grace  offered  in 
 Baptifme  :  others(if  wc  may  beleeuc  D.  Andrcas)reieft  that  grace  when  they 
 haue  receiued  it?  What?Is  not  th^  Gofpel  therfore  the  power  of  God  to  filua- 
 tion,becaufe  it  is  to  fuch  as  beleeue  not,  the  fauour  of  death  to  eternal]  death  \ 
 May  not  the  Supper  of  the  Lord ,  be  a  pledge  of  Gods  couenant ,  becaufefo 
 many  abufe  thefe  holy  figncs ,  or,  (as  D.  Andreas  is  of  opinion)  the  vei  v  bo- 
 die  and  blood  of  our  Sauiour  Chrifl?  And,that  I  may  reafonfrom  that  which 
 is  true  in  the  exr>cricnce  of euery  chiidc,  can  the  Sunne  be  faide  to  be  without 
 light,becaufc  they  which  arc  blinde,  and  alleepe,  liaue  no  benefit  by  the  light 
 thereof,  neither  fuch  as  Ihut  their  eyes  (o  dole ,  that  they  will  not  enioy  the 
 comfort  ofthe  light  ?  But  amongfl  all,  this  one  is  moif  childifh,  that  D.An- 
 dreas will  make  this  his  principal!  argument ,  namely ,  that  in  vaine  did  men, 
 thustempted,flie  at  ail  vnto  Baptifme ,  vnlclTc  wc  conclude  with  him,  th  it  all 
 iuch  as  are  baptized  ,are  in  Baptifme  adopted  the  fbnncs  of  Cod  .  For  firll,  if 
 this  were  a  good  confcquent  from  baptifinc,it  were  in  vaine, for  (iich  an  affli- 
 cted confcience,  to  gather  vnto  himfelf  c  a  teftimcnie  from  the  word  of  God, 
 and  the  other  Sacrament  ofthe  Lords  Supper,vnleire  we  make  as)  thcfe  to  be 
 sn  like  fort  regenerate  andadoptcd,\mto  whcme  the  word  ofGod  is  prcach- 
 €d,andthe  Lords  flipper  admimftrcd  ,  either  of  which, for  D.Andreas  to  af- 
 fjrme,  is  a  bold  vntruth. 
 
 But  to  omit  this ,  what  if  we  graunt  this  which  D.  Andreas  rccjuireth  con- 
 xerning  Baptifme  ?  may  not  for  all  that,  any  that  is  fo  tempted,  I  y  Satans  pol- 
 licie ,  refell  this  great  comforter ,  by  his  owne  argument  ?  after  this  fort:  1  will 
 grant  D- Andreas  your  quelhon.-fuppole  I  haue  beenehaptizcd  and  adopted 
 thefonne  of  God,yet  feeing  you  teach,that  thegrace  ofGodis  notfo  fure  but 
 that  T  may  fal  fro  the  fame.as  indeed  I  feele  that  I  haue  grieuoufly  f dlcn^v.  hat 
 doc  you  now  els  hut  lift  me  vp  with  one  hand  to  heauen ,  and  with  the  other 
 cafl  me  downe  into  hell  ?  What  mcane  you  therefore  to  teach  me  thofe  things 
 which  arefo  farrcfrom  eafing  me,as  that  contrarily,  they  doc  more  and  more 
 lay  out  vnto  me  mine  abominable  and  vng;ratefull  heart  ?  See  now  whatfiJ.re 
 confolation,  confciences  grieuoufly  affliclcd  mayreapeby  this  doctrine  of 
 their  comforter  D.  A  ndreas. 
 
 Now  if  any  be  defirous  to  know ,  what  fpirituall  comfort  is  mofl:  mecte  to 
 be  minillred  vnto  confciences  fo  troubled  ,  I  will  fliew  them  that  which  is 
 grounded  vpon  a  fare  foundation ,  and  which  I  mv  fclfe  haue  often  found  to 
 be  true  in  mine  owne  experience  :  the  which  alfb  I  purpofe  to  handle  more 
 largely  ,for  the  benefit  ofthe  Chriflian  reader.  Firll  therefore  we  teach  ,  con- 
 trarily to  that  which  D.  Andreas  doth  mofl  fiilfly  obieff  againPt  vs ,  tliat  the 
 «tcrnall  decree ,  or  as  Paul  fpeaketh ,  the  purpofe  ©f  God,  mufl  not  be  fought 
 
in  t'le  bottom^e(^e  coun(el  of  God,but  ratlicr  in  the  nianifeftation  ontjnamc-^ 
 lv,ui  his  vocation,by  the  Word  and  Sacraments.  This  I  fpeake  of  fuch  as  are 
 of  veares  of  dira.€tion;as  ihcy  muft  needcs  bciwhonic  vv£  feckc  to  comfort  in 
 this  place, 
 
 Npwe  becauTethat  external!  vocatM)n,is  not  proper  oncly  to  the  cleft  ffir 
 ma-yj  are  calk dyhutf  ewe  are  chofetj)b\it  (uch  a  vocation  as  is  eflfeiftuall ,  that  is, 
 wheiebv  the-vndei'ftandingis  not  onely  enlightened  with  theHiU^ng  knowe^ 
 ledo-e  of  Godjbat  ifn  the  will  alfo  there  is  created  a  true,  though  not  a  perfeft 
 hatred  of  linnc,trom  wliencc  arifeth  an  abhorring  of  f.nne ,  and  loue  of  that 
 which  IS  goodjOr  rather  adefire  to  wiU,and  do  that  which  is  right.Thercfbrc 
 when  weefeeone  thus  dangerouHy  tern ptedjW^ apply  vnto  his  affiided  con- 
 {i:ience,.that;  true  Nepenthes ,  and  comfortable  and  rcfforatiue  mcdrcine, 
 which  IS  takenfcom  Gods  effe(5hiall  vocation^Jt  were  out  of  an  Apothcca-r 
 ties  boxc. 
 
 If  thercforel  hauc  to  doc  with  fuch  an  one.who  either  was  neuer  called  by 
 tli€  preaching  of  the  Gofpel,or  if  he  were  callcd.yet  feemeth  both  to  himftlrc 
 and  others,neuer  to  haue  regarded  him  that  callcd:and  hence  concloctcth  lha^ 
 he  is  not  in  the  number  of  them,whome  God  hath  purpofed  to  take  pitie  vp^* 
 onclfordiwith  tell  him,tliat  Satan  pbieth  the  Sophiftcr,  in  teaching  him  thu$' 
 to  conclude;forthis  his  reafon  is  as  vntrue^as  if  a  man  looking  at  midmght,& 
 feeing  that  the  Sunneis  not  then  rifen,  fliould  therefore  afnrroe  that  it  would 
 neuer  rife.  And  this  is  that  which  when  I  obiefled  toD.Andreas,pag  4?  i.he 
 ve;ry  boldly  corrupting  my  meaning  fw^nted  this  as  mine  allertion,  Saj>  vnto^ 
 man  that  is  affitUed.thefHnne is  rijen, although  Mytt  it.  be  not  nj^^.But  I  teach  not- 
 hes,howefoeuer  this  deprauation  of  my  wordes  came  from  D- Andreas  pria«- 
 tevSjOr  himfelfe .  And  whereas  D.  Andreas  excepted ,  that  this^  contblation- 
 were  to  no  purpofc,bccau(ehcthatw'as  afflnfled  might  doubt  whether  thifr 
 funne  would  euer  rife  or  not:I  anfwered  to  him,tHat  which  the  printers  Hau^ 
 
 Suite  left  out,and  which  I  will  now  therefore  more  fully  repeat.  I  was  woont 
 lercforetQtell  the  partie  thus  troubled, after  he  had  forfaken  his  falfeanddi- 
 uelifh pofitionrthat  although  a» externall  vocation  werenot of^ force e«0Ugh 
 to  apneafean  affliftcd,Gonfcience,yetitvvas  offoiiicient  fbrceand  cfficacie  a» 
 wainfl:  die  deuiIl.For  I  tell  himthatthey  which  neuer  hadexternall  nor  inter- 
 nal! callings  they  (if  wee  regard  an  ordtnarie  calhni:;)  muft  needespctiilr.but 
 who{bcuerisoncecalIed,he  hathfctas  it  were, his  footeinthefirft  entricinto 
 the  kingdomeof beauenrand  vnlefleit  bcby  his  owne  default,  he  fhall  come 
 afterwards  intothe  courts  ofGQd,&  fo  by  degrees  into  his  Maiefties  pallace. 
 And  for  the  confirmation  ofch'iSjIvfe  diuers  waies.  For  why,  fay  I,  doubt  eft 
 tliou  of  his  good  will  towards  thee ,  who  in  mercy  hath  lent  me  a  minifter  Xo 
 cal  thee  vnto  hin>?th'ou  liaft  no  caufe^vnlerfethoa  allcadG;e  the  number  of  thy 
 (limes. Tf  this  be  all,why,  oppofe  the  infinite  greatnes  of  Gods  mcrcie  againft 
 thv  finnes,who  hath  fent  me  to  bring  thee  vnto  him.  The  Lord  vouchfafeth 
 to  brino;  thee  into  the. way  ofthe-cle<ff',  why  art  thou  a  (iumWing  blocke  vnto 
 thy  felfeJ^crefii  (eft  to  follow  him?-Ifilioufeeleft  not  asvennwardly  thy  felfft 
 to  be  (lifred  forvvard,pray  that  thou  maift  he-know  thi-; for  a  moff  fure  truth,' 
 ihat.thisdefirein  tliee  is  a  pkdge  of  Gad.ijuicherly  goodwill  towardj;-  ihce.Ha 
 
 asjf- 
 
ireithcr  c3n,riot  willlje  wanting  to  this  which  he  hath  ftirred  vp  5n  thee.  Afttr 
 iheftcxhortJtions,!  fliewchim,  howe  Come  are  called  at  theeleuenthhourCs 
 how  the  Gentiles  after  many  thonfind  yeares  were  called  to  be  Gods  peo;  le, 
 how  the  theefe  was  fjued  vpon  the  crolfe ;  thefe  and  other  remedies  Ivfeds 
 ivhereofjl  neuer  remember,that  it  repented  me. 
 
 Btit  if  I  deale  with  fuch  as  haue  beForeobeyed  the  Lords  calUngjand  eithet 
 by  reafon  of  fome  grieuons  linne  into  which  they  haue  fallen,or  becaufe  they 
 haue  abfented  themfclues  from  the  Churdi  of  G  O  D,  or  in  that  they ,  refu« 
 fing  pubhke  and  priuate  admonmons,haue  beenc  offcnfiue  to  the  Church,or 
 which  in  mine  c:<pcrience,  hath  befallen  many  very  good  and^godly  perfbnSj 
 whileft  they  {ausfie  not  themfclues  they  are  fo  altogithcr  bufily  conuerfant  in 
 reprehending  and  ludging  themfelues  that  they  for  a  while  forget  the  mercic 
 «f  God:with  thefe,to  omit  fuch  as  for  fome  natural  infirmities,are,if  theypro- 
 cure  not  fpeedy  helpc  of  fome  expert  Minifter ,  moft  dangeroufly  tempted, 
 Mvith  thefe  I  -fay,!  vfe  this  order. 
 
 FirRJ  dcfirethat  they  intimate  vnto  me^that  which  efpedally  grieueth  the, 
 and  asli^ndcrftandboth,thething,and  racafurc  thereof  by  themrl  take  efpe- 
 ciall  care  of  thiSjthatthey  beeing  already  ouermuch  caft  down,that  I  then, by 
 the  fcuere  denunciation  of  the  Law,doc  not  quite  ouerturnethem:yetfoas 
 that  I  doe  not  altogiiher  withdrawe  them  cither  from  condemning  their  for- 
 mer finnes,or  tlie  meditation  of  Gods  iudgement:  And  (b,as  much  as  I  can,I 
 temper  the  words  ofconfolation,asihat  I  nothing  cloak  Gods  anger  agamft 
 "them  for  their  finnes. 
 
 After  I  haue  thus  prepared  them,!  then  demand,whether  thev  haue  bccnc 
 euer  in  this  cafe  or  no?Na)',(  fay  the}',for  the  moil  part)the  tmie  was,  w  hen  I 
 was  in  great  ioy  and  peat:e  of  confcicnce  I  ferucd  the  Lord,then.was  I  an  hnp- 
 pie  perfon,fhU  of  fai^h,fuU  of hope;But  now  wretch  that  I  am,  I  haue  loft  my 
 lirft  Ioac,and  there  is  notliing  vexeth  me  more,then  to  rememberthofe  times 
 paftBut  fay  I,whether  confideration  is  more  ^rieoous  vnto  thee  ,the  apprc- 
 henfion  ofGodsiadgements,or  the  diflike  ofihy  felfe  that  thou  lliouldef  f  of- 
 fend fb  gratious  and  fo  louing  a  father ?Both,(ay  they , but  efpccialiy  the  latter. 
 Therefore,{ay  I,(inne  alfo  difplealeth  thee  in  that  it  is  flnne,namely,  becaufe 
 it  is  euill, and  God  who  is  goodneffe  it  fclfcjis  offended  with  it  ?  It  is  euenas 
 you  toldcvs,(ay  thev,and  I  am  now  aiLamed  that  fb  vile  and  wick-ed  a  wretch 
 as  my  (elfcjfliould  come  before  fo  gratioias  and  merciflill  a  father.  Then  I  tell 
 them,  thnt  no  man  isoffended,  but  rather  is  glad  ,  whenhe  caniniurie  one 
 whomc  hee  hateth:  this  they  graunt,and  withall  /aVjGod  forbidde  that  albeit 
 the  Lord  haterae,!  in  hkefort  Oiould  hate  him,  vnto  whoraeif  it  wei  epofli* 
 ble,  ^  would  be  reconciled  againe .  Then  I  adde  this:Bee  of  eood  comfbit, 
 snv  dcr.rc  brother ,  you  are  in  good  cafe .  For  who  can  lone  God, efpecio'ly 
 when  he  is  wounded  by  him?  who  can  bewaile  the  lofTe  ofhisfritndiTiippe? 
 who  can  d?fire  to  come  againernto  his  flmour,l)Xit  he,whom  God  flill  loueth 
 although  for  a  time  he  be  angrie  with  him?cxccpt  peraduenture  you  hnue  not 
 learned  thus  much,that  the knowledge  ol'our  faluation  commed»  notfi-om 
 flesTi  and  blood  ,but  from  God  himfelfe,who  firft  vouchfafed  to  inf^rutfi:  vs, 
 and  ffonj  Chnft  lefus ,  manifefting  the  Father  vnto  vs :  And  that  it  is  ( « ods 
 
 M  4  blcifing. 
 
»^4 
 
 bledin^jthat  we  doe  loue  Gocl,who  loiicd  vs  fird^wlien  wewcrc  his  enemies* 
 You  haue  therefoi-e,my  jood  brothcr/mllcaufe,  why  you  ihould  be  greatly 
 dirpleofed  widi  many  things  pafl:,  but  dierc  is  nocaufe  why  youfi.ouldde- 
 fpaire.  Briefly.you  haue  inwardly,and,  as  it  were,dwelhng  with  you,  euident 
 telHmonies  ofyou  future  reconciUation  with  God;  efpeciaiiy  if  you  ceafe  not 
 to  pray  vnto  himearneftly  ,v/ho  hath  laid  thz  foundation  of  repentance  in  yon  ,  to 
 •tvttyCi  dtfldie  offmne,anda  defire  to  be  reconciled  vnto  him.Thc  llicep  which  wanf 
 dered  out  of  the  fold  ceafcd  not  to  be  a  ilieep  ,  albeit  it  went  aflray  for  a  time? 
 you  now  are  diat  ilieep,to  whome  that  faithful!  fljeapheard  of al  tiio(e  flieep> 
 which  the  fuher  hath  committed  to  him,leauing  thofe  ninetie  and  nine,  dotli 
 notfo  much  bv  my  nunifl:erie,declare  that  he  feekethyou  ,ashauingalreadie 
 fbu^d-ityoUjiIioughyounot  feekinghim  ,  hatli  indeede  foundeyou.  Knocke 
 (faith  he)/r;W  itjhallbee  opened  vnto  you.  And  hnue  you  nowe  forgotten  thofe 
 promifeSjWhich  were  fo  often  made  to  them  that  repent?and  alfo  which  they 
 had  experience  of,who  in  the  fight  of  the  world  werein  a  defperat  cafe.But  I, 
 faith  he,a<^aincfeelc  no  rnotions  of  the  Comforter,  I  haue  nowe  no  fenfe  of 
 faith, or  hoperbut  I  fecle  all  the  contrarie-Nay  fay  I,  you  decciue  your  feife,as 
 I  toldc^you  before. For  it  is  the  Comforter  alone,  which  teacheth  you  to  hate 
 finne,not  (b  much  for  the  punilliment,as  becaufe  it  is  euill  anddifliketh  God, 
 albeit  hee  Oiewe  not  himfelfe  fo  fully  at  the  firft ;  Lccaufe  you  had  fomany 
 waies  grieuoufly  offended  him,as  that  he  feemcth  for  a  while  quite  to  for  fake 
 vou.  Andjthatyou  haue  not  quite  loll  him,  but  that  hec  is  yet  in  fome  fccret 
 corner  of  your  foule,from  whence  at  your  inftant  praiers  he  will  flicwe  him- 
 felfe vnto  yoUjthis  will  plainely  declare  vnto  you,which  I  now  admonifh  you 
 of  the  fecond  timc.But  let  vs  graunt  as  much  as  you  can  fay:  yet,  furejt  is,that 
 vour  faith  was  not  dead,but  onely  poffefled  with  a  fpirituall  Icthargie.You  li" 
 ued  in  the  wombe  of  your  mother ,  and  there  were  ignorant  of  your  life .  A 
 drunken  man,  although  hee  loofefora  time  the  vfeofreafon,and  alfo  of  his 
 limmeSjVct  he  neuer  loofeth  reafon  it  felfe.You  would  think  that  in  winter  the 
 trees  were  dead,butthey  fpring  againe  in  the  fommer  feafon.  At  night  the  Sun 
 fettethjbut  in  the  next  morning  it  rifeth  againe .  And  howe  often  fee  wee  by 
 cxperience,that  he  which  at  oiie  time  tooke  the  foile  in  a  combate,  at  another 
 did  win  the  price?  And  knowe  this ,  that  in  the  fpirituall  combate  of  the  flefli 
 with  the  fpirit,the  like  we  may  fee  in  many , partly  by  reafon  of  the  weaknes  of 
 our  naturcpartly  through  (loth  to  refin:,and  pardy  for  default  to  beware.  To 
 ihefe  he  replieth.for  fuch  temptations  are  very  hardly  remooued  ,  I  would  to 
 God,Guh  he,I  could  perfvvade  my  felfe  that  thefc  promifes  belonged  to  me. 
 For  ray  prefent  eftate  conftraineth  me  to  doubt ,  whether  I  am  the  childe  of 
 God,ornot, 
 
 Ijmts  Qor'tfio  nefciafm , 
 
.  A  briefc  table  dircifling  the  Reader  of  this  booke  to 
 
 •  ,  the prbicipailthin^s  h:  the fa?ne./    ~  ,. 
 
 ABfence  in  a  Paftor  when  allow-     ApprochingtoGodhow.  - 
 cd.  11  ' 
 
 externdl  Abftinen  ce.  48 
 
 Abllra£tion.  2 1 
 
 Abufe  of  Gods  name  &  creatures.  5  5 
 
 5*i 
 1 19 
 
 Acculations  on  mahce.  97 
 
 vnmjl  Accuritions-.  p8 
 
 Accufing  confcicnce.  38 
 
 /0  Acknowledge  God,what.  39 
 Acknowledge  others  good  gifts,  p  8 
 
 A<^ua11  finne.  20 
 
 Adam  reprefenting  all  men.  16 
 
 hissflateininnoceyicy.  \% 
 
 hiifdl.  ly 
 
 trinate  Admonition.  1 4 1 
 
 Adoption.  :  24 
 
 Adulterie  what.  82 
 
 lightly  punijbed. '  85 
 
 Affeftions  corrupted.  1 9 
 Affli^ions.                      •  124,157 
 
 Affiance  in  God.  g9 
 
 Alljhow  faid  to  be  faued.  1 6g 
 
 Allowance  of  others  finnes.  2 1 
 
 Ambition  how  healed.  1 5  y 
 
 sur  Anceftoius  how  (aucd.  1 04 
 
 Andreas  opinion  confuted,  1 80 
 Angels  with  their  nature  &  office.  1 1 
 
 theirfal/. 
 
 itvi>a6more  qrieHot4s  thcnmami 
 
 they  ferne  the  eleU. 
 
 rajh  Anger. 
 
 frefertiatiues  agamji  Kvi'S^t* 
 
 jioTpe  to  Anger. 
 
 fnappifh  h.j\[\NQxs. 
 
 curteom  An{\vers. 
 
 Antichrifl:  Satans  fuBieft. 
 
 hisjinne. 
 
 •p^hen  firfl  at  %^?ne. 
 
 Apologie. 
 
 Apofbtes  Satans  (ubiefts. 
 
 Apoftafie. 
 
 lafc'mioHi  A  pnrrell. 
 
 decent  Apparel! 
 
 13 
 
 t42 
 
 7\ 
 
 78 
 
 75 
 
 78 
 
 35 
 72 
 
 ?5 
 
 166 
 
 84 
 
 %6 
 
 tojn^  throne 
 
 Applicatton  of  Gods  promifes'ne- 
 ceflane.  up 
 
 Armour  coniplet  with  parts.      j-2p 
 
 Arrius  condemned.  41 
 
 Allrologie.  J  ^^5  7 
 
 Artes  which  are  vnlawfull.  p  i 
 
 AlTaults  of  a  Chriftian  about  his  cal- 
 ling. 
 
 hii faith, 
 
 fanUijication. 
 
 a^ent, 
 
 AlTeueration. 
 
 Aflurancc  ofknowlege. 
 
 Atheifme. 
 
 Atheifls^Satans  fubiefts. 
 
 Authoritie  ouer  creatures  loll. 
 
 AutHoritie  mull  be  obeyed. 
 B 
 
 Babling. 
 
 Ballades. 
 
 Banketting. 
 
 on  the  Sabbath  day  puconi^ement. 
 
 Bankerupts. 
 
 1^0 
 I?  4 
 
 40 
 
 2? 
 68 
 
 Approbatid  ofidolatry  codehecl  4,5 
 
 Baptifme. 
 
 the  watter,T»itteri 
 
 the  forme. 
 
 the  coHenants  in  Baptifiiie. 
 
 vfe  of  it. 
 
 Bargaining. 
 
 ^^^-Beaft  who. 
 
 fleafurearnth  Bends. 
 
 to  Beare,wh.it  itfignifietfi 
 
 the  Birth  of  finne. 
 
 Bitter  fpeaking. 
 
 Blafp  hemic. 
 
 BlelTedncs. 
 
 in  what. 
 
 BiefTin^  of  children.; 
 
 Boafling. 
 
 the  Bodie  corrupted' 
 
 pumjhed. 
 
 amoroiu  Bookss^ 
 
 97 
 
 85,87 
 
 po^ 
 
 507,152 
 10»; 
 109 
 109 
 
 HI 
 
 8p 
 
 47 
 82 
 
 P5 
 
 2Z 
 
 7">97' 
 
 »P>55 
 
 144. 
 
 J44 
 67 
 
 91 
 
 19  .• 
 
 J  9 
 
THSTA'BL'E, 
 
 Bookcoflife.         ^i-^m  144 
 
 to  Bow  do  wne  tOiWliat.  4  3 
 Bounds  not  to  bjejrORooucd.        9 1 
 
 Brawling,    nii    ^:  7? 
 
 Buriall  of  the  dead.  19 
 
 Burning  of  the  fleiKi  Si 
 
 Buyershnne.  ^9 
 
 Buying.  S9 
 
 Bu2:2;erie.  8i 
 
 c 
 
 Callings  muft  be  fanftificd  with  prai- 
 cr.  60 
 
 <«  Calling  to  liuc  in.  p2 
 
 efefiua/I  Calling.  1 1 4 
 
 how  rpyoughe.  116^11  j 
 
 «//<«r^«»/ Called.  174 
 
 Calling  on  God.  12»*39 
 
 Carelcfle  vfing  of  Gods  name.  5  j 
 Ceremonies.  121 
 
 Chaftilic.  85,^8 
 
 Charming.  5 1 
 
 Chcrubims  defend  not  images.  4  5 
 Children  muft  obey  parents.  6  7 
 Childre  freed  from  it  by  the  pope. 7  2 
 Cherubims  why  painted  wiui  wings. 
 
 H 
 
 Choice  ©rone God.  4^ 
 
 Cenfiires.  P5 
 
 Chrili  the  foundation  ofeleftion.  24 
 
 hcwftibordinateto  eleiliofi,  24 
 
 yrhy  Qod and  ma/},  ^A^'^'i 
 
 his  infirmities,  ibid. 
 
 'vnion  oftvco  natures^  2  % 
 
 Conception.  ibid. 
 
 fancftfication,  ibid* 
 
 ajfumption  ofjlejh.  jbld. 
 
 Commmicn  of  properties,  2  6 
 
 diflirMion  of  both  natures.  2  7 
 
 hovf  two  wills  in  him.  ibi  d. 
 
 hi4  natimtie.  ibid. 
 
 Circumcifio»,       -  28 
 
 Oj^ftf.  ibid. 
 
 princes  his  vicer^erents.  ibid. 
 
 rtj'  L^tediatokr  he  hath  none.  z  9 
 
 /js:^  Priejlhood.  ibid. 
 
 hefatisfiedotiel^for  the  eUSi.   zp,t6t 
 how  he  did  (to  29 
 
 hupaffion,  $>'^9 
 
 Agonie.  50 
 
 jncrifice.  ibid. 
 
 he  is  the  ait at^  ibid. 
 
 hcwApriefi.  ibid. 
 
 humiiiation,  3  ^ 
 
 accMrJednejfe,  ibid« 
 
 ^^^.  ibid 
 
 power  of  it,  3  2 
 
 buried.  3 1 
 
 Jefc en/ion  into  hell  what,  3  I 
 
 abolt/htng  of  death.  32 
 
 fulfilling  of  the  Law.  3  2 
 
 intercejfion,  3  *  >  ?  3 
 
 his prophetic&U ojfce,  3  3 
 
 r^ j'^//  <?j^<r<r.  3  3  >  ?  4 
 
 exaltation.  3  3 
 
 bodie  is  vtfibJe,  34 
 
 refHrreliion.  3^ 
 
 fewer  of  it,  12^ 
 
 afcenfon.  34 
 
 i;Af  ^////r^  4/  (jo^/j"  «^^/ Z»^»^  3 4 
 
 prerogative  royall.  3  e 
 
 his  iuft ice  ours.  123 
 
 thinasjpoken  ofhimoi^odandman.  26 
 hismanhood  exalted.  27 
 
 )??«•  //j4/  tf;?f ^  /awgitter,  3  3 
 
 /?^  «?f W^i  infinite.  1 3  3 
 
 i?;«  furrendring  his  ^ngdome  to  his  fa* 
 ther.  5  (5 
 
 Chrifl  when  receiucd.  J  1 8 
 
 Chriftianconueifation.  3i3 
 
 Church  goods  are  not  to  be  fold.  8p 
 the  Church  may  appoint  holy  daies. 
 
 62 
 Ciuill  authoritie  in  Biiij.  of  Rome 
 AntichrifL  36 
 
 Comedies.  «5 
 
 Com  bats  vnlswfull.  75 
 
 Coforts  for  affltfted  cofciences.  1 3  2 
 Combat  of  nffl'dledconfciencc.  1 2p 
 ( "ommcmoration  of  the  creature.  %  ^ 
 Commendation  fo;-  well  doing  to  be 
 vfcdi?^,.-  100 
 
 Com- 
 
fcbfnmatinJiem«its  to  inajiin  inno- 
 
 '    cencie.  13 
 
 Comjanie.  85 
 
 yrant  c/Compaflion.  74 
 
 CoinpLints.  74 
 
 CompuiK^ion,  k^j 
 
 4  oncupifccnce.  loo 
 
 Concc;-  tion  of  finne»  2 1- 
 
 C  ondemnation  is  by  man.  164 
 
 CoHfcffion  ot  finnes.  1 1  p 
 
 Confidence  in  creatures.  41 
 Cookes  muft  keepe  the  (abbath.  63 
 
 Coniuring.  jo 
 
 Coniunc^ion  with  GocJ.  x  1 5 
 
 Conlciencc  corrupted.  1 8 
 
 cot  Comforted  byagenerall  elcfti- 
 
 on;  172 
 
 Concealing  of finnes.  2 1 ,9<? 
 
 Confent  in  finne.  2 1 
 
 Cententation.  p2 
 
 Contentions.  74 
 
 Contempt  of  fliperiours.  7 1 
 
 Contempt  of  Gods  feruicc  48 
 
 Cbrne  for  the  poore.  7  % 
 
 Conuerfation.  58 
 
 WCouetjwhat.  j^oo 
 
 Counterfait  wares.  89 
 
 Countenance  aullere.  74 
 
 Cbuetoufhes.  89 
 Couenant  of  grace  and  workcs;  5<^, 
 
 102 
 
 Couenant  with  fath.in.  49 
 
 ys>ho  are  in  the  Cou  ena  nt.  I  -o  8 
 
 Contrafts  how,  &  with  whomc.   88 
 Contingencie  not  taken  away  by  gods 
 decree^  g 
 
 Contronerfies  how  decided.  75 
 
 Conuerfion  to  God  whence.  1  p 
 Crauing  pardon  feriinnes.  1 1 9 
 Creduhtic.  98 
 
 Creation.  '  lo 
 
 creatures  mufl:notbe'vfcdhard!j'.74 
 Cryings.  74 
 
 CrofTes,  13d 
 
 Cruehico  72: 
 
 C^tHngs,..  5.5- 
 
 Degrees  in  finning, 
 rkgrecs  in  deuills. 
 Defence  of  a  mans  felfe. 
 
 ^    Cuilomeinfinne.  i'i 
 
 Conllatine,^  what  figure  he  faw.  4Li 
 
 D 
 Damage  in  goods  a  punifliment.  2  ^ 
 Damnation.  iC^^iyt 
 
 Dauncing.  J^  y 
 
 Death  a  puniiTiment.  2  3 
 
 Death  not  to  be  feared.  14  2 
 
 Death  of  the  eleft,  14 1 
 
 Death  driuen  farre  off.  2  o 
 
 Decalogue.  ^6 
 
 Decree  of  God.  8 
 
 it  isfecret,  j  54 
 
 2-0 
 \% 
 
 8t 
 
 Dcn!allofourfelue&.  1:8 
 
 Derifon  is  perfecution.  74 
 
 Derifion  of  Gods  crcatiu:cs>         5  j 
 offtiperiours.  ji 
 
 Defire  to  pkafe  God;  40 
 
 defires  of  the  flefli  how  auoidcd.  135 
 holy  Defperation*  117 
 
 Deuils.  35 
 
 what  they  can  doe,  >  4^ 
 
 Differences  ofaduall  Hnn^^/  '   '  "a* 
 Difdainc.  9  J 
 
 Di(t-)bcdicnce.  7^ 
 
 Difltn^lionof  dominions  a  puniili- 
 
 ment:  2^ 
 
 Diftinftion  of  perfens*  5 
 
 Diflrufl:  m  God.  40 
 
 Diflblutehfe^  58 
 
 Doubtfulnes,  4P>  ^  3  * 
 
 Dreames-  29 
 
 Dniination^.  50 
 
 Difceming.  1 16 
 
 Duties  of  man  to  himfelfe,  71 
 
 E 
 Eare^  of  cornc  may  be  pulled  to  f^- 
 
 tTsfic  hunger.  -  8t) 
 
 Eating,with  cif  cuiaflances.  2^ 
 
 Edi^  of  the  law.  3  6 
 
 Edification  340 
 
 Elders,fathers/  t6^ 
 
 Eie£l  know  themfeliics  de^\^  '65^: 
 
 Elsc'tk- 
 
kjChrift.  24>xi4 
 
 we.tnes  o/ele^ion.  3<^ » 3  ^S» 
 
 it  ii  Gods  gift,,  .  ^        .114 
 
 it  i-smt generally  of  itH^  168 
 
 notes  of  eleftion.  1 77 
 
 cleft  can  not  finally  fall.  J  60 
 
 deft  haue  dominion  ouer  creatures. 
 
 1 24 
 Elohim,what.  I 
 
 cleuation  in  the  raaflc.  4S 
 
 enchantments.  5 1 
 
 enterludes.  85 
 
 cnuie.  74j95 
 
 «ntifing  to  finnc.     ■  21 
 
 encourage  fuch  as  feare  God .  8 1 
 cqualitic  in  contrafts.  $  i 
 
 errours  of  Prcdcfl:.  confuted.  1 49 
 «ftateofinfidclilic.  16 
 
 «ftatc  of  the  eleft  after  death.     14  v 
 
 143/M4 
 «ftate  of  wicked  men.  175 
 
 cdimation  of  our  fdueS'  20 
 
 cternall  life.  144 
 
 «tcrnallioy.  ^45 
 
 ■cternall  deftruftion.  215,174,175 
 cuangelicall  promifes  indefinite.  1 5  i 
 «uill  things,now  good  with  God.  p, 
 
 10 
 €uill  thoughts. 
 
 excel  lencie  of  gifts  reucrcnccd. 
 «xcufe  of  finne  whence, 
 «xecution  ofGods  decree, 
 ^execution  of  elcclion. 
 
 THBTA'BLBi 
 5  5 » ^  M  >  1 4  <^     ^^_/<»r<?  my  Face  what 
 
 20 
 18 
 »5 
 
 39 
 ^4 
 
 »^,171 
 
 ii7*»29,i5  5 
 166 
 
 the  Fall. 
 
 Falling  from  God. 
 
 decreed  0f  God, 
 Faith. 
 
 4  temporarie  faith, 
 
 how  faith  is  begotten.  35,1 05 
 
 decrrees  in  vporkjnq^  it,  1 1 8 
 
 degrees  in  Faith.  1 20 
 
 Ftiith  how  fhakcn.  120 
 not  commauiiftd  in  the moralllaw. 
 
 Faires  may  not  be  on  the  fabbath.  6% 
 tlie  Faithfull  alone  haue  title  to  Gods 
 
 goods.  124 
 
 Falfe  witn^fTe.  pj 
 
 Falfefentence.  91 
 
 Faftmg.  53,88 
 
 Father  what.  46 
 
 Fatherlefle.  74 
 
 Feare  of  God.  40 
 
 of  death.  1 6^ 
 
 to  offend  ^od,  X%J 
 
 F^aQs.  tj 
 
 tcidcis.  .  ^^ 
 
 atFeaffsleauefomewhat.  87 
 
 Feeble  not  to  be  inuried.  j^ 
 
 F»2;htiri2;.  thtd» 
 
 Flau^^rje.  $J 
 
 Flight  in  pcrfecution.  140 
 
 Forgerie.  pp 
 
 Foreknowledge  ofGod.  9 
 
 Fornication.  82 
 
 Found  thm2;s  reft  ore.  89,94 
 
 execution  of  the  decree  of  reproba-     Free-will  not  taken  away  by  Gods 
 
 tion.  1 64 
 
 «xpofition  of  fcripture  toxpc.      3  5 
 icxternall  obferuationof  the  fabbath. 
 
 .extolling  of  a  mans  felfe  aboue  o- 
 
 :-    thers. 
 
 ■eyes  full  of  adiilterie. 
 
 F 
 th  Fall  of  a  chhlfian  fouldier. 
 
 ;  the  remedies. 
 
 72 
 84 
 
 131 
 
 decree.  9 
 
 Free-wiH.  151,15^ 
 
 Frowardnes.  74 
 
 funerals  how  to  be  fplemnizcd.   79 
 Fulnes  of  bread  85 
 
 r,  G 
 
 Gaifie  lawful.    '  ■  91 
 
 vnlavpfull.  ibid. 
 
 Gamins;  for  2;aine.  ibid. 
 
 ;Gate,what.  6^ 
 
 ■Gifts  of  the  holy  Ghoft  not  faleable. 
 '    Bp  Glea- 
 
Gleanings. 
 
 Glorification.  14I 
 
 perfcftGiorie.  144 
 
 GlorieofGod  fought  aboue  all.  100 
 
 it  ii  the  ende  efall* 
 
 GofpelK 
 
 thought  follie. 
 Cod  is,ancl  what 
 
 he  is  denied. 
 
 his  nature^ 
 
 fimflenes. 
 
 infimtene^e, 
 
 he  hath  neither  fuhleH  mr  4iMuncl, 
 
 2 
 
 hisejfence. 
 
 irnntutahilitie. 
 
 fearchcr  of  the  heart, 
 the  life  (j/God.  .OV-,  i'^5 
 
 how  he  vrillethttall. 
 
 his  lot'te,mercie,  ^r.  il 
 
 vohat  (jod  can  doe. 
 
 his  dor ie  knowne  onehf  to  hmfelfe.  t- 
 
 htd, 
 
 how  (jodis  knowne  to  man, 
 God  the  Father. 
 
 his  properties. 
 God  the  Sonne. 
 
 he  onely  incarnate. 
 
 howfent. 
 
 hotv  the  JVord. 
 
 y^  properties. 
 God  the  holy  Ghoft. 
 
 80 
 
 H 
 
 14^,176 
 
 20 
 
 20 
 I 
 
 2 
 2 
 
 ibid, 
 ihtd. 
 
 tl;id. 
 
 _  } 
 ibid. 
 
 tbid. 
 .   7 
 
 ibid, 
 
 ibid, 
 
 24 
 
 7 
 
 ibid. 
 
 1 
 8 
 
 Gods  operaiion  and  operatmcper- 
 
 9 
 
 r 
 
 20 
 
 99 
 It 
 
 milTion. 
 thj  God,what. 
 9thers  gods,W'hati 
 Good  meaning. 
 Good  name.  '1 
 
 Goodnes  ofthc  crealturc. 
 Gouernmcnt  of Chrilb  Church.  3  5 
 'tvhen  corrupted.  48 
 
 Grace  can  .not  be  extimguiflied.   160 
 Grapes  mny  be  plucked.  79 
 
 Grief  for  others  ^  our  ovvnJans.i  27 
 Grauen  image*'  45 
 
 Grnd^xes.  74. 
 
 Hallow  the  fabbalh.  6\ 
 
 Hardnes  of  heart.  2g 
 
 Hard,and  foft  heart.  42 
 
 Hatred  ofGod.  4'ji^4 
 
 of  our  neigh  b  ottr.  7  4 
 
 Heauens  threefold.  1 1 
 
 Hellcnifme.  40 
 
 Herefies  fpringfro  original  Hn.i  7>i8 
 Hell  foe. 
 HolyGhoft. 
 not  (fhrifis  father. 
 Holinesofmind, 
 ofmemorie, 
 confcienve, 
 will. 
 
 ajfeflionf. 
 bodie. 
 
 Honour  what 
 Hope. 
 
 Hope  of  pardon. 
 Houfc  coueted. 
 Huniilitie. 
 
 Hungring  after  grace. 
 Hunting. 
 Husbandric  on  thefabbath. 
 
 Hvpocrifie. 
 
 I 
 
 Idlenes. 
 
 Tealous  what. 
 
 letting  at  fcripture. 
 
 lewcs. 
 
 Idolatrie. 
 
 Idolaters. 
 
 Idol. 
 
 iy6 
 8 
 
 126 
 
 ibid- 
 tbtd^ 
 127 
 
 ibid.. 
 
 3P,i27 
 1 1 8 
 100 
 
 46 
 118 
 
 gi 
 
 65 
 
 47H« 
 
 88 
 
 4^44 
 58 
 
 '35 
 45^ 
 5? 
 
 4^ 
 
 j8, ;  9     Idolatrous  feruicemay  not  be  heard, 
 
 45 
 Idolaters  forie  when  they  omit  their 
 fained  worfliip.  1 8 
 
 illumination.  116 
 
 lehouah.  58 
 
 Image  of  God.  11 
 
 how  much  of  Gods  Imags  we  rctsined- 
 
 Ingrofling  commodities,  90 
 
 2^ 
 
 la* 
 
 lalajiiiea  puniiiuiient. 
 
THE  TA'BLt. 
 
 Infants  how  faucd.  1 1 4 
 
 Infants  in  the  coucnant.  J  c  ^ 
 
 Infants  A-hich  con<iemiie(l.  i  ^^ 
 
 Ingratitude.  7  a 
 
 Inhabrtants  of  the  world.  J  J 
 
 Inholders  diitic.  ^? 
 
 Ig-norance  from  Adam.  17 
 
 ^w;7c  of  Ignorance.  21,22 
 
 Iinpatienceinaffli6lions.  41 
 
 laipotencieof  rainde.  1 7 
 
 Inclination  to  euill.  1 7 
 
 Impuritic  of  confciencc.  i  S,  i  p 
 
 Inefcation.  21 
 
 Iniurics.  74 
 
 Indulgences.  47 
 
 Imputatio  of  mans  fins  to  Cf  irifl:. ;  i 
 Imputation  of  Chnfti)  righteoulhcs 
 to  man.  i  J  2 
 
 jraputatiuc  iufticc  prooued.  '23,156 
 lofcphspictic.  98 
 
 lourneies  on  the  fabbath  day-       6% 
 Iqdaifine.  40 
 
 Images  in  Churches  vnlaw'full.     44 
 Infirmities  to  be  concealed.     7  8,p  7, 
 
 99 
 Infirmities  of  the  bodic  coucredbv 
 ■  Chrift.  7,\ 
 
 Infidels  how  damned.  167 
 
 ley  in  the  holy  Ghoft.  128 
 
 Judgements  of  God  muft  be  regar- 
 ded. 58 
 Iisdging.                                      99 
 ji?/ Judgement.                         14^ 
 
 91 
 
 luilice.  1 29 
 
 ofthefaithfuH.  1 60 
 luftification.                       121,122 
 
 fscBftd  iuilification  confiited.  157 
 
 intermifiionofGods(eruice.  48 
 
 Interpreting  amide.  75" 
 
 Interpreting  wel.  5?8 
 
 luftice  inherent.  1 5  5 
 
 K 
 To  I'ol],what,who,when. 
 
 the  Knowledge  of  Godslaw  bruifeth 
 
 lufi:  dealing, 
 luding. 
 
 the  heart.  177 
 
 the  Knowledge  of-the  Gofpcl.  1 1 8 
 Kings  are  fathers.  6$ 
 
 Labour  commanded.  %% 
 
 Labourers  mull  be  paid.  74)9  ^ 
 
 Law  of  God  moral!.  j  6 
 the  Lawc  can  not  be  fulfilled  in  this 
 
 life.  160 
 
 vfeofthe\^XiS.  lol 
 
 vfe  of  it  in  the  regenerate^  i  o  2 
 
 Qoftrch  Lawes  by  Clirift.  5  \ 
 
 Lawe.  9  J 
 
 Lawyers  finnc.  ^  1 
 
 LeagucSjwhicharcIawfuIl.  78 
 
 Leagues  with  infidels.  79 
 
 Leagues  with  the  godly.  .  54 
 
 Lenitic  in  corrc^on.  ya 
 
 P4 
 
 81 
 
 vnor^nate,  S8 
 
 long  Life  promised  to  children.  6^ 
 Lord  (hips  diflmguiihcd.  a  5 
 
 Lottes.  5(J 
 
 LoueofGod.  39)4t 
 
 fnarkes  of  it.  40 
 
 LoKe  of  God  in  Chrift.  115 
 
 Louc  of  the  creature  more  then  ^od. 
 
 Lending  freely. 
 Life  vnoffenfiue. 
 
 4» 
 III 
 
 87 
 
 $4'9«^ 
 
 5^ 
 8i 
 
 Lutherans  confubflantiatioti.     x  1% 
 
 the  Lords  fupper. 
 
 Lower  roome  at  table. 
 
 Lxing. 
 
 Lucke  »ood  and  bad. 
 
 Luft  of  neart. 
 
 M  ■ 
 
 Madnes  a  punishment  offinnc.     1 1 
 Magiftrates  fathers.  66 
 
 Magiftrates  winking  at  finnc.       tl 
 Magiftrates  to  be  obeyed.  ^  8 
 
 Magicke.  49 
 
 Magitians.  5^,47,49 
 
 Magitians  not  to  be  fought  vnto.  %  i 
 73     Malice  9$ 
 
 Man 
 
THE  TA'BLE. 
 
 Mas*  an<j  wife  abufing  their  libertie. 
 
 ^* 
 
 Mans  creation  with  circumftances. 
 
 12,13 
 ^    created  mutable..  13. 
 
 his  fall.  I J 
 
 Man  Gods  image.  45r>5^ 
 
 pleafures  rvith  Men.  8  2 
 
 Alanichees  condemned.  4 1 
 
 Manage  to  be  fandificd  with  praicr. 
 
 60 
 Mariage  without  parents  confent.  71 
 
 •^vith  infideif.  46 
 
 Marie  Chrifts  mother  continued  a 
 
 virginc.  2:7 
 
 Marcion.  41 
 
 Martyrdome.  159 
 
 Marchandife  folde  to  an  idolatrous 
 
 vfe.  '  4^ 
 
 MafTe  may  not  be  heard .  4  5 
 
 Mavming  of  the  bodie.  74 
 
 Meclitation  of  the  creation  on  the 
 ,  Sabbath..  dj 
 
 Meditation  of  ChriRs  pafllon.      ?  i 
 Meditation  in  the.  promifes  of  the 
 
 Gofpel.  3 18 
 
 Meanes  of  Gods  worlliip*  5  2 
 
 Members  of  Chrifl-.  1 1 6 
 
 Gy^jmercieabouehisiuftice.       44 
 Merit  of  congruitie.  1 5  4 
 
 .   ofcondigmtie.  \.6 1 
 
 the  Mindc  corrupted.  1 7 
 
 MINlSTERS,father$.  66 
 
 Minifters  iinnes.  21 
 
 Minillersdutie.  52 
 
 Mirth  at  mcate.  87 
 
 Mifcries  of  our  neighbour.  77 
 
 ModelHe.  8j 
 
 Monnificall  vov-^es.  47 
 
 Monkcs.  p-t 
 
 Monuments  of  idolatrig,  4<5 
 
 Mortification,  124 
 
 Mourning.  8^ 
 
 Mothcr,what.  0% 
 
 Mothers  mull  nuyfc.diek  owne  chil^ 
 -    drea*.  7>. 
 
 8r 
 
 47 
 
 75 
 
 Muficke  lawfull. 
 Muficke  in  Churches. 
 Murder  vnpardonable. 
 
 N 
 
 Naamans  worfliip  in  the  Temple  of 
 Rimmon.  45 
 
 Name  of  God.  54 
 
 good  Name.  jiP 
 
 Necromancis.  J-^ 
 
 Negle<f^ofGodsferuice.  48 
 
 Neiglibours  who  and  how  to  be  lo- 
 wed. <56>74 
 Non-refidcncie  rcprooued  by  fcrip- 
 ture  and  councels.  7  ^^,7  7 
 Notions  of  the  mindc.  17 
 
 O 
 
 Obedience  to  Q;od.how  meafured  bv 
 
 him.  48 
 
 Obedience  to  fuperiours.  6p 
 
 Obedience  to  the  law.  2.0 
 
 euangelicall  Obedience.  1 29 
 
 Occafios  of ftrife  how  miniftrcd.  7  6 
 
 Offences  againfl  fuperiours»         7 1 
 
 ecjualls\. .  7a. 
 
 infericurf.  l^^ll 
 
 Old  men  fathers.  6-} 
 
 Operation  of  God.  9 
 
 OppreiTion;  85? 
 
 Originall  finnc.  1  7 
 
 not  tak^n  away  by  baft'/me.        13  l 
 
 Outward  aftuall  finne.  20 
 
 Originall  finne deferueth  death..  1 73. 
 
 Othes.  59 
 
 LiTpftilL  ibid, 
 
 ViiUrpfiilL  ibid, . 
 
 V 
 
 Particular  peifwafion  of  faluation, 
 
 119 
 Paines  in  childbirth.  a  3 
 
 aPumOiraeiHforl^nne.  2? 
 
 Parents  how  faid  to  be  holy- .       1  c8 
 Parents  prolong  their  childrsiislifo, 
 
 ^7 
 
 Pasiencein  perils.  g9 
 
 j-57- 
 
 Patience  with  prcfcruatiucs^ 
 Pcics-of.Gad» 
 
THE  TA'^LS. 
 
 Perfc<f\ion  of  finne. 
 
 Permiflion  of  euill. 
 
 Periurie. 
 
 Peoples  dutic  in  Gods  feruicc. 
 
 petition. 
 
 Peters  fall. 
 
 Pirats. 
 
 philofophie. 
 
 phifickc. 
 
 pictures. 
 
 plague. 
 
 plaies. 
 
 Pledges  to  be  reftored. 
 
 to  be  redeemed^ 
 flran£;c  Pleafures. 
 pollution, 
 pollution  by  ni^ht. 
 the  Pope  Anticnrift. 
 Popiili  fuperftitionj. 
 popiflifafting, 
 popifh  traditions, 
 power  of  the  law. 
 
 4>fChriJis  death. 
 
 2i 
 
 I 
 
 54 
 
 5^ 
 60 
 
 23 
 
 PI 
 81 
 
 81 
 
 44 
 
 81 
 
 93 
 
 82 
 
 1P7 
 84 
 
 ?5 
 
 47*58 
 
 48 
 
 48 
 
 102 
 
 126 
 
 prefumption.  2^,4» 
 
 pride.  42 
 
 promiles  of  GoA  and  man.  3  6 
 
 promifcs  mufl:  be  kept.  p  4 
 
 pronenefle  to  difeafes  a  punifliment. 
 
 22 
 pronouncing  vniufl  fentcncc.  ^6 
 propagation  of  finne.  1 7 
 
 profe/iion  of  God  coramaBded.  39, 
 
 proceuions.  45 
 
 prognoftications.  55 
 
 prophefies.  50 
 
 prophanations  of  (abbaths.  64 
 
 puniQiments  of  finne.  22 
 
 puniriimenls  •infiided  by  fuperiours 
 to  be  borne.  6p 
 
 punifhments  how  to  be  inflifted.  70. 
 
 Quarrcllings.  74 
 
 R 
 Railings  forbidden. 
 Raifins:  of  prifes  in  wares. 
 
 preaching  of  the  Gofpcl  an  image  of    Remiffion  of  finnes. 
 
 Chrift 
 
 it  hegetteth  faith. 
 praier. 
 praiers  of  the  faithful 
 
 to  creatures. 
 
 45 
 
 33 
 1^8 
 
 139 
 49 
 
 74 
 8p 
 
 122 
 
 eioycing  at  our  neighbors  good.  77 
 
 Rebaptizing. 
 
 Rebellion  inward. 
 
 Rccreauon. 
 
 Rehkes  of  idols  vnlawfull. 
 
 110 
 20 
 
 81 
 
 4(5 
 
 140 
 
 61 
 
 ^  weanes  tofanUifie  Gods  crtatftres.  Reliefe  of  fu  ch  a  s  are  god  ly. 
 
 60  Remember  jV.hat  it  fignificth. 
 
 praiers  on  particular  occafions.     60  Reprefenting  of  God  in  an  imagc.44 
 
 praifingofGodinhcauen.  145  Reprobates.  »  165 
 
 Predeftination.  103X67  how  farre  they  may  go  in  godlwes.    164 
 
 •   it  is  both  of  the  SleU  andreprooate.  Reprobates  may  know  the  lord.  1 65 
 
 14P 
 150 
 
 172 
 
 '77 
 146 
 
 \']6 
 
 immutable. 
 
 not  byforefeenerporkes'tnman, 
 
 it  may  be  hnorcn'e. 
 
 rvhat  it  is  to  the  Papifls. 
 
 Pivsdeftination  applied. 
 
 prefcruatiues  againftalTaults  of  tem- 
 ptation. 131 
 vocation,  1 5  I 
 faith.  152 
 /4i}^^cation>                           134 
 
 haue  temporary  faith, 
 a  taft  of  the  heauenly  gifts, 
 outtvard  holmes, 
 their  falling  from  God. 
 death. 
 
 condemnation, 
 eflate  in  hell. 
 Reprobation. 
 Reprobate  fenfc. 
 
 Reuerencc  to  fuperiours  with  many 
 
 branches.  68 
 
 Reucng^. 
 
 165- 
 
 ibid, 
 ibid, 
 ibid. 
 
 '75 
 ibid. 
 
 176 
 
 16  J 
 
 '7 
 
THE  TA'BZt. 
 
 Fcuengeo 
 Eeftitution, 
 
 o     7^ 
 8p,94 
 
 Fepcntancc. 
 
 howe  fnKjpro^aM, 
 howe  in  God. 
 
 I2P 
 
 2 
 
 Fefurrcftion. 
 
 M3 
 
 Reading  ibmctimcs  begetteth  faith. 
 
 103 
 to  rife  early  on  the  Sabbath.  6  3 
 
 Rogues.  9  * 
 
 Robberies .  ibtd. 
 
 the  Romifli  Hierarchic.  48 
 
 Rules  for  the  communion  ©f  proper- '' 
 tics.  7,'tf 
 
 Rules  for  vowcs.  52 
 
 Rules  for  eoualitie  in  contraifls.    9  5 
 Rules  for  tlie  interpretation  of  the 
 decalogue.  ;  7 
 
 Rules  for  fuchas  wouldbe  faucd.  1 03 
 
 S 
 SabclUus  condemned.  41 
 
 Sabbath  commanded  in  Paradicc.  6^ 
 Sabbath.  61 
 
 how/a»nffed.  6  % 
 
 how fftoralland ceremonialL       6^-»^  t 
 »hy  chanffed.  64 
 
 a  Sabbath  dates  workc.  6  z 
 
 preparation  to  the  SabbatJi.         64 
 how  prophatted.  6  5 
 
 Sacraments.  1 04 
 
 how  necejfarie.  107 
 
 Sacrifice  and  Saaamcnt  diflfer.    107 
 Saluation.  I4<>,i7i 
 
 Saluation  according  to  the  Church 
 of  Rome.  145 
 
 Saints  not  to  be  praicd  for.  49 
 
 Samuel  raifed  vp,  not  true  Samuel. 
 
 Sanouanes.  7(5 
 
 to  San£lifle  what,  6 1 
 
 SanftificationofGodstreatures.  60 
 Sanftification  with  the  effefts  there- 
 of 124 
 Satans  fliifts  to  caufe  infidclitic.  15a 
 Satan  Gods  ape.  50 
 hisSacramenti,  50 
 
 Scandals.  jS 
 
 Scriptures  only  expouded  by  Chrift. 
 
 H 
 Serpents  head  bruifed.  171 
 
 Second  caufes  are  not  frullrate  by 
 
 Gods  decree.  S 
 
 Sccuritie.  20,41 
 
 Seruice  of  God  in  heauen.  14; 
 
 Sellers  finne.  8<? 
 
 S  eruants  cic  (eruice.  7  s 
 
 Shame  of  nakcdnes  a  puniHiment. 2  % 
 
 Shooting.  8 1 
 
 Signcs  in  the  (acramcnts.  loy 
 
 Smnewhat.  ij 
 
 mortall  Sinne.  1 60 
 
 whyitraignethtHTfutH.  I02 
 
 one  Sinne  forgiuen  all  forgiuen.  1  ^4 
 
 Smnc  corrupteth  onely  faculties.   1 7 
 
 Sinnes  of  omiUlon  and  commUlion, 
 
 20 
 
 Sinne  againft  the  holy  ghoft.  2  2,1 65 
 
 Sixe  dales  to  worke.  ^z 
 
 Single  life.  87 
 
 Sobnctic.  86 
 
 Scule  puniHied.  1 5 
 
 Sorrow  for  Imnc.  1 1 5 
 
 Societie  with  infidels.  4<5 
 
 Soules in  heauen.  142 
 
 Southfaying.  50 
 
 chnfitan  Souldier.  1 29 
 
 Spirit  of  flumbcr.  1 8 
 
 Spirituall  drunkennes.  ihid, 
 
 Sports  on  the  Sabbath.  65 
 
 Starres  what  force  they  hauc.         5  7 
 
 Stealing.  88 
 
 Step-parents  to  be  honoured.       66 
 
 Strangers  not  to  be  imuried.    78,80 
 
 the  Sting  of  death,  142 
 
 Subiefttofatan.  55 
 
 Subie£lion  to  Satan  a  puniUiment. 
 
 Surctifhip.  94 
 
 Suites  in  law.  47 
 
 Supremacie  in  the  Pope ,  a  note  of 
 Antichrift.  3  5  , 
 
 Superllition.  s^ 
 
 N  1  Suf- 
 
THS  TA'SZJS, 
 
 Sufpitiom.       ^       ^       ^  p6 
 
 Supfijours  diitie  to  inferiours.  70 
 Supeiiours  to  be  reucrenced.        6j 
 
 they  mftjijfedke  frf}.  ^8 
 
 Subieftsare  freed; fioni  thdr allegi- 
 ance to  their  prince  by  the  Pope.  7 1 
 Sweaijng  any  way.  55 
 
 T 
 to  Take  the  name  of  god  in  vaine.5r4 
 Talke  corrupt.  ^JjP/ 
 
 table  Talke.,  87; 
 
 Tales  raifed.  p/jp^ 
 
 Taunting;    .  7  J' 
 
 Tempting  of  God.  .  41 
 
 Temptation.  2 1  j.i  3  0,1 3  2: 
 
 Tempter.  129. 
 
 Terrour  of confcience.  ip  ,,2  j  > 
 
 Terrours  for  well  doing.  .   ip' 
 
 Tcftarnent»  >     .  103" 
 
 Thanksgiuin^.  5  2  ,^0, 1 3  o 
 
 Thcologic,vvnat.  2 
 
 Theft  how  punirhcdi.  9i>92 
 
 Thrift.  92 
 
 Titles  of  God  where  to  be  vfed.  5  ^ 
 Titles  may  be  giuen  to  men.  68: 
 Trafficke  with  infidels..  4^ 
 
 Tranfubllantiatiori..  M2 
 
 Trembhng  at  gods  prcfence.23,n  i 
 Trials  of fuites  before  infidels.  47 
 Trouble  of  minde.  2  3 
 
 Truth  to  befpoken.  572 
 
 Truces.  79 
 
 Turkes  the  deuils  fubie^fis.  3  f . 
 
 the  two  Trees  in  Eden-  13 
 
 Tyrants  to  be  obeyed.  69 
 
 Tyrants  puni/hment.  75 
 
 V 
 Vanitie  from  Adam.  1 8 
 
 Vaine-glorie.  96. 
 
 Vertue  of  creatures  lofl  by  finne.  a  3 
 Voices  not  to  be  aiiowed,         9  6j9  7 
 
 ahftainedfrom,  9.8 
 
 to  Vifite.  44 
 
 'Viiiification.  i-i6 
 
 Vowes.  ^  •    47i55 
 
 Yncharitable  opinions,  cf  fuch  ai^. 
 
 •   feareGod.^  20 
 
 Vnion  with  God.  41 
 
 Vnion  of  chnftians  with  Chrifl.  1 1 5 
 fpirituall  Vnderftan^ng.  116 
 
 Vniu{t  dealmg.  88 
 
 Vnprofitable  warres.  '     ?9 
 
 Vfuric.  90 
 
 W 
 Walliinginbaptifiiic.  109 
 
 Wafting  others  goods.  7  2 
 
 Wages  deteined.  7j 
 
 Wantoneffe.  84: 
 
 *ChriftianWarre6re.  129. 
 
 Warriars.  159-, 
 
 Weights  falfified.  89,93 
 
 Wedlocke.  87 
 
 Will  corrupted.  rp. 
 
 WiUworfhip.  47 
 
 fpiritiiall  WifHonie.  126. 
 
 Witches.-  fz^ 
 
 WilLin^  I  or 
 
 Witneffc.  98     ! 
 
 theWorkeofGod.  8 
 
 Works  of  the  ele£^,howe  acceptable 
 
 to  God.  98. 
 
 tlie  World  and  parts  ther<rof.  11 
 horv  the  godly  ejhem  of  the  World.  127 
 the  Word  now  fifftreuealed.  3  ? 
 the  Word  preached  a  mcanes  offal- 
 
 uation  33 
 
 to  foKcHjie  CJods  creatures.  dov 
 
 Wife  inhis  own  conceit.  73 
 
 Widowss  not  to  be  iniurieef.  75* 
 to  Winne  men  to  religion.  5  i- 
 
 Wares  to  be  faleable.  9  3 
 
 Godsworlliipwhencorrupted. .  48. 
 meanesby-whichGod  is  Worfhip- 
 
 pesL  5^0 
 
 Workesiuftifienot.  ■  'l<tjX6v 
 Workes  forcfecne.  .ir.flvv  sfii^r':;^^^? 
 Wormc  of  confcience.  '-  >  t>ji 
 Whole  man  puniilied.  •     23 
 
 Worfliipping  the  beaft.  47 
 
 ofcleuiilu..  'Zi' ■".  ■    49« 
 
 Z^aleoiGodsglori^^  ;;  -  5-8'/i-2'7 
 07  flNIS.V'.«''vja>u5^ 
 
EXPOSITION 
 
 OF  THE  SYMBOLE  OR 
 
 CREEDE  OF  THE  APOSTLES,  AC 
 CORDING  TO  THE  TENOVR 
 
 OF  THE  SCRI'PTVRE,  tANT> 
 the  confcnt  of  the  OrthodoxcFa- 
 thgrs  of  the  Church: 
 
 renewed  and  corredted 
 
 BY 
 
 William  T^erl^ns. 
 
 They  ArigoodCathohkes,tvhich  are  of  found  faith  andgosd^f^^ 
 Augufl;.bb.qu2ft.in  Matth.cap.i  i. 
 
 PRINTED  BY  /oHiV  ZJP^^r  PRINTER 
 <o  the  Vniucrfitie  of  Cambridge,  i  ^  o  o. 
 
TO  THE  RIGHT 
 
 HONOVRABLE,  EDWARD 
 
 Lord  '^ffell ,  Earle  of "^ea ford. 
 Grace,andpeace,&c.. 
 
 t^tl^omurahle,exceUent  lithe  faying  ofVauttoTitm  ,Ta 
 the  pure  all  things  are  pure:  but  to  the  impure  andvnbe- 
 Iceuingis  nothing  pure, but  euen their  mindesandcon-^ 
 fciences^are  defikd./iw  nvhich  wordes  he  determines  three  c^ue- 
 fttons.Thejirfi, whether  things  ordained  and  made  by  God,  may 
 become  vncleaneor  no?hts  anjwer  is,that  they  may.andhis  mea- 
 ningmtiji  be concetued rritha  dtJ?in&ton.^y  nature ,  things  ori» 
 dained»fCodare  not  vnekaneiforLMpfesiuGeneltsfaithithaX  Godfaivallthingt' 
 Tivhich  he  had  fttadeyand  they  iverevery good',  yet  they  may  become  vndeane  either 
 bylawc,oy"by  thcfaultofw*».By  law  ,ai  when  ^  od for  bids  vs  the  things  tchichin 
 themfelues  are good:rf>ithoufa>hof€  commandemerH ,  they  are  Oipure  Oi  things  not 
 forbtdden.Thns  for  the  time  of  the  olde  Tefiament  God  forbade  the  lerves  the  vfe  of 
 certaine  creatures\not  becaufe  they  were  indeeede  rvorje  then  the  refl,bm  becaufe  it 
 tPOi  hii  fleafure  vponfpeciall  caufe  to  reflr^ine  them^  that  he  might  put  a  difference 
 betvpeene  his  owne  people  and  the  refi  of  the  vporldithat  he  might  exercife  their  obe" 
 dienc^yandadnerttfe  them  of  the  inward  impuritie  ofminde.Now  this  legall  impu» 
 tiiitwoi  abolijhed at  the  afcenjton  of  (^hrifi .  By  the  fault  of vaxn  things arevn"- 
 cleane  when  they  are  abufedyand  not  applied  to  the  «Jids  for  which  they  were  ordai- 
 fted.Thefecona^eJlion  is, to  whome  things  ordainedofCjod  are  pure  ?  Heanfwers, 
 to  the  l^nxt:thatiSyto  them  whofiperfinsftand  iujiifed  and fanciified  before  God  in 
 Chriflinwhome  they  beleeuetwho  alfo  doe  vfe  (jods  bUjfmgs  in  holy  manner  to  his 
 glorie  and  the  good  of men.The  third  qstefiion  is, who  they  are  to  whome  all  things 
 are  vncleane?his  anjwcr  is yto  the  xnde^ne  :  by  whome  he  vnderjlands  allfuch  I. 
 whofe  perfons  difpleafe  CJodybecaufe  they  doe  not  indeede  beleette  in  (^hrifl  tl  f  .who 
 vfe  not  the  gifts  ofCjod  in  holy  manner  ^fknU  if ying  them  by  word  and  prater:  III. 
 who  ahtiCe  them  to  badendeSiOS  to  riot  ypride  janaopprejfon  of  men,  e>r.  Nowe  that 
 to  fuchjthe  vfe  of  all  the  creatttres  of  God  is  vndeane, it  is  manifefltbecaufe  alt  their 
 anions  are  finnesii»  that  they  are  not  done  of  faith :  and  a  mans  perfons  mM  ft  frfi 
 pteaCe  God  in  ^hrift, before  his  aflion  or  worke  d^ne  canpleafe  him,  Againe  they  vfe 
 the  blejpn^s  and  creatures  of  God  with  euill  confcience,  becaufe  fo  lon^  as  they  are 
 forth  ofChrift,they  are  but  vfurpers  thereof  before  god.  For  in  thefallofthefrfi 
 cy^dam  we  lojl  the  title  ayidinteref  to  alt  good  things  :and  though  Godpermitte  the 
 vfe  of  many  of  them  to  wicked  men\yet  is  not  the  former  title  recoueredbut  inChriJi 
 thefecond  AdamJ»i  whome  we  are  adMawedto  a  better  ejl.iie  the»  we  had  by  crea^ 
 tiea„  '-'i-i '/  iJiJ  »>- 
 
The  EpifTle  dedicatorie. 
 Uenee  it  follcwes  fjec€jfarily,that(to  omit  all  other  things, )Nohilitie,thoMgh  it  he 
 A  hlejfmg  and  ordinance  of  God  in  itfelfe ,  ii  but  an  vndeane  thing,  if  the  emoyers 
 thereof  be  not  truly  ingrafted  into  Chrifl ,  and  made  bone  of  his  bone  and  fiejh  bfhis 
 fiefh.  The  bloodvnftained  before  men ,  isflained  blood  before  God  by  the  fall  of  A" 
 dam,tfit  be  not  reflored  by  the  blood  of  Chrifl  the  lambe  of  God.  And  hence  it  follows 
 againe,that  Nobilitiemufl  not  dwell folitarie, but  combine  herfelfe  inferfstuallfel* 
 lowjhtp  with  heart  ie  lone  and  fyncere  obedience  of  fur e  and  found  religion :  without 
 the  which  allpleafant  pafiimeSy  allfuwptuoufnes  of  building,  allbrauerte  in  apfareli, 
 allglijlering  in  gold,  all  delicate  fare,all  delightfullmu[tc\e,allreuerence  done  with 
 cappe  andk^ee ,  all  earthly  pleafttres  and  delights  that  heart  can  wijh ,  are  but  as  a 
 vanijhinff  Jhadow ,  or  like  the  mirth  that  begiwies  in  laughing  and  endes  in  woe.  A 
 chappie  thing  were  it,  if  this  confideration  might  take  place  in  the  hearts  of  all  noble 
 iment  it  would  make  them  honour  God  that  they  might  be  honoured  of  ^od  with  eueY' 
 '-^'iafling  honour:  and  it  would  make  them  kijfe  the  Sonne  leaji  he  be  angrie,  andthey  'j,^^*' 
 perijhintheway.  Pfala.u, 
 
 <v  I^eakenot  this  as  though  I  doubted  of  your  Lordjbips  care  in  this  very  point:  but 
 S^ate  onely  meaning  is  to  put  you  in  minde ,  that  as  you  haue  begunne  to  cleaue  vnto 
 -Chrifl  with  full  ofpurpofeof  heart,  fo you  would  continue  to  doe  it  flilli  and  doe  it 
 'P»are:  e^  withal  to  manifeft  the  fame  vnto  the  wholeworld,by  honouring  (^hrifl  with 
 your  owne  honour, and  by  refembling  him  specially  in  one  thing,in  that ,  as  he  grew  in  ^•^•^"** 
 ^ature  andyeares,  he  alfo grew  in  grace  and  fauour  with  (jod  and  men.  iy^ndfor  L"'''*'*S* 
 this  very  caufe(without  any  confideration  of  earthly  re^eBs)  I  further  prefent  vnto 
 yoH^n  Expoption  of  another  part  of  the  (^atechifme ,  namely  the  Symbole  or  Creede 
 'fifthe  Apojlles :  which  isindeede  the  very  pith  andftsbjiance  of  Chrijiian  religion, 
 (taafht  by  the  9^po/lles,imbraced  by  the  ancient  fathers,  fealed  by  the  blood  of  mar-  -t 
 
 .       ^     rjl    ,fy^l      J  r       IT  J      t  r       y- 1  .  a  Socfat.hift. -/ 
 
 tyrs  ,vjed  by*-Theo(hfiw  the  tmperour  Oi  ameanestoende  the  controuerjtes  of  his  ecci.l.jc.io.<:;i' 
 time:  and  hereupon  hath  beene  called  the  *>  rule  of  faith,  the  <=■  Iceyc  of  faith ,  And  ^Auguth  de  tr^ 
 furthermore  J  hope  t  ^:  at  your  Lordlhip  will  accept  the  fame  in  goo  Apart ,  the  rather  d  Anibr.  ier.<^^ 
 hecaufeyou  vouchfafed  whenyouwere  in  Cambridge  to  be  an  hearer  thereof  when  J^./'^  -hU  ck 
 it  was  taught  and  dcliuered.  Thm  crauing  pardon  for  my  boldnes ,  I  take  my  l^^^^ijf^^^  ^^»*^*- 
 
 >  '=*^   ei 
 
 Your  L. to  command^ 
 
 William  Perldns, 
 
 N  5 
 
 Thi 
 
,  «^' 
 
 ^^Jku- ' 
 
 "€--«\  'm 
 
 iUv^    fi^    '"^"^^^ 
 
 .-'/L 
 
 The  Qontentsofthe  boo. 
 
 '^«tr 
 
 7 
 
 ThcCrecde. 
 
 Faith. 
 
 God. 
 
 The  three  perfons. 
 
 The  Father. 
 
 Gods  omnipotcncic. 
 
 The  Creation. 
 
 Gods  counfel. 
 
 The  creation  of  heauen. 
 
 The  creation  of  Angels. 
 
 The  creation  of  man. 
 
 Gods  prouidencc. 
 
 Adams  fall, and originall  finnc. 
 
 The  coucnant  of  grace* 
 
 The  title, /^yW. 
 
 Thctitlc^^/?. 
 
 T!ietitle,^<?»w. 
 
 The  xx^t^Lord. 
 
 The  Incarnation  of  Chrift. 
 
 Chrifts  humiliation. 
 
 Chriftspalliion. 
 
 pag.  1 85 1  Chrifts  arraignment 
 
 *^  1 87  i  Chrifts  execution. 
 
 198 1  Chrifts facrifice. 
 
 202 
 
 205 
 
 212 
 
 217,221 
 
 218 
 
 228 
 
 Chrifts  triumph» 
 Chrifts  buriall. 
 The  defcenfion  of Chrift. 
 Chrifts  exaltation. 
 Chrifts  Refurredion. 
 Chrifts  afcenfiom 
 
 ig  I .  Chrifts  fitting  at,&c. 
 255  Chrifts interceflion- 
 242  Chrifts  kingdome. 
 252  Thelaftiudgcmcnt 
 259  Of  the  holy  Ghoft. 
 ad2  The  Church. 
 266  Predeftination. 
 271  i  The  myfticall  vnion. 
 278  i  The  communion  of  Saints. 
 
 JOOP 
 
 350 
 556 
 
 37a 
 
 378 
 380 
 39<5 
 407 
 
 409 
 
 4»7 
 
 420 
 
 4?5 
 
 451,488 
 
 453 
 
 485 
 
 jco 
 
 »79 1  Theforgiuenefle  of  finncs.  ^06 
 29  y  Thereforrcftionofthcbodic.. .  509 
 Z9  7  Life  eucrlafting.  v  xi*  •  5 1 4 
 
 in  handling  of  the  fore&id  points 
 iorordexsfake^sconndered,     , 
 
 I. 
 
 2. 
 
 I 
 
 The  meaniftgy  or  (lich  poitfU^fdi»- 
 flrine  as  are  neceftarie  to  bee 
 knowne  thereof 
 Theii^ttes  to  be  learned  thcrebyi 
 Thcrww^rw  that  Gods  pleopU 
 msiy^  gather  thence. 
 
^^^fcrS^'^rrr.^- -  -*.^..W/r,;,v^.-  ^S!,T^t:f:r^zf^rA 
 
 ^ 
 
 %i  t^X^£::t;Xf^^^:^:^^ 
 
 acyv>^^-^*^  ^'^ 
 
 VAre^^-^-vi^j^^T* 
 
 ■^   ^try^"^ 
 
 -^jfe::^^^^^?^^^'^^"'^'^"^-^ 
 
 l^^c^iL^^i^^^  fie,  ^tcc^  ^tUa(^^H//c,uc.,.^,^^^'4~^'^^ 
 
U 
 
 ■L.II 
 
 LI.  /7^-/2 y^Z.^>^^  i2fro^^^ 
 
 folutionoftheCreede.    pag.1.85. 
 
 .'  ■  ^^ :.'  n  x^U^lp^tK-Godashehathrcuealed  him- 
 
 1  To  bclecuc  God  as  he  hath  'rcuealed  him- 
 
 ♦  <;^  %-t 
 
 V£tion« , 
 licharc"^ 
 
 I      in  ooa:anuiu  li-tiw--  *--- 
 thrceparts:-         CnT/Toputmyconfidenceinhim. 
 
 J.  To  acknowledge  the  thing. 
 
 To'am>lit'the  thing  to  my  felfe',  as  Xo}>t^.^-. 
 leeuc  the  Church  is  to  acknowledge  the 
 
 To  beleepte  a.thing, ,     . 
 
 this  aftion  hathtwor^        ^^^  ,,,,^._ 
 
 parts:  (     Crurch^andthatlamanieiribcrofit. 
 
 rT  The firft  is dc-N  1 1. Attnbute.a^/?»»;^^'^^; 
 
 fcledbyhyin- Worke.  C.../..r./W^^ 
 
 ^     earth. 
 
 Cl.hfm. 
 
 n.  Titles,  wh.chJn.  "are/?. 
 
 are 
 
 fourc. 
 
 1\\\.  his  Some. 
 
 Civ. 
 
 ,  1 V.  our  Lord. 
 
 1 1.  The  fe- 
 
 ll. Incarnation,^ 
 
 ^The  cofjceptiou,) 
 \  where  cofider,*^ 
 
 fThcperfonaUvnion. 
 
 The  fan£lification  of 
 r  the  parts  <«    that  niaffe  or  lunipe 
 whcrcofthebodyof 
 L  Chrift  was  framed. 
 
 cond  is  de-^  and  it  hath  two 
 
 '  (  The  caufe  efficient,r^^  holj/  Choft, 
 
 fcribed  by 
 his 
 
 [!,di- 
 
 ifhedi 
 
 bree 
 
 IS. 
 
 parts : 
 
 The  birth.vMtrc  is  mentio- CNamc,cJWiinr. 
 
 ned  the  mother  of         •< 
 Chrft,defcribedbyher/Qualitic,4t'ir^m. 
 
 '  Generally  in  thcfc  wordes ,  Supred 
 
 vnder,  &c.  where  is  noted  the  nmc 
 
 of  his  fuffering  when  ?.  Wate  was 
 
 ,„     ...   .-      prefidcntoflurie. 
 fHumiliaUo ,   ^ 
 
 III.  Eftatcaf. 
 ^   terwardof 
 
 fct  downc^ 
 
 (l.His  crucifyiMg. 
 By  parts,     yl.His  death. 
 
 which  arc  4. 7  III.  H)^^»'"'^*-      .     ,  ,, 
 C IV.  Hii  defcendtngtnto  helL 
 
 \  f  I.  His  refurreUion. 
 
 W.Hi^ajcenfion. 
 Exaltation 
 
 hauing  3 .    <  Wl.Bis  fttting  at  his  fa-  rPlace,  Ue^en, 
 parts.  I    thersriqht^&c.^wA'W)  ,.  .      / 
 
 I   is  fct  forth  by  the     -^Wtet  M  ^'"'^m 
 \  I  iudtrement.  ,\ 
 
 J 1 1.  The  third  pcrfon  defcribcd 
 byhisname,H./7  ^^''/'infol- 
 ding his  ofhce.  ^^^^^ 
 
 rQualities ,       "S  ^  ,  ,., 
 i  ^  (^(lathoitke. 
 
 Church,  defcribed  <  /'I.  Cotnmmion  of  Saints. 
 
tVi/f.  r  OttTip  iVIreV, 
 
 AN  EXPOSiri 
 
 ON  OF  THE  CREED. ^7l?#~"^i-l^ 
 
 ^y^  treat ottne doctrine  ot  raicn  wimoui  a  text;  tnougii  /^^-5. 
 
 "a^  )  fome  be  of  mind ,  that  in  Catcchifingthc  miniftcris  torVj^  AfJ-f^^ 
 
 Ibeleeue  in  (jod.(s^c. 
 
 O  man  iuftly  can  be  offended  at  this ,  thSt 
 
 ^j^^'Yj^'^i,  treat  ofthe  do£lrine  of  faith  without  a  text ;  though 
 
 C^  proceed  as  in  the  ordinary  cour(e  of  preaching  ,oneIy  ^^ 
 ^  by  handhng  a  fct  portion  of  fcripture:&  therefore  that,^ 
 the  handhng  ofthe  Creede  beeing  no  fcripturc ,  is  not 
 kcnuenient.Indeede  I  graunt,that  other  courfe  to  bee 
 14  commcndableryet  I  doubt  not,but  in  Catechifing  the 
 minilter  hath  his  hbertie  to  followe  or  not  to  follov;e  a  certaine  text  of  fcrip- 
 ture,as  wc  doe  in  the  vfuall  courfc  of  preaching.  My  reafbn  is  taken  from  the 
 pradife  ofthe  Primitiuc  Church;whofe  Catechifmc  (as  the  author  of  the  E-  ^  j^     ^. . 
 piftle  to  the  Hebrues  niewctli)was.contained  in  fixe  principles  or  grounds  of     '  ''*  *'* 
 rcligion,which  were  not  taken  out  of  any  fet  text  in  the  old  Tcftament :  but 
 rather  was  a  forme  of  teaching  gathered  cut  ofthe  moftcleare  places  thereof 
 Hence  I  reafon  thus.-That  which  in  this  point  was  the  vfeand  manner  of  the 
 Primitiuc  Church,is  lawfull  to  be  vfed  of  vs  now;but  in  the  Priniitiue  church 
 it  was  the  manner  to  catechize  without  handling  any  fct  text  offcripture:  and 
 therefore  the  minifters ofthe  GofpcU  at  this  time  may  with  bkc  libertie  do  the 
 fame:  (b  be  it  they  doe  confirme  the  do£lrine  which  ihey  teach  with  places  of 
 fcripturc  afterward. 
 
 Novveto  come  to  the  Creede,  let  vs  begin  with  the  nanicor  title  thereof. 
 That  which  in  Englifhvve  call  the  Apofllcs  Creed ,  in  other  tongues  is  called 
 Symbolnm^thdX  is,a  (hot  or  a  badge. \i  is  called  a;^o/,becau{c  as  in  a  feaft  or  ban- 
 <]uct  euer)'  man  payeth  his  part:  which  beeing  all  gathered,  the  whole  (which 
 we  callthe7^o;);imounteth:and  fo  out  of  thefeuerall  writings  ofthe  Apoftles 
 arifeth  this  creed  or  briefe  confedion  of  faith.  U  is  a  ^//ie^t'jbccaufe  as  a  fbuldi- 
 et'inthefieldbyhisbad2;e  and  liuerie  is  knowne  of  what  band  hcis^andto 
 whatcaptaine  he  doth  belong:eucn  fo  by  thisbeleefe  a  chriflian  man  maybe 
 diftinguifhcd  and  knowne  from  all  Icwes,Turkes,  Atheifts,  and  all  falfe  pro- 
 fellbursMnd  for  this  caufe  it  is  called  a  badge, 
 
 Againe  it  is  called  the  creed  ofthe  Apofllcs,not  becaufe  they  were  the  pe-  .1  Puffjn  i"  *=»' 
 ners  of  it,conferring  to  it  bcfides  tlie  matter 'tlie  very  ftyle  &  fiamc  of  words  p-vf^i',^^.  J 
 as  wc  haue  the  now  fet  down.Reafon.I-there  arc  in  tliis  creed  certen  words  &  ra». 
 
 ,/)K>l/f^^'' 
 
 4H  •tCAtA. 
 
 -TK  /^M^A^-Qi'  ^ii^ 
 
1 8(5      Of  Faith.  %yfn  ExpofaUn  _,^f^^,„^UC 
 
 phrafes  which  arc  not  tobc  found  in  the  writings  of  the*Apoflles^anc!  name* 
 ly  thcCc:  He  dsfcendedmtohe/l\  the  Catholike  Church .  The  latter  whereof  no 
 doubt  ^  firll  began  to  be  in  vfe,whcn  after  the  Apoftles  daies  the  Church  was 
 difperfed  into  all  quarters  of  the  earth .  Secondly  if  both  matter  and  wordes 
 y-had  beene  from  the  Apoftles,  why  is  not  the  creede  Canonicall  Scripture,as 
 well  as  any  other  of  their  writings?!  I  I.The  Apoftles  had  a  fummarie  colle- 
 ^;t:olicdion  of  the  points  of  Chriftian  religion  which  they  taught,and  alfo  deli- 
 ^'^'*tf  cred  to  others  to  tgach  byiconfiilin^  of  two  heads^^m-;  and  /^ras  may  ap- 
 .,^,,„,a*<-«-*t-pcare  by  Pauls  exhortation  to  Timotnie ,  wilhing  him  tokeepe  thepatterne  of 
 j^Tuai.ij.  -gp'/jolcfome  wordes:vehich  he  had  heard  of  him  in  faith  and  lopte  jVphich  is  in  Chrtfi 
 lefm.^owQ.  the  Creed  confifts  not  of  two  heads  but  of  one ,  namely  of  faith 
 only  &  not  of  loue  alfo.Wherfore  I  rather  think,  that  itis  called  the  Apoftles 
 Creede  becaufe  it  doth  fummarily  conteine  the  cheife  and  principall  points  of 
 religion,handled  and  propounded  in  the  do«Strine  of  the  Apoftles:  and  be- 
 caufe  the  points  of  the  Creede  are  conformable  and  agreeable  to  their  do- 
 ctrine and  writings. 
 
 And  thus  much  of  the  title.Now  let  vs  hcare  whaithe  creed  is:It  is  a  (umme 
 ofthin-^s  to  be  beleeued  concerning  God  and  concerning  the  Church,gathc- 
 red  forth  ofthe  fcriptures.For  the  opening  of  this  defcription.Firft  I  (ay,it  is  a 
 (ummc  of  things  to  be  beleeued,or  an  abridgement.  It  hath  beene  thepraClifc 
 ofteachersbothin  the  newe  andolde  Teftament  to  abridge  and  contraft 
 fnmmarily  the  religion  of  their  tirae.This  the  Prophets  vfed.For  when  they, 
 had  made  their  fermons  to  the  people  they  did  abridge  them  and  penned  the 
 briefly rfetting  them  in  fome  open  place,  that  all  the  people  might  reade  thc^ 
 „.^,j  liime.So  the  Lord  bad'Habakuk  to  write  the  vijion  which  hefavecmd  to  make  it 
 
 pidne  vpoYf  table! ^that  he  may  runne  that  readeth  V^  And  in  the  newe  teftament: 
 the  Apoftles  did  abridge  thofe  do(n:rines,which  otherwife  they  did  handle  at 
 ^-    ^       laro-e,as  as  may.appeare  in  the  place  of  Timothie  afore  named.NoVv'e  the  rca- 
 "'^*     fon  why  both  in  the  old  and  newe  Teftament  the  do£lrine  of  religion  was  a- 
 biido-ed.is  that  the  vndcrftandmgs  ofthe  fimple,as  alfo  their  memories  might 
 be  hereby  helped,  and  they  better  inabled  to  iudge  ofthe  trueth,and  to  dif- 
 cerne  the  fame  from  falfliood.  And  for  this  ende  the  Apoftles  Creede  beeing 
 afummary  colietfVion  of  tiVings  to  bee  beleeued ,  was  gathered  brieHy  out  of 
 the  word  of  God  '^  for  the  helping  of  memory  and  vnderftanding  of  men.  I 
 adde  that  this  Creede  is  concerning  God  and  the  Church.  For  in  thefe  two 
 points  confifteth  the  whole  fumme  thereof.  Laftly,  I  fay>  that  it  is  gathered 
 forth  ofthe  fcriptarc,to  make  a  difference  between  it  and  and  other  writings, 
 and  to  flievv  the  authoritie  ofit,  which  I  will  further  declare  on  this  manner.  •.•.■ 
 There  bee  two  kinde  of  writings  in  which  the  doOrine  ofthe  Church  ir 
 handled, and  they  are  either  diulne  oxScchfiafiicall  .V>w\\r\t ,  arethebookes  of- 
 the olde  and  nevve  Teftament  penned  cither  by  Prophets  or  Apoftles-  And 
 thefe  arenotonely  the  pure  R^^nVi/^o^,  but  alfo  the  fcrrpi-ure  of  God:hcc:\vC€' 
 not  onelv  the  matter  of  them,but  the-whole  dirpoGtion  thereof  with  the  ftvic 
 and  the  phrafe  was  (et  downcbv  the  immediate  infrirat':on  ofthe  holy  ghoft^ 
 And  theauthoritieofthefebookesis5/z«/V-'^,tIiat?'^,  abfolute  and  foueraigne/i 
 and  they  areoffufficientcreditin  and  by  thenifelues  needing  not  thetelbmo^?. 
 ■  "*"  .        -'.  r.'-'  nifif 
 
oftheCreede.  OfFaith.      l8; 
 
 nieofartycrcatUre,nQt  fubieO:  tp  the  cenfiireekiieiofmenor  Angels,bin- 
 dtn^  the  confciences  of  all  men  at  all  timeSjand  bccmgthe  only  foundation  of 
 £aith,and  the  rule  and  canon  of  all  triieth-.,       -         ..  '• 
 
 '£cf/^'/<^/??(:^//writmgs  are  all  other,  ordinarie  writings  of  the  Church  con" 
 fenting  withScriptures.Thefe  may  be  called  the  -rford  or  trueth  offjod^  (o  far 
 forth  as  their  matter  or  fubftance  is  confentmg  with  the  written  word  of  god: 
 but  they  cannot  be  called  the  fcripturc  of  God  becaufe  the  ftylc  and  phrale  of 
 them  wasietdowne  according  to  the  pleafure  of  manjand  therefore  ihey  ars- 
 ihfucbfortthewbrd  of  God,as  thatalfo  they  are  the  wordofmenjAnd  their 
 authoritie  in  defining  of  trueth  and  falihood  in  matters  of  religion  is  notfb^ 
 «craTgne,but  fubordinate  to  theformer:and  it  doth  not  Ifmd  in  the  authori- 
 tie and  pleafures  of  men  6c  councels,but  in  tbe  confent  which  they  haue  with . 
 rile  fcriptures. 
 
 EccUJtafiica!Iwntm^s3.rc  either  general!,  particu]ar,or  proper.G^^;?<f/W/,arc: 
 the  Creedesand  confeffions  of  the  Church  difperfed  ouer  the  whole  worlde, , 
 and  a:mong  the  reft  the  Creede  of  the  (5>^^/<fj,made  either  by  the  Apoftles? 
 them{elues,or  by  their  hearers  anddifcioleSjapoilolicall  men  deliuered  to  the" 
 Church,ahd  conueied  from  hand  to  hand  to  our  times. Particular  writings  are 
 the  confeffions  of  particular  Churches  .  Proper  writings  are  thel>ookes  and- 
 confeffions  of  priuate  men.Nowe  betweene  thefe  we  mud:  make  difference. 
 For  theOenerallCreede  of  the  ApoftIes,(other  vniuerfall  Creeds  in  this  cafe 
 not  exceptedjthoughitbe  of  leiTe  authoritie  then  fcripture;  yet  hath  it  more; 
 authoritie  then  the  particular  &  priuate  writings  of  Churches  and  men. For  \V 
 hathbeene  rcceiued  and  approoued  by  vniuerfall  confent  of  the  Cathohke 
 Church  in  allageSjand  fo  were  neuer  tneferin  it  the  meaning  anddoftrinc  can 
 not  be  changed  by  the  authoritie  of  the  whole  Catholike  Church.-and  if  either 
 the  order  of  the  doiflrine  or  the  wordes  whereby  it  is  expre{Ied,lliould  vpon 
 fome  occafion  be  changed, a  particular  Church  of  any  country  can  not  ^o  it, . 
 without  Catholike  confent  of  the  whole  Churchc:vet  particular  writings  and 
 confeffions  made  by  fbme  fpeciail  Churches  may  be  altered  in  the  v.'ords  «3c  in 
 thepoints  ofdosftnneby  the  fame  Churches  Without  offence  to  iheCathc!ike 
 Church.  LaRly  it  is  recciued  as  a  rule  of  faith  among  all  Churches  to  trie  clo- 
 ftrines  &  interpretations  of  fcriptures  by, not  becaufe  it  :s  a  rule  of  it  feife/or 
 that  the  fcripture  is  aloncbut  becaufe  it  borrowcth  his  authoritie  fro  fcripture 
 with  vvhichit  agreeth.i\nd  this  honour  no  other  writings  of  men  can  haue. 
 
 Here  fbme  may  demand  the  number  of  Creedes./^;?/.!  fay  but  one  Creede, 
 asthereisbutonef-aith:andifitbealleadged  that  wee  haue  many  Creedcs,as 
 befides  this  ofthe  Apon:]cs,the  Niccne  Creede, and  Athanafius  Creed,  &c.  I 
 an(wer,the  (euerall  Crcedes  and  confeffions  of  Churches  containc  not  feueral 
 faiths  and  religions ,  but  one  and  the  fame:and  this  called  the  Apoflles  creede 
 IS  moft  ancient,and  principalhall  the  reft  are  not  newe  Creedes  in  fubftance, . 
 but  in  fome  points  penned  more  largely  for  the  expofition  of  it,  tliut  meriv 
 snight  better  auoid  rS-\(i  hercfies  of  their  times. 
 
 Fr,rther,itm:'yhedcmandedJnwhatformethis  Creede  v>'as  penned? /^?i?^- 
 In  the  forme-cfan  arf.vcretoa  queftion.The  reafon  is  this.  In  the  Frimitiue 
 Clisirch/vvhcn  any  man '.^'as  turned  fi'om  Gentilifmg-to  th?iaxdi  QfChiftj. 
 
 arid; 
 
1 88      Of  Faith.  A»  ExpafiU»  '"' 
 
 8  CynLcatec.  and  vvas  to  be  baptifcd ,  t!iis*qucftion  was  asked  him ,  Whalfcclceuefl:  thou  f 
 rS'i^le  re.  ^^^"  ^^  anfwcrcd  according  to  the  forme  of  the  Crcede,  J  beleeue  in  Ged,  ^<r. 
 And  this  maner  of  qucftioning  was  vfcd  cuen  from  the  time  of  the  Apoftlcfc 
 When  the  Eunuch  was  conucrtcd  by  Philtp,he  faid,Whatdothietmctobc 
 baptifcd?PhiIip  faid,  If  thou  doefi  beleeue  with  all  thine  heart  ythoa  maifi.Thcn  hd 
 anfwercd,  /  beleecie  that  lefiM  Chrifi  is  thefenm  of  god.  By  this  it  appcares,  that 
 althougli  all  men  ,  for  themofl  part ,  amongft  vs  can  (ay  this  Crccde,  yet  not 
 one  of  a  thoufand  <an  tell  the  ancient  and  lirf  t  vfe  of  it :  for  commonly  iitxhijS 
 day  of  the  firapler  fort  it  is  faide  for  a  prayer ,  becing  ihdeede  no  prayer;  andj 
 when  itisvfedfo,^en  make  it  no  better  ilien  a  charme.  y^'-r^hb,  - :  -uncrlrrri: 
 Before  we  come  to  handle  the  particular  points  ofthcCrccdc,itis  v«y«J' 
 quifitethat  we  Hiould  make  an  emrancethereto  by  defctibingthc  naturc,pro-. 
 pcrties,and  kindcs  of  faith,  the  confeflion  and  ground  whereof  is  fet  forth  in 
 the  Crccde .  Faith  therefore  15  a  gift  of  God,  whereby  we  giue  aflent  or  cre- 
 dence to  Gods  word.  For  there  is  a  neceffarie  relation  betweenc  faith  and 
 Gods  word.  The  common  propertie  of  faithis  noted  by  die^uthor  of  the. 
 HebreweSjwhen  he  (^it^yFaith  is  the  grotind  of  things  hoped  fcfr-'andythe  demon»'' 
 jiration  ef things  that  are  not  feene.  For  all  this  may  be  vnder(}oad,  not  onely 
 of  iuftifying  faith,  but  alfo  of  temporarie  faith ,  and  the  faith  of  miracles.' 
 Where raith is  (aid  toh^^qroHnd,  the  meaning  is>  that  though  there  are  many 
 things  promifed  by  God,which  men  Aoz  not  prefently  enioy,butoncly  hope 
 for',t)ecau(casyetthevarcnot :  yet  faith -doth  after  a  fort  giue  fubfifiing  or 
 becing  vnto  ihem.Secondly  it  is  an  euidencc  or  dcmonftration,  &c.  that  is,by 
 beleeuing  a  man  doth  make  a  thing  as  it  were  vihble,  becing  otherwifc  inui(i-. 
 ble  and  abfent. 
 
 Faith  is  of  two  (brts:  either  common  faith,or  the  faith  of  the  ElciH: :  as  Paul 
 faith, he  is  an  Apoftle  according  to  the  faith  of  Gods  eleEl :  which  alfo  is  called 
 faith  without  hypocrifJe.  The  common  f^ith  isthat,which  both  ele£l  and  repro- 
 bate haUe,and  it  is  threefold.  The  firft  is  hijloricall faith,  which  is,  whef:  a  man 
 doth  bclceae  the  out  ward  letter  and  hi  ftoric  of  the  word.  It  hath  two  .parts; 
 knowled2;e  of  Gods  word ,  and  an  affent  vnto  the  (acne  knowledge :  and  it  is 
 to  be  found  in  the  deaill  and  his  an2;els.  So  Saint  lames  (aith,r^f  dx-mlls  heleeue 
 ayidtrensble.  Som«  will  fay,  what  a  fcith  hauc  they  ?  Anf.  Such  as  thereby  they 
 vnderffand  both  the  Law  and  the  Gofpell :  bcfidcs  they  giue  aflent  to  it 
 to  be  true ;  and  they  doe  more  yct,in  that  they  tremble  and  feare.  And  many 
 a  man  had)  not  (b  much.  For  amongd  vs,thcre  is  many  a  one  which  hath  no 
 knowledi^e  of  God  at  all,  more  then  he  hath  learned  by  the  common  talke  of 
 the  world:  as  namely,that  there  is  a  God,and  that  he  is  merciful! ,  &c.  and  yet 
 this  man  will  fiy,  that  he  belecueth  with  all  his  heart :  but  without  knowledge 
 it  can  not  be  that  any  fhould  truly  beleeue ,  and  therefore  he  deceiueth  him- 
 felfc.  ,^^f/?.But  whence  haue  the  dcuils  hi'f orical  faitli?were  they  illuminated 
 by  the  lia;lu  of  the  Tpiril  ?  t^af.  No  :  but  when  the  Gofpell  was  preached, 
 tlicy  didacknowleclc;eit,  and  bclccued  it  to  be  true,  and  that  by  the  vertue 
 oFthe  reliques  of  Gods  im.igc,  which  remained  in  them  fince  their  fall. 
 And  dicrefbre  this  their  foiih  doth  notanfe  from  any  (pecial I  illumination 
 by  his  fpirit,  but  they  aiuine  to  it  euen  by  the  very  light  of  nature  ,  which 
 
 was 
 
^  eftU  Cretdf.  Of  Failb .      1 89 
 
 was  left  in  them  from  the  begVnning. 
 
 Thcfcconci  kindcof  feith  \%Temf or arie  faith yktcvWj^A  becaufc  it  ladeth 
 
 but  for  a  time  and  feafon ,  and  commonly  not  to  the  endc  of  a  mans  life.  TbiS 
 
 kinde  of  faith  is  noted  vnto  vs  in  the  parable  of  the  fecdc ,  that  fell  in  the  (lor 
 
 nie  ground.  And  there  be  tw:o  dife'ences  or  kindes  of  this  faith ,  The  fir(]l 
 
 kinde  of  temporaric  faith  hath  in  it  three  degrees.  The  firfl  is,t€)  knowe  the 
 
 Word  of  God  and  particularly  the  Gofpell.  The  fccowd ,  to  giue  anaffem 
 
 vnto  it.  The  third ,  to  profefle  it,  but  to  goc  no  further :  and  all  this  may  be 
 
 done  without  aiiy  loue  to  the  word.  This  taith  hath  one  degree  more  then  hi;- 
 
 ftoricall  faith.  Examples  of  it  vvehauein  Simon  Magus^A^s  8.1 :5.whois 
 
 iaide  to  beleeue ,  becaufe  he  held  the  doftrine  of  the  ApoRIe  to  be  true  5  and 
 
 withall  profefTed  the  fame:  andin  the  deuils  alfb,  who  in  fojne  fort  confelTcdj 
 
 that  Chrift  was  thefonne  of  the  mort  higheft,  and  yet  looked  for  no  faluation 
 
 l)yhim,Mark.j.7.A^.ip.i  5.  And  this  is  thecommon  faith  that  abciindsm 
 
 this  land.Men  fay  they  beleeue  as  the  Prince  beleeueth,and  if  religion  change 
 
 they  will  change .  For  by  rcafon  of  the  authoritie  of  princes  lawes  j  they  nVe 
 
 made  to  learnc  fomehdc  knowledge  of  the  word  ;  they  beleeue  it  to  be  good, 
 
 and  they  profefle  it:&  thus  for  the  ipace  of  thirtic  or  fourt^e  yeares men  lieare 
 
 ,the  word  preached ,  and  recciue  the  facraraents ,  beeing  for  all  diis  as  voide  of 
 
 .grace  as  euer  they  were  at  the  firft  day ;  and  the  reafon  is ,  becaufc  they  Aot 
 
 barely  profefle  it,with  out  either  liking  or  loue  of  the  fame  .The  fecond  kinde 
 
 of temporarie  fiith  hath  in  it  fiue  degrees .  For  by  it  firfl:  a  man  knowes  tli< 
 
 word.Secodlyheaflenteth  vntoit.Thirdlyjie  profeflelhit.Forthly,hercioJ- 
 
 ceth  inwardly  in  it.Fiftly,he  bringeth  forlhrfpme  kind  of  fiuit  land  yet  for  all 
 
 this  hath  no  more  in  hiin,but  a  fiiihthat  willfaile  in  theende;  becaufe  hewai>- 
 
 . teth  the effeftuall  application  ofthepromife  oftheGofpel,  and  is  W:ithoutall 
 
 :inanner  of  found  conuerfion.  This  faith  is  Iikecorne  in  the  houfe  top ,  which 
 
 groweth  for  a  while,but  when  heate  of  fbmmer  commeth,  it  withei  cth.  And 
 
 'this  is  alfo  fetfortli  vnto  vs  in  the  parable  of  the  fccde ,  which  itW  in  a  fionie 
 
 ground,w^hich  ishaftieinfpringingvp  :  biit  becauieof  iheflones;  which  will  Luk.?.ij,. 
 
 not  fuffer  it  to  take  deepe  roote ,  it  wjdiereth ;.   And  this  is  a  vciy  common 
 
 faitli  in  the  Church  of  God :  by  which  many  reioyce  in  the  preaching  of  the 
 
 word^andfor  atime  bring  forth  fome  fruits  accordingly  with  /hewe  of  great 
 
 .forwardnelTe  ,yet  afterward  (hake  off 'reli<;i.on  and  all .  Ent  (fome  will  fay) 
 
 how  can  this  be  a  teraporavie  faith,feeing  it  hath  fuch  fruits  ?  An/.  Siith  a  kind 
 
 of  faith  is  temporarie ,  becaufe  it  is  grounded  on  temporaric  caufes  which  are 
 
 three.  I.  Adefireto-getknowledgeoffbmeftrauHgepointsofieligion.For 
 
 ,inanya  man  doth  labour  for  the  fine  former,  degrees  of  tempore  rie  faith, 
 
 onely  becaufe  he  cicHrcs  to  get  more  knowledge  in  Scripmre,  then  other  men 
 
 ;  liauevThe  fecond  caufe  is  a  defire  of  praife  among  men,whiGh  is  of  that  force 
 
 tJrat  it  Will  make  a  rnan  putona  fhewe  of  all  the  graces ,  vyhich  God  beflow- 
 
 :  eth  vponhis  owne  children  ,  though  otherwife  he  want  them:  and  to  %ot  ve- 
 
 ,  ryfarrein  religion ;  which  appeareth  thus-.  Some  there  are  which  feeme  v«~ 
 
 :ry  bitterly  to  weepe  for  the  linnesof  other  men,  and  yet  haoe  neither  fcr- 
 
 ;  rem'  nor  touch  of  confcisnce  for  their  owns  :-and  the  caufe  hereof  is  no- 
 
 ;  tfcing.dre  but  gride .  For-  he. that  ihsddes  tsares  for  an  otlaer  mans  finnc^ , , 
 
ipo       Of  Faith.  An  Bxpojttiott 
 
 iLould  much  more  wecpc  fot  his  owne ,  if  hc.ha^  grace.  Againe ,  a  man  for 
 his  owne  finncs  will  pray  vier\'^  Hackly  and  dully , when  he  prayeth  priuate- 
 ly :  and  yeC'when  hcisin  the  compariie  of othcrs,fic  praies  very  feruently  and 
 earneftiy.'- From  whence  is  this  difference?  furcly  often  it  fpringcth  from 
 the  pride  oFheart  and  from  a  defire  and  praife among  men .  The  third  caufe 
 of  (emporane  faith  is  profit,  commoditie ,  the  getting  of  wealth  and  riches  : 
 which  ar^  common  occafioiis  to  mooue  to  choofc  or  rcfufe  religion  ,  as  the 
 time  leructh  :  but  fuch  kinde  of  beleeuers  embrace  not  the  Gofpell  becaufe 
 it  isth^'Gofpell,  thk  is,  thegladde  tydings  of  faliiation  j  but  becaufe  it  brings 
 weal  th ,  p  eace,an  d  lib  ertie  \s^  it.  And  thdc  are  the  three  caufes  of  tdmpor^- 
 rrefaith;  '  '  ••    -      '■■.    •  ■;'     "      '  v;: :.}  bl;ri  ,;.  -',       - 
 
 ."    The  third  kinde  of  irwth  is  the  faitli  of  Miracles  -.  when  a  man  grounding 
 himfelfe  on  fomefpeciall  promifc  or  reuelation  from  God,  doth  beieeucjthsit 
 fome  llraunge  and  extraordinarie  thing,  which  he  hath  dcfired  or  foretold, 
 rhpllcometopaiTebytheworkeof  God.  Thismufl:  be  diftinguiOied  from 
 A5.a.s^       hidoricali  and  temporarie  faith .  For  Simon  Magus  hauing  both  thefe  kinds 
 of  faith  ,  wanted  this  faith  of  miracles,  and  therefore  would  haue  bought  the 
 fame  of  the  Apofties  for  money .  Yet  we  mufl  know  that  this  faith  of  mira- 
 cles may  be  in  hypocrites,  as  it  Was  in  ludas ,  and  atthc  latt:  iudgeraent  it  fhall 
 •    be  found  to  haue  bin  in  the  vi'icked  and  reprobate ;  which  fhall  fay  to  Chrift, 
 */fat1i.7.ti.     J^fjyd^  ifj  thy  Kams  yve  haue  prof heliedy  andcafl  out  deutlls,  and  done  many  great  nth- 
 racles. 
 
 And  thus  much  for  the  three  forts  of  commoti  faith:  Now  we  come  to  the 
 true  faith ,  which  is  called  the  Faith  oflhc  Eleft.  It  is  thus  defined :  Faith  is  a 
 lupernaturall  gift  of  God  in  the  minde ,  apprchcjKlkl^jheJaui^ 
 -^ithallth£promifesHiaFd^pffl  it.  FirftTl  fey  ^  itis  a  gift  of  God,  Phihp. 
 fTTp.to^nFute  the  blinde  opinion  of  our  people ,  that  thinke  that  the  faith 
 whereby  they  are  to  be  faued,  isbredde  and  borne  with  them.  I  adde  that  this 
 h  a  <rift  fupernaturall ;  not  onely  becaufe  it  is  abouc  that  corrupt  nature  in 
 which  we  are  borne ,  btit  alfo  becaufe  it  is  aboue  that  pure  nature ,  in  which 
 our  firfl:  parents  were  created.  For- in  the  (talc  of  innbccncie  they  wanted  this 
 faith,neitlier  had  they  then  any  neede  of  faith  in  the  fame  God  as  he  is  MefE- 
 as:  but  this  filth  is  a  new  grace  of  God  added  to  regeneration  after  the  fall, 
 and  fird  prefcribed  and  taught  in  the  cournant  of  grace ,  And  by  this  one 
 thingjfaiiH  differeth  from  the  reft  of  the  gifts  of  Gcid ,  as  thefeare  of  God,  the 
 loue  ofGod;the  loue  of  our  brethre,&:c.for  thefevvere  in  mans  nature  before 
 the  fall,  and  after  it,when  it  pleafeth  God  to  call  vs,they  are  but  renewed  :  but 
 !uftif)qng  faith  admits  no  rentring.  For  the  firft  ingrafting  of  it  into  the  heart, 
 in  the  conucrfion  of j^finner  after  his  fall. 
 
 The  place  and  feateof  faithfas  I'thinkc)  isjlie  minde  of  man,  not  the  will : 
 
 for  it  fl:ands  in  a  kind  of  particular  knbwled^eor  perfwahon ,  and  there  is  no 
 
 perfv/afion  but  in  the  rfii^ide.  Paul  faith  indeede ,  that  we  belceue  with  the 
 
 heart,  Rom.  to.  butby  the  heart  he  Vnderffnnds  the  ^ule  witjibut  limitation 
 
 ^Cpi^t>:^j-^to2rv:p^:i.  Some  doe  pJace  faith  in  theminde,and  partly  in  the  will,  l>ecaufc 
 
 7     '        it  hath  two  parts ;  knowlcdge,and  affiance :  but  it  feeraes  not  greatly  to  fland 
 
 :%^'2th  reafoH ;  that  one  particular  and  fingle  grace  fhould  be  leated  in  diueric 
 
 parts 
 
cf.ihe  Creede.  Of  Faitli.      i  p  I 
 
 part<;  or  faculties  of  tl^e  foules. 
 
 The  forme  of  faith  is ,  to  apprehend  the  promife,  Gal.  ^,  14.  that  we  might 
 receiue  the  fromtfe  ofthe^inx  tl:rQi;ghjmh :  and,Ioh.  i.]2Jo  receive  Chrtfi-and 
 to  beleeuc,  are  put  one  for  another ;  ar^d  to  bcleeue ,  is  to  catc  and  drinke  the 
 bodie  and  blood  of  Chrift-  To  apprehend  properly,  is  an  aition  of  the  hand 
 of  nian,which  laies  hold  of  a  thing,and  pulls  it  to  himfelfe:  and  by  refcmblace 
 h  agrees  to  faith ,  which  is  the  hand  of  the  foulc ,  recciuin^  and  applying  the 
 ^uing  promife. 
 
 This  apprehenfion  of  faith,  is  not  perfc  rmed  by  any  affeflion  of  the  will, 
 feutby  a  certen  and  particular  pei  fwalion,  whereby  a  man  is  reiblued  that  the 
 promife  of  faluation  belongs  vnto  him.  Which  perfwafion  'S  v\roughtin  the 
 mindeby  theholyGhofl:,i.Cor.2.i2.And  by  ihis^theproiiiifc  which  is  gc° 
 ncrall  is  applied  particularly  to  one  fubieft. 
 
 By  this  one  adion,fauing  feith  diffcreth  from  all  other  kindes  of  faith» 
 From  hiftoricall;  for  it  wanteth  all  apprehenfion;,  and  (iandetli  onelyir»  a^  * 
 generall  aflent.  From  tcmporarie  faith  ,  which  thougri  it  make  a  man  to  pro- 
 fcflc  the  Gofpell  and  to  rcioycc  in  the  (ame ,  yet  doth  it  not  rhrcufrhly  applie 
 Ghrift  with  his  benefits.  For  it  neuer  brings  with  it  any  thorough  toucli  ojf 
 confcience  or  liuelyfenfe  of  Gods  grace  in  the  heart.  And  the  fame  iTiaybe 
 laid  of  the  reft. 
 
 The  principall  and  maine  obicft  of  this  faith  is ,  the  fauing  promife,  C^^^yZr 
 loueA  the  world ,  that  he  gone  his  onely  hegetteyt  fonne ,  that  nho'oeuer  beleeuc:  in 
 himy /hall not ferijh ,  hut  haue enerlafling life .  Butfome  will  fsy ,  Chnfl:  is  ccm- 
 monly  faid  to  be  the  obieft  of  faith.  Anf.  In  effeft  it  is  all  one  to  f.y  then  uiris; 
 promife,  and  Chrift  promifed ,  who  is  the  fubftance  of  the  coueriUif.  Chrill 
 then  as  he  is  f^t forth  vnto  vs  in  the  word  «Sc  Sacraments,ii  the  obiecl  ot  faidt 
 And  here  certainc  queftions  oiffer  themfelucs  to  be  skanned. 
 
 The  firft,  What  is  that  particular  thing,  w  hich  faith  apprchendedi  "i  An'vr. 
 Faith  apprehcndeth  whole  Chrift  God  and  man.  For  his  godhead  without 
 his manhoodc, and  his  manhoode  without  his  godhead  doth  not  reconoje 
 vsto  God.  Yet  this  which  I  fay  mufi  be  conCeiued  with  fome  dilhn(^".  en  re- 
 cording to  the  difference  of  his  two  natures.  His  godhead  isa;  [  rehcnccd 
 not  in  refpeft  of  his  cfTenceor  nature,  but  inrcfpedofhisefricicic  aianife- 
 fted  in  the  manhood, whereby  the  obedicncethereof  is  made  meritorious  be- 
 fore God:  as  for  his  manhoode,  it  is  apprehended  both  in  refpcii  of  the  fub— 
 fiance  or  thing  it  felfe ,  and  alfo  in  refped  of  the  efiicacieand  benefits  there- 
 of. 
 
 t-  The  fecondjnwhat  order  faith  appreiiendsChrifl  \  /^-??'»'.rirfl:of  allit 
 apprehendes  the  very  bodie  and  Woodeof  Chriil :  and  then  in  the  fcccnd 
 place  the  vertue  and  benefits  of  his  bodic  and  blood :  a=:  a  m.in  that  would 
 ftelc  in  his  bodie  the  vertue  of  meate  and  drinke ,  mull  fir: £  of  allrcceiue  tli© 
 iubflancc  thereof! 
 
 To  goe  forward.  Befdes  this  mayr.e  promife  , which  concernes  righte- 
 oufneffe  and  life  euerlaflingin  Chriflj  there  be  other  particuLr  oromifes. 
 touching  ftrengih  in  temptations ,  comfon  in  afflnflicns ,  .-nd  fuch  hke^ 
 vshich  diepend  on  thefonxjer ;  aad  dacy  aifo  arethcobieifl  of  lullifying  faith ; 
 
ip2     Of  Faith.  AnSxfofttwn 
 
 and  with  the  very  (ame  faith  we  beleeue  them ,  whcrev\'5th  W€  beleetie  oUr  (al- 
 laation .  Thus  Abraham  by  the  fame  faith  wherewith  he  was  iurrined,  belce- 
 ued  that  he  fbould  hauc  a  fonne  in  his  olde  age,  Rom.  4. 1 9,  -  *•  And  Noe  by 
 that  faith  whereby  he  was  made  heyre  of  rightcoufnes ,  beleeued  that  he  and 
 his  familic  ihould  be  preferued  in  the  floode  :  tliis  contUifion  beeing  alwaies 
 laidc  downe ,  that ,  To  whomc  God  giues  Ghnft ,  to  them  aKb  he  giues  all 
 things  needefull  for  this  hfe  or  the  hfe  to  come,!n  and  by  Chrift .  And  here- 
 upon it  comes  to  paffe  that  in  our  prayei's,be(ides  the  defire  of  things  promi- 
 sed, WT  muft  bring  faith  whereby  we  mud  be  certcnly  perfwaded ,  that  God 
 will  graunt  vs  (uch  things  as  he  hath  promifed :  and  this  faith  is  not  a  ncwc 
 icind  or  diifinft faith  from  mftifying  faith.  Thus  we  ice  pJUinly  what  fauing 
 faith  is. 
 
 Whereas  fome  are  of  opinion ,  that  faith  is  an  affiance  or  confidence ,  that 
 ^  '^^**       fcemes  to  be  othcrwife:  for  it  is  a  fruit  of  faith.and  indeede  iiojnancan^ut  a- 
 iCurirtmfc^i  •   ny  confidence  in  God ,  till  he  be  firft  of  all  perfwaded  of^ods  mcrac  in 
 /  "Chrift  towards  him. 
 
 Some  againe  are  of  minde ,  that  hue  is  the  very  nature  and  forme  of  faith: 
 but  it  is  otherwife .  For  as  confidence  in  God ,  fo  alfo  loue  is  an  efFeff  which 
 proceedeth  from  faith.  l.Tmi.i.'^.The  ende  efthe  liov  is  loue  front  a  pure  heart 
 and  good  confcience  and  faith  vnfained.  And  in  nature  they  differ  greatly.  Chrift 
 is  the  fountaine  of  the  waters  of  life.  Faith  in  the  heart  is  as  the  pipes  and  leads 
 that  receiue  /»,and  hold  the  water ;  and  loue  in  fome  part  is  as  the  cockc  of  the 
 conduit ,  that  lets  out  the  water  to  cuery  commcr.  Thepropertie  of  the  hand 
 is  to  hold ,  and  of  it  felfc  it  can  notcut :  yet  by  a  knife  or  other  inftrumcnt 
 put  into  the  hand,  it  cuts:  the  hand  of  the  foule  is  faith,  and  his  propertieis 
 to  apprehend  Chrift  with  all  his  benefits ,  and  by  it  felfc  it  can  doe  nothing 
 <3aS.j.i?.  clfe ',  yet  ioync  loue  vnto  it,  and  by  loue  it  will  be  efFe^uall  in  all  good  du- 
 ties. 
 
 Now  to  procccde  further :  firft  wc  arc  to  confider ,  how  faith  is  wrought : 
 fecondlyjwhat  be  the  diflPerences  of  it.  For  the  firft,  faith  is  wrought  in  and  by 
 the  outward  minifterie  of  the  Gofpell, accompanied  by  the  inward  operation 
 of  the  fprrit,and  that  not  fuddenly,but  by  certaine  Ifeps  and  degrcesras  nature 
 frameth  the  bodic  of  the  infant  in  the  mothers  wombe,  i  hs  making  the  brain 
 and  heart,  2.  by  making  veines,  finewes,arteries,  bones :  ^.  by  addrng  fkfh  to 
 them  all.  And  the  whole  operation  ofthe  fpirit  ftands  in  two  principall  a^i- 
 ons.Firftjthe  enlightening  ofthe  minde:  the  fccond,themoouing  ofthe  will. 
 For  the  firftjthe  holy  Ghoft  inlightens  mens  minds  with  a  further  knowledge 
 ©f  thcla  w  then  nature  can  affoard ;  and  thereby  makes  them  to  fee  the  finnes 
 of  their  henits  and  hues  with  the  ouglmes  thereof ,  and  withall  to  tremble  at 
 the  cnrfc  of  the  law .  Afterward  the  fame  fpirit  opens  the  eye  to  vnderftand 
 ^nd  confider  fenoufly  of  rightcoufnes  and  life  eternall  prortiifed  in  Chrift. 
 This  done,then  comes  the  fecond  worke  ofthe  holy  ghoft:, which  is  the  infla- 
 ming; of  the  will,  that  a  man  hauingconfidered  his  fearefiill  eftatc  byreafon 
 jof  finnc ,  and  the  benefits  of  Chrifts  death ,  might  hunger  after  Chrift ;  and 
 h.uic  a  defirc  not  fo  much  to  haue  the  punilhments  of  nnne  taken  away ,  as 
 Gods  difplcafiire:  and  alfo  miglit  cnioy  the  benefits  of  CliriftvAndwhenhe 
 
 hath  J 
 
cftht/yeede.  Of  Faith;       jpj 
 
 hath  ftirred  vp  a  ma  to  dcfire  recociliation  with  god  in  Chrifl^  then  withall  he 
 giues  him  grace  to  pray  not  onely  for  life  etci  nail ,  but  efj^ccially  for  the  free 
 remiflion  and  pardon  of  all  his  linnes  :  and  then  the  Lords  promifc  is,Krtock£  M^h.?^» 
 anditfjall  be  opened,  feeks^^dye  (had finde.  After  which  he  furtlicr  fcndeshis 
 fpirit  into  the  fame  heart  that  defireth  reconcilkmon  with  God,  and  remiflion 
 of  finnes  in  Chrirt:;.  and  doth,  (ealevp  the  fame  in  hislieartby  a  liuelyand. 
 plentiful!  ailhrance  thereof. 
 
 The  diflferences  &  degrees  of  fiith  arc  two :  I.  a  wcahe  Eiith  :  1 1,  a  Rron^ 
 faith  .  Concerning  the  nrfl: ,  tlris  weakeianh  Ihewes  it  ^dh  by  this  grace  06 
 God,  namely  an  vnfaincd  defire ,  not  onely  of  faluation  ( for  that  the  wicked- 
 and  graceles  man  may  haue)but  of  reconciliation  with  God  inChriO:.  T.his  is 
 a  fure  figne  of  faith  in  euery  touched  and  humbled  heart ,  andk  is  pecuii;.r  to 
 the  eleft  :•  and  they  which  haue  this,  haiie  in  them  alfo  the  ground  and  Tub- 
 fiance  of  true  fauing  faith  :  which  afterwardes  in  time  willgrow  vp  to  t^rea- 
 tcrftrength.  Reafons :  I.  Promifcof  hfeeucrlallin^,ismadeto  the  deliro 
 of  reconciliation  ,  Pfal.  10. 17.  Lord,  then  hafl  hedrd  the  deftre  ofthcpoore. 
 Pfal.  14^.  6.  LMj  foule  defiretk  after  thee  ,m  the  thirUieliinde.  Pfil.  145.  rp. 
 He  will  fulfill  the  defire  cfthenu  thatfeare  htm->,  Matth.  5 .6.  Ule^edare  tkcjtbcit 
 hunger  and  thirfl  after  righteoufine^e,. for  they  fhnll  befati^fiedlReucht:  t-r.6. 1 
 V(>i!lgme-v/!to  him  which  is  a  thirfi ,  of  the  tve'iofthe  tcntencf  life  freely.  I  J*  The 
 hungering  defire  after  grace  is  a&ndihed  aflTsction :  where  oneaffe^ioii 
 is  fanftified  ,  all  arc  fan^tified :  where  all  are  fantlified ,  the  whole  man  13  f}.n- 
 ftified:  andhethatisfanftified,isiuftineclimdbelceucs.  HI.  God  accepts 
 the  will  and  defire  to  repent  and  beleeue^or  repenting  and  bde'cuing  indeed: 
 wherefore  this  defire  of  reconciliation  (if  \x  be  foundiy.  wrou^ht:in  the  heart) 
 isinacceptation  with  God  as  true  f-auhindcede.  Bratcarnall  men  will  fay,  If 
 faith,yca  truefaithfhew  it  felfe  by  a.defireof  retrbnciliatio  with  God  in  Chnft 
 for  all  our  finnes,then  we  are  weliynough,  thougli  we  liue  in  our  finnes ;  for 
 we  haue  very  good  defires.  /^/J/^f;',Thatthcre  be.many  ihndrre  fieeting  mo- 
 tions and  defires  to  doc  gooct'thin2;s  which  grow  to  no  ilTue  or  head, but  in^ 
 time  vanifh  as  they  come .  Nowe  fuch  paflioiis  hsae  no  fbundneile  in  them,, 
 and  muft  be  dillinguii>.e.d  from,  the  defire  of  reconciliation  with  Gocf, 
 that  comes  fro  ma  bruifed  heart,  and  brings  alwaiesvvith  it  reformation  ot 
 hfe:  therefore  fuch  wha'cfocuer  they  are  that  liue  afterthe  courfc  of  this  world', 
 and  thinkre  notwithtlanding  that  they  haue  defires  that  aregcad^deceiuc 
 themfelucs.  ,/  .      •  .       .  . 
 
 Now  fiiith  is fiVidc  tobevveake,  when  a  man  either  faiJes  in  the  know^ledge 
 of  the  Gofpell ;  or  elfc  haluing  knowledge,  is  weake  in  g;nfce  to  apphe  vnto 
 himfelfe the fwectpromifcs thereof.  Asfor example,we ^now thatthe Apo- 
 /lles  had  aU  true  taxiing  laith  (except  ludas)  andwhen  our  Sauioar  Chrift  as-  ."^«ftK?.!*?.'. 
 deed  them,  whomcthcy.ihought  that  he  was;  Pe-ter  m  theperfon  of  therefl, 
 anHvercd  for  them  alhand  fiid  ;  Than  art  ChrifilthA  Sonne  of  the  biiin<r\G  odiiox 
 i;Which  our  Sauiour  commended-him  ,andinhmi,  themall,  fiying:7"/??«^-'rrf 
 Tetevy  and  z>pon  thi^  -rockf,  (that  rs,-  vpon  Ghrid,  which  Peter  confeffed  "in  the 
 .name  of  them-  ?i\\)wi!ij  I'tsrld  my  Church  \  And  yet  ahem  that  tim.e  we  ihali-' 
 .iiidsiii.tBe Gcfp^dljlhattbayareiailcdiiieRiaf /if/iti'>/'i5.^i/;  JJ^oy^^ihcyia Wr«  "mL'illt ' 
 
ip4      Of  Faith.  jia  SxpofttioM 
 
 knowledge  of  the  death  of  Chrift ,  and  of  his-paflioil ,  andtcfurrc^ion ;  and 
 were  caned  away  with  a  vaine  hope  of  an  earthly  kingdomc .  And  theicforc 
 when  our  Sauiour  Ihewcd  them  oF  his  goin^downe  to  lerulalera  and  of  his 
 fufFcr'ns^s  there,  Peter  a  little  after  his  notable  confeflion  beganne  to  rebuke 
 Chrifl,and  faid,-^/-3,/?<r?-  hahepitie  on  thyfclfe,  tlovsfhallmt  bevnto  thee.  And  vn- 
 till  he  had  appeared  to  them  after  his  death ,  they  did  not  diftinflly  belccuc 
 hisrefurreftion. 
 
 Ao-ain,  weake  faith  though  it  be  ioyned  with  knowIedgc,yet  it  may  failc  in 
 the  applying  or  in  the  apprehenhon  &  appropriatingotChrifts  benefits  to  a 
 rnans  ovvnefelfc.This  is  to  be  feene  in  ordinarie  experience.  For  many  a  man 
 there  is  of  humble  and  contrite  heart,  thatferueth  God  in  fpirit  and  truth,  yet 
 is  not  able  to  fay  without  great  doublings  and  waucrings ;  I  know  and  am 
 fiilly  aiTured  that  ray  (innes  are  pardoned.  Now  fhall  we  fay ,  that  all  fiich  arc 
 without  faith?  God  forbid.  Nay.wc  may  refolue  our  felues,ihat  the  true  child 
 t)f  God  may  hauc  a  hungering  defirc  in  his  heart  after  reconciliation  with 
 <jod  in  Chrift  for  all  his  finnes  with  careto  keepe  a  good  confcience,  and  yet 
 be  weake  fometimc  in  theapprehenfionof  Gods  mcrcicand  theafTurancc 
 of  the  rcmiflion  of  his  owne  finnes. 
 
 But  if  faith£iilc  either  in  the  true  knowledge ,  or  in  the  apprehcnfion  of 
 ^^:i^%  mercies ,  hoW  can  a  man  be  faued  by  it  ?  Anf.  We  mufl:  know  that  this 
 vrcakefaith  will  as  truly  apprehend  Gods  mercifull  promifes  for  the  pardon 
 of  finnc ,  as  ftrong  faith ,  though  not  fb  foundly.  Eucn  as  a  man  wkh  a  palfie 
 liMid  can  ftretch  it  out  as  well  to  rcceiuc  a  gift  at  the  hand  of  a  king ,  as  he  that 
 is  more  found ,  though  it  be  not  fo  firmely  and  fteadfaftly.  And  Chrift  faith, 
 that  he  will  not  breake  the  bruifcd  recfile,nor  quench  the  ftrokin^  flaxc. 
 
 The  Church  of  Romcbearcs  men  inhandjthat  they  are  goodCathohcks, 
 if  they  belecuc  as  the  Church  belecues ;  though  in  the  meane  fcafen  they  can 
 not  tell  what  the  Church  belceues.  And  fome  Papifts  commend  this  faith  by 
 the  example  of  an  old  dcuout  father ,  who  beeing  tempted  of  the  deuill,  and 
 asked  how  he  bcleeued ;  anfwered  that  he  beleeucd  as  the  Church  belceued : 
 l)eeing  againe  asked  how  the  Church  heleeued ,  he  anfvvered ,  as  I  beleeue  ? j 
 whereupon  the  deuill(as  they  (ay)was  f^ine  to  depart.  Well ,  this  fxDnd  and  lii 
 diculous  kind  of  fiith  we  renounce,  as  being  a  meanes  to  nuzle  men  in  blind- 1 
 fieSj'fuperftition,  and  perpetuall  ignorance :  vet  withall  we  doe  not  denie  but! 
 that  there  is  an  implicite  or  infolded  faith ;  which  is,when  a  man  as  yet  hauingl 
 but  fome  Htfle  portion  of  knowledge  in  the  doctrine  of  the  Gofj3cl,doth  tru-j 
 ly  perforrac  obedience  according  to  the  meafiire  thereof;  and  withall  hathl 
 <areto  gctmore  knowledge ,  and  fhewes  good  affeOion  to  all  good  meanes] 
 whereby  it  may  be  increafed.  In  this  refpeft  a  certame  ruler,  who  by  a  mirack 
 gWsj»       wroughtvpon  his  child,was  mooued  to  acknowledge  Chrift  for  the  Meflias, 
 and  further  to  fubmit  himfelfc  to  his  do£lrine ,  is  commended  for  abeleeuer: 
 and  fb  are  in  the  like  cafc^the  Samaritanes. 
 
 And  thus  much  of  weake  faith :  which  muft  be  vnderftood  to  be  in  a  man 
 not  all  thedaies  ofhis  life,  but  while  he  is  a  yongbabe  in  Chrift.  For  as  it  is  in 
 the  ftateof  the  bodie ,  firft  we  are  babes'and  «[row  to  greater  ft  i  cns^th  as  we 
 ^row  in  ycresjfo  it  is  with  a  chriftian  niMi.  Firft  he isa  babe  in  Chrift,  hauing 
 
 wcakc 
 
oftheCreede.  Of  faith.       ipj 
 
 wcakcfaithjbut  sfter  growes  from  grace  to  grace,till  he  come  to  haue  a  ftiog 
 faith  :  example  whereof  we  haue  m  Abraham,who  was  ftrongandperfedl 
 both  in  knowledge  and  apprehenfion.  This  ftrong  faith  is>whcii  a  man  is  in- 
 dued with  the  knowledge  of  the  Gofpell  and  grace  to  apprehend  and  apply 
 the  righteoufnes  of  Chnft  vnto  himfelfc  for  the  remidion  of  his  ow  ne  finnes: 
 fo  as  he  can  fay  diftinclly  of  himfelfc  and  truely,that  he  is  fully  refolued  in  his 
 owne  confcience,that  he  is  reconciled  vnto  God  in  Chrift  for  ail  his  fmnes, 
 and  accepted  in  him  to  lifeeucslafting.  This  degree  of  faith  is  proper  to  him 
 that  beginnes  to  be  a  tall  man  and  of  i  jpc  yeares  m  Chnfl: .  And  it  commeth 
 not  at  the  firft  calling  of  a  man  vnto  grace.  And  if  any  iliall  thinkethat  he  can 
 haue  it  at  the  firft,he  deceiueth  himfelf  For  as  it  is  in  naturetfirll  wearebabef, 
 §c  then  as  we  increafe  in  yeares,{b  we  growe  m  ftrength:  fo  it  is  in  the  life  of  a 
 Chrifl:ian;firfl:  ordinanlv  he  hath  a  wcake  faith,  and  after  growes  from  grace 
 to  grace,till  he  come  to  itronger  faith :and  at  the  laff  he  be  able  to  fiiy,he  is  ful- 
 ly alTured  in  hisheart  and  confcience  of  the  pardon  of  his  f^nnes  &  of  recon- 
 ciliation to  God  in  Chrift.  And  this  afliu-ancearifeth  from  many  experiences 
 ofGodsfauourandloueintheeourfe  of  his  life  by  manifold  preferuations 
 and  other  blcffingSiWhichbeeingdeepely  and  duly  confideied  bring  a  man 
 to  be  fully  perfwaded,that  God  is  his  God,and  God  the  father.his  father,and 
 lefus  Chrift  his  redeemerjand  the  holy  Ghoft  his  (andifier. 
 
 Now  howefoeiier  this  faith  be  ftrong,yetis  it  al waies  imperfe£V,as  alfo  our 
 knoweledgeis  ;  and  iliall  fo  long  as  wee  liuc  in  this  worldeb'e  mingled  with 
 contrarie  vnbeleefc  and  fundry  doublings  more  or  Icfte.  A  great  part  of  men 
 amongeft  vsjblinded  with  ^roflc  ignorance,  fay  they  haue  faith ,and  vet  in- 
 <leede  haue  not.  For  aske  them  whatfaith  they  haue,  they  will  anfwere,they 
 beleeue  that  God  is  their  father,  and  the  Sonne  ihcir  redeemcr,&c.aske  them 
 how  long  they  haue  had  this  faith,they  will  anfwer,  cucr  fince  they  could  re- 
 member;aske  them  whether  they  euer  doubt  of  Gods  fauour  ?  they  will  fay, 
 tliey  would  not  once  doubt  for  all  the  world.  But  the  cafe  of  diefe  men  is  to 
 bee  pitied:for  howefoeuerilicyraayperfwade  themfclues ,  yet  trueitis,that 
 they  haue  no  found  faith  at  all :  for  euen  ftrong  faith  is  adaulted  with  temp- 
 tations and  doublings  :  and  God  will  not  haue  men  perfeft  in  this  life,that 
 they  may  alwaies  gee  out  of  diemlelues,  and  depend  wholly  on  the  mcrite  of 
 Chrift.  ;  V  "^  .  . 
 
 And  thus  much  of  thefc  two  degrees  of  faith .  Nowe  in  whome  foeuer  it 
 iSjwhether  it  be  a  weakc  faith, or  a  {frongjit  bringeth  forth  fome  fruit,as  a  tree 
 doth  in  the  time  of foir:mer.  And  a  fpcciall  fiuite  of  faiih,is  this  confcflion  of, 
 faith,  //5>f/i?f«e  m  God^^cXo  Paul  faith,  PVith  the  heart  a  man  may  beleeue  vnto 
 righteoujhejfe,a-adwith  the  mouth  man  confeffeth  to  Qtifsatio-a.  Confelfion  of  faith 
 is,  whenaman  in  fpeech  and  outwarde  profeflion  doth  make  manifefthis 
 faith  for  thefe  two  cavifes.!. That  with  his  mouth  outwardly  he  may  2;lorifie 
 God  and  doe  him  (eriiice  both  in  body  and  foule .  I  I.  That  by  the 
 confe/Tion  of  his  faith ,  he  may  feuer  himfelfe  from  all  falfe  Chriftians,  from 
 Atheifts,  hypocrites,  and  all  falfe  feducers  whatfoeuer.  And  as  this  is 
 the  dutie  ofa  Chriftian  man ,  to  make  profeflion  of  his  faith",  fo  here  in  this 
 Creedc  of  the  ApoftleSjWee  haue  the  right  order  and  forme  of  makino-  con- 
 
 O   1  fef- 
 
 Rtm.xo.io. 
 
a.<^6 
 
 i.pet.3.21. 
 
 QFFiUth,  M  Sxpojttion 
 
 fcffioii  fct  clowne,as  we  Hiall  fee  in  handling  the  parts  thereof. 
 
 Tlie  Crcecie  therefore  fetts  dovvne  two  th!np;es  concerniog  tuith^nnme- 
 ry,thea£li-on  of  faith  and  his  obieft,  which  alfo' are  the  p^irts  of  the  Creed; 
 The  a(5>ion  in  rfiefe  wordcs, /  heleette  :  theobie^l  in  all  the  wordes  follow- 
 \nor,mCJodthc^  Father  iiAlnighite^mAher.,  e^c.Arid  firft  let  vs  beginnewith 
 the  action. 
 
 I heleexemGodr\  Wee  are  tau[;]>t  tofaie,  I hileeue^viot  wee  heheue^^ox 
 two  caufes.  Firn;  becau' c  (as  wee  rouched  l^fore^)  in  the  Prinutiue  Church 
 thi5  Creede  was  made  to  bee  an  annfvvere  to  a  demaunde  or  cjiicrtion,which 
 was  demaiinded  of  euery  particular  man  that  was  bapnzed:  for  they  asked 
 him  thus ;  What  doeftiiiou  beleeue  ?  then  he  aunfwered  ,  /  beleene  in  God 
 the  Father,  &c.  And  thus  did  euerie  one  of  yeares  make  profeffion  of  Jiis 
 fuith:and  it  is  likely  that  Peter  alluded  hereunto, faying  ,  the jlifHlatton or 
 aunfxpere  of  a- good  co-afcience  maketh  requeji  to  God  .  The  (econd  caufe  is^, 
 liovvefoeuer  we  are  to  pray  one  for  another,  by  faying  ,  O  our  Father,  (^r.yet 
 vvhenvve  come  to  AxareSjWe  muR  haue  a  particular  faith  ofom-.own:no  man 
 can  be  faucd  bv  anothej;  rnans  £iith,but  by  his  o  wn€,as  it  is  faid;  The  lufl  pjaU 
 hue  by  hafatth.But  fome  vvill  fiyjthis  is  not  true,  bccaufe  children  muft  be  fa- 
 ued  by  their  garents.faith  :  the  aunRvereis  this  ^  the  faith  of  the  parentdoth 
 
 n>«**""^         bring  the  ch-ild  to  haueajitlc  or  intercft  to  the  Coucnant  ofgracc  andloal! 
 
 ^Ji^^K  the  finefits  of  Chnlliyct  dothit  iK)t  applie  the  benefits  ofChril^s  death ,  his 
 obedience,  his  hientSjand  righteoufneffe  vMo  the  infantrfor  this  the  beleeuer 
 doth  onelyvnto  himfelfe  and  to. no  other.  Againe,  fome  may  fay,ifchildreh 
 doe_not  appreliendj^hnflrs.  benefit^  by  tiieir  parents  faith, howe  thenii 
 ChriftsTifflteournefrernade  theirs  and  they  faued?  Jn/wer.  By  the  inwarde 
 vvorkingofthe  holy  Ghofb.who  is  the  principal  applier  of  all  graces,  where* 
 as  faith  K  hilt  the  infFi  nmenr.  As  for  the  places  of  fcripture  that  mention  iilfti-^ 
 ficafionandfaluation  by  faith ,  they  areto  be  retrained  to-raen  ofv-earesf 
 whereasJj^nis  dying  in  their  liifiuicie  ,  and  therefore  wanting  aiHiualliaitfa 
 which  none  can  haue  without/acluall  knowledge  of  Gods  will  andWorde^ 
 are  no  doubt  faued  bv  fome  other  fpcciall  working  of  Gods^holy{j3irit,not 
 kno  wnc  to  vs. 
 
 Furthermore,  to  beleeue  fignificth  two  things;  to  conceiuc  orvnder'^ 
 ftand  any  thing ,  and  withall  to  giue  aOcnt  vnto  it  to  be  true  :  and  thicre- 
 fore  in  this  place,  to  beleeuc  ilgnifieth  to  knowe  and  acknowledge  that 
 all  the  points  of  religion  which  followe,  are  thetruethof  God .  Here  there- 
 fore wee  mu ft  remember  ,  that  this  ctaule(/<^(?^^«f )  placed  in  the  begin- 
 ning of  the  Creede  ,  mud  bee  parficularly  applied  to  all  and' euerie  aiti*- 
 cle  following;.  For  fo  the  cafe  ftandcs,  that  if  faith  failein  onemaine  point, 
 it  fail eth  a  man  in  all  :  and  therefore  faith  is  iaide  to  he  f  wholly  copkl^tit^e. 
 Itis^notfufficientto  holde  one  articlb,but  he'c  that  will  holde  any  of  theni 
 for  his  good,muftholde  them  all:  and  hee  which  holdes  thGinalhiifhewe 
 of  wordes,  ifhee  ouerturne  but  one' ot  them  indeede,hce  oiierturnes  them 
 all. 
 
 Ajaine,  to  beleeue  is  one  thins; ,  and  to  heleeue  in  thlir  or  that  is  another 
 thing:  and  it  coiitfliiieth  in  ix  uirce  points_.or.a£lions  of  a  beleeuer.  I.  To 
 
 knowc 
 
 FjJesefltota 
 
 fopuhitiuj. 
 
knowcathing:!!. To  acknowledge  the  fame;I I I.To put  tiufl: and conB-M^^^lr^ ^ 
 dcnceinit.Anci  in  this  order  niuftthefe  three  a<i>Jbns  of  faith  be  applyed  to  OliM*<M*  ■ 
 cueiy  article  following  which  concerneth  any  of  the  perfons  in  Tnnitie.  And 
 this  muR bee  marked  as  a  matter  of  fpeciall  moment. For  alwaies  by  adding 
 them  to  the  wordes  foliowing,we  ^o  apply  the  article  vnto  our  fclues  m  a  ve- 
 ry comfortable  manner.  As  I  belecue  in  the  father,  and  doe  beleeue  that 
 h'ee  is  my  fiuher:  and  tlierefore  J  put  my  whole  tiufl:  in  him,  and  (b  of 
 theiefi:. 
 
 Nowe  wee  come  to  the  obie<n:  of  generall  faith,wbich  is  either  God  or  the 
 Ghurch'jin  handling  of  both  which, I  will  obferue  this  order.  I.I  wili  fpeakc 
 of  the  meaning  of  eiiery  article.  1 1.  Of  the  duties  which  we  ought  to  learnc 
 thcrebv.1 1 1.  And  laftly,  of  the  confolations  which  may  be  gathered  thence. 
 Concerning  God,  three  things  arc  to  be  confidercd.  And  firil  by  reafbn  of 
 manifoldc  doobtmgs  thatrifc  inourmindes  ,  it  may  be  dcmaunded ,  whether 
 there  be  a  God  ?  many  reafons  might  bee  vfed  to  refolue  thofe  that  haue 
 fcruple  of  confcicnce :  otherwaies  wee  are  bounde  to  beleeue  that  there 
 is  a  God  widiout  all  doubting .  As  for  thofe  Atheifls  which  confidently  a- 
 uouch  there  is  no  God,  by  Gods  lawe  th^r  ought  to  die  the  death :  nay,the 
 earth  is  to  good  for  fuch  to  dwell  on .  Malefadlours ,  as  theeues  and  rebells, 
 for  their  offences  haue  their  rcwarde  of  death:  but  the  offence  of  thofe, 
 which  denies  that  there  is  a  God,is  greater:  and  therefore  deferues  a  mofl  cru- 
 ©11  death.  .rjihtr.o'  •;  "    'J  o-.^tk 
 
 The  fecond  point  followeth,namely  \vhat  God  is?  zyfnjrper.  Mofts  defi-  Exod.u. 
 ring  to  (ce  Gods  f  ice ,  was  not  permitted  but  to  fee  his  hinder  parts  :  and 
 therefore  no  man  canbecabletodefcribeGod  by  his  nature,but  by  his  ef- 
 fefts  and  properties,  on  this  or  fuch  like  manner  :  God  is  aneffemce  [fjtrima/lf 
 Jimfjle.infimte.mofi  holy.l  fay  hrft  of  all ,  that  God  is  an  efFcnce,to  fhewe  that  he 
 is  a  thing  ahfolutely  fubfiliing  i^ liimfelfe,and  by  himfelfe,  not  rcceiuing;  his 
 becing  from  any  other.  And  herein  heediffereth  from  all  creatures  what- 
 foeuer,  which  hauefubfilfing  and  beeingfrom  hira  alone.  Againe,Ifay 
 hee  IS  an  cffence  fpirituall,  becaufeheeisnotany  kinde  of  bodie  ,  neither 
 liath  hee  the  partes  of  the  bodies  of  men  or  other  creatures,  but  is  in  nature 
 a  (pirit  inuif.ble,no,t  fubiecf  to  any  of  mans  fcnfes.  I  aclde  alfo;,that  heis  a  fim- 
 p]e  elTencejbecaufehis  nature  admits  no  mannei'  of  compofitioh  of  matter  or 
 forme.or  partes. The  creatures  are  compounded  ofdiuers  part:;. and  ofvarie- 
 tie  ofnature,but  thereisno  fuch  thing  in  God:for  whatfbcuer  thins;  heis,  hee 
 is  the  fime  by  one  and  the  fame  fingular  and  indiuifible  cflence.  Furdiermore 
 he  is  infinite,  and  diatdiuers  waies:  infinite  in  time,without  any  beginning 
 and  without  end:infinite  in  place",  becaufe  hee  is  eueiy  where  and  excluded 
 no  where ,  witlun  all  places,and  foordi  of  all  places.  Laftly  hee  i^  raoff  ho- 
 ly,that  is,  ofmfinite  wirdonic,mercie,lcue,2:oodnes,&:c,aiijd  he  aloncis  naht- 
 ly  tearmcd  mofi  holy  becaufc  holines  is  of  the  very  nature  of  God  himfelfe", 
 whereas  ainoro;  the  n-ofl:  excellent  creatures,  itis  otherwife.For  the  crenture 
 it  felfe  is  one  thing,and  the  holmes  of  the  creature  another  thing.  Thus  wee 
 fee  what  God  is,and  to  this  effeO:  God  defcribes  himfclf  to  be  lehova  Elokimi  « 
 &  Taul  defcj'ibcs  him  to  be  a  King  eHerUJitn(T ^immortalli  tnmribl€^&  onelj  votfe-j  i.i  im.i.i-r.' 
 
 6  2        '■  to 
 
OFGod.  AnSxfofttim 
 
 *'  to  rrhomejd  due  a!l honour  and glorie  for  eucr, 
 
 Tlic  third  point  is,  touching  the  number  ofGods^namely  whether  there 
 be  more  o^ods  then  one  or  no.  /^>^/.There  is  not,neither  can  there  be  any  more 
 Gods  then  one.  Which  point  the  Cieed  auoucheth^in  {2,s\w^J  beleetietn  God, 
 not '^'3^f:andvet  more plainciy  the  Nicene  Creedeandthe  Creed  of  Athana- 
 fmSj  both  of  them  explaining^  the  words  of  the  Apoftlcs  Creede  on  this  man- 
 ner,/^<?/^<f';.'£'A^  wtf  6'«'i^?.Hovveroeuer  fome  in  former  times  haue  crronioully 
 hcld^that  two  gods  were  the  bcgmning  of  all  things,  one  of  good  things,  the 
 other  of  emll  tnings:others,that  there  was  one  God  in  the  old  teilamentano- 
 ther  in  the  newerothers  againe,namely  the  F««/£'^^^»w»J",that  there  were  thirty 
 couple  of  gods:and  the  heathen  people('as  Auguftine  recordeth)  worihipped 
 thirtie  thoufand  gods:yet  we  that  are  members  of  Gods  Church,  murt  holdc 
 and  bekeue  onz  God  alone,and  no  more,Deut  4. 3  gynderfiand  this  date  and 
 confiAer  t/i  thhieheart,that  [ehouah  hee  i^  God  in  heatien  ahoue  and.v^on  the  earth 
 heneathithfre isnone  other. ^"^.^.61  X)>ie  G od,one fakh yOne havtifme. '  Jf  it bie  al- ' 
 ]ead2;ed  that  the  Scripture  mentioneth  mam'  gods,  becaufe  ^Magiftratsare 
 :.  called Gods,^Mofes  IS  called  Aaronsgod,  <=  the  deuill  and  all  idols  are  called 
 gods.Theanfvvereisthis:Theyare  not  properly  or  by  nature  ^ods,  for  n\ 
 tbatrefpe<fl  there  is  onely  one  Godrbut  they  are  fo  tearmed  in  otlier  refpefts. 
 Magiftiates  are  gods,becaufe  they  be  Vicegerents  placed  in  the  roome  of  the 
 true  God,to  gouerne  their  fubiei^srMbfesis  Aarons  god ,  becaufe  he  was  in 
 the  roome  of  God  to  reueale  his  will  to  Aaromthe  deuill  is  a  god,becaufe  the 
 hearts  of  tlie  wicked  would  giue  the  honour  vnto  him ,  which  is  peculiar  to 
 the  euerliuing  God:idols  are  called  gods,  becaufe  they  are  (uch  in  mens  con- 
 ceits and  opinions, who  efteeme  oftnem  as  of  gods.ThereforePaul  faith ,  art 
 idol  is  nothim  m  the  worldxhdX.  is.noth'mo;  in  nature  ful^ftin2:,or  nothino;  in  re- 
 fpe^  of  the  diuinitie  afcribed  vnto  it. 
 
 To  proceede  forwardcto  beleeuc  in  this  one  GoA  ,  is  in  cfFeft  thus 
 much  :  I.  To  knowe  and  acknowledge  him  as  he  hath  reuealed  him- 
 (elfe  in  his  worde  :  II.  To  beleeuehim  to  bee  my  God  :  III.  From 
 mine  heart  to  put  all  mine  afficmce  in  him  .  To  this  purpofe  Chrift  faith, 
 7'hif  is-eternall  life  to  k^ovoe  thee  the  onely  God,  and  vchome  thott  hajl  fent  le- 
 fui  P'^'rij}.  Nowe  the  knowledge  here  meant,is  not  a  bare  or  generall  know- 
 led2;e,for  that  the  deuils  haue,but  a  more  fpeciall  knowledge  wherby  I  know 
 God  not  onely  to  be  God,but  alio  to  be  my  God,and  thereupon  doe  put  my 
 confidence  in  him. 
 
 And  thus  much  of  the  meaning  of  the  firfl  worAtSyl beleeuewGod^&c. 
 Nowe  followc  the  duties  which  may  bee  gathered  hence.  Firft  of  all ,  if  we 
 are  bound  to  belecue  in  God,thcn  we  are  alfo  bound  to  take  notice  of  our  na- 
 tural! vnbeleefe,  whereby  we  diftrull  God,to  checke  our  felues  for  it ,  and  to 
 llriue  againft  it.  Thus  dealt  the  father  of  the  child  that  had  a  dumnie  fpirit, 
 Z<7r(5/( faith  \\(i)I beleeue yLordhelperdm  vnheleefe.AsxA  Dauid,W^Ar  art  thou  cajl 
 dovpyiemyfotiie?a:^,drpf.yartthoHfo  di^tjmetedtnmsfrvait  on  God.  And  that  which 
 cur  SauiourChridfaide  once  to  Peter ,  men  fliould  daielyfpeake  tothcm- 
 felues  :  O  thou  of  iittk  p.lth  ,  -why  haji  thoit  doubted  "i  But  fome  may  fay,, 
 wherein  ftondes  our  vnbeleefe  ?  i^nfrccre.  Itituides  in  two  diinges :  L  Iii- 
 
 diQiiift 
 
oftheQreedc,  Of  God.      ipp 
 
 diftnifting  the  gcyodncflTe  of  God ,  that  is,  in  giuin»  too  litlc  or  no  affiance  to 
 him ;  or  in  putting^affiance  in  the  creature.  For  thenrft,  few  men  will  abide  io 
 be  told  oftneirdiftrurtin  God:  but  indeedeitJs  a  common  and  rife  corrup- 
 tion: aoci  though thcyfbothethemfeluesneuerfo, yet  their vfiiall deahno-s 
 proclaime  their  vnbeleefe.Goe  through  all  places,it  fhall  be  found  that  fcarlc 
 one  ofathou(and  in  his  dcahngs  makes  con(cience  of  a  he:  a  greatpart  of  men 
 gets  their  wealth  by  fraud  and  oppreffion  and  all  kinde  of  vniuft  and  vnmcr- 
 cifiill  dealing.  What  is  the  caufe  that  the}'  can  doe  fo  ?  Alas,  alas,if  there  be  a- 
 ny  faith,  it  is  pinned  vp  in  fbme  by-corner  of  the  heart ,  and  vnbelccfe  beares 
 {way  as  the  lord  of  the  houfe .  A^aine ,  if  a  man  had  as  much  wealth  as  the 
 world  comes  to,he  could  finde  in  his  heart  to  wiih  for  an  other ;  and  if  he  had 
 two  worlds ,  he  would  be  calling  for  the  third ,  if  it  might  be  compaffed :  the 
 reafbnhereofis,  becaufe  men  haue  not  learned  to  m^e  God  their  portion, 
 and  to  ftay  their  nffedtionson  him:  which  if  they  could  doc,  a  mcnne  portion 
 in  temporall  bleflings  would  be  enough.  Indeede  thefe  and  fuch  hke  perfons 
 will  in  no  wifeyeeldc  that  they  doe  dirtruft  the  Lord ,  vnlelfe  at  fome  time 
 they  be  touched  in  confcicncc  with  a  fenfe  and  feeling  of  their  finnes ,  and  be 
 throughly  humbled  for  the  fame:  but  the  truth  is,that  diftrufl:  of  Gods  good- 
 neffe  is  a  generall  and  a  mother-finne ,  the  ground  of  all  other  finnes ,  and  the 
 very  firfl:  and  principallfinnem  Adams  fall.  Andfbrthe/ccondrartofvn- 
 beleefe ,  which  is  an  affiance  in  the  creatures  ,  read  the  whole  booke  of  God, 
 and  we  fhall  finde  it  a  common  and  vfuall  finne  in  all  forts  of  men,  (bme  put- 
 ting their  truff  in  riches ,  fome  m  ifrength ,  fome  in  pleafures ,  fome  placino- 
 their  felicitie  in  one  (inne,  fome  man  other.  When  King  A  (a  was  ficke,  he  ,.chr.i(j.ia 
 put  his  whole  truft  in  the  Phifitians ,  and  not  in  the  Lord  .  And  m  our  daies 
 the  common  praftife  is, when  crofTes  and  calamities  fall,  then  there  is  trottino- 
 outto  that  wife  man,to  this  cunning  woman,to  this  forcerer,to  that  wizzard, 
 that  is ,  from  God  to  the  deuill ,  and  their  counfell  is  receiued  and  prad ifed 
 without  any  bones  making.  And  thisfhewes  the  bitter  roote  of  vnbeleefe, 
 and  confidence  in  vaine  creatures;  let  men  fraoothe  it  ouer  with  goodly 
 tearmes  as  long  as  they  will.  In  a  word,thcre  is  no  man  in  the  wor]d,be  ne  cal- 
 led or  not  called ,  if  he  looke  narrowly  vnto  himfelfe ,  he  fhall  finde  his  heart 
 almoft  filled  with  manifold  doubtings  and  diff  rufl:ini:;s,wherebv  he  lliall  feele 
 himfelfe  euen  carried  away  from  beleeuingin  God.  Therefore  the  dutic  o^t- 
 uery  man  is ,  that  will  truly  (ay  that  he  beleeues  in  God  ,  to  laboifr  fo  fee  his 
 owne  vnbeleefe  and  the  fruits  thereof  in  his  life.  As  for  fuch  as  fiy  they  haue 
 no  vnbeleefe,nor  feele  none ;  more  pitifiill  is  their  cafe.  For  fo  much  the  grea- 
 ter is  their  vnbeleefe. 
 
 Secondly, confidering  that  we  profeffeourfelucstobeleeuein  God, we 
 muff  eucry  one  of  v$  learne  to  know  God .  As  Paul  faith ,  Horp  can  they  be-  R01n.10.14. 
 ieeue  in  htm,  ofwhowe  they  haue  not  heard?  and  how  can  they  heare  vrithoHt  a  prea- 
 cher ?  therefore  none  can  belecue  in  God  but  he  muff  firlf  of  all  heare  and  be 
 taught  by  the  minifferie  ofthe  word  to  know  God  arie:ht.Let  this  be  remem- 
 bredofyoungandold.  Itisnot  the  pattering  ouer  of  the  belecPe  for  a  praier, 
 that  will  make  a  man  a  good  beleeuer ,  but  God  mufl  be  knowne  of  vs  and 
 acknowledged  as  he  hath  reuealed  himfelfe  partly  in  his  word  and  pardy  in 
 
 O   3  his 
 
200     Of:Goa,  AnSx^option 
 
 his  creatures.  Blinclc  igioratice  andthe  right  vfe  of  the  Apoftlcs  CrcccJc  wiU 
 aeuerftandtogither.  Therefore  it  ftandes  men  in  hande  to  labour  and  take 
 painestogctknoweledge  in  religion,  that  knowing  God  aright,  they  may 
 come  fteadfeftly  tobeleeuc  in  him  ,  and  truely  make  confeffion  of  their 
 faithv 
 
 Thirdly  ,  becaufe  wee  beleeuc  in  God,  therefore  another  dutic  is,  ta 
 denieour  feluesvtterly  ,  and  to  become  nothing  in  our  felucs.  Our  Saui- 
 our  Chrift  requires  of  vs  to  become  as  httle  children,  if  wee  would  beleeue. 
 The  beo-o^r  depends  not  on  the  releefe  of  others  ,  till  heeiinde  nothing  at 
 homcrand  till  our  hearts  bee  purged  of  felfe-loue  and  pride,  wee  cannot  de- 
 pend on  thefauour  and  goodnefle  of  GodThereforc  nee  that  would  truft  in 
 God  ,  muftfirftofallbeabaledand  confounded  in  himfelfe,  and  in  regard 
 of himfelfe  be  out  of  all  hope  of  attaining  to  the  Icafl:  fparke  of  the  grace  of 
 God. 
 
 Fourthly ,in  that  wee  beleeue  in  God^-^vA  therefore  put  our  whole  truft  and 
 afTurance  in  him:wc  are  taught,that  euery  man  muft  commitle  his  bodie,  his 
 foulc,goods,life,yea  all  that  he  h?th  into  the  handcs  of  God,and  to  his  cu- 
 
 s,Tim,i.i3,  ftodie.So  Paul  faith,  /  am  not  ajhamed  ofmyfufferings  ,for  Iknorve  rohome  Ihaue 
 heleened^and  amperfwaded  that  he  ii  able  to  ks^pe  that  which  I  hane  committed 
 vnto  himagainji  that  day.  A  worthie  faying:for  what  is  the  thing  which  Paul 
 committed  vnto  the  Lord?  it  was  his  owne  foule  and  the  eternall  faluation 
 thereof.  But  v/hat  mooues  him  to  truft  God?  furely  his  perlw'afion  whereby 
 
 s.Fec.4.1?,  he  knewe  that  God  would  keepe  it.  And  Peter  faith:  Let  them  thatftijfer  acr 
 cordina  to  the  rcillofGod.committe  their  fouks  to  him  in  Ts>ell  doing  oi  vnto  a  faith" 
 fit!lcreatoHrX.ookt  as  one  friende  laieth  downe  a  thing  to  be  kept  of  anotherj 
 ib  muft  a  man  eiue  that  he  hath  to  the  cuftodie  of  God.  Fewe  or  none  can 
 praclife  this,  and  therefore  when  any  euill  befalls  them  either  in  bodie  or  in 
 o-oodSjOr  any  other  wav  whatfoeuer ,  then  they  prcfently  fhewe  them-felues 
 rather  beaftes  then  men  in  impatience.  For  in  profperitie  they  had  no  care 
 to  put  their  truft  in  God  ,  and  therefore  inaduerfitiewhen  erodes  come, 
 thev  are  void  of  comfort  .  But  when  a  man  hath  grace  to  beleeue.and  truft 
 in  God  ,  then  he  cominitsall  into  Gods  handesrand  though  all  the  world 
 ftiouldperifh,yet  he  would  not  bee  difmaicd- And  vndoubtedly  if  a  man  will- 
 bee  than  kefull  for  the  prderuation  of  hi^  goods,or  of  his  life ,  he  muft  fliewc 
 the  fimeby  committmg  all  he  hath  into  God  hands,andfufFcr  himfelfe  tabe. 
 ruled  by  him. 
 
 Nowe  followes  the  confolations  and  comforts,  which  Gods  Church  and 
 children  reapehereby.  Hee  that  beleeues  in  God, and  takes  God  for  his 
 God  ,  niav  afluie  himfelfe  of  Valuation  ,  and  of  a  happiedeliuerancein  all 
 dauno-ers  and  neceflities  .   When  God  threatnedaplao;ue  vpon  Ifrael  for 
 
 3.chr.34.i7-  xh<iw  idolatrie  ,  good  King  lofiah  humbled  himfelfe  before  the  Lord  \xis 
 God:  and  hcewasfafeallhis  daies.  AndfoKing  Hezekiab,  when  Sena- 
 
 a.ciir.31.       f]-,eribthe  King  of  Aftiur  offered  to  inuade  luttah.heetruftedlikewife  in 
 
 the  Lord  ,  and  praiedvnto  him,  and  was  deli ue red-.  Whereby  wee  fee,  if 
 
 chr  o  o   ^  man  puts  his  whole  truft  in  God.  he  ftiall  haue  fecuritie  and  cjuictneftc,  a» 
 
 lehofaphatfaideto  the  men  of  ludah.  And  our  rSauiour  Chrift  when  hae 
 
 was- 
 
of  the  Creeds,  Of  God.      lOl 
 
 was  vpon  the  CfofTejand  felt  the  whole  burden  ofthe  terrible  wrath  of  God 
 vpon  hirn,C  iGd,CJ^  (Jod,my  God.vchy  haft  thou  forfaken  me  ?  And  it  appea- 
 rethinthcEpilHe  to  the  Hebrewes,  that  Chrift  wtu  heard  in  that  he  feared:  Hebr.5.y. 
 whereby  vveare giuen to  vnderftand,that they  fhall ncuer be vtterly forfakcn 
 that  take  God  for  their  God.  And  King  Dauid  hauing  experience  of  this,  ^^.^j 
 vfedi  inofl:  excellent  fpeeches  for  this  ende ,  to  fliewe  that  the  ground  of  his 
 comfort  was,  that  God  was  his  God.  And  it  is  (aide  that  Daniel  had  no  man-  Dan.tf.a|. 
 ner  of  hurt  inthe  Lyons  denne;  becaufc  he  trufted  in  the  Lord  his  God.  And 
 contrarivvi{e,fuch  asdiftruft  God  are  fubieft  to  all  miferies  and  iudgements. 
 The  Ifraehtes  in  the  wildernelTe  beleeued  not  God ,  and  trufled not  in  his  helpe^  Pfal.78.ii,i», 
 therefore  ^od  vras  angrie ,  and  his  fire  was  kwdled  in  Iacob,andrf>rath  came  vpon 
 Jfraeh 
 
 God,  the  Father  <L^Imightie.~]  Some  haue  thought  that  thele  words  arc  to 
 be  coupled  to  tlie  former  without  diftinftion  ,  as  if  the  title  of  God  had 
 beene  proper  to  the  firftperfon  the  Father,  and  not  common  to  the  rell : 
 and  thus  haue  (bmc  heretickes  thought .  But  in  deedc  there  mult  a  paufe  or 
 diftiniftion  be  made,  that  the  name  or  title  of  God  may  bee  fet  in  the  fore- 
 front, as  common  to  all  the  three  perfbns  following.  For  that  is  the  very 
 intent  of  the  order  of  this  Creede,  to  teach  vs  to  beleeue  in  one  God ,  who 
 is  diftinft  into  three  fubfiftances  or  perfbns  called  the  Fathcr,the  Sonne,and 
 the  holy  Ghofl:.  And  here  offers  it  felfe  to  bee  confidered  eucn  one  of  the 
 ^rcateft  myfteries  of  our  religion  :  namely  y  that  God  is  the  Father,  the 
 Sonne,  and  the  holyGhofl:  and  againe,  that  the  Father,  the  Sonne,and 
 the  holy  Gboll  are  one  and  the  fame  God .  Some  at  the  firfl  may  poflibly 
 {ay,that  this-cannot  ftande ,  becaufe  it  is  againfl  all  reafbn  that  one  fliould  bee 
 three,or  three  one.Theaunfw'ere  is,thatindeede  if  one  and  the  famerefpeft 
 bee  kept  it  is  not  poflible ,  but  in  diuers  confiderations  and  refpefts  it  may. 
 And  thus  the  Father,the  Sonne,  and  the  holy  Ghoft  are  three^  namely  in 
 perfon*,and  againe,  they  three  are  one ,  not  in  perfbn  but  in  nature.  By  na- 
 ture is  mcant,a  thing  fubfifting  by  it  felfe,  that  is  common  to  many  :  as  the 
 fiibftance  ofman  confifling  of  bodie  and  fbule  common  to  all  men, which 
 wee  call  the  humanitte  ofa  man,  is  the  nature  of  man.  By  perfon  is  meant,a 
 thing  or  efTence  fubfifiing  by  it  felfe ,  not  common  to  many ,  but  incommu- 
 nicableras  among  men,  thcfe  particulars ,  Petcr,Iohn,Paul,are  called  pcr- 
 fons.  And  foin  themyfterieof  the  Trinitie,  the  diuinc  nature  is  the  godhead 
 it  felfe  fimply  and  abfolutely  confidered  ;  and  a  perfbn  is  that  which  fiibfi- 
 flcth  in  this  Godhead,as  the  Father,  the  Sonne,and  the  holy  Ghoft.  Gr  a- 
 gaine,  a  perfon  is  one  and  the  fame  godhead  not  abfolutely  confidered  ,but  in 
 relation,and  as  it  were,  rcflrained  by  perfonall  or  carafteriflicall  proprieties: 
 as  the  godhead  or  God  begetting  is  the  Father.  God  againe  confidered  not 
 fimply  but  fo  farrc  foorth  as  hee  is  begotten  is  the  Sonne;  and  God  procee- 
 ding of  the  Father  and  the  Sonne  j"^  the  holy  Ghoft  .  And  if  any  man 
 would  conceiuc  in  minde  rightly  the  diuine  nature  ,  hee  muft  conceiue 
 God  or  the  godhead  abfolutely ;  ifanyoftlie  perfons,then  hee  muft  con- 
 ceiuc the  fame  godhead  relatiuely  with  perfonall  proprieties.  Thus  the 
 godhead  confidered  with  the  proprietie  of  fatherhoode  or  begetting  is 
 
 O  4  the 
 
2o:       OFthe  ^  perfons.  AnSxpoJiiion 
 
 the  father.' andcofvtciuing  the  fame  godhead  \viththepropriencof2;cncrati- 
 on,\ve  conceiu^  the  Sonne,  and  the  godhead  with  the  proprietie  ot  procee- 
 ding,wc  concciue  the  holy  Ghoft.Neithermuft  itfeeme  ftraungctoany  that 
 we  vfethe  names  of  nature  and  perfon,to  fet  forth  this  myfterie  by  :  for  they 
 haue  beene  taken  vp  by  common  confent  ]n  thepnmitiue  Church  ,  and  that 
 vpon  weightie  confideration  to  manifeft  thetructh  ,  and  to  flop  the  mouthes 
 ofheretickstand  they  arc  not  vfed  againfl:  the  proper  fenfe  ofihefcriptures, 
 ebr.i.},  nay  they  are  therein  ^  contained.Thus  wee  fee  howc  it  comes  to  palTc  diat 
 ■^'*^  the  three  tilings  fignified  by  thefe  names,  Father,  Sonne,  holy  Ghoft  ,  are 
 cch  ofthem  on€  and  the  fame  God.  And  this  myrterie  may  well  be  concerned, 
 by  a  comparifon  borrowed  from  light.The  light  of  the  funne,the  Imht  of  the 
 nioone,and  the  light  of  the  aire  for  nature  and  fubftancc  are  one  and  the  fame 
 li(rht:and  yet  they  are  three  difl:jnd>  lights.  The  light  of  the  funne  becing  of  it 
 fdfe  and  from  none, the  light  of  the  moone  from  the  funne ,  and  the  light  of 
 the  aire  fiom  them  both. So  the  diuinc  nature  is  cne,3c  the  perfons  are  three 
 fubfi^iing  after  a  diuers  manner  in  one  and  the  fame  nature. 
 
 And  for  the  further  clearing  of  this  po]nt,wc  muft  yet  further  marke  and 
 remember  two  things'.namely,  thevnion  and  the  diftmftion  of  the  perfons. 
 The  vnion  is,wherebv  three  perfons  are  one  not  fimply.  but  one  in  nature, 
 that  is.coefTentiall  or  c6fubftantiall",hauing  all  onegodhead.For  the  Father  is 
 God,the  fonne  is  god,and  the  holy  gholl  is  god:  now  there  are  not  three  di- 
 ftindOods,  but  one  God ,  bccaufe  there  isoneGodand  no  more  in  naturc»^ 
 confidering  that  the  thins;  which  is  infinite  is  but  one  and  is  not  fiibieft  to 
 multiplication:and  the  Fatner  is  this  one  God,as  alfo  the  Sonne  and"  the  holy 
 Ghbft.  And  as  thefe  three  perfons  are  one  in  nature ,  fo  whatfoeuer  agrees  to 
 God  fimplv  con  fidered, agrees  to  them  allthree.They  are  all  coecjual  and  co- 
 eternallrali  moft  wife,  iuft ,  mercifull ,  omnipotent,by  one  and  thefame  w  if- 
 dome,iu{l:ice,mercie,power.  And  becaufe  they  haue  all  one  godhead  ,  there- 
 fore they  are  not  onelv  one  with  another,  but  alfo  ech  in  other,  the  Father,in 
 theSonne,and  the  Sonne  in  the  Father,andtheholy  Gboftin  them  both. 
 And  we  mufl:  not  imagine  that  thefe  three  are  one  God,as  though  the  Father 
 had  one  parfofthe  Godhead,  the  Sonne  another  part,  and  the  holy  Ghofta 
 third.Forthatis  mofl:61fe,becaufe  the  infinite  and  the  mofl:  fimple  godhead 
 is  not  fobie(ft  tocompofition  or  diuifion:but  euery  perfon  is  whole  god,fub- 
 fiftino^  not  in  a  part,but  in  the  whole  gcdhcadrand  the  whole  entire  godhead 
 is  communicated  from  the  father  to  the  fonncSc  from  both  father  and  fonnc 
 to  the  holy  Ghofl:.  But  forae  may  yet  fay,  that  this  doctrine  feemes  to  bee  im- 
 pofiible'jbecaufe  three  creatures,as  for  example,Peter,Paul,Timothy  beeing 
 three  perfons  and  foremaining,cannot  haue  one  and  the  fame  naturcthat  is, 
 the  fame  body  &  the  (ame  foulc.  Anfw.  Three  or  moe  men  may  haue  the  fame 
 nature^in  kind,but  the  truth  is,they  cannot  pcfliblv  haue  a  nature  which  i>ial 
 beoneand  thefame<^innumber,inthem3lhhree  .  For  a  man  is  a  fobflancc 
 created  and  finite,and  the  bodies  of  men  are  quantities ,  and  therefore  diuifi- 
 ble  and  feparablc  one  from  another.  Hereupon  it  comes,  that  the  perfons  of 
 men  are  not  only  diftinguifhed  by  ps'oprieties,but  alfo  diuided  andfondered 
 one  from  anothcr.And  though  Pet(?r,Paul,  Timothy  haue  ikli  onccommon- 
 
 i-    •'  and: 
 
oftheCreede.  Of  the  3  .pcrfbns.      203 
 
 and  vniucrfall  forme,yet  they  three  are  not  one  man/but  three  men.  Novve  it 
 is  otherwife  with  the  chuine  nature  or  godhead  whjch  is  vncrcated  and  niH- 
 nite,and  therefore  admits  neither  compofition  nor  diuilion;  but  a  diilinftion 
 without  any  feperatio:  fo  as  the  three  perfons  fubfifting  in  it,ilial  not  be  diree 
 gods  but  one  and  the  fame  God. 
 
 Yet  further  foroe  wil  ob)c6l,that  it  is  truely  faid  of  the  fathcr,that  he  is  god, 
 but  the  (ame  godhead  is  not  in  the  (bnne,  nor  in  the  holy  ghofl;;for  the  fonne 
 and  the  holy  ghod:  haue  their  beginningfrom  thefather.s^^i/'^The  (bnnc  and 
 the  holy  ghofl  haue  not  a  beginning  of  their  nature  or  of  their  godhead  from 
 the  Father,but  of  their  perlbnonely  .the  perfon  ofthe  Sonne  is  fronnhe  Fa- 
 ther; and  the  per(bn  ofthe  holy  ghofl:  is  both  from  thefather  and  from  the 
 Sonne:but  the  godhead  of  all  three  perfons  is  vncreate  and  vnbcgotten,  and 
 proceeding  from  none.  Yet  fome  may  (ay  ,both  the  fonne  and  the  holy  ghoft 
 haue  receiued  from  the  Father  al  their  attributes,as  wifdome,knowledgc, po- 
 wer,SccNowe  he  that  receiueth  any  thing  from  anotheris  in  thdt  refpcft  in- 
 fei'iour  to  him  that  giueth  itrand  therefore  the  Sonne  and  the  holy  GhoR  are 
 not  GoA  as  he  is.iAnf.V^ z  muR  knovve,  that,  which  the  Sonne  1  cceiiiedi  of 
 the  Fathcr,he  receiueth  it  by  nature,  and  not  by  gracc:and  he  receiueth  not  a 
 part  but  all  that  the  father  halh,{aujng  the  perflmall  proprictie  And  the  holy 
 ghofl:  receiueth  from  the  Father  and  the  Sonne  by  nature,and  net  bv  grace:  > 
 and  therefore  though  both  the  fonne  and  the  holy  Ghofl:  receiue  from  the 
 Father ,yet  thevare  not  inferiour  to  him,butequall  with  him.  And  thus  nuich 
 is  bothneceflaiy  and  profitable  to  be  learned  ofthe  vnion  bctvveenc  the  three 
 perfons  in  Trinitie,  whereby  they  beeing  three  haue  all  one  and  the  fame 
 godhead. 
 
 The  (ccond  point  to  bcconfidered  is,that  that  thoup^h  thefe  three  haue  hut 
 one  o;odhead,and  all  make  but  one  God: yet  they  are  difl:in<^uiihed  one  from 
 anotherrfor  the  father  isthe  father ,and  not  the  fonne,  or  theholy  Ghofl:  the 
 fonne  is  the  fonne,  and  not  thefather,nor  the  holy  Ghofl::and  the  holy  ghofl: 
 is  theholy  ghofl,not  the  father  nor  the  fonne. This  dilhnftion  ofthe  perfons 
 isnotably  fetforth  vnto  vsin  the  baptifme  of  our  Sauiour  Chrifl::  whei  cit  is 
 {aid,that  when  lefm  vpu  bnptizedjje  came  cut  ofthe  water  :  there  is  the  fecond  y_^,^,  ,g  ^» . 
 perfonrand  the  holy  Ghofl: defcended  vpon  him  in  the  forme  of  a  doue',thcre 
 ie;  the  third  perfon:and  the  father  the  firflpevfbn  pronounced  from  heauen, 
 that  he  was  his  onelvbeloued  fonr.e  in  whonie  he  \vas  well  pleafed.  And  wee 
 muffconceiue  this  d:fl:incl:ion  in  fuch  manner  as  diougli  thefe  three,  Father, 
 Sonnc,andhoIy  Ghofl:  were  three  names  of  one  God.  For  the  three  perfons 
 doe  not  in  name  or  word,but  really  m  tnicih  diflmiftly  fubfilf  in  the  fr.nie  di- 
 uine  nature. Neither  mufl  we  imagin-e  that  the  three  perfons-arc  three  formes 
 or  differences  of  one  God,as  fome  heretic  i<  s  hcsue  dre;!med,  who  taught  that^ 
 the  father  alone  is  God,and  that  he  is  eatled  a  father  in  one  refpc<fV,thcfonne 
 innnothcr,and  theholy  Ghofl  ill  a  third  .  For  this  were nothm?, els  but  to- 
 make  the  perlbnall  pi  oprieties  to  be  nothincrbut  miagjnarie  accidcnts,w'hicli 
 jndeedc.orat  the  leaffin  mans  conceit.miditcoine  and  goe^^nd  be  either  in 
 the  perfons  or  forth  of  them.  For  the  perfon?)ll  relations  though  in  =  mindc  ^  toao'^j,»; 
 ^ieyiTiaybed]ifing^!4ii]iedfrQmihedmineeircncs,yet^indecdelhcyare  one^  v^iiyati. 
 
 with; 
 
104     Ofthc;.pcrfons.  tyfrtExpefwH 
 
 with  it.  But  fome  will  fay ,  if  they  make  thisdiftinftion ,  there  is  rather  a  qua- 
 tcmitie  then  a  triiiitic :  tor  the  godhead  is  one ,  the  father  an  other ,  the  fonnc 
 a  third,  and  the  holy  Ghofta  fourth .  Thus  fome  herctikes  haue  objected  a- 
 gainft  the  diftinftion  of  the  trinitic :  but  it  is  vntrue  which  they  (ay .  For  the 
 godhead  mull:  not  be  fcuered  from  tlic  Father,  nor  from  the  Sonne,  nor 
 from  the  holy  Ghoft :  for  the  father  is  God  or  the  whole  godhead ,  fo  alfo  is 
 the  (bnne  and  the  holv  Ghofl: :  and  the  godhead  likewife  is  ineucry  oneof 
 theCc  three  perfons,and  euery  one  of  thcrn  fiibfifting  in  the  godhead ,  and  the 
 godhead  murt:  be  ccnceiued  to  be  in  them  all,  and  not  as  a  fourth  thing  out 
 of  them .  And  therefore  we  mull  ftiU  raaintaine,  that  thcfe  three  perfons  arc 
 diftinguiHied  and  not  dcuided  ,  as  three  men  are  deuided  mbceingand  (ub- 
 ftance:  for  this  diuifion  can  not  be  in  them  •,  becaufe  all  three  haue  one  dluine 
 nature  and  one  godhead  .  This  is  diemyuerie  of  all  myftcries  to  bercceiued 
 of  vs  all,  namely,the  trin'itie  of  the  perfons  in  the  vnitie  of  the  godhead .  This 
 forme  of  doftrine  muft  be  retained  and  iiolden  for  thele  caufes :  I.  becaule 
 by  it  we  are  able  to  diftinguilli  this  true  God  from  all  ftlfc  gods  and  idols.  1 1, 
 becaufe  among  all  other  points  of  leligion  this  is  one  of  the  chiefeil: .  beeing 
 tlie  very  foundation  thereof.  For  it  isnotfufficientforvstc  knowGodas 
 wecanconceiueofhim  in  our  owne  imagination :  but  we  mult  know  him  as 
 hehathreuealedhimfelfein  his  word.  And  it  is  not  fufficient  tofaluation  to 
 beleeue  in  God  confufedly,  but  we  muft  beleeueinoneGod  diftmiftinto 
 three  peribns,the  Father,the  Sonne,  the  holy  Ghoft ;  yea  and  more  then  this, 
 we  muft  hold  and  beleeue  that  God  the  father  is  our  tather,the  Sonne  our  rc- 
 deemer,the  holy  Ghoft  our  fanftifier  and  comforter.Well  then,if we  muft  in 
 this  manner  beleeue  in  God,then  we  muft  alfo  know  him;for  we  can  haue  no 
 faith  in  the  thing  which  is  vtterly  vnknowne.  Wherefore  if  we  would  beleeue 
 in  the  father ,fonne,or  holy  Ghoft,  we  muft  know  tiiem  in  part,  loh.  1 7.  This 
 is  life  eternallto  knorv  thee  the  onely  God,  andrvhome  thou  hafl  fent  J e fits  ChriSl, 
 loh.  1 4- 1 7.  The  world  cannot  receiue  thefpirit  of  truth  becaufe  it  hath  neither 
 feene hpn nor knowne him.  i.Toh.2.25.  Whofoeuer denieth  the fonnehath  notthe 
 father.  Thirdly ,  this  doctrine  dirc<5ts  vs  in  worfhipping  God  aright :  for  vni- 
 tie in  trinitie ,  and  trinitie  in  vnitie  is  to  be  worshipped  :  one  God  muft  be 
 worfihipped  m  the  Father ,  in  the  Sonne ,  and  in  the  holy  Ghoft :  and  if  wee 
 woriliip  God  the  father  without  the  Sonne  and  the  holy  Ghoftior  if  we  wor- 
 fbip  the  Sonne  without  the  father  and  the  holy  Ghoft  :  and  the  holy  Ghoft 
 without  the  father  and  the  Sonne,we  worfhip  nothing  but  an  Idol.  Againe,if 
 we  wor£hip  the  three  perfons  not  as  one  God ,  but  as  three  Gods,  then  likc- 
 wite  we  make  three  Idols. 
 
 Note  flirihc  r ,  that  of  all  the  three  perfons ,  the  firft  perfon  the  Father  is 
 fet  in  the  firft  place,  and  defcribed  to  vs  by  three  things :  I.  by  his  title 
 that  hee  is  a  Father.l  Lby  his  attribute  that  he  is  zyfl*»ightie.l  1 1. by  his  effe^^, 
 that  he  is  maker  ofheauen  and  earth:  of  thefe  in  order  as  they  lie  in  the  Creed. 
 And  firft  of  the  i\xS^\J^ather?^  It  may  feeme  that  he  hath  fome  prrroga- 
 tiue  ouer  the  Sonne  and  the  holy  G  hoft ,  becaule  he  is  let  before  them :  but 
 wee  muft  knowe ,  that  hee  is  fet  before  them  neither  in  regard  of  time ,  nor 
 (?f  dignide,  for  therein  all  three  are  cquallj  but  in  regard  of  order  onely. 
 
 The 
 
cftheCreedff,  OfthcFdthcr.      aoj 
 
 The  Father  is  the  firft ,  the  Sonne  the  {econd ,  and  the  holy  Ghoft  the 
 Aird :  as  may  appcare  by  this  (imilitudc.  If  three  Emperours  cquall  in  dig- 
 nitiefhould  meetc  all  in  one  place,  heeing  equall  alfoin  power  and  ma- 
 jelfie ,  if  all  three  fhouldfit  downe  ,  though  one  be  no  better  then  an  other ; 
 yet  one  of  them  muft  needes  fit  downe  thefirfl:,  and  an  other  in  the  (econd 
 place ,  and  then  the  third  :  but  yet  we  cannot  fay ,  that  he  which  fate  downe 
 firfl:  is  the  chiefefl.  And  fo  it  is  in  theTrinitie,  though  none  be  greater 
 or  abouc  another ;  yet  the  Father  is  in  the  firft  place ,  not  bccaufe  he  js  be- 
 fore the  Sonne ,  or  the  holy  Ghoft  in  dignitie  or  honour,  but'becaufe  he  is 
 thefountaine  of  the  Deitie ,  the  Sonne  beeingfrom  him,  and  ihcholy  Ghoft 
 from  them  both. 
 
 Now  let  vs  come  to  the  title  of  thefirft  perfon.  The  name  Father  in  Scrip-  The  meaning 
 tures  is  afcribed  either  to  God  taken  indefinitely ,  and  fo  by  confequent  to 
 all  the  three  perfbns  in  Trinitie :  or  particularly  to  the  firft  perfon  alone.  For 
 the  firft,  God  is  a  father  properlyand  principally ,  according  to  the  faying  of 
 Q\\n{\y  Call  m  wan  father  vpon  earth  ^  for  there  is  hut  oneyour  father  which  is  in  ^-^^•JJ-S'»- 
 heaaen:  that  is,  principally:  whereas  earthly  parents,  whomc  we  are  eom- 
 maundcd  to  worfhip  and  honour  arc  but  certaine  images  or  refemblanccs  of 
 our  heauenly  Father,hauingthis  blefling  that  thcv  are  fatbers,fTom  him.  And 
 hereupon  this  title  agrees  to  men ,  not  fimplv ,  Gut  fb  farre  forth  as  God  ho^ 
 iioureth  them  with  fatherhoode  in  calling  them  to  be  fathers ,  whereas  God ; 
 himfelfe  receiues  this  honour  from  none*  God  is  tcarmed  a  Father  in  re- 
 fpe<ft  both  of  nature  and  grace .  He  is  a  fither  in  re2;arde  of  nature,  becaufc 
 he  created  and  gouerneth  all  things.  In  this  regarclheis  called the^j^//?fr 3 j^g^^^^ 
 of  (pints ,  and  ^  Adam  is  called  the  Sonne  of  God .  He  is  a  father  in  refpeft  •>  Luk.j.j8. 
 ofgracc^v  beeaufewe  arc  regenerate  by  him,  and  accepted  to  be  his  fonnes 
 by  adoption  thorough  the  mcrite  of  Chrift .  And  in  this  refped  the  fecond 
 perfon  as  well  as  the  firft  is  called  *^  a  Father ,  and  faidc  to  haue  an  ofFfpring  cEfa.?  6. 
 ^  or  Ccedc  and  ^  children  .  But  when  the  name  of  Fat  her  is  ^lucn  to  the  firft  dEia.jj.io»  - 
 perfon ,  it  is  done  vpon  a  fpeciall  confideration ,  becaufe  he  is  a  father  by* 
 nature  to  the  fecond  perfon  begetting  hnn  of  his  owne  fiibftance  before 
 allworldes.  By  this  It  appeares ,  th:it  out  of  the  title  of  the  firft  perfon,  we 
 may  fetch  a  delcriptioii  thereof  on  this  manner .  The  Father  is  the  firft  per- 
 fon in  Trinitie,  begetting  the  fonne.  Nowe  tobegetisthcpcrfonallpro- 
 prietie  whereby  he  is  diftmguillied  from  the  other  two.  If  it  be  (aide  that 
 creatures  doe  beget,  and  that  therefore  to  beget  is  not  proper  to  the  father : 
 theanfA'cris,  that  in  this  point  there  are  many  differences  betweene  God 
 the  fither  and  all  creatures.  Firft  the  father  begets  ihefbnne  before  all  cter- 
 nitic ;  and  therefore  God  the  father  begetting,  and  the  fonne  begotten  are  e- 
 quall  in  tme :  whereas  in  earthly  generation  the  father  is  before  the  fonne  in 
 time .  Secoruil y,  G  od  the  father  begets  his  Sonne  by  communicatmo;  to  him 
 his  whole  eiTence  or  godhead,  which  cannot  be  in  earthly  parents  vnleffe 
 they  llioukl  be  aboliihed  and  come  to  nothing  .  Whereas  neuertheleffe , . 
 God  the  Faiher  giuinii;  his  whole  nature  to  his  fonne ,  retaines  the  f une  ftiM, 
 becaufe  it  is  infinite.  Thirdly ,  the  father  begets  the  fonne  in  himfelfe  and  not 
 &rth  of  himfelfe ;  but  in  earthly  generation  the  father  begetting  is  fo^i  th  of" 
 
 thsc 
 
20^>      OftbeFatber.  AnExpoJ^tion 
 
 the  chilcl,ancl  th :  child  forth  of  the  father.  And  that  muftnottrouble  vs  which 
 heretiques  alkadije again ll"  this  doftrine ,  namely ,  that  if  thefathcr  who  is  of 
 one  nature  with  the  ronne,did  beget  the  fonne,then  he  did  beget  himfclfe:  for 
 the  godhead  of  the  father  doth  not  beget  either  the  godhead  or  the  perfon  of 
 the  lonne :  but  tnc  perion  ov  the  father  begets  the  perfon  of  the  fonnc,  both 
 which  m  one  go.ihead  are  really  diftinft. 
 
 Thus  we  fee    i^at  the  Father  is.  Now  to  beleeuein  the  father ,  is  to  be  pcr- 
 fwaded5that  the  firfl  perfon  in  Trinitie,is  the  father  of  Chrift,  and  in  him  my 
 
 le.  J.4,t^      father  particularly,  &  that  for  this  caufe  I  intend  and  dcfirc  for  eucr  to  put  my 
 
 .vi«th.6.4.     truftmhim. 
 
 The  duties  vvdich  we  may  learne  hence  are  manifold .  And  here  we  hauc 
 occafion  offered  firfl  of  all  to  confider  who  is  our  father  by  nature.  IJhallfay 
 
 i«*  17. 14.  to  Cffrrttpfiofi(CMh  Joh)chon  art  TKy  father :  and  to  the  ivorme,  thou  art  my  mother: 
 (eeingGod  vouchfafeth  this  great  prerogatiue  to  them  diat  louc  him ,  that  he 
 will  be  their  fiither  :  therefore  lob  in  confideration  hereof  would  haue  euery 
 man  to  hauc  recourfe  to  his  owne  naturall  condition  ,  to  fee  who  is  his  father 
 by  nature.Iob  {aith,corruption  is  his  father:  but  if  we  marke  well  the  conditi- 
 on of  our  nature,we  fhall  further  fee  euery  man  to  be  the  childe  of  wrath,  and 
 that  Sathan  is  his  father :  for  fo  lon^  as  a  man  walkes  in  his  finnes(which  euery 
 man  doth  by  nature)  fo  long  doth  he  fhewe  himfelfe  to  be  the  liucly  childe  of 
 the  deuill.  And  thus  Chrilt  reafoneth  againft  the  Scribes  and  Pharifes.  Teare 
 
 lsh.8.44.  of  your  father  the  desttlhandthe  lufis  of  your  father yercill  doe.  And  true  it  is ,  that 
 no  child  is  fo  like  his  father  that  begat  him ,  as  euery  man  by  nature  is  like  the 
 deuill :  and  the  whole  tenour  and  courfe  of  his  naturall  life  without  grace  is  a 
 liuely  refemblance  of  the  difpofilion  of  Satan .  Secondly ,  euery  one  that  bc- 
 leeues  God  to  be  a  Father,and  in  Chrift  his  father,  murt  as  a  good  child  be  o- 
 
 VtmAQ.\.  bedient  to  his  fathers  will.So  Salomon  faith,*x^B';/^y^»w m^iheth  aglad father. 
 How?  by  doing  his  will:  and  therefore  when  one  told  our  Sauiour  Chrift 
 that  his  niiother  and  brethren  ftoode  without,  defiring  to  (peakc  with  him,  he 
 
 Math.n.jo.  {^AA^fVhofoeiter /hall  doe  my  fathers  yvillwhich  U  in  heaue^, the  fame  is  my  father, my 
 Jtf{er,aMd  motheKwhcre  we  may  note,  that  he  that  will  hauc  God  thefather  to 
 be  his  father,and  Chrift  lefus  his  brother  jmuft  doe  the  wil  of  God  the  father. 
 And  hence  God  faith,//"/  he ama^er,rvhereis  my  feare?tf  J  he  a  father^yvhere  ii 
 my  honour?  Where  is  plainely  taught  this  fecond  dutie  *,  that  if  God  be  our  fa- 
 ther ,then  as  good  children  we  muft  fliew  obedience  vnto  him:  but  ifwe  di(b- 
 bey  him,then  we  muft  know,  that  that  former  faying  of  Chrift  will  be  verefi- 
 cd  vpon  v<:  that  becaufe  men  doe  the  lufts  of  the  deuill,  therefore  they  are  the 
 children  of  the  deuill. But  leaft  this  fearefull  fcntence  be  verefied  of  vs,it  is  the 
 dutie  of  euery  man  that  maketh  this  confeflion  ,  that  he  beleeues  God  to  be 
 his  f4ther,firft  to  labour  to  know  Gods  will ;  and  fecondly,  to  performe  con- 
 tinuall  obedience  vnto  the  fame:  like  vnto  a  2;ood  child  that  would  fain  pleafe 
 his  fathcr,and  therefore  is  alwaies  readie  to  doe  the  beft  he  can ,  And  without 
 doubt  that  man  which  vnfainedlv  takes  Godfor  hisfnther ,  is  then  moft  grie- 
 Hedjwhen  as  by  any  finne  he  difplcafeth  him ,  and  no  other  croffe  or  calami- 
 tie  is  (b  grieuous  vnto  him.  The  greateft  griefe  that  the  prodigall  fbnne  vpon 
 his  repentance  had,  was  that  he  had  offended  his  father  by  (inning  againft 
 
 heauen. 
 
 &l2Ll.f. 
 
oftheQreede.  Of  the  Father.      207 
 
 heauen  ,  and  againft  him  :  the  /iimc  alfo  rnufl:  be  our  gricfe :  and  a)l  our  care 
 mufl:  be  (et  on  this ,  to  confider  how  we  may  be  obcditnt  cli.ildrcn  to  tl.is  our 
 louingfather.Thirdly,thatinan  thatbelecucs  God  to  bchisfather ,  murt  imi- 
 tate and  follow  him  :  for  it  is  the  will  o^  God  that  his  children  ibould  be  like 
 vntohimfelfe.  Now  we  follow  God  efpecialiy  in  two  things.  I.  In  doing 
 o-ood  to  them  that  perfecutevs:(b  faith  our  Sauiour  Q\\n{\  ^Tray  for  thenu^^^'^^''A' 
 that  hurt  you,that you  may  be  the  children  of  your  father  ivhich  is  i:t  heauen :  for  he 
 f>?aketh  the  ftmne  to  rife  on  the  euiU  and  on  the  good ,  and fendcth  mine  ofi  the  i^iB 
 andvniujl.  T  I.  Our  heauenly  fithcr  is  mercifuihfor  he  is  a  father  of  the  father-  P'3l-<58j» 
 kire:  and  therefore  he  that  will  be  a  fonne  of  this  father, mufl:  be  mercifuil  to 
 hispoore  brethren,as  lob  faith  of  himfelfc,/jr<2i  the  eyes  to  the  Lhnde,And  FrrM  iob2c?.ij^tf. 
 thefeete  vr.to  the  lame:  1  rs>AS  a  father  vnto  ^^<?/?<9(7r<?.Fourthly,fecin^  we  belceue 
 o-od  to  be  our  father,  we  are  hereby  taught  to  vfe  moderate  care  for  the  things 
 of  this  life  :  for  if  a  man  know  himfelfe  to  be  the  childe  of  God,thenhe  alfo 
 knowes  that  God  will  prouide  for  him  ,  as  we  know  in  afimilie  the  father 
 prouideth  for  all.  Now  God  is  a  father,  and  his  Chuich  is  his  faniihe  :  there- 
 tore  if  thou  wilt  be  a  member  of  Gods  Church,and  a  child  of  God^thou  muft 
 cajl  thy  care  on  God,  and  follow  the  cotinfell  of  Chri(i  .'Be  not  too  cnrefull  for  jour 
 life  what  ye  fjall  eate,  or  what  yefyall  drinke.  Andmarkehis  reafon  drawnc 
 from  the  point  which  we  haue  in  hand.  Thefmvles  of  the  heauen  (fanh  he)they  Math.5.i^-. 
 neither  fow  nor  reape,nor  carrie  into  barnes :  and  yet  your  heauenly  father  f^edeth 
 them:  are  ye  not  much  better  then  they.  But  alns,tne  pra^life  of  the  world  i  s  con- 
 trarie.'  for  men  haue  no  care  for  the  knowledge  of  Gods  word,r!or  tile  means 
 of  their  faluation:  all  their  mindes  are  fet  on  the  things  of  this  life,  when  as 
 Chrill  (dXlh^Ftrjifeeke  the  kingdome  ofheauen,andthe  riohtecufnes  thereof, and  all 
 thefe  thinqs pjall be  miniftredvntoyou.Vt  you  Hiould  fee  a  von g  man  prouide  for 
 himfelfe ,  and  no  man  el(e  for  him  ,  we  would  prefently  fiy ,fure!v  his  fither  is 
 dead:cucn  fo,when  a  mans  care  is  fet  whoilvboth  day  and  night  for  the  ihings 
 of  diis  lifc,it  argues  that  God  hath  either  cad  him  off,  or  elfe  that  he  takes  him 
 forno  father  of  his.Fifthly,jf  God  be  our  father,  then  we  miifi  learne  to  beare 
 any  croffe  patiently  that  he  fliall  by  vpon  vs ,  either  in  bodic  or  in  minde,  and 
 alwaies  lookefor  deliuerance  from  himrfbr  whome  the  Lord  l<5ucth,them  he 
 chaftifeth  :  and  if  ve  endure  chaff ifing(f)ith  the  h.\ioVx\Q)Ccdoffereth  inrnjelfe  ^^.^^^ 
 vnto y OHM  vnto  children:  which  may  appearc  more  plainly  by  this  cotrpari- 
 /bn.  If  two  children  fliould  fight ,  and  a  man  comming  by,  Ibculd  part  them, 
 and  after  bcate  the  one  ,  and  let  the  other  goe  free :  eueiY  man  that  fccth  this 
 will  {ay,that  that  child  which  he  beatesis  his  owne  fonne.  Euen  (^o,  when  God 
 chadifeth  vs ,  he  fhcweth  himfelfe  vnto  vs  as  a  father ,  if  we  f  ibmit  our  .''elues. 
 Now  if  our  earthly  fathers  corretfied  vs  .'.nd  we  !:;aue  them  rcucrence,  taking 
 it  patiendy :  fhould  we  not  much  rather  be  in  fubie^flion  to  the  father  of  fpi- 
 rits  that  we  may  liue.Thercforc  the  concluHon  is  this :  if  we  dif:  leafe  God.be 
 ve  fure ,  he  will  correcfl  vs ;  nnd  when  his  hand  is  vpon  vs  we  mufl:  not  miir- 
 rnure  againd  him ,  but  beare  it  with  a  mildc  fpi;  it :  and  fui  the;  more  when  we 
 are  vnder  the  croffe ,  we  muff  aKvaieslooke  for  deliuerance  from  this  our  fa- 
 ther onelv.  If  a  fonne  when  he  is  beaten  lliould  flee  to  his  fathers  enemies  for 
 faelpe  and  counfeil  j  it  would  arsiue  diat  he  were  but  a  siractkile  child?.  Sun^ 
 
 mm 
 
i.Cot.6.\2. 
 
 208      Ofthe  Father.  AnExpo/tmn 
 
 drie  and  diners  calamities  and  crofTes  befall  men  in  this  life ,  which  they  can 
 not  brooke:and  therefore  it  is  a  common  praftife  of  many  among  ys  in  thefe ' 
 daiesjvvhen  Gods  hand  is  vpon  them,to  goc  for  hclpe  to  the  dcuilli  they  fcekc 
 for  counfcll  atwitches  and  wife  uien(as  1  haue  Hiidybut  let  them  looke  vnto  ity 
 for  that  is  the  ri'^ht  way  to  double  their  miferie,  and  to  flievv  themfclues  levvde 
 children.  Laftiy,  ifweconfclTeand  belceue  God  to  be  the  fither  of  Chrifl:, 
 and  in  him  our  father  alfo  ;  then  in  regard  of  our  conuerfition ,  we  rauft  not 
 frame  our  fclues  like  vnto  theworlde:  butthccour'feof  ourliuesmuPcbein 
 righteoufneffe  and  true  holineffe .  Paul  exhorteth  the  Corinthians  to  fepa- 
 rate  themfelucs  liom  Idolaters,alledging  the  place  out  of  the  old  Tellament, 
 •Ifa.ji.ii.       where  the  Lord  biddcth  the  Ifi-aelites  to  come  otitfiom  LioUters ,  and  to  touch  no 
 vncleane  thing:  and  the  reafon  foUoweth  out  ofleremie,  thatifthcydoefb, 
 ^'■^'•''         thenGodivill  be  their  father,  and  they  pjall  be  his  children^  euenhis  (onnes  and 
 ,  «"-r  daughters :  which  reafon  Paul  vr^cth  in  the  next  chapter  to  this  effcdl :  confi- 
 
 dcring  wee  haue  thefe  promifcs,  that  therefore  wefliouldclenfeourlelues 
 from  all  filthinelTe  of  the  f]ei"h  and  fpirit ,  and  growe  vp  vnto  holinefl'e  m  the 
 feare  of  the  Lord  :  where,ifwe  marke  the  place  diligently, we  fliall  finde  this 
 leflon,  that  euery  man  who  takes  God  for  his  father ,  muftnotonelyinthis 
 finneofldolatrie,  butinall  othcrfinnes  feparate  himfelfe,  that  men  by  his 
 godly  life  may  know  whofe  child  he  is.  But  fome  will  fiy ,  this  exhortation  is 
 needlefleamongfl  vSjfor  wehauenocaufc  to  feparate  our  felues  from  others, 
 becaufe  all  among  vs  arc  ChriftianSjall  belecuein  God  and  are  baptized,  and 
 hope  to  be  fined  by  Chrifl./^;?,/^<?r.In  outward  profeffion,!  copfeire,we  Car- 
 rie the  fhew  of  Chriflians,  but  in  deedeand  truth  ,  by  our  lines  and  conuerfa- 
 tions,  very  many  among  vs  denie  Chrifl:  for  in  euery  place  the  common 
 praftife  is,to  fpend  the  time  in  drunkennes  and  furfetting,in  chambering  and 
 wantonnefTe :  yea,great  is  the  companieof  thofe  that  make  a  trade  of  it :  take 
 this  lewd  conuerfition  from  many  men,  and  take  away  their  hues .  And  on 
 the  Lords  day  it  may  be  (eene  both  pubhkely  and  pnuately ,  in  houfes  and  in 
 i^\t  open  ftreetes,  there  is  fuch  reuell ,  as  though  there  were  no  God  io  ferue. 
 In  the  fixe  daicSof  the  weeke,  mnny  men  walke  vervpainefullyin  their  cal- 
 lings: but  when  the  Lords  day  commeth  ,  then  euery  man  takes  licenfc  to  doe 
 what  he  will:  andbecaufe  of  the  Princes  lawes,  men  will  come  formally  to  the 
 Church  for  fallVions  fake  :  but  in  the  meane  time  how  many  doe  nothing  c'fe 
 but  fcornc,mocke,and  deride,and  as  much  as  in  them  lyeth ,  di{e;race  both  the 
 word  and  the  minillers  thereof?  fb  that  the  common  faying  is  this :  oh  he  is  a 
 precife  fellow  ,  he  goes  to  heare  Sermons ,  he  is  too  holy  for  our  compame. 
 But  it  (hands  men  in  hand  to  take  out  a  better  leffon ,  which  is,if  we  will  haue 
 God  to  be  our  father  y  we  mufl:  lliew  our  felues  to  be  the  children  of  God  by 
 repentance  and  newnelTe  of  life:  he  can  not  be  but  a  gracelelTe  child,  that  will 
 Icid  a  rebellious  life  flat  againR  his  fathers  minde.  Let  vs  then  (b  bchaueour 
 felues,that  we  may  honour  our  father  w  hich  is  in  heauen  ,  and  not  di'lionour 
 him  in  our  hues  and  callings :  rather  let  vs  feparate  our  felues  from  the  filthi- 
 nedeofthe  flefh,  loathing  thole  diin^s  which  our  father  lotheth ,  and  fleeing 
 ii-om  thofe  dungs  vvliich  our  father  abhorrcth. 
 
 And  ilius  much  for  the  duties .  Now  follow  the  confolations  which  i.rifc 
 
 from 
 
ofthe(yeede.  Of  the  FatlicT.       2  Op 
 
 from  this  point .  But  flrft  we  arc  to  know  that  there  nre  three  forts  of  men  in 
 the  world.  Tlie  firft  are  (uch  as  will  neither  heare  nor  obey  the  word  of  God. 
 The  fecond  {ort  are  thofe  which  heare  the  word  preached  vnto  them  but 
 thcv  will  not  obey :  both  thefe  forts  of  men  are  not  to  loolce  for  an\'  comfort 
 hence.  Now  there  is  a  third  fort  of  men ,  which  as  thev  heare  Gods  word ;  fb 
 they  m;ike  confcience  of  obeying  the  fame  in  their  hue?  and  callingsrand  thcfe 
 are  they  to  whome  the  confolations  thatarife  out  of  this  place,  doe  rightly  be-^ 
 loni^,  and  mufl:  be  applied. 
 
 jriril;  therefore,feeing  God  the  father  of  Chrifl,  and  in  hnn  the  father  of  all 
 that  obey  and  doe  his  will^is  our  father,here  note  die  dignitje  and  prerogatiue 
 ©fall  true  beleeuers :  for  thev  are  fonnes  and  dauditers  of  God,  asfaith  Saint  ioh.1.12. 
 \ohw  ,  So  many  Oirecemed  htm  y  to  themhe  gaue  afreroffatiue  to  be  the  fonnes  of 
 (fod:  eucn  to  them  that  beleetie  in  Ids  name .  This  piiuiledge  will  appeare  the 
 greater  rf  weconfd'er  ourfiift  eftate;  for  as  Abraham  fauh,?^i?^r<?l?/ti3'»HGjn.jg,j^^ 
 'andapjes,  and  in  regard  of  the  depriuation  of  our  natures ,  we  are  the  childreii* 
 cfthe  deuill  •,  tlierefore  of  fuch  rebells  to  be  made  the  fonnes  of  God ,  it  is  a 
 wonderful!  priuiledge  and  prerogatiue,  and  no  di^nitie  hke  vnto  it.   And  to 
 inlargeit  furthcr,he  that  is  thefonne  of  God,is  the  brother  of  Clirift ,  and  fel- 
 low heire  vvidi  him  iandfo  heire  apparant  to  thekin^dome  of  lu'aucn:and  in 
 tliis  rcfpecf  jis  not  inferiourto  the  very  angels.  This  mull:  be  laide  vp  carefaiUv 
 in  the  hearts  of  Gods  people,  to  confirmc  them  in  their:  conuerfiuon  amtsng 
 the  companie  of  vngodly  men  in  this  world. 
 
 Secondly, ifa man  doc  mdcauour  himfelfe  to  wnlke  according tcGrtfs 
 v^'ord ,  then  the  Lord  of  his  mercie  will  beare  with  his  wants :  for  as  a  fatl^r  Mal.fir- 
 fparedi  his  ownefonne,  fo  will  God fpare  them  that feare  him.  Now  a  fuhcr  ^'^^•^^^-^^*- 
 commandes  his  childe  to  write  or  to  applie  his  booke:  though  all  things  here- 
 in be  not  done  according  to  his  rainde,  yet  if  he  findea  readmede  wi'di  a  goo'd 
 indeauour ,  he  is  content ,  and  falls  to  praife  liis  childes  writin<^  or  learnino^i. 
 '%o  God  giueth  his  commaundement ,  and  though  his  feruants  fade  m  obedi- 
 ence ;  yet  if  the  Lord  fee  their  heartic  indeauour ,  and  their  vnfained  willinf^- 
 nelTe  to  obey  his  will ,  though  with  fundrie  wants ,  he  hath  made  this  promiie 
 and  will  performe  it ,  that  as  a  father  fpareth  his  fonnc ,  fo  will  he  fpare  them. 
 'If  a  child  be  ficke,wall  the  father  caft  huu  off?  nav,if  through  the  2;rieuoufnes 
 of  his  ficknclle  he  can  not  take  the  meate  that  is  giuen  him,onf  he  tal:e  it,and 
 -for  faintneife  picke  it  vp  againe ,  will  the  father  of  die  childc  thrufl:  him  oin 
 of  doores  ?  no:  but  he  will  rather  pitie  him .  And  fo  when  a  man  doth  indea- 
 uour himfelft  through  the  whole  courfe  af  his  life  to  kecpe  Qoci':,  romman- 
 dements,  God  Will  not  caff  him  away  though  dirou2;h  weakeneffe  hefaile 
 in  fundne  things  and  difpleafc  God  .  This  prerogatiue  can  none  haue,  but 
 he  that  i*;  the  childc  of  God  :  as  for  odiers  when  diev  finne ,  tl)ev  doe  nothing- 
 ':cls  but^draw  downe-Gods  iudgements  vpon  tlicrn ,  for  theirdeeper  condem- 
 ination.  f  ■  - 
 
 \  ThirKlv  hence  we  I'earne,.  that  the  chiKleefCod  can  net  wholly  fall  away 
 fio  Gods  faucurj  doe  not  fiy,that  he  cannot  fall  at  all:  for  he  may  fall  away  in; 
 part.buthe  can  not  wholly. Indeedfo  oft  as  he  llns/lie  dcpriucs  iiimfelf whol- 
 ly of  Gods  £iupur.as  much  as  m  liim  Iictb  :yet  god  for  his  part  If  ill  keeptth  the 
 
210      Of  the  Father.  AnExpo^tiort 
 
 inindie  and  purpofe  of  a  father.  Dauid  loued  his  fonnc  Abfolpn  wonder  "iilly, 
 but  Abfolon  like  a  wicked  fonne  plaied  a  lewd  praiick,  &  would  hauc  thruli 
 his  father  out  of  his  kingdonie  :  and  Dauid  although  he  was  (ore  offended 
 with  AbfoIon,and  Oiewcd  tokens  of  his  wrath,  yet  in  heart  he  loued  him,  and 
 neuer  purpofcd  to  cafl:  him  off.Herupon  when  he  went  againll  him,he  com- 
 maded  the  captains  to  tyitreat  theyoyig  njAn  Abfolon  gently  for  his  fake. KnA  whe  , 
 he  was  haged  by  the  haire  of  the  head  in  purfiiing  his  father,  the  Dauid  wept 
 and  cried,0  myjom^e  Ah ^olon,mj  fonne  Abfolon ,  tvculd  Cjod  1  had  died  with  thee, 
 
 ».Sanvij.j.  Abfohn my  fomic .  And  foit  i>  with  God  our  hcauenly  father,  when  his  chil- 
 dren finne  againtl:  him  ,  and  thereby  loofe  his  lo.ue  andfauour,  and  fall  from 
 grace,^he  forfakes  them:  but  how  farre  ?  Surely  he  fhewes  fi^ncs  of  anger  for 
 their  wickednes,and  yet  indeede  his  loue  remaines  towards  them  ftilhand  this 
 is  a  true  condufion,  the  grace  of  God  in  the  adoption  of  the  elcd:  is  vnchage- 
 able,and  he  that  is  the  child  of  God  can  neuer  fall  away  wholly  or  finally.  On 
 
 Torren  conf.  **^^  contraric.  that  IS  a  bad  and  comfortleffe  opinion  of  the  Church  of  Rome ; 
 
 A^iguft!  '  which  holdeth  that  a  man  may  be  iuftified  before  God ,  and  yet  afterward  by 
 a  mortall  {inne,finally  fall  from  grace  and  be  condemned. 
 
 Fourthly ,  the  chslde  of  God  that  takes  God  the  father  for  his  father,  may 
 freely  come  into  the  prefence  of  God,  and  haue  libertie  to  pray  vnto  him.  We 
 know  It  is  a  great  priuiledge  to  come  into  the  chamber  of  prefence  before  an 
 earthly  prince ;  and  fewe  can  alwaies  haue  this  prerogatiue  though  thev  be 
 great  men:  yet  the  kings  owne  fbnne  may  haue  free  entrance,and  fpeake  free- 
 ly vnto  the  king  himfelfe ,  becaufe  he  is  his  forme.  Now  the  children  of  God 
 haue  more  prerogatiue  then  this:  for  they  may  come  into  the  prefence,  not  of 
 an  earthly  king,l:«at  of  Almightie  God  the  King  of  kings ,  and  as  they  are  the 
 (bnnes  of  God  in  Chriftjfo  in  him  they  mav  freely  fpeake  vnto  God  their  fa- 
 ther by  praier.  And  this  ouerthrowes  the  doctrine  offuchas  be  ofthe  Church 
 of  Rome,  which  teach  and  hold  ,  that  a  man  m\\{\  come  to  fpeake  to  God  by 
 by  praier  through  the  interceflion  of  Saints:forfay  they,  the  prefence  of  God 
 is  fo  gloriouSjthat  we  may  not  be  fb  bold,as  of  our  fclues  to  fpeake  vnto  him  ; 
 but  needes  mufl  haue  the  interceflion  of  others. 
 
 Laflly,  God  will  prouide  for  q11  his  Church  and  children  all  things  needc- 
 fiill  both  for  their  bodies  and  foules :  fo  our  Sauiour  Chrift  bids  his  difciples 
 take  no  thought  what  they  lliould  eate,or  what  they  fhould  drinke,or  where- 
 with they  fhould  be  clothed,adding  this  xfA^on  for  your  heauenly  Father  hctr- 
 eih  all  your  wants.  And  if  we  take  thought ,  it  mufl  be  moderate,and  not  di- 
 ftruflfull :  it  is  apart  of  the  fathers  dutie  to  prouide  for  hisfamilicandchil- 
 dren,and  not  the  children  for  the  father.  Now  fliall  an  earthly  father  haue  this 
 care  for  his  children :  and  iLall  not  our  heauenly  father  much  more  prouide 
 for  thofe  that  feare  and  loue  him  ?  Nay  marke further,  in  Gods  Church  there 
 be  many  h)pocrites  which  rcceiue  infinite  benefits  from  God ,  by  reafbn  of 
 his  ele(fl  children  with  whome  they  line :  and  we  Hiall  fee  this  to  be  truc,that 
 the  wicked  man  hath  euer  fared  better  for  the  godly  mans  caufe.  Soifomc  and 
 Gomorrha  receiued  many  benefits  by  reafon  of  righteous  Lot:  and  when  the 
 Lord  was  purpofed  to  dellroy  Sodom ,  he  was  faineto  pull  Lot  forth  of  the 
 
 «Jen.tii  »i.     citie  :  for  the  text  faith  the  A  ngel  ofthe  Lord  could  not  doe  any  thing  till  he  tpm 
 
 eome. 
 
oftheCreede,  Of  the  Father.     .«M 
 
 come  out  of  it.  So  alfo  in  Pauls  dangerous  voyage  towardcs  Romc,aU  the  men 
 in  it  fared  bettef  loi  i  auls  company  :for  the  Lord  tolde  Paul  by  an  angehthat 
 there  fhoairi  bt  no  idle  of  any  mans  life,  for  the  Lordhadginento  him  allthat  .^ 
 faikdrouh  htm.  And  viidoubtedly  ifit  were  not  for  fome  tewe  that  feare  God,     * 
 he  would  powredowne  his  vengeance  vpon  many  nations  and  kingdomes, 
 there  is  fiich  excefle  of  wickcdnelle  m  all  forts.  Againc,  if  the  Lord  doe  thus 
 carefully  prouide  for  his  children  all  kinde  of  beneritsjwhat  a  wonderful  wic- 
 kednefle  is  this.for  men  to  get  their  lining  by  vngodly  meancs:as  vfury,car« 
 ding,dicing,and  fijch  like  exercifcs.  If  a  man  were  pcr(vvaded  that  God  were 
 his  father,and  would  prouide  fufficiently  both  for  his  bodie  and  foulejfo  that 
 vfing  lawfuUmcancshe  fliould  eucr  hauc  enou^hrout  of  all  doubt  he  would 
 neuer  after  thefiifhion  of  the  world  vfe  vnlawefuU  and  prophane  meanes  to 
 get  a  liuing.  But  this  prooucth,  that  how  efocucr  fuch  men  fay,God  is  their 
 fatherjyetindccde  they  denie  him. 
 
 And  thus  much  of  this  title,  Father,  the  firft  thing  whereby  the  firft  pcrfbn 
 is  defcribed.Nowe  foUoweth  the  fecond  point,  namely  his  attribute  ofcmfti" 
 fotencte  in  the  word  a/mightie.And  whereas  the  father  is  faid  to  be  almightic, 
 it  is  not  fo  to  be  vnderftood  as  though  the  Sonne  were  not  almightie ,  or  the 
 holy  ghoft  not  almightierfor  euery  propcrtic  and  attribute (fiue  the  pcrfonal 
 properties)is  commo  to  all  the  three  perfons.  For  as  God  the  father  doth  im- 
 part his  godhead vnto  the  fonne,and  to  the  holy  ghoffjfo  doth  he  communi* 
 cate  the  proprieties  of  the  godhead  to  them  alfo. 
 
 God  is  omnipotent  two  waiesrl.Becaufe  hee  is  able  to  doe  whatfoeuer  hee 
 will. I  LBec?ufe  he  is  able  to  doe  more  then  he  will  doe.For  the  fir(l:,that  god 
 is  able  to  doe  whatfoeuer  he  will,Dauid  huhiOur  Godu  it:  heauen^  and  he  doth 
 rehatfoeuer  he  W/:for  there  is  nothing  that  can  hinder  G  odibut  as  he  willeth, 
 fb  euery  thing  is  donc.Secondly,that  God  can  doc  more  then  he  willeth  to  be 
 done,it  is plainc  where  lohn  BaptiR  faioh:  Godiiableofthefeflonestoraifevfux.yS' 
 children  vnt 0  riyff^raham:  for  xhow^  God  can  Aoe  thus  much,yet  he  will  not 
 doe  it-So  hkewife  when  Chrifl:  W3S  betraied,  the  Father  could  haue  giue  him 
 more  then  1 2. legions  ofangcls  to  haue  dehuered  him  out  of  their  handes,but 
 yet  he  would  not:  6c  the  like  may  be  faid  of  many  other  things.The  father  is  & 
 was  able  to  haue  created  another  world,yea  a  thouf  md  worldes'jbut  he  would 
 not,nor  will  not.  And  likewife  Chrifl  being  vpon  the  croffe, was  able  at  their 
 bidding  to  haue  come  downe,  and  (aued  himfelfefrcm  death;  but  he  would 
 not:and  therefore  this  is  true ,  the  Lord  can  doe  any  thing  that  he  willeth  to 
 bee  done  aOually ,  yea  and  more  then  he  will. But  fome  will  fay,God  can  rot  . 
 doe  fome  thmgs  which  man  can  doe,  as  God  cannot  lie,nor  denie  himfelfe:  2.Tim  Vii- 
 and  thcrcforehc  is  not  omnipotent.  (iy4hfr\ere.  Although  fome  haue  thoup^ht 
 that  God  couide  doeeucn  thefe  things,and  that  he  did  them  not,becaufe  hee 
 would  notryet  wee  muff  knowe  and  beleeue  that  G  od  can  neither  lie,  nor  de- 
 nie himfelfe:  indeede  man  can  doe  both,but  thefe  and  many  other  (iich  thin2;s 
 ifGod  could  doc  them,  hee  could  not  bee  God.  God  indeede  can  doe  all 
 things  which  fhewe  foorth  his  glory  and  maicftie  :  but  fiich  things  as  are  a- 
 2;ainft  hisnaturchc  cannot  doc, as  for  example:  G  od  can  not  f]nne,and  there- 
 fore cannot  lic;andbccau(e  he  cannot  doe  thefe  things /or  this  very  caufe  hg. 
 
 Pi  is 
 
21  s     Of  Gods  omnipot«ncic.  AnBxfoJition 
 
 is  omnipotent:  for  thefe  andfuch  like,  are  workes  ofimpotenciervvbich  if  god 
 could  doe, he  fLould  euenby  his  owne  word  be  iudged  impotent.  Secoiidly, 
 he  cannot  doe  that  which  implies  contradidiontas  when  a  thingis,to  make  it 
 at  the  fame  time  to  be,  and  not  to  be:as  when  the  Sonne  doth  fhine,  to  make 
 it  at  the  fame  inftant  to  (bine  and  not  to  fhine.  And  therefore falfe  is  the  doft- 
 rinc  of  the  church,  which  in  their  tranfubftatiation  make  the  bodie  of  Chrift, 
 (whofe  effentiall  propertie  is  to  bee  onely  in  one  place  at  once)to  be  circum- 
 fcribed,  and  not  to  be  circumfcribed:to  be  in  one  place,  and  not  to  be  in  one 
 place. 
 
 And  thus  much  for  the  mcaning.Nowe  follow  the  duties  whereunto  wee 
 are  moouedby  this  doc^rine,of  ^o^  omniptencie. 
 
 !Fii  11, whereas  God  the  father  is  faid  to  be  almightie,  we  are  taught  true  hu- 
 m\\\2iUoy\\Humbl€  yoHrfelttestm^r  the  mightie  handofGodyisii^h  Peter :  where 
 
 '^'^^'  he  giueth  an  exhortation  to  humilitie,  and  alleadgcth  the  caufe,b€cau{e  God 
 isMmightie.TQm^ikt  this  more  plaine.Euery  one  ofvs  was  borne  in  finncj  & 
 by  nature  we  are  moll:  wretched  in  our  feluesrnow  what  an  one  is  GodrSure- 
 ly  he  is  able  to  doe  whatfoeuer  he  will^yea  and  more  then  he  will ,  and  is  able 
 to  dertroy  fuch  as  rebell  againft  him  euery  moment.  Therefore  our  dutie  isj 
 to  cafl:  downe  our  felues  for  our  finnes  in  his  prefence.  This  true  humiliation 
 was  that  which  our  Sauiour  Chrift  would  hauc  brought  the  younge  man  in 
 theGofpellvnto,  when  lice  bade  him  ^oe  fell  all  that  he  had  and  t^iue  to  the 
 poore.Therefore  whofoeuer  thou  art,taKeheed  thou  muft:  for  if  thou  runne 
 on  in  thy  wickednelle,  and  ftill  rebell  againft  God,it  is  a  thou(and  to  one  at 
 length  he  willdeftroy  thee.Forheisan  almightieGod,andableto  doe  what- 
 foeuer hee  will :  his  hand  is.mightie,  it  boots  not  a  man  to  ftriue  with  him:for 
 hee  was  neuer  yet  ouermafteredjand  for  this  caule  wee  mufl  needs  caft  down 
 
 1.10.3V  our  felues  vnder  his  hand.It  \sdifearefHllthmg[Ci\ih.  the  holy  GhQ{k)tofallinto 
 the  hands  of  the  Ituing  G"»^:  therefore  if  wee  would  efcape  his  heauie  and  terri-» 
 ble  difpleaflire,  the  belt  way  for  vsis,toaba{e  our  felues,  and  be  afhamed  to 
 follbwe  our  finnes.  Chrift  biddeth  vs  not  to  feare  him  that  is  able  to  kill  the 
 body,and  can  goe  no  further;^«/  mee  muji  feare  him  that  u  able  to  caji  both  bo*- 
 
 ■.\oA%.  dieandfonle  into  y?7(f//j?r<f.  Exam  pie  of  this  we  haue  in  Dauid,who  when  he  was 
 per(ecuted  by  his  owne  fbnne  Abfolon,he  fiid  vnto  the  Lord,  IfhethiufayJ 
 haue  no  delti^httn  thee, behold  here  1  am  ,  let  him  doe  tome  as  feemeth  good  inhii 
 eies.  But  fome  will  fay,  I  wiirijue  a  little  longer  in  my  finnes,inlying,pridei 
 Sabbath' brcaking,in  fwearing,dicing,gaming,and  wantonnefle :  for  God  is 
 mercifall,andinmyold  a^e  I  will  repent.  y/«/Well,foothenotthyfclfe:but 
 marke,vfually  when  God  holds  backehis  hand  for  afeafbn,he  doth  as  it  were 
 fetch  a  more  mightie  bio  we,  for  the  greater  confufion  of  a  rebellious  finncri 
 therefore  humble,{ubmit,  and  cinft  downe  thy  (elfe  before  God,and  ^ot  not 
 ftriue  a2;ainil  him:his  hand  is  mi^htie,and  will  ouerthrow  thee.Though  diou 
 iiadft  all  learning,wifdome,mightsriches  ,«?cc.yet(as  Chriit  faid  to  the  younge 
 man)  one  thing  is  wantmg  ,  that  thou  fhouldeft  bee  humbled  *,  and 
 vn till  thou  bee  humbled  ,  nothing  is  to  bee  looked  for  but  Gods  iudge- 
 snent  for  finne, 
 Secondly  feeing  God  is  almightiew^^  inufl  tremble  and  feare  at  all  his  iudge- 
 
 ments. 
 
of  the  Creedf,  Of  Gods  omnipotencic-      213 
 
 ments^we  mufl  ftand  in  awe,quake ,  and  quiuer  at  them,  as  the  poore  childc 
 doth,  when  he  feeth  his  father  come  with  the  rod. Example  of  this  we  hauc  of- 
 ten in  Gods  word;as  when  the  lonncs  of  Aaron  offered  ftraunge  fire  before 
 the  Lord, he  fent  fire  from  heauen,and  burned  them  vp.  And  though  Aaron 
 was  very  forry  for  his  fbnnes:yet  when  Mofes  told  him ,  that  the  Lord  would 
 htglortfedm  all  that  came  neere  himythen  the  text  £dS.xh,-^aron  helde  his  peace. So  ^'vjcj, 
 alfo  we  read  that  the  Apoftles  reprooued  Peter,for  preaching  vnto  the  Gen- 
 tiles:but  when  Peter  had  expounded  the  things  in  order  which  he  had  feene, 
 then  they  heU  their  feacci  and  glorified  God.h.%  alfb  Dauid  {iv^\lheldmy  tongue  * 
 O  Lord,becaufe  than  didfl  it.  Ifaiah  (aicth,  In  hope  ^filence  is  true  fortitude.  If  a  ^,^'''-'^-"*' 
 man  be  in  trouble  he  muft  hope  for  deliuerance ,  and  be  quiet  and  patient  at 
 Gods  iudgements.But  the  pra£life  of  the  world  is  flat  contrarie.  For  men  are 
 fb  farre  from  trembluig  at  them,that  they  vleto  pray  to  god  that  plagues,cur- 
 fes,and  vengeance  may  light  vpon  them,and  vpon  their  feruants  and  childre. 
 Nowe  the  Lord  being  a  mighty  God,often  doth  anfwerably  bring  his  iudge- 
 ments  vpon  them  .  Againe,  many  caricd  with  impatiencie.wiHi  themfelues 
 hanged  or  drowned: which  euils  they  thinke  ihal  neuer  befall  themrvet  at  the 
 length  God  doth  in  his  iuftice  bring  ilich  punifhments  vpon  them  according 
 as  thev  wifhed.  And  (which  is  more)in  all  ages  there  haue  bene  (bme  which 
 haue  (corned  and  mocked  at  Gods  iudgements.Hcreof  we  had  not  far  hence 
 a  mofl:  fearefull  example.Onc  beeing  with  his  companion  in  a  houfe  drink- 
 ing on  the  Lords  day  ,  when  hewasreadie  to  depart  thence,there  was  great 
 lightening  and  thunder:  whereupon  his  fellow  requefled  him  to  fby,  but  the 
 jJiAn  mocking  andiefhng  at  the  thunder  and  lightning,  faid  ('asreport  was)  /r 
 rpoi  nothing  but  a  knaue  cooper  knocking  on  his  tubhes^  come  what  wouldc ,  hee  in"c°ni?rTdg 
 would  goeiand  fo  went  on  his  iourney:but  before  hee  came  halfe  a  mile  from  ^'"^' 
 the  houfe,the  fame  hand  of  the  Lord  which  before  he  had  mocked,in  a  crack 
 of  thunder  ftroke  him  about  the  girdleftead,that  he  fell  downe  Ihrke  deade. 
 Which  example  isworthy  our  remembrance,to  put  vs  in  mind  of  Gods  hea- 
 uy  wrathagainll  thofe  which  fcorne  his  iudgements:for  our  dutie  is  to  trem- 
 ble and  feare:and  it  were  greatly  to  be  vviOied,that  wee  coulde  with  open  eye 
 beholde  the  terriblenelTe  and  fearefiilneflc  of  Gods  iudgements:it  would 
 make  a  man  to  quake  and  to  leauc  off  (inne .  If  a  man  pafTe  bv  fbme 
 high  and  daungerous  place  in  the  night  when  hee  cannot  fee  ,  hee  is 
 not  aflPraide  *,  but  if  yee  bring  him  backe  againe  in  the  day  ,  and  let  him 
 fee  what  a  fteepe  and  dangerous  way  hee  came  ,  hee  will  not  be  perfwa- 
 AtA  to  paffc  the  f  ime  way  againe  for  anv  thing:fo  it  is  in  finnins;:  for  men  li- 
 ning in  ignorance  and  blindcnelfe  ,  pra«aife  any  wickedneile  ,  and  doe 
 not  care  for  Gods  iudgements  :  but  when  God  ofliis  goodneffe  bringeth 
 them  backe,  and  openeth  their  eies  to  fee  the  downfall  to  the  pit  of  hell, 
 and  the  iudgements  of  Goddue  to  their  finnes :  then  (they  fay)thev  will  ne- 
 uer finne  as  they  haue  done,but  become  new  men,and  walke  in  the  way  to  e- 
 ternall  life. 
 
 r  Thirdly ,we  arc  taught  by  the  ApofllePaulthatif  weebe  to  doe  any  dutv 
 to  our  brethren,  as  to  releeue  them,wcc  muft  doe  it  with  chearflilne{re:for  he 
 iabourcth  to  perfwade  the  Corinthians  to  cheer efuUliberalitie  5  and  the  rea- 
 
 P  2  fon 
 
214     O^  Oods  oranlpotende.  ^ft  Sxpojttion 
 
 {bn  of  his  pcrfwafion  is ,  hecaufe  God  is  able  to  m^k^  all  grace  to  ahoHnd  towardes. 
 
 i.Cor. j.7,8.  them.VJ\itxc alfo  this  dutie  is  taught  vs,  that  feeing  God  is  omnipotent,  and 
 therefore  able  to  make  vs  abound,therefore  wee  mull:  giue  cheereflilly  tox>ur 
 poore  brethren  which  want . 
 
 Fourthlv,whereas  there  are  many  in  euery  place,  which  haueliued  longirt: 
 their  finnes,euen  from  their  cradle;  fome  mvvantonnes,  fomc  in  drunkcnncs, 
 fome  in  fA'.earing,  fome  in  idlenefle,  and  fuch  like:out  of  this  place  to  all  (uch 
 there  is  a  good  lefron,namely  that  euery  one  of  them  doe  nowe  become  new 
 men,  and  repent  of  ail  their  finnes,for  all  their  life  paft.  For  markc  what; 
 Paul  faith  of  the  lewes  which  are  cutte  oflPfrom  Chrift  through  vnbelecfe, 
 and  haue  fo  continued  in  hardnelTe  of  heart  ,and  delperat  malice  againft  him, 
 
 iuwi.ii*!.  almofl:  i  <5 .hundretlryeares:  (/"(faith  he)  they  abide  notfitllin  vnbeleefe,they  may 
 bee  grafted  into  their  oliueagainc  :  and- his  reafon  isthis,^^r^«/9  (jodisable  to 
 graft  them  in  againe.  Eucnfb  though  wee  haueliued  manyyeares  in  finnc, 
 (and  fureit  is  adaungerous  and  rearefull  cafe  for  a  man  toliuc20.50.or 
 40.  yeares  vnder  the  power  of  th€  diuell; )  yet  wee  muft  knowc  that  if  wcc 
 will  nowe  liue  anewe  hfe,forfakcall  our  finnes  and  turne  to  God ,  wcc  may- 
 be receiued  to  grace,and  bemade  a  branch  of  the  true  oliuc ,  though  we  hauc 
 borne  the  fruits  of  the  wildeoliue  all  our  life  long.  But  fomc  will  obicft,. 
 that  they  haue  no  hope  of  Gods  fauour,  bccaufe  they  haue  beene  fb  gric- 
 uous  (inners,and  continued  in  them  fb  lon^.^/'^But.knowe  it ,  whofbeuer 
 thouartjGodis  able  to  graft  thee  in ;  and  if  thou  repent,  he  will  recciucthec 
 to  his  louc  and  fauour.  This  muft  be  obferued  of  all,but  cfpecially  of  (uch  a*t 
 are  olde  in  y«ares,  and  yetrcmaine  ignorajit  without  knowledge;  they  mult 
 turne  to  the  Lord  by  rcpentancerotherwife,  if  they  continue  (fill  profinc  and 
 impenitcntjthey  muft  knowc  this  ,  that  their  damnation  comes  poft  haft  to 
 roeete  thcm,and  they  to  it. 
 
 And  thus  much  for  the  duties.Nowe  followc  the  confolations  which  Godt 
 Ghurch  reape  from  this,that  God  the  father  is  omnipotent.  Firft,  the  wondcr- 
 fullpowerofGodferuethtoftrengthenvsin  praier  vnto  God;  for  hec  that 
 will  pray  truely, muft  onely  pray  for  thofc  things  for  which  he  hath  warrant 
 in  Gods  word:all  our  prayers  muft  bee  made  in  f7iith,and  for  a  man  to  prait 
 in  faith  ,itis  hard  :  therefore  a  fpeciall  meancs  toftrengthenvsheiein,is  the 
 mif^htie  power  of  God.This  was  the  ground  and  ftay  of  the  leper  whom  our 
 
 Mao,  Sauiour  Chrift  clcnfed :  Lord  (faith  he)  tfthoft  wilt  thou  canji  make  me  cleane. 
 
 And  in  the  Lords  praier ,  when  our  Sauiour  Chrift  hath  taught  vs  to  make 
 fixe  pctitions;in  the  end  he  giueth  vs  a  reafbn,or  motiue  to  indwce  vs  to  ftand 
 \'pon,and  to  waite  for  the  benefits  before  craued,in  thefe  wordes:  Thine  is  the: 
 kin^dome, thine  is  thepovi>er,<^c. 
 
 Secondly  jhence  wee  learne  this  comfort,that  all  the  g;;at8S  of  hell  fhallnc- 
 uer  bee  able  to  preuaile  againft  theleaft  member  of  Chrift.  I  doe  not  fay 
 they  {hall  neucr  be  able  to  a{Taiik,or  tempt  them,f  jr  that  may  be:but  they  Ibalj 
 neuer  oucrcome  them.Howfwin  fomefay)may  we  be  rr-fblued  ofthis?/<7««-J 
 fwer.hv  realon  of  faithcfor  ifn  Chriftianman  cfo  bel'^'Jiie  th.it  God  the  father^ , 
 and  in  Chrift  his  father,is  almightie,no  encmie  fhn  J  cner  le  able  to  preuaile» 
 
 j.l9li.j.4.      a^aiiift  him.So  S.Iohn  rcafoneSh:i////(f  cbiJdren,ye  are  of  God,  &  haw  ouerccme^ 
 
 thffoi 
 
oftije  Qreede.  Of  Gods  omnipotencie.      i\  5 
 
 them-t  tliatis,all  falle  XtT^i^tx^ybecaufe  greater  ishe  thati6inyou,thit  is,Chrift  le- 
 (iis  by  his  holy  fpirit,who  is  Goci,and  therefore  almightie,  the»  he  that  is  in  the 
 n>orld,  that  is,  the  (pirit  of  (atan  :  therefore  you  neede  not  to  feare.  So  Dauid 
 compareth  himfelfe  to  a  filly  fhecpe,and  (aith :  Though  IJhouldwalke  thromh 
 the  valley  ofthejhadorv  ofdeath,th3.t  is,as  it  were  in  the  mouth  of  the  lyon ,  yet  I P^^-*»* 
 ivill feare  none  eiiilhwihy  fo?becaufethe  Lord  iswithhim://^  rodde(Ciith  hc)ami 
 thy  flajfe  comfort  r/ie . 
 
 Thus  much  for  thebenefits.  Now  whereas  it  is  (aid  the  firfi:  perfbn  is  a  Fa» 
 ther,  as  alfo  Almightie:  ioyne  thefe  two  togither,and  hence  will  arife  fingular 
 benefits  and  inflru^ftions .  Firft ,  whereas  we  are  taught  to  confefTe,  that  the 
 firrt  perfon  is  a  Father  Almightie,  we  and  euery  man  mufl:  learne  to  haue  ex- 
 perience in  himfelfe,  of  the  mightic  power  of  this  almightie  father.  Why,  will 
 ibme  fay ,  that  is  nothing ,  for  the  deuill  and  all  the  damned  fbulcsfeele  the 
 power  of  the  Almightie?  True  indeede  they  feele  the  power  of  God,  namely, 
 as  he  is  an  almightie  lud^e  condemning  them;  but  they  feele  notthepow^r 
 of  an  almightie  father :  this  is  the  point  whereof  we  mull  indcauour  to  haue 
 experience  in  our  felues .  Paul  prayeth  that  the  god  of  our  Lordlefm  ChriH 
 the  father  of glorie,  vpould^iue  vnto  the  Sphefans  thefpirtt  ofrpifedowe,tofee  what  Kph.j,jy, 
 is  the  exceeding greatnes  of  his  power  in  them  which  helceue ,  according  to  the  wor- 
 king of  his  mightie  power  which  he  wrought  in  Chrifl.  Which  place  muft  be  con- 
 fidcred :  for  here  the  Apoftle  would  haue  vs  haue  filch  a  fpeciall  manifeftati- 
 on  of  Gods  power  in  our  (elues ,  like  to  that  which  he  did  once  ihew  forth  in 
 Chnft.  But  how  did  Chrift  (ee  and  finde  the  power  of  God  as  he  was  man  ? 
 Anfwer.  Diuers  waies :  I.  On  the  crolTe  he  died  the  jfirft  death ;  which  is  the 
 {eparation  of  bodie  and  fbule  :  and  he  {ufferedthelbrrowesof  thcfecond 
 death.  For  in  his  (bule  he  bare  the  whole  wrath  of  God ,  and  all  the  pangs  of 
 hell,  and  after  was  buried  and  laide  in  the  grauc,  where  death  triumphed  ouer 
 him  for  the  (pace  of  three  daies .  Novve  in  this  extremitie  God  did  Hicwe  his 
 power ,  in  that  he  raifed  Chrift  from  death  to  life .  And  looke  as  his  power 
 was  manifefted  in  Chrift  the  head :  (b  muft  it  be  manifefted  in  all  his  mem- 
 bers :  for  euery  man  hath  his  graue ,  which  is  naturall  finne  and  corruption , 
 which  we  drawe  fi'om  our  firft  parents,  and  looke  as  a  man  lies  dead  in  the 
 graue ,  and  can  mooue  neither  hand  nor  foote :  fo  euery  man  by  nature  Iveth 
 dead  in  finne.  Now  as  God  did  ftievv  his  power  in  raifing  Chrift  fr©m  death  : 
 (o  euery  one  muft  labour  to  haue  this  knowledge  and  experience  in  himfelfe 
 of  the  mightie  power  of  God  ,  m  raifing  him  from  the  graue  of  finne  to  new- 
 nefie  of  life.  For  thus  Paul  makes  a  fpeaall  requeft,that  he  might  kfiow  thrift,  pf,ii ,  ,0. 
 and  thevenue  of  his  reCurreElion ,  that  is  ,  that  he  might  feele  m  himfelfe  that 
 power  whereby  Chrift  was  rai(ed  from  death  to  life,  to  raile  him  alfo  fi  oiti  the 
 bondage  of  his  finnes  to  a  newe  life  more  and  more  .  Furthermore ,  when 
 Chrift  was  vpon  the  crofte ,  and  all  die  gates  of  hell  were  open  againft  him , 
 then  did  he  Vanquifh  Satan ;  he  bruifed  the  fcrpents  head ,  and  as  Paul  fiiith, 
 he  ^oyledprindpahties  andpowers,  andmade  a /hew  of  them  openly ,  and  hath  tri' 
 umphed oMcr  theminthe  croffe:  he  ouercame  the  deuill  and  all  his  angels  by  the 
 power  of  his  almightie  father,  and  by  his  owne  power  as  he  is  God-  And  euen 
 fo  muft  Chriftian  men  labour  to  finde  the  fame  power  inthemfelues  of  this 
 
 P  3  almigh" 
 
SI  6     Of  Gods  oinnipotencie.  An  Sxpojltion 
 
 almi|;htie  f^athei*  by  which  Chiifl:  did  triumph  ouer  $atan:that  by  itthey  «nay 
 tread'him  vnder  their  feete,which  men  can  neucr  doe  by  an)-  power  in  thenv- 
 felues.  AgaiaejChriftpraieththat  that  cup  might  paderfrom  himrand  yet  hce 
 
 l»k,sj.4j.  faith:  Not  tny  fvilljbut  thy  wUlhefulfJhd,Vor  it  was  oeceflary  tliat  Chrilt'lliould 
 fufifer.  And  this  rcqueft  was  heard>not  becaufe  he  wasfreed  from  death ,  but 
 becaufe  God  his  father  Almightie  gaue  him  power  and  ftren^th  in  his  man- 
 hood to  beare  the  brunt  of  his  indignation.  Nowe  looke  astnis  power  was 
 cffeifhiail  in  Chrift  leftis  the  head  ,  to  make  him  able  and  fufficient  to  bearc 
 the  pan^s  of  hell-.fo  the  fame  power  of  God,is  in  fome  meafure  effeftuall  in 
 al  the  members  of  Chrift^to  make  them  both  patient,  &  of  fufficient  ftrength 
 
 Colo^wi.  jQ  ]3g3j.g^^i^yjjg|i^iorj^a5  Saint  Paul  feitb  :  heeing  fir  engthened  vptth  all  might 
 thronq}}  his  gloriomforver  vnto  allfatience  and  long fuffering  -with  ioifulnejfe.  And 
 this  is  a  notable  point  which  euery  one  ought  tolearne  :  that  whereas  they 
 confeffc  God  to  be  their  Ahiiightie  father,they  fliould  herewithall  labour  to 
 feele  and  haue  experience  in  thcmfclues,that  hee  is  almightie  in  tlie  beginning 
 and  continuing  of  grace  vnto  them,  and  in  giuing  them  power  and  patience 
 
 Eph.i.to,si.    to  fuffei-  atBiftions-turther,  Chrift  Icfus  when  the  worke  of  our  redemption 
 was  accomplillied  ,  was  lifted  vp  into  heauen,and  fet  at  the  right  hand  of 
 "  God  in  heauenly  places ,  farre  aboue  all  principalities  and  powers ,  &c.  euen 
 
 by  the  power  of  his  father:  well,as  this  power  was  made  manifeft  in  the  head: 
 fo  muftit  beeintlie  members  theieof.  Euery.  childe  of  God  iliall  hereafter 
 fee  and  feele  in  himlelfethe  fame  power,td  tranflate  him  from  this  vale  ofmrj. 
 (cry  in  this  life,  to  the  kingdome  of  heauen.  Wherefore  to  conclude,  we  hauc 
 great  caufctQ  beethankefuUandtopraifeGodforthis  priuiled^e,  that  hee 
 fheweth  his  power  in  his  childre  in  regeneratingthe,in  making  them  die  vn- 
 to fin,andtaftandagainflthegates  ofhcl,andto  fulfer  affli£lions  patiently: 
 as  alfo.that  he  tranflates  them  from  death  to  life.  And  euery  oneihould  iliew 
 his  thankefulneiTe  in  labouring'to  haueexperience  of  this  power  in  himfdfe, 
 as  Paul  exhorteth  vsin  his  Epifcles  to  the  Cbloiliansand  Ephefians:yea,reai 
 all  his  epiftles,and  we  Ihal  findhementioneth-no  point  fo  often^as  this,name- 
 Iv  the  mighty  power  ofGod ,  manifeftcd  firfl:  in.  Chrift,  and  fecondly  in  hit 
 
 Phil.j.io.  JTiembers  :  and  he  ucconnteth  all  things  lojfe  that  he  might  knowe  Chrtjf, and  the 
 vertue  of  his  refurrcB.im!^\-\\%^6i\-\X.  is  the  rather  to  be  marked,becaufe  his  po^ 
 wer  in  the  matter  of  graceis  not  to  be  feene  with  eye;  and.fewe  there  be  in  re- 
 rpe£l  that  haue  fek  the  vertue  thereof  in  themfelues:  for  the  diuell  doth  migh» 
 tilylliew.e  his  contrary  pow.er  in  the  greoiefl.  part  of  the  world,in  carrj'ing 
 them  to  finne  and  wickednefTe. 
 
 itoia.8.ig.  Sccondlv,hencewe  learnc  that  which  Paul  teacheth,narae]y  to  knowe 
 
 that  all  thinges  worke  togithcr  for  the  bell:  vnto  them  that  loucGod.  Go«i 
 is  almightie,and  therefore  ;tble  to  doe  whatfoeucr  hewilhhe  isnlfo  afathei^, 
 and  therefore  is  willing  to  doe  that  which  is  for  oar  good.But  fome  will  fay, 
 wearcflibieft  to  many  cro(res,yeato  finne:what?can  ourfinnesturne  to  our 
 c;ood?»^/IfGod  almightie  be  thy  fiuher,  he  will  turne  thine  afHi(51ioiiSjyea 
 Ihv  finnes  which  by  nature  are  euil ,  beyond  all  expedatation  vnto  thy  falua- 
 jion.  And  thus  much  God  will  doe  to  allfuch  as  be  obedient  vnto  him  :  yet 
 2jQmaamiift  hereupon  prefume.to  fmns. 
 
'  of  the  Cre£de.  Of  the  Creation.      217 
 
 Tliiri^ly ,  wlierens  we teleeilc  tJiat  Gocl  is  a  niiglitie  father,it  ferues  to  con- 
 firme  gods  children  in  the  promises  of  mercy  rcueakd  in  his  word.The  chic- 
 fed  wliereof  iS;thatifmen  will  turnefrom.their  linncs,and  beleeue  in  Chrift, 
 dieyll^allnotperiililDUt  haue  lifecuerlafting.Iknovve  fomc  men  will  make 
 it  an  eafie  thing  to  beleeue  ,efpecially  thofe  which  neuer  kncwe  what  faith 
 meant.But  fuch  perfbnsncede  no  meane»  of  confirmation  of feith  :  therefore 
 kt  ail  thofe  whicn  haue  tabled  ot  the  harclncs  of  attaining  vnto  it,learne  howc 
 to  eftabliih  dieir  wauering  hearts m  the  promifes  of God,by  theconfiderati- 
 onofriiefetwopoints-.Godisafatherj^nd  therefore  he  is  willingrJie  is  alfb 
 almightie,and  therefore  he  is  able  to  perfoime  his  p  romifes.  H«*that  will  bee 
 truely  refolued  of  Gods  promifes,mu(l  haue  boththefc  fotied  in  his  heart,and 
 buildon  them  as  q^  two  foundations. 
 
 It  folio  weth,(0-<?^/o»f  ofheduen  &  earth']  We  haue  ^oken  of  the  title  of  the 
 fitift  pcrfon,and  of  his  attributesaiowe  we  come  to  (peake  ofhis  effeO:,namc- 
 Iv  the  creationrbut  before  we  come  to  it, we  are  to  anfwer  a  eertaine  obie^ion 
 which  may  be  made.  At  the  fiifl:  it  may  feeme  ftrange  to  fome,  that  the  workc 
 of  creation  is  afcribed  to  the  firft  perfon  in  Trinitie  the  father:  whereas  in  the 
 Scripture  it  is  c(Mnmon  to  them  all  three  equally .  And  firfl:  that  the  farficr  is 
 Creatour,it  was  neuer  doubted:  as  for  the  fecon<;I  perfon  the  Sonnejthat  hec 
 is  Creatour,it  is  euident.'<L^///^M?^/  aremadehy  it,  that  is,by  the  Sonn€,who  iSj^^j^ 
 the  fubftantiall  wordc  of  the  father  ,  and  without  it  wm  mademthing  that  rpoi 
 made «  And  a^aine  it  is  faidc ,  that  Godby  hisfmne  made  the  vporide  .  As  for  HebAj, 
 the  holy  Ghofr,  the  worke  of  creation  is  alfo  afcribed  vntohim  :  and  there- 
 fore Mofes  faith,  The  fpirit  moouedvpoit thervattrs  :  and  lob  (zicxhyHiiQ^^^^ 
 fpirit  hath  garmPyed  the  heaue/is.  Howc  then  is  this  peculiar  to  the  father, 
 heejng  common  to  all  the  three  perfons  in  trinitie  ?  lanjrver^  TI>€  a<n:ions  of 
 God  are  twofold;either  inward,  or  outvyard.The  inwarde  a£lions  are  thofe, 
 which  ope  perfori  dcrthexercife  towards  another:as  the  father  doth  beget  the 
 lbnne,andthisis  an  inv/^rd  afflion  peculiar  to  the  fathcr:and  all  inward  a- 
 clions  are  proper  to  the  perfons  fiom  whomc  they  are.So  the  Sonne  doth  re- 
 ceiue  the  Godhead  by  communication  from  the  Father :  and  the  holy  Ghoft 
 from  them  both:  andthcfc  are  inward  anions  peculiar  to  thefepei'fons.  So 
 likewifejfor  the  i&ther  to  fend  his  fonne ,  it  is  an  inward  ^^ftion  proper  to  the 
 father  and  caiyiot  be  communicated  to  the  holy  ghoft:and  the  fonne  to  bee 
 fent  by  the  father  oncly  is  a  thing  proper  to  the  Sonne  ,  and  not  common  to 
 the  father  ,or  to  the  holy  Ghoft.Novv  outward  alliens  are  the  aftions  of  the 
 perfons  in  the  Trinitie  to  the  ci  catures:as  the  worke  of  creation,  the  worke  of 
 preferuation,and  ofredemption.Thefe  and  all  fuch  a£lionsare  common  to  al 
 the  three  perfons:the  father  crcateth  ,the  fonne  createth,and  the  holy  Ghofl 
 crcateth:and  fo  we  may  fay  of  the  works  of  gouernment ,  and  of  redempti- 
 on,and  ofall  outward  actions  of  the  perfons  to  the  creatures.But  fome  againe 
 inayfay,howethen  can  the  worke  of  creation,  beeing  an  outward  a£lion  of 
 (^oA  to  the  creamrc,  be  peculiar  to  the  firfl  perfon  the  father?  Innfwere ,  the 
 work  of  creatio  is  notfo  proper  to  the  firft  perfon  die  father,  as  that  it  cannot 
 alfo  be  comon  to  the  reft:for  all  the  three  perfons  ioyntly  created  all  things  of 
 nothingionly  they  are  diftinguifocd  in  the  maner  pf  creating.For  the  father  is 
 
a  1 8      Of  Gods  coUTjfell.  An  Ex^ofition 
 
 BaCK  defpiriuthc  caufc  thatbcginncth  the  worke ,  the  fonne  putt  it  in  execution ,  the  holy 
 ^''"oSr"^'  0^°^  '^  ^^  finWher  of  it  And  againe,the  father  createlh  by  the.  ^  fonne,  &  by- 
 K<J.ri!j6^*^*  the  holy  ^hoft;the  fonne  createth  by  the  holy  ghoft,  and  from  the  father:  the- 
 holy  ghofl:  createth  not  bv  the  father,nor  by  the  fonne-,but  from  the  father  & 
 the  fonne.  And  this  is  the  reafon  wKy  the  woi:ke  of  creation  is  afcribed  here 
 VRto  the  father,becaufe  he  alone  createth  after  a  peculiar  manner,  namely  by 
 the  fonne,ar(d  by  the  holy  Ghoft  :  but  the  Sonne  and  the  holy  Gholt  create- 
 not  by  the  father  but  from  him. 
 
 Thus  hauinganfwered  the  obie£lion,wc(£Gnie  to  fpeake  of  the  creation  it 
 felfe.In  handling  whereofjwe  mull  withall  treat  of  the  CdunfellofGody^s  bee- 
 ing  the  caule  therof,and  of  the  Gouernraent  of  the  creatures,as  bcin^  a  work, 
 of  God  whereby  he  continunes  the  creation.  And  the  order  which  Ivvill  ob-^ 
 ferue,is  firfl:  to  (peake  of  the  C^unfellaf  God,2X\A  fecondlv  of  the  excquution^ 
 of  his  Gounlell,  which  hath  twofpeciall  branches,  thefirft  xh^creation^xht  (c- 
 cond  the  ^yeferuatien  ot  goueryiment  of  things  created^  <  >  t  >d  : : 
 
 The  Counfell  ofGod^,ishiseternaUandvnchangeabledeGree,whereby 
 he  hath  ordained  all  things  either  paft,prelent,or  to  come,  for  his  owne  glO" 
 rie.  Firll  I  call  it  a  decree ,  bccaufe  God  hath  in  it  fettedowne  with  himfelfe 
 and  appointed  a  J  fbueraigine  Lord  ,  what  fhall  be,  what  fliall  not  bee.  I  adde 
 ..c^rther,that  all  thing^  whatfoeuer  come  vndfer  the  compafle  of  this  decree'>i$>. 
 Paul  faith, //«fjj'^^r^f;^  athh'tngf  according  to  the  counfell  of  his  mil  And  our  Sa*^ 
 ''■''■  tiiourChrift  faith ,  that  a  Iparrowe  cannot  fall  on  the  ground  reithout  the  hea* 
 M  ai*io '       «^«/I'^^^^'^-yca  further,he  tels  his  difeiple^,  that  the  very  haires  of  their  header 
 are  nnmbred^  meaning  that  they  arc  knowne  and  fet  downe  in  the  counlell  of 
 ^*'*^         God.  And  coniideriog  that  God  is  Kin^  of  heauen  and  earth;and  that  moft 
 wi{e,yea  wifdbme  it  felfe  ;  and  moft  •miG;htie,Yea  might  and  power  it  felfe :  it 
 mufbheedesbce  that  he  hath  determined  how  all  thingsiball  cometo  palTein. 
 his  kingdome,with  all  their  circuniftarices,time,place,caufe$,5cc.infoch  par- 
 ticular manrier,thatthe  very  leift  thing  that  liiay  bee,  is  not  left  vnappointcd 
 juid  vndifpofed. 
 
 The  counfell  of  Godiliath  tw6  properties,  etermtie^  and  vnchatmgeablenes. 
 
 It  is  eternall ,  becaufe  it  was  fet  downe  by  God  from  euerlafting  before  al^ 
 
 times,as  Paul  faith,  God  hath  chofen  the  Ephefians  Kafaluation  before  all 
 
 rpb  1.4.        tvorldii.  And  he  faith  of  himfelfe,  that  Hee  was  called  according  to  the^urpoft: 
 
 a.Tim  1.5».      gfGod,T»hpc:h  vj'as  before  cillworld.es.  Againe,  the  fame  counfell  once  ^ti  dbVvne, 
 
 Mai.}.(y.        IS  vnchangeable.God  {3ii\h,f  or» Iehouah,and I chatMge  mt.fVith  God[{zixh.  S. 
 
 1nmQ^)there  is  no  variablenefe ,  norpfadorve  ofchaunge.   Nowe  fiich  as  God  is, 
 
 filch  is  his  decree  or  counfell.  And  becins;  vnchansieabl  e,his  counfels  alfb  are 
 
 vnchaiigeable,  -  ■ 
 
 Gods  counfell  hath  twap4t^s;hisforeknoweledge,and  his  wilor  plcaffurcV 
 His  foreknowledge, w'her^by  he  did  forefee  all  tlfmges  which'  were  to^cbme. 
 Hiswilljwherebyina  generallmanner  he  wills  and  ordaineswKatfbeueris^ 
 to  cofne  to  pafTe :  and  therefore  fiich  things  as  God  altogither  ni11eth,cann6t 
 <ome  to  paffe.  Now  thefe  two  parts  of  the  counfell  of  God  mufl:  be  icy  ned 
 t'ogerher.andnotfeuercd  .  Will  without  knowlcdgeisimpotcnt,nndfore- 
 kliowledgev^ithout  willisidle.  And  therefore Tach itS'holde  that  Gad doetR 
 
 Barely. 
 
 Iam.i.i7. 
 
oftheCreede,  Of  Gods  Counfcll.      2ip 
 
 barely  fbrefee  fiindne  things  to  come,no  manner  of  way  either  willing  or  de- 
 creeing the  iflue  and  euent  of  them ,  doe  brin^  in  little  better  then  Atheifme. 
 For  ifwe  fay  that  any  thing  comes  to  pafTe  either  againft  Gods  will,or  God 
 not  kn owing  ofit,or  not  regarding  it,we  {hall  make  him  either  impotent  or 
 carelefre,and  rafe  the  very  foundation  of  Gods  prouidence. 
 
 And  this  decree  of  God  muft  be  conceiued  of  vs  as  the  mofl:  generall  caiife 
 of  all  things  fubfirtingrbeing  firll  in  order  hauing  all  other  caufes  vndcr  it,and 
 mofl:  principalljOuerruling  all,ouerruled  by  none. 
 
 Thus  wee  fee  what  is  to  be  held  touching  Gods  counfelhnowe  for  the  bet- 
 ter clearing  of  the  tructh,three  obiedions  offome  difficultic  are  to  be  anfwe- 
 red.Firftmayfomemanfay,  if  God  decree  andordaine  all  things  whatfoe- 
 uer jthen  he  decreeth  and  ordaineth  finne:  but  God  decrees  not  finne  in  as 
 much  as  it  is  againfl:his  will;  and  therefore  he  decrees  not  all  things./^»/. Wee. 
 vfe  not  to  fay  that  God  doth  fimply  will  or  decree  finne,  but  onely  in  pait,ad^ 
 ding  withall  thefe  caueats:  I.  That  God  willeth  and  decreeth  finne,not  pro- 
 perly as  it  is  fin,but  as  it  hath  in  it  (undry  regards  and  refpefts  of  goodnes,  fo 
 farforth  as  it  is  a  punifhment,cr  chaftifement,  or  triall,  or  aftion,or  ^hath  any  a  Quatenuih** 
 exiftence  in  nature.I  I.God  canfb  vfe  euil  inftrumentSjthat  the  work  done  by  tet  rationem  ^ 
 them  beeing  a  finne ,  fhall  neuerthelelTe  in  him  bee  a  good  worke  :   be'caufe  «nuf hib  t ra> 
 hee  knowes  howe  to  vfe  euill  inllruments  well  If  it  be  further  alleadged,  that  '^'^*'"'^^**'' 
 God  willeth  no  wickednefFejPfal.^. 5. we  muflknowe,that  Gods  will  15  two- 
 folde,generalljand  fpeciall.Generall, whereby  God  willeth  and  decreeth  that 
 a  thing  fhall  bee:and  by  this  kinde  ofwill  he  may  be  faide  to  will  finne  ;  and 
 that  without  finne.For  though  he  decree  it  thus,  yet  doth  he  not  inflill  wic- 
 kednelTe  into  thejheart  of  any  finner,and  his  decree  is  onely  for  a  mofl  excel-  b  Bonumeft  vt 
 lent  ende.For  in  regard  of  God  which  decreeth,  it  ^  is  good  that  there  fhould  ^'  n»^""-. 
 be  euill.Tothispurpofe  Augufline faith  tyLZ^tv\'^j^y anvn^eakeableman-  ad  Laurx.ioi! 
 Her  it  comes  to  pa (fe  ,  that  that  which  is  acrainfl  Godsrpill^is  notvpithont  hi^wilL*^^'^^^'^^^^ 
 «Nowe  the  fpeciall  will  of  God  is  that  whereby  he  willeth  any  thing  in  fuch  vui  %  ipp  oba» 
 manner ,that  he  approoueth  it,and  delighteth  in  it.  And  thus  indeede  we  can-  ""anpoyulu . 
 not  fay  without  blafphemie,that'god  willeth  finne»  Thus  then  we  fee  in  what' 
 manner  and  how  farforth  Godmay  be  faid  to  decree  finne,that  is,  to  will  and 
 appoint  the  permiflion  of  it. 
 
 Againeit  may  be  obie^led  thus.Ifall  things  be  determined  by  the  vnchan- 
 geable  decree  of  God,then  all  things  come  to  pafTe  by  an  vnchangeable  ncf       , 
 ccffitie:and  men  in  their  a<ftionshaue  no  freewill  at  allorlibertie  in  doing  a- 
 ny  thing.  Anfwer.  This  mull  be  learned  asa  certaJne  rule.that  the  neccfl^rie  ■ 
 decree  of  God,doih  not  abohfh  the  nature  of  the  fecondcaufes,andimpofb'" 
 neceflltie  vpon  the  will  of  man,  but  onely  order  and  incline  it  without  any. 
 confl:Vaint,to  one'  part.  As  for  example;  when  a  people  is  gathered  togither 
 to  hearcgods  word,ihere  is  none  of  them  but  they  knowe  that  they  come  thi- 
 ther by  Gods  prouidencc(&  in  that  rtf  peel  neceflWiry)yet  before  they  come? 
 fhcy  had  all  freedome  and  hbertiein  themfelues  to  Come  or  not  to  come:  and' 
 Gods  eternall  counfcll  did  not  hinder  the  Ifbertic  ofour  will5,in  comming  oF 
 not  comming,nor  take  away  the  fame:  but  onely  inchne  and  turne  them  to^ 
 the  choice  of  one  part.  An  other  example  hereof  weniay.hauein  oiir  Samour 
 
iVo     OfGodscotmrd!.  AnExpofltien 
 
 Chriftjwhofe  ftate  and  condition  of  bodie ,  if  we  regard ,  he  might  hauc  liacd 
 longer :  yet  by  die  cternall  counfeU  of  God  -,  he  mull:  die  at  that  place ,  at  that 
 time,at  that  hourc  where  and  when  he  died.  Whereby  we  may  fee ,  that  Gods 
 counfell  doth  not  hinder  the  will  of  man;but  only  order  and  difpoft  it.  Which 
 anlwer  being  well  marked  ,  we  (hall  fee  thefe  two  will  (land  togithcr :  thene- 
 ceflarie  and vnchangeable  counfell  ofGod,  andtbefree  will  otman.  And  a- 
 gainc,  that  the  fame  atlion  may  be  both  ncceffarie  and  contingent :  neceflaric 
 in  regard  of  the  highefl:  caufc,the  counfell  of  God;  not  neceflaric  but  contin- 
 gent  m  r-cfpe£lof  the  fecond  caufes,as  among  the  refl:,the  will  of  man. 
 
 Thirdly ,  fome  will  yet  obieift  againfl;  this  do£Vrine ,  that  if  all  things  come 
 to  paffe  accordmg  to  Gods  vnchano;eable  decree,  then  what  needes  the  vfjng 
 of  any  meanes?  what  needs  the  preaching  of  the  word,and  receiuing  of  the  Sa- 
 craments? what  needes  any  lavves^Prijices,Ma^iftrates,or  ^oucrnment  ?  what 
 Beedes  walking  in  mens  ordmarie  callings  ?  allis  to  no  ende ;  for  let  men  play 
 or  worke,{leepc,or  wake*,  let  them  doe  what  they  will :  all  is  one :  for  Gods  e- 
 ternall  counfell  muft  needes  come  to  pa{re:therefore  itraay  feemein  vaine  for 
 men  to  bufie  thcmfelues  about  fuch  things .  Anjw.  But  we  muft  know,  that  as 
 God  hath  appointed  all  things  to  come  to  p^ifle  in  his  eternall  and  vnchange- 
 able counfell  4  fo  in  the  (ame  decree ,  he  hath  together  fet  downe  the  meanes 
 and  waies  whereby  he  will  haue  the  fame  things  brought  to  paflTe  :  for  the(c 
 two  muft  ncuer  be  feuered;  the  thing  to  be  done,and  the  meanes  whereby  it  is 
 done.  We  may  read  in  the  Afts  in  Pauls  dangerous  voyage  to  wardes  Rome, 
 
 *^*^*  an  Angel ofthc  Lord  tolde Paul,  that  God  liad  giuen  him  all  that  (ailed  with 
 him  in  the  (hippe :  now  the  foldicrs  and  marriners  hearing  this ,  might  reafon 
 thus  with  thcmfelues: Seeing  God  hath  decreed  to  iaue  vs  all,we  may  do  what 
 we  willjthere  is  no  danger ,for  we  ftiali  all  come  to  land  aliue:  but  markc  what 
 Paul  [iith^excgft  thefe  abide  in  thejhippe,ye  can  not  he  fife:  where  we  fee,  that  as 
 
 ^^^  '^*'  it  was  the  cternall  counfell  of  God  to  faue  Paul,and  all  that  were  with  him :  (b 
 he  decreed  to  (aue  all  by  this  particular  meanes  of  their  aboad  in  the  iliippe. 
 
 a^ing.io.  King  Ezechias  was  rcftored  to  his  health ,  and  receiued  from  God  a  promifc 
 that  lie  fhould  haue  1 5  .yea»es  added  to  his  daies,  and  the  promise  was  confir- 
 med by  fignemow,what  doth  he?caft  off  all  meanes?no:but  as  he  was  prefcri- 
 bedjfo  he  applieth  a  bunch  of  drie  figges  to  his  fore,and  vfeth  ftill  his  ordina- 
 rie  diet.  Therefore  it  is  grofle  ignorance  and  madnelTe  in  men  to  reafon  fo  a- 
 gainft  Gods  decree ;  God  m  his  vnchangeable  counfell ,  hath  decreed  and  fet 
 downe  all  things  how  they  fliall  be  *>  therefore  I  will  vfe  no  mcanes,but  liueas 
 I  lift :  nay  radier  we  mu(l  lay  the  contrarie ;  becaule  God  hath  decreed  this 
 thing  or  that  to  be  done :  therefore  I  will  vfe  the  meanes  which  God  hath  ap- 
 pointed to  bring  the  fame  to  pafle. 
 
 Now  follows  the  Credtion,  which  is  nothing  clle  but  a  worke  of  the  blelled 
 Trinitie ,  forming  and  framing  his  creatures  which  were  not  before,  and  that 
 of  nothing.The  points  to  be  knowne  concerning  the  creation  are  many.  The 
 firft  isjthe  thing  by  which  God  did  beginne  and  finifli  the  creation .  And  we 
 muft  vnderftandjthat  at  the  firft  God  made  all  things ,  without  any  inftrumet 
 or  meanes, and  not  as  men  doe  which  bring  to  pafle  their  bufines  by  leruants 
 and  helpsjbujt  onely  by  his  word  and  commandement :  as  the  Pialmift  faith, 
 
 Be 
 
«ftheCreede.  OFthe  Creation.      921 
 
 He  CGmmanded,imdattthtngs  were  made.  In  the  beginning  Goti  faicle ,  Let  there  rfni.i4S~(. 
 be  light, and  there  was  light:  and  by  the  fame  mcanes  was  the  creation  of  euery  ^^^^  J* 
 creature  following.  The  very  power  of  the  word  &  commandement  of  God 
 was  (uch,as  by  it  that  thin^  was  made  and  hadabeeing,which  before  was  not* 
 It  may  bedcmaunded,  what  word  this  was  by  which  God  is  faide  to  make  all 
 things.  ^«/w'.The  word  of  God  in  Scripture  is  takenthrec  waies:  for  the  Cuh- 
 ftantjall  word,for  the  founding  or  written  word,  for  the  operatiue  or  powcr- 
 ftili  word .  The  {ubftantiall  word ,  is  the  fccond  ptrfbn  begotten  of  the  fiib- 
 flance  of  the  father.  Now  howfoeuer  it  be  true,  that  God  the  father  did  create 
 all  things  by  his  word  ^that  is ,  by  his  Sonne  :  yei  doth  it  not  fecmc  to  be  true 
 that  by  thefe  v^>oy<\s^[G odfaid,let  there  ^^,this  or  that^  that  the  Sonne  is  meant. 
 For  that  word  which  God  2aue  out  in  the  creation  was  in  time ,  whereas  the 
 Sonne  is  the  word  of  the  father  before  all  times :  and  againe,  it  is  a  word  com- 
 mon to  the  three  per(bm  equally,  whereas  the  Sonne  is  (he  word  of  die  father 
 onely.  Furthermore ,  it  is  not  hke  that  it  was  any  founding  word  Handing  of 
 letters  and  fyllables,  and  vttcred  to  the  creatures  after  thevfuall  manner  of 
 Bien,that  was  the  caufe  ofthem:itremaines  therfore  that  all  things  were  made 
 by  the  operatiue  word ,  which  is  nothing  but  the  pleafiire ,  will,  and. appoint-  ^'*^^r-''3»- 
 snent  of  God ,  and  is  more  powerfuil  to  bring  a  thing  to  pyafle  then  all  the 
 jmeanes  in  the  world  befide .  For  Gods  willing  of  any  thing  is  his  effetfling 
 and  doing  of  it.  And  thisis  prooued  by  Dauid  ,  when  he  faith ,  Hejp.^^ke  the 
 yf>ord,and  they  were  m^de :-  he  commayided,and they  were  created.  Hence  we  mufl 
 take  out  a  fpeciall  lefTon ,  needfuU  to  be  learned  of  euery  man .  Looke  what 
 power  Godvfedand  fhewedin  making  the  creatures  when  they  were  not,thc 
 iame  power  he  both  can^  and  will  fliew  forth  in  recreating  and  redeeming 
 finnefullmenbythepretious  blood  of  Chrift.  By  his  word  he  created  mans  pfai.ji.i» 
 heart  when  it  was  not ;  and  he  can  and  will  as  eafily  create  in  vs  all  new  hearts, 
 ^eciallv  when  we  vfe  the  good  raeanes  appointed  for  that  ende.  As,  when 
 Chrill  faid  to  dead  Lazarus, /l^^i^r'f/ fo^f'j^;'//7jie  arofeand  came  forth  of  his  ^°'''*M4»- 
 
 ^raucjthough  boud  hand  &  foot:fb  when  the  Lord  fpeaks  to  our  dead  hearts 
 by  his  word  andfpirit,we  fhall  rife  forth  of  tbe  grauesof  our  (ins  &  corrupti- 
 ons .  In  the  creation  of  the  great  world,.  God  faide  let  there  be  light,  and  pre- 
 fcntly  darknes  gaue  place :  and  the  fame  he  can  do  to  the  little  world,that  is,  to 
 man.  We  are  by  nature  darknes ,  and  let  God  but  fpeake  to  our  blind  vnder- 
 ilandings ,  our  ignorance  lliall.dcpart ,  and  we  ffiall  be  inli^htened  with  the 
 knowledge  of  the  true  God  and  of  his  willras  Paul  faith,  god  that  cemmanded  »'Cor.4..s,. 
 the  light  tojhwe  out  of  darknejfe ^is  he  which  l^athjhined  i»  our  hearts  to  giue  the 
 light  of  the  knowledge  eftheglorie  ofCjod  in-the  face  oflefpi'SChriji . 
 
 Secondly,God  made  all  creatures, without  motion ,labour,or  defatigation: 
 for.his  very  bidding  of  the  vvorke  to  be  done ,  was  the  doing  of  it .   And  this 
 thing  no  creature  can  doe ,  but  God  oneiy ,  though,  vnto  Adam  labour  was 
 without  paine  before  the  fall. 
 |j     Thirdly ,  the  matter  and  the  firft  beginning  of  all  creatures  was  nothing ,, 
 mat  is^all  things  were  made ,  when  as  there  was  nothing  whereof  they  mightr 
 .be  made,as  Paul  {ivdxfiodcalleth  thofe  things  which  be  not,  as  though  they  wer-e.  ^0^.4,1.7^. 
 .  .And  indeed^  in  theiirft  creation,  all  diing§  muftbcmadc  either  oFthc  cfTencfi- 
 
til      Of  the  Creation;  AnExfofnion 
 
 of  God  or  of  nothing :  but  a  creature  can  not  be  made  of  the  eflTence  of  God, 
 for  it  hath  noparts,it  is  not  diuifible :  and  therefore  God  made  all  things  that 
 were  made  out  of  himfelfe  or  his  owne  efTence :  the  condufion  then  is ,  that 
 the  fraraino-  of  the  creatures  in  the  beginning ,  was  not  of  any  matter,  but  of 
 nothino- ,  becaufc  before  the  creation  ,  out  of  God  there  was  nothing.  This 
 muft  te^ch  vs  to  humble  our  felues .  Many  there  be  that  ftand  vpon  their  an- 
 ccftours:but  let  them  here  looke  whence  they  came  firfl:,namely,as  Abraham 
 faith  of  himfelfe,  ef daft  and  ajhes.  And  what  was  this  dull  andaihes  made  of? 
 furely  of  nothing:  wherefoi^  euery  mansfirft  beginnmg  is  ofnodiing .  Well 
 thenfuch  men  as  are  cariedaway  with  their  pedigree  and  defcent,  if  they  look  . 
 well  into  it,they  fhall  findefmall  caufe  to  boalt  or  bragge .  And  this  conside- 
 ration of  our  fi'rft  beginning  mufl:  mooue  vs  to  true  humiliation  in  our  felues. 
 Fourthly,God  in  Naming  his  cr£atures,in  the  beginning  made  them  good; 
 yea  very  o-ood.  Now  the  goodnes  of  the  creature  is  nothin»  elfe,  but  the  per- 
 feft  cflate  of  the  creature ,  whereby  it  was  conformable  to  the  will  and  mindc 
 of  the  Creator  allowing  and  approouing  of  it  when  he  had  made  it:for  a  crea- 
 ture is  not  firfl  f^ood,  and  then  approoued  of  God  :  but  becaufe  it  is  approo- 
 ued  of  God,  therefore  it  is  good.  But  wherein,will  forne  fay,fl:ands  this  good- 
 3ies  of  the  creature  ?  lanjwer,  in  three  things :  Lin  the  comelines,beautie,  and 
 o^loric  of  euery  worke  in  his  kind  both  in  forme  and  conftitution  of  the  mat- 
 ter. 1 1.  In  the  excellencie  of  the  vertue  which  God  hathgiuen  to  Jtrforas  he 
 hath  appointed  euery  creature  for  fome  efpeciall  ende,  fo  he  hath  fitted  and 
 furnifhed  it  with  fuAcient  power  and  vertue  for  the  accomphfbing  of  the 
 fame  ende.  III.  In  the  exceeding  benefit  and profitablenelle  that  came  by 
 them  to  man.  But  fince  the  fall  of  man  this  goodnes  of  the  creature  ispartly 
 corrupted  and  partly  diminillied.  Therefore  when  we  fee  any  want,deteft,or 
 deformitie  in  any  of  them,  we  muft:  haue  recourfe  backc  a^aine  t<3  the  apofla- 
 lie  of  our  firft  parents,and  remember  our  fell  in  them ,  and  fay  with  a  forrow- 
 fullheart,this  comes  to  paffe  by  reafon  of  mans  mo^  wretched  finnc ,  which 
 hath  defiled  heauen  and  earth ,  and  drawne  a  curfe  not  onely  vpon  himfelfe , 
 but  vpon  the  reft  of  the  creatures  for  his  fake,  whereby  there  goodnes  is  much 
 defaced. 
 
 Fifthly,  the  ende  of  creation ,  is  the  glorie  of  God ,  as  Salomon  faith  ,  god 
 Siesn.16.4»  made  all'thmgs  for  hii  orone  fake,  yea  eaen  the  wicked  for  the  day  ofettilL  And  God 
 propounds  this  principall  ende  to  himfelfe ,  not  as  though  he  wanted  glorie, 
 and  would  purch^ffe  it  vnto  himfelfe  by  the  creation ;  for  he  is  moft  glorious 
 in  himfelfc,and  his  honour  and  praifc  beeing  infinite,  can  neither  be  increafed 
 nor  decreafcd  :  but  rather  that  he  might  communicate  and  make  manifeft  his 
 ■o-lorie  to  his  creatures,and  giue  them  occafion  to  ma2;nifie  the  fame .  For  the 
 rea(bnable  creatures  ofGocl  beholding  his  glorie  in  the  creation,  are  mooued 
 to  tertifie  and  declare  the  fame  among  men. 
 
 The  fixth  Oiall  be  touching  the  time  of  the  beginning  of  the  world  which 
 isbetweene  fiue  thoufand  and  fixe  thoufaiid  yeares  agoe .  For  Mofes  hath  fet 
 downc  exaftly  the  computation  of  time  from  the  making  of  the  world  to  his 
 €>  vne  dales:  ind  the  Prophers  after  him  haue  with  like  dihgence  fet  downe  the 
 continuance  of  the  fame  to  the  veiy  birth  of  Chiift.But  for  the  exafl  account 
 
 oi 
 
oftheCreede,  OftheCreatJoni      »23 
 
 ofycaresChronologersare  not  all  cf  cne  minde.  Some  fay  there  be  V9  2  9» 
 from  the  creation  to  Chrifts  birth ,  as  l^erocMui :  fome  ?  9  5  -j.  as  Htercme  and 
 Bede: fome  ^960.^$ Lftther a.nd Io.LuctdHs:fomi  ]  965. as LPHclanFihor.\n  his 
 Chronicle  and  FunftitaSoxn^  5  9  yo.as  'BuHinge;'  and  T?rme//ius:Ccme  Towards 
 4OO0.as  !5««/i»^«/.Now  fiom  the  birth  of  Chrifl:  to  this  day  arc  i  ^  9 ;  .yeaves, 
 and  adding  thefetogcthcr,the  whole  time  aroounteth.  And  God  would  haiie 
 the  very  time  of  the  beginning  of  the  world  to  be  repealed ;  tun  that  it  might 
 be  knowne  to  the  Church ,  when  the  couenant  of  grace  was  (ii il  gmtn  by 
 God  to  man,and  when  it  was  afterward  rcnewed,ai'  J  how^  Chi  ifl  cair.e  m  the 
 fulnelTc  of  time,  Gal.  4.  Secondly  that  we  might  know  that  th.c  world  w^as  not 
 made  for  the  etcrnalland  cucrliuing  God,but  for  man  :  thiid-y  that^ve  miohr 
 learne  not  to  fet  our  hearts  on  the  world  8c  on  the  things  therein  which  haue 
 beginning  and  ende,but  fccke  for  things  eternr<li  in  heaiicn  .  And  before  the 
 time  whicn  I  hauc  named  began,  there  was  nothing  bedde  God ,  the  world  it 
 felfe  and  all  things  elfe  were  vncreated.  Some  men  vfe  to  obieit  aijd  fiy ,  w  hat 
 did  God  all  that  whde  before  the  world  was  ?  how  did  he  imploy  himklfe  I 
 what  was  he  idle  ?  e^^/  The  lewes  to  this  badde  queflion  rnake  as  b^.dcle  an 
 anfwer.  For  they  C\y  he  was  continually  occupied  in  making  mrvny 'little 
 worldsjwhich  he  continually  deflroied  as  he  made  them  ,  beraiile  noneplca- 
 fed  him  till  he  made  this.But  we  mufl:  rather  niy,that  forpe  things  are  rcueal  cd 
 which  God  did  then ,  as  that  he  decreed  what  (hould  co^nc  to  paffe  when  the 
 world  was:  &  that  then  theblelTed  pcrfbnsin  Trinine  did  take  eternal  deIio;ht  frov.x.^o, 
 each  in  other.  If  any  man  will  needesknow  more ,  let  him  heare  what  Mofes 
 {zith,Secret  thfftgs  belong  to  the  Lord  our  God,  but  things  reueakdto  vsandto  our  Ecur.:.  ^  :<>. 
 (ioiUrenforeuer:  and  let  them  marke  what  one  eluding  the  queflion ,  anfwe-  />  uguft  ub. ,», 
 red:  namely,thatGod  was  making  hell  fire  to  burne  all  fuch  curious  pcrfr-ns  <^^>nf<^'C'"» 
 as  will  needes  know  more  of  God  then  he  hath  rcucaled  to  them  :  for  where 
 God  hath  not  a  mouth  to  fpeakc ,  there  we  mu'l  not  haue  an  eare  to  heare : 
 ^erefore  our  dutie  is,to  let  fuch  cui  iousqueflions  paffe. 
 
 Scuenthly,fbmc  may  aske  in  what  fpaceof  time  did  God  make  the  world ? 
 /^«/rp<?r,God  conld  haue  made  the  world,and  all  things  in  it  in  One  moment: 
 but  he  began  and  fiiiiiilied  the  whole  wdrke  m  lixediRinddaies.  InthefirflGeai, 
 day  he  made  the  matter  ofall  things  and  the  liglit ;  in  the  fe^ond  thf  heauens ", 
 in  the  third  day  he  brought  the  fea  into  his  compaiTe ,  and  made  the  drie  land 
 appeare,and  caufed  it  to  bring  forth hearbs,  plants,  and  trees :  in  the  fourth  he 
 made  the  Sunne ,  the  Moone ,  and  the  ftarres  in  heauen  :  in  the  fifth  day  he 
 made  the  fidies  of  the  Tea, the  f-bules  of  the  heauen,  and  euerv  Ci  ee[  ing  thins; : 
 jn  the  fixth  day  he  made  the  beads  of  the  fieid,nnd  all  cattell',and  in  the  end  of 
 the  fixth  day  he  made  man.  Thus  in  fixe  diftinrt  fpaces  of  time ,  the  Lord  A\A 
 make  all  thinj^s:  and  that- efpecially  for  three  caufes.  I.  To  teach  men  that 
 they  ought  to  haue  a  diftiniH:  and  rcriousconfideration  of  euerv  creature  :  for 
 ilfGod  made  the  world  in  a  moment ,  fbme  mip^ht  haue  faide,  this  worke  is  fo 
 myfticall,thp.t  no  man  can  fpeake  ofit.  But  for  tKe  preuenting  of  this  cauill,  it 
 was  hisplcafure  to  make  the  world  and  all  things  therein  in  fixe  daies:  and  the 
 feuenth  day  he  commanded  it  to  be  fmctined  by  men ,  that  they  might  diRin- 
 ^1);  andferioully  medjate  vpon  cuay  daies  workt  of  the  creation.  1 1.  God 
 
 msidsj 
 
«4     Of  the  CrcaooH.  AnExpo^lon 
 
 made  the  worlcl,and  cucry  thing  therein  in  fixe  diftinft  daics,totcach  V$,wliat 
 wonderfull  power  and  hbertie  he  had  ouer  all  his  creatures :  for  he  made  the 
 light  when  there  was  neither  Sunne  nor  Moonc,nor  ftarres :  to  fhew ,  that  in 
 gluing  hght  to  the  world,he  is  not  hound  to  the  Sunne,  to  any  creature,  or  to 
 any  mcanes :  for  the  light  \vas  made  the  hrft  day :  but  the  (unne ,  the  moone, 
 and  the  ilorres  were  not  created  before  the  fourth  day.  Againe,  trees  and 
 plants  were  created  the  third  day :  but  yet  the  fimne ,  moone ,  and  the  ftarres, 
 and  rainc  which  nourilL  and  make  hcarbs,  trees,  and  plantsto  giow  were  not 
 created  till  after  the  third  day :  which  ihevves  plainely ,  that  God  can  make 
 trees,  plants,  andhcarbs  to  grow  without  the  means  of  raine,and  without  the 
 vertue  and  operation  of  the  Sunnc,the  Moone,and  the  ftarres.  III.  He  mad« 
 the  world  in  fixcdiftinft-daies,  and  framed  all  things  in  this  order,  to  teach  vs 
 his  wonderfull  pi  ouidence  ouer  all  his  creatures:  for  before  man  was  created 
 he  prouidedfor  him  a  dwelling  place ,  and  all  things  neceftarie  for  his  perpe-» 
 tuall  preleruation,and  perfeft  happines  and  felicitie.  So  alfo  he  created  beafts 
 and  catteil :  but  not  before  he  had  made  hearbs ,  plants ,  and  grailc ,  and  all 
 deanes  whereby  they  are  prelerued .  And  if  God  had  this  care  ouer  m^n 
 when  as  yet  he  was  not :  much  more  willGod  haue  care  ouer  him  now  wheq 
 he  is,and  hath  a  beeing  in  nature.  > 
 
 And  thus  much  concerning  the  points  of  doftrine  touching  the  creation. 
 The  duties  follow.  And  firft  by  the  worke  of  creation  we  may  difcerne  the 
 true  lehouah  from  all  fal(e  gods  and  idols  in  the  world .  This  Efaiah  maketh 
 plaine ,  bringing  in  the  Lord  realbning  thus;  1  am  god,a)id  there  is  nem  other, 
 ^odbejldes  me.  How  is  that  prooued  ?  thus :  I  forme  the  light ^and create  darkc' 
 Kejje ,  /makepeace ,  andcreate  emll:  I. the  Lord  doe  ailthefe  thw(rs.  If  a  man  aske 
 ^"^^'  *^*  theehow  thou  knoweft  the  true  God  from  all  falfegods:  thoumuftanlwer, 
 by  the  worke  of  creation:  for  he  alone  is  the  maker  of  heaucn  and  earth ,  and 
 all  things  in  them.  This  propertiecan  not  agree  to  any  creature,  to  any  man, 
 Saint,or  Angel :  nay,  not  to  all  men  and  all  Angels  they  can  not  giue  beeing 
 to  a  creature  which  before  was  nothing.  Secondly,  whereas  God  the  father  is 
 Creator  of  all  things,and  hath  giuen  vnto  man  reafbn ,  vnderftanding ,  and  a- 
 bilitie,  more  then  to  other  creatures,We  are  taught  to  confider  and  meditate  of 
 the  worke  of  Gods  creation.  This  the  wife  man  teacheth  vs ,  faying ,  C°^Jider 
 ^^  the  Tporke  of  God .  And  indeede  it  is  a  fpeciall  dutie  of  euery  man  which  pro- 
 
 '^'^^'  fefteth  himfelfe  to  be  a  member  of  Gods  Church ,  as  he  acknowledgeth  God 
 to  be  the  Creatour ,  foto  looke  vpon  hisworkemanfhip  and  viewe  and  con- 
 fider all  creatures .  A  skilfull  workeman  can  haue  no  greater  difgrace,  then 
 when  he  hath  done  fome  famous  thing,  to  haue  his  friend  pafle  by  his  worke, 
 and  not  Co  much  as  looke  vpon  it .  If  it  be  demaunded  for  what  cnde  muft 
 we  looke  vpon  the  worke  of  Gods  creation  ?  I  anfwer ,  that  in  it  we  may  (ec 
 and  difcernc  Gods  power ,  wifdome,  loue,  mercie,and  prouidence,and  all  his 
 attributes ,  and  in  all  things  his  glorie  .  This  is  a  moft  necelTarie  dutie  to  be 
 learned  of  eucry  man :  we  thinke  nothing  too  much  or  too  good  to  beftowc 
 on  vaine  iTiewes,  and  plaies ,  idle  fpoi  ts  and  paftimes ,  which  are  the  vanities 
 of  men,  and  we  doe  raoft  willingly  behold  them :  in  the  meane  (eafbn  vtterly 
 nedc^flins:  and  conteranins;  the  dorious  worke  of  Gods  creation.  Well,  the 
 
 |*ord 
 
cftheCret^^  Of  the  Creation.      2^5 
 
 Lord  God  hath  appointed  his  Sabbath  to  beian^ified  not  onely  by  the  pub- 
 like minifterie  of  the  worcl,and  by  priuate  praier,but  alfo  by  an  efpeciall  con- 
 fideration  and  meditation  of  Gods  creatures:  and  therefore  the  dutie  of  euery 
 man  is  this,difl:in£tly  andferioufly  to  view  and  confider  the  creatures  of  God» 
 and  thereby  take  occafion  to  glorifie  his  name,bv  afcribing  vnto  hira  the  wif- 
 dome,glorie,  power,  and  oinnipotencie  that  is  due  vnto  him  and  appcares  in 
 the  fame. 
 
 Thirdly, we  muft  giue  God  glorie  in  all  his  creatures,bccaure  he  is  the  cre- 
 ator of  them  all.  So  in  the  Reuelation  thcfoure  and  twentie  Elders  fell  downe 
 Before  him,and  i^ny,  Thou  art  rvorthie ,  O  Lord,  to  receim glorie  andhonoury  and  Rev.4.iM 
 fower:  2;iuing  this  rea(bn,/i'r  thou  haft  created  all  things,  attd for  thy  mils  Caki 
 they  are  andhane  heene  rr^**?/)?^.  Read  the  Pfalmcsi^y.  and  148. both  which 
 tende  to  this  effc<fl ,  that  God  muft>be  praifed ,  beeaufe  heis  the  Creator  ofall 
 thingSjto  whome  all  glorie  is  due.  We  know ,  that  when  men  behold  any  cu» 
 rious  worke  of  a  cunning  and  skilfuU  craftefinan ,  ftraightway  thev  will  leaue 
 the  worke ,  and  inquire  after  him  that  made  it ,  that  they  may  praifehis  skill. 
 The  fame  is  our  dutiein  this  cafe ,  when  we  come  abroad ,  and  behold  euery 
 where  in  all  the  creatures  the  admirable  and  vnfpeakablewifcdomc,  good-» 
 nefle ,  and  power  of  God,  then  we  mull  make  haft  from  the  creature ,  and 
 go'e  forward  to  the  Greatour,  to  praife  and  glorifie  him  :  and  herein  mufV 
 we  fhew  our  felues  to  differ  froju  bruit  bcafts ,  in  that  by  the  vfe  and  viewe  of 
 Gods  creatures ,  we  doe  returne  due  glorie,  praife,and  honour  vnto  the  Crc- 
 atour. 
 
 Our  fburth  dutie  is  fct  downe  by  the  Prophet  Amos ,  who  moouing  the 
 people  to  meete  Go^  by  repentance,addeth  a  reafon  taken  from  the  creation; 
 He  thatfottrmeth  the  mount aines  and  createth  the  mndsiivhich  declareth  vnto  man 
 "what  is  his  thought, which  maketh  the  msrmng  dayl^ne{fe,  &c. the- Lord  (jod  ofheffs  Amos  4.^.- 
 fshis  name.  The  meaning  of  the  Prophetis  this :  God  is  a  ternblc  mdge,  and 
 we  are  as  traytors  &  rebels  againil  himitherfore  the  beft  way  that  we  can  take 
 is  this:he  is  comming  to  iudgement,  let  vs  therefore  meete  him  and  fal  downe 
 before  him,  and  humble  our  felues  vndcr  his  mrgh  tie  hand.  Andtheholy 
 Ghoft  by  theProphet  would  raooue  the  people  to  meete  God  by  fcrious  re- 
 pentance,by  a  reaion  framed  thusJf  God  who  is  their  iudge,be  able  to  create 
 the  winds,  and  to  forme  the  mountaines ,  and  to  make  the  morning  darknes: 
 •hen  he  is  alfo  able  to  make  an  etern all  iudgement  for  their  confunon .  And 
 therfore  all  (uch  as  be  impenitent  finnersjet  the  prepare  thefelues  to  turne  vn- 
 to h;m:&  furely  if  men  had  grace  to  lay  this  to  their  hearts,they  would  not  liuc 
 fo  long  in  their  finnes  without  repentance  as  they  doe :  nay  rather ,they  would 
 prepare  tliefelues  to  meete  him  in  the  way  before  he  come  to  iudgem'enf ,  be- 
 eaufe he  is  a  Creator ,  and  therefore  able  to  bring  infinite  puniihments  vpon 
 them  at  his  pleafiire,  «nndtobringthemtonothingas  he  made  them  of  no- 
 thing. And  let  them  krfow  it,whofocuer  they  be  that  go  forward  in  their  linns, 
 that  G od  the  creator  whenfoeuer  he  will.can  open  hell  to  deuoure  them:  and 
 that  he  can  iliew  hirnfelfe  as  mightie  in  his  iudgement  to  mens  deftruftion,  as 
 he  was  mightie  in  the  beginning  in  giuing  vs  a  beemg  when  we  were  no- 
 thing. Wher^fbie  notably  is  the  pr^die  of  Dauid, who  inures  himfelfc  to  the 
 
ti6     Of  the  Creation.  ty^nExpophn 
 
 feare  of  God  by  the  confideratibn  of  his  creation,  faying ,  T^  fearefnUj  uni 
 
 Lafl:ly,thofe  which  hauebeenc  impenitent  finners  through  all  their  hfepaft, 
 muft  not  onely  learne  to  repent  for  their  finnes ;  but  aifo  endeauour  to  per- 
 forme  obedience  vnto  Gods  word .  God  is  a  creator  ,  and  thething  created 
 fhould  in  allrefpeftsbe  conformable  to  his  will :  for  Dauid iaith,  Ihtnehandf 
 '"'*'^  hauefapjtoned  me ,  and  framed  me  ,gme  me  vnderUandmg  therefore  that  I  may 
 iearnethycommandements.KVi^  good  reafbn:  for  there  is  no  man  of  any  trade, 
 but  he  would  faine  haue  all  th;tt  he  maketh  and  deuifelh  to  be  vfed :  but  yct(# 
 as  the  vfe  thereof  muft  be  conformable  to  the  will  of  the  maker.For  thiscaufe 
 Mofes  that  faithful  feruat  of  God  (aith,  that  the  people  of  Ifrael  dealt  wrong- 
 fully with  the  Lord :  whv  "ifor  he  hath  created  them,  aftd^roportionedthem,he  it 
 .thetr father  and  he  hoitght  them  -.yet  they  haue  diOjonoured  hun  hy  corrupting  the* 
 feluestowar^Is  him  by  their  vice .  All  creatures  in  heauen  and  in  earth  doe  the 
 will  cFihe  Creator,  except  man,  and  the  deuiU  and  his  angels :  for  the  Sunne^ 
 the  MoonCjand  the  vStrrres,  they  keepe  that  courfe  which  God  hath  appoin- 
 ted them:  but  man  though  he  be  bound  to  doe  the  will  of  God ,  becaui^  God 
 is  his  Creator,yf  t  h«  rebells  againll  him.  The  potter  if  in  tempering  his  clay, 
 lie  can  not  make  and  frame  it  according  to  his  minde,  at  length  he  will  da£h  it 
 in  Difcesr  ib  God  ,he  createth  man ,  not  that  he  fhould  doe  hisdwne  will ,  but 
 Gcds  .Vhl:  and  therefore  the  Lord  in  his  wr^h  will  confound  him  eternally 
 who  foeucr  he  be  that  followeth  the  lufb  of  his  owne  wicked  heart,  and  will 
 not  be  brought  to  be  conformable  to  Gods  will ,  but  goes  on  his  rebellion 
 without  flay. For  this  caufe  it  ftands  euery  man  in  hand  to  yeeldc  himfelfe  pli- 
 able vnto  Gods  will,  5c  to  indeauour  to  obey  it  by  keeping  a  good  confciencc 
 before  God  and  all  men,and  by  wafkin»  faithfully  in  hisc:alling,leaft  the  endc 
 be  confufion.  If  a  man  haue  a  trade  and  other  men  come  into  nis  fhoppe,and 
 vfefuchtooles  and  inflrumentsasbetherc  to  wrong  ends,  he  will  in  no  wife 
 brooke  it,but  take  the  abufe  in  great  difpleafiirc :  now  the  world  is  as  it  wei 
 an  opened  fhoppe  in  which  God  hath  (et  forth  vnto  vs  his  gloric  and  mai< 
 ftie:  and  the  creatures  of  all  kinds  be  inftrumcnts  appointed  for  excellent  vfcs, 
 and  fpecially  man  for  the  accomplifl^ment  of  his  will .  And  therefore  whei 
 he  rebells  againfl:  the  will  of  God ,  and  by  finne  puts  the  creatures  to  wron 
 «ndsjhc  can  not  but  moftgrieuoufly  offend  God.  •       '   -      !>!;;,; 
 
 And  thus  much  of  themities.  Now  in  the  third  place  follow  theconfola 
 
 cPct^.i;.  *ons  vnto  Gods  Church  and  people.  Firft  as  S.Peter  faith,  ^odu  a  creator, y 
 d  faith  full  creator. The  properties  ofafaithfull  creator  are  two:  LHe  will  pn 
 ierue  his  creature:  no  man  is  (o  tender  ouer  any  workc  as  he  that  made  it ,  fc 
 he  cannot  abide  to  fee  )X  any  way  abufed.God  therefore  beeing  a  faithfiill  en 
 ator,tenderly  loucs  all  his  creamres .  So  lob  reafoneth  with  God ,  that  he  wi 
 
 ifibso.j.  ■noX.aSihimo^^becaufeheiitheworkeofhiihandes.  I  L  God  will  beare  wii 
 his  crcaturc,to  fee  whether  it  will  be  brought  to  any  good  ende  and  vfe  beforil 
 he  will  deftroy  it.  And  to  vfe  the  former  comparifon  :  the  potter  will  tume 
 and  worke  the  clay  tntry  way  to  make  a  velTell  vnto  his  minde;  but  if  it  frame 
 noway,  then  will  he  caflritawayanddafli  itagamftthewall.  And fo God 
 who  created  manjftill  preferueth  him,  and  vfeth  allmeanes  to  make  him  coh- 
 
oftheCreede,  Of  the  Creation,     127 
 
 formable  to  his  wil,bcforc  he  caft  him  off. The  Lord  did  longjfnw  with  men 
 in  the  old  world,  to  turne  them  from  their  wickednefTe  :  but  when  nothing 
 would  ferue  them,it  is  faid.  It  relented  the  Lord  that  he  made  man  on  the  earth,  q  _^  , 
 And  in  like  manner,ifwee  which  are  the  creatures  ofGod,(hall  rebell  againft  '  "^" 
 this  our  creator,it  may  be,he  will  beare  with  vs  for  a  time :  but  if  we  continue 
 therein,and  do  not  turne  to  him  by  repentance,  he  will  bring  vpon  vsa  finall 
 de{lru£lion  both  in  bodie  and  fouic.  Yet  I  (ay,before  he  doe  this,his  manner 
 is  to  trie  all  meanes  to  prefcrue  vs,and  turne  vs  vnto  himrand  afterward  if  no- 
 thing will  ferue,then  will  he  Oiewe  forth  his  power  in  mens  confufion  :  and 
 therefore  it  (tandcs  vs  in  hand  to  looke  vnto  it  betime. 
 
 Secondly,looke  what  power  the  Lord  did  raanifefl:  in  the  creation  of  all 
 thingSjthcfame  power  he  both  can  and  will  makemanifeft  in  the  redemption 
 of  mankinde.In  the  beginning  God  made  all  things  by  his  wordiand  fo  like- 
 wife  he  is  able  fhll  to  make  by  the  power  of  his  word,  of  a  wicked  man  that  is 
 deadin  finne,a  true  and liuely  member  of  Chrift  :  wluch  the  Prophet  Efay 
 fio-nifieth  when  he  faith,  The  Lordthat  created  the  heauens and fpread  them  a-  ^'^^  ^J*  '**'l' 
 broad Jhe  that  fir etcheth  forth  the  earth  and  the  bodie  thereof-,  (^c.  I  the  Lord  haue 
 called  thee  in  righteoufnejfe.This  muft  notincoura«  euil  men  in  their  wickcd- 
 nes ,  but  it  ferueth  to  comfort  the  people  of  God ,  confideringthat  the  fame 
 God  which  once  created  them,is  alfo  as  able  to  faue  them:and  will  fliew  him- 
 (elfe  as  mightie  in  their  redemption ,  as  he  was  in  their  creation  ofnothing. 
 
 And  thus  much  of  the  creation  in  generall .  Nowe  itfolloweth  that  wee 
 come  to  the  handling  of  the  parts  thereof  For  it  is  not  faid  barely  that  God  is 
 a  Creator ;  but  particularly  that  he  is  ^«  cr eat  our  ofheauen  and  earth  :  of  both 
 which  wee  willfpeake  in  ordcrrand  firfl:  of  the  creation  ofheauen. 
 .  JF/M»^«3inGodsworde  fignifieth  all  that  isaboue  the  earth:for  the  avrc 
 wherein  we  breath  is  called  heaucn  And  according  to  this  acceptation  of  the 
 Word,there  are  three  heaucns,as  Paul  (aith ,  He  rvas  taken  vp  into  the  third  hea- 
 ften.The  fivft  of  thefe  heauens  is  that  {pace,  which  is  from  the  earth  vpwarde  **^or.B;a-. 
 vnto  the  firmament,whcrc  the  ftarrs  are.Thus  the  birds  which  flie  in  the  aire 
 betweene  the  earth  and  the  ftarres  ,are  called  thefoules  of  the  heaueni^nd  when 
 God  fent  the  flood  to  drowne  the  olde  world,  Alofes  (aith,  thewindows  ofhea-  ^d-?'"* 
 uen  vpere  <7ir>(?;?<f;^:mcaning,that  God  pov.red  downc  raine  from  the cloudes a- 
 boundandy  ,for  the  making  of  a  flood  to  drowne  the  world.  Theiecond  hea- 
 uen  is  that  which  contnineth  the  Sunne,die  Moone,and  the  ftarres:  fo  JMofes 
 faithjthat  God  in  the  beginning  created  the  Sunne,the  Moone,and  the  ftarrs, 
 and  placed  them  in  die  firr,iamcnt  ofhf,men.BcCide^  thefe  two  heauens,there  is  Gco.1.14, 
 a  third  which  isinuifible:  and  yet  it  is  the  worke  of  Gods  handes  :  and 
 it  is  that  glorious  place  where  Chrift  euen  in  his  manhoode  fittethatthe 
 right  hand  of  the  fuhcr :  and  whither  the  foules  of  the  faithfiiU  departed 
 are  cariied,and  placed :  and  in  wliich  at  the  ende  of  die  world  (hall  all  the 
 cled  both  in  body  and  foulc ,  haue  pcrfeft  ioy  and  blifte  in  the  glorious 
 fight  and  prefcnce  of  God  for  euer.  But  for  the  better  conceiuino;  the  trueth, 
 wee  are  to  skanneand  conlider  diligently  three  queftions.Firft,  whether  this 
 third  heauen  be  a  creature  i  for  many  haue  thought  it  was  neuer  created.but 
 was  eternall  with  God  himielfe  :  but  it  is  a  grofte  errour  contrarie  to  C  ods 
 
 CL-X  word* 
 
JiS     Creation  ofhcatictt.  4»SxpoftUu 
 
 «uio.  word.  For  the  Scripture  raitli,t^^r4?74»»/(?^^^/''*^«/^^V'(meamng  the  hca- 
 uenly  Ierufalem,this  third  hesMcn)haM»gafof*>idatio»  rphofe  builder  andmaker 
 is  (jo^.Further  if  it  be  eternall,it  muft  cither  fee?  Creator  or  a  creature :  but  it 
 is  no  creator/or  then  it  lliouW  be  God::and  therefore  it  muft  needs  be  a  crea- 
 ture.But  (orae  will  iay,the  Lord  is  eternally  and  this  third  heauen  hath  alwaies 
 beene  the  place  of  the  Lordes  aboade  ,  and  therefore  it  is  alfo  eternal!. 
 ^/ifiper.  True  it  is  indcede  that  God  doth  fhewe  his  gloric  and  maieftie 
 in  the  third  heauen  :  but  yet  that  cannot  poflibly  containc  his  Godhead', 
 as  Salomon  (aith  ,  ISeholde  the  heastens  ,  and  the  heauensof  heattem  are 
 not  ahle  to  containe  thee  .  Wherefore  though  God  doth  manifeft  his 
 cternall  glorie  in  this  third  heauen,  yet  doth  it  not  foUowe  that  there- 
 fore this  place  fhould  bee  eternall  :  for  hce  necdes  no  habitation  to- 
 dwell  in  :  heeis  euery  where  filling  all  things  with  his  prefence,  cxclu» 
 ded  from  no  place.  The  (econd  queftion  is ,  where  this  third  heauen  is? 
 e^nfvpere.  There  are  (bme  proteftants  (ay  ,  it  is  euery  where  :  and  they 
 holde  this  opinion  to  raaintainc  the  reall  prefence  of  the  Lordes  bodie 
 in  or.  about  the  Sacrament.But  if  it  were  euery  where,  then  hell  fhould  be  in 
 heauen,  which  no  man  will  fay  :  but  heauen  indeedeis  abouethefevifible 
 heanens  which  weefee  with  our  eiesrfo  the  Apoftle  faith ,  Chrifl afcended on 
 highfarre  aboue  all  heanens, &c.  And  againe  it  is  (aid  of  Steuen,  that  beeing 
 full  of  the  holy  Ghodi^Hee  looked  vpflea^ajlh  into  the  heanens ,  and fatve  them 
 ofen,andthefonne  ofmanflanding  at  the  right  hand  of  God.  Thirdly  it  may  bee 
 demaunded,  why  God  created  this  third  heauen  ^.  Anjwer .  God  made  it 
 for  thiscau(e,  that  there  mi^ht  bee  a  certaine  place  wherein  he  might  make 
 manifed:  his  glorie  and  maieltie  to  his  eleft  angels  and  men  vfor  the  which 
 caufe  it  was  created  a  thouHind  fold  more  glorious  then  the  two  former  hea- 
 uens  arcandin  this  rcfpcft  it  is  called  7'4r^^//e,by  reafon  of  the  ioy  and  plea^- 
 fure  arifin^  from  Gods  glorious  prefence.  And  bur  Sauiour  Chrift  calleth  it 
 the  houfe  ofGodhiifather};>QC2M(t  into  it  niufl:  be  gathered  all  gods  children.lt 
 liQzWQA&iQki^ir/^nte  of  heauen,  becaulc  God  is  the  king  thereof  and  ruleth 
 there  in  perfeft  glorie.Trueit  is.God  hath  His  kingdome  here  onearth:but 
 he  ruleth  not  fo  full  v  and  gloriouflie  here,  as  he  (Tiall  in  heauen:  for  this  is  the 
 kino-dome  ofi2;race,but  that  is  the  kingdome  of  his  glorie,  where  he  foraign- 
 ethjthat  he  will  be  all  in  all,  fiift'in  Chriil,  &  then  in  the  ele£l  both  angels  and 
 men. 
 
 Nowe  followe  the  duties  whereunto  we  are mooued  principally  in  confi- 
 deration  of  the  making  of  the  third  heauen.  Pirfl:,if God  created  it  efpecial- 
 Iv  for  the  manifeftion  of  his  glory  vnto  mcn.that  at  the  ende  of  tins  worlde,by 
 the  fruition  ofGods  moll:  glorious  prefence, there  they  might  haue  perfe^ 
 iov  and  felicitie:we  haue  occafTon  here  to  confider  the  wonderfull  madneiTe 
 and  forgetfulnefPe  that  raigneth  euery  where  among  men,  which  onely  haue 
 rc<>-ardtotheefl:ateofthislife,andcan:alltheir  care  on  this  worlde,  andne- 
 «er  fb  much  as  once  dteame  of  the  ioyfull  and  blefled  eflate  which  is  prepa- 
 red for  Gods  children  in  the  higheft  heauen. If  a  man  hauing  two  houfes,  one 
 but  a  homely  cottage,and  the  other  a  princely  palIace,{hould  leaue  the  better 
 and  take  all  the  care  andpaines  for  the  dreflmg  vp  of  die  firftjwould  not  eue- 
 
of the  Creeds.  Creation  of  hcauen.      *2p 
 
 ry  man  fay,!ic  were  a  maddc  nian?yes  vndoubtcdly.  And  yet  this  is  the  fpiritu* 
 all  madnelTe  that  takes  place  eucry  where  amon^  men:  for  G  od  hath  prepa- 
 red for  vs  two  houfeSjOnc  is  this  our  bodie  which  we  beare  about  vs,whicn  is  iob.4.i«. 
 an  houfe  of  clay,as  lob  (aith,W^f  dvpell  in  hotifes  of  clay  xvhofe  foundation  is  dujl, 
 Td'htchjhalhedejtroyed  before  the  moth:^  as  Peter  ^nth^fitahernacle  or  /^»/,which  i>Pet.u4. 
 we  muft  Shortly  take  downejand  wherein  we  abide  but  as  pilgriwej  andfirann'  ^.p^jj^^ 
 ^<?rj".Againe,the{ameGod  of  his  wonderful!  goodnefTe  hath  prouided  for 
 vs  a  fecond  houfe  in  the  third  heauen,  wherein  wee  mufi:  not  abide  for  a  time 
 and(bdepart:butforeuermoreenioythe  blefled  felicitie  of  his  glorious  pre- 
 fcnce.For  all  this marke  a  (pirituall  phrenfiepofTefling  the  mindes of menjfor 
 theyjraploy  all  their  care  and  induftrie  for  the  maintaining  ofthishoufe  of 
 clay,whofe  foundation  is  butduft  :  but  for  the  blelTed  eftate  of  the  fecond 
 houfcjwhich  is  prepared  for  them  in  the  kingdom  of  heauen,  they  haue  little 
 regard  or  care.   Tney  will  both  runne  and  ride  from  place  to  place  day  and 
 jiight,  both  by  fea  and  land:but  for  what  ?  Is  it  for  the  preparing  of  a  manfi- 
 on  place  in  the  heauenly  lerufalem  ?  Nothing  lefTe,  for  they  will  fcarfe  goe 
 forth  of  the  doore  to  vfe  any  meanes  whereby  they  may  come  vnto  it:  but  all 
 iheh-ftudieistopatchvp  the  ruines  and  breaches  of  their  earthly  cabbine. 
 Now  let  all  meniudge  in  their  owne  confciences,whether  as  I  haue  laid,  this 
 .  be  not  more  then  fenfeleffe  madnefTe?  Awine,  the  bodie  is  but  a  tabernacle 
 wherem  we  muft  reft  as  it  were  for  a  night,  a^  a  ftraunger  doth  in  an  Innc, 
 and  fo  away :  but  the  (econd  houfe  is  eternall  in  the  heauens  ,an  euerlafting 
 (eate  ofall  felicitie  and  happinefle.  And  therefore  ourdutie  is  aboue  al  things, 
 to  feeke  the  kin^dome  of  God  and  his  righteoufnelTe,  as  Chrft  himfelfe  bid-    **  *^' 
 deth  vs.  And  if  the  Lord  haue  there  prepared  foch  a  place  for  vs,  the  we  muft 
 in  this  world  vfe  all  good  meanes,whereby  wemay  be  made  worthie  the  frui- 
 tion ofit;and  alfo  fitte  and  readie  atthe  day  of  death  to  enter  into  it:  which  at 
 thedayofiudgement  we  fliall  fully  pofFcffe  bodi  in  foule  and  bodie,  and 
 there  raigne  eternally  in  all  happinefle  with  God  Almightie  our  creatour, 
 the  Father  ,  the  Sonne  ,  and  the  Holy  Ghoft.  But  fome  may  fay,  how 
 fhall  a  man  fo  prepare  himfelfe  r^that  hee  may  bee  fitte  for  that  place  ? 
 f^nfvpere.  This  the  holy  Ghoftteacheth  vs:  for  fpeaking  of  this  heauenly 
 Ierufalem,he  faith,  There  JhAlleKter  into  it  none  vncleane  thing ,  neither  ivhatfoe-^ ,, 
 tter  worketh abomination  or  /ies. The  mcanes  then  to  make  our  felues fittc is,  to  "^ 
 fceke  to  bee  reconciled  to  God  in  Chriftforourfinnespaft,  and  withall 
 to  cndeauour  to  haue  an  afTurance  of  the  free  remiflion  and  pardon  of  them 
 all  inthebloodofChrift.  And  as  touching  that  part  ofhfe  which  is  to  come, 
 wemuih-cmemberwhat  Saint  lohn  faith,  Euery  one  that  haththis  hopepun-  t.ioh.y,, 
 feih  himfelfe ,  meaning  ,  that  he  which  hath  hope  to  raigne  with  Chriflui 
 heauen ,  vfeth  the  mcanes  whereby  he  may  purifie  and  kccpe  himfelfe  froirs 
 finnc,as  alfo  he  ^?i\'iX\^^itxf}c\2X.he%vhtchi<  horneofCod  k^epeth himfelfe  ,  .Wj.ioh.j.:?.. 
 the  m.ked  one  toucheth  himnot  .  SigniiA'ing  ,  that  all  fuch  perfons   as  are 
 truely  iuflified  and  fanftified,  carrie  fuch  a  narrowc  and  ftraite  watch  o- 
 uertne  whole  courfe  of  their  hues  and  conuerfations  that  the  deujllcannc- 
 uer  giuc  them  deadly  woundes,  and  wholly  ouercome  them  .  Nowe  rhe 
 man  that  is  refolued  in  his  confcience  of  the  pardon  of  his  finne  for  the  time 
 
 CLz  paft, 
 
ajo     Creation  oflicatien.  Att  BxpoftioH 
 
 part  ,  and  hath  a  fteadfafl:  purpo(einhishcarttokcepch'ntifelfevpright,51c 
 continually  to  waike  in  righteoufneflTe  and  true  holineflc  all  thedaiesof  his 
 hfe:this  man,I  fay,is  prepared  and  made  fit  to  enter  into  the  heaucnly  lerufa- 
 Iem:come  death  when  it  vvill,he  is  readie.  And  howefbeuer  hemuft  not  lookc 
 for  hcaucnhere  vpon  earth,yet  he  isas  it  were  in  the  fuburbes  ofthisheauen- 
 Iycittie:and  at  the  end  of  this  hfe,thc  king  thereof,  the  Lord  lefus  will  open 
 die  gatcs^and  receiue  him  into  his  kingdome,for  he  is  alreadie  cntrcd  into  the 
 kingdome  of  grace.To  conclude  this  point,lct  euery  man  in  thefcare  of  |^od, 
 bemooued  hereby  to  fet  his  heart  to  prepare  himfelfe ;  that  when  God  mall 
 call  him  hence,he  may  be  fitte  to  enter  into  that  gloricSecondly,  feeing  God 
 hath  prepared  the  third  heauen  for  vs,itteacheth  euery  man  in  this  worlde  to 
 be  content  with  the  eftate  wherein  God  hath  placed  him,  whether  it  bee  high 
 Of  lowe,rich  or  poore:why  {b?becau(e  here  he  is  but  a  pilgrime,  and  liues  in  a 
 cottage  ofclay,and  in  a  tent  wherein  he  mull:  abide  butawhilcas  a  pilgrime 
 dolhjoftentimes  carrymg  his  houfe  about  with  him;and  we  (hall  in  better  fort 
 accept  the  afHid>ions  which  Godfendes  vsinthishfc  *,  ifwe  remember  that 
 there  "is  prepared  for  vs  a  place  of  loy,  which  mufl:  bee  our  refting  place  and 
 pcrfe<ll  fehcitie  for  euermore.This  was  the  praftife  of  the  chidren  of  God,e- 
 Ipecially  of  Abraham:for  when  the  Lord  called  him  out  ofhis  own  country, 
 he  obeycdj^W  hy  faith  abode  in  the  fromifed  iandy  as  in  aflraunge  countries  one 
 that  drvelt  in  tents  with  Ifaac  and  laakobyheires  with  him  in  thefa?nepromife:  and 
 )jii.f,io.  ^^  reafon  tolloweth,^r  he  looked  for  a  cittie  hauing  a  foundation  rvhofe  builder 
 and  maker  is  God.Thcy  beleeued  that  thefe  things  which  the  Lord  promifed, 
 were  Ihaddo'A'es  of  better  thingstand  hereon  rtaied  themfelues ,  beeing  well 
 content  with  that  efl  ite  whereto  God  had  called  them.  So  Paul  was  cotented 
 to  beare  the  affli£i!ons  wliich  God  had  laid  vpon  him,  and  his  reafon  was,5r- 
 cau/e  (faith  he)  7ve  lool^  not  on  things  which  are  feene,bHt  on  things  which  are  not 
 feene-.for  the  thi-iTs  which  arefecne  are  temporall^hut  the  things  which  are  not  Ceent 
 are  eterna/l.  And  in  the  next  chapter:/^^  k^owe(puth  he)that  if  our  earthly  houfe 
 of  this  Tabetmcle  be  dejiroyed,we  haue  a  dwef/ini^^iuenvr  ofGod,that  is^an  houfe 
 not  made  with  hands, but  eterna/l  in  the  heaueas.And  for  this  caufe  his  defire  was 
 rather  to  remcoue  out  of  this  body.and  to  be  with  the  Lord. 
 
 And  thus  much  concerning  heauen.  Nowe  followeth  the  (econd  part  of 
 Gods  creation  in  thefe  wordes. 
 
 ny^nd earth']  Earth  fignifieth  the  huge  maHe  or  body  (landing  of  (ea  and 
 land,on  which  we  liue,and  all  things  that  be  in  or  vpon  the  earth  whatfoeuer: 
 
 1.16*.  as  Paul  fai  thyFor  by  him  were  created  all  things  that  are  in  heauen  9r  in  earth,(^Cc 
 Inother  Creeds  which  were  made  (incethis  of  the  Apofliles ,  beeing  expofi- 
 tios  of  that'jthere  isadded,w.^j^>*  of  all  things  vifible  andinviftble.  Here  we  hnue 
 occafion  to  fpeake  of  all  creatures^but  that  were  infinite:therefore  I  will  make 
 choice  of  the(e  two,p;ood  Angels  and  Men. 
 
 L   That  Angels  had  a  beginning  it  is  no  queflion:  for  Paul  faith,  that  by 
 
 .j.i6,  God  all  things  were  created  in  heauen  and  earth,  things  vifible  and  inuirble, 
 whether  thTones,principaIities,or  powers. And  in  refpeifl  ofihc  creation,  an- 
 
 j27'  gels  are  called  the  Connes  ofGod.^wixht  time  &:  day  of  their  creatio  cannot  be 
 kt  down  further  the  this^tlhat  they  were  cicatcd  in  tlie  copaiTc  of  the  fixe  daic5. 
 
 PoXr 
 
oftheCreede.  Creation  of  Angels,      331 
 
 For  Mofes  faith,  Thw^  namely  in  the  compafTe  of  the  firft  fixe  ^ut^jthehea* 
 hens  and  the  earth  rverefajhioned^yuiallthe  hoafl  of  them :  that  is,  all  varJetie  of 
 creatures  in  hcauen  and  earth  fcruing  for  the  beaut}»^  and  glory  thereof:wherc- 
 of  no  doubt  the  Angels  are  the  pnndpall. 
 
 1 1.  Touching  the  nature  of-  Angels,  fome  haue  thought  that  they  are  no- 
 thing but  qualities  and  motions  in  the  mindes  of  men,as  the  Sadduces  and  the 
 Libertines  of  this  time:but  the  truth  is,that  they  are  fpirits^that  is,fpirituall  and 
 inuifible  fubftances  created  by  God,and  really  flibfiftmg:  for  the  Scripture  a- 
 (cnbes  vnto  them  fuchkinde  of  alliens  which  can  n©t  be  performed  by  the 
 creatures ,  fiuc  onely  fuch  as  be  fubftances :  as  to  ftande  before  the  throne  of 
 Godjto  behold  the  face  of  die  Father,to  c^rie  mens  foules  to  heauen  ,  &c.  yet 
 muft  we  not  imagine  that  they  are  bodily  fubftances  confifting  of  flefti  and 
 bone.  And  though  they  tooke  vpon  them  vifible  fliapes  and  formes ,  and  did 
 eate  and  drinke  in  the  companie  of  men ,  and  thereupon  are  called  Ulfctt  in 
 Scripture:  yet  they  did  this  by  diuine  difpenfation  for  a  time ,  that  they  might  Luk.*4.4. 
 the  better  pcrforme  the  adionsand  bufineftes  among  men ,  to  which  they 
 were  by  God  appointed .  And  the  bodies  of  men  which  they  alTumed ,  were 
 no  parts  of  their  natures  vnited  to  them^as  our  bodies  are  to  vs;but  rather  they 
 were  as  garments  are  to  vs ,  which  they  might  put  off  and  on  at  their  pleafiire. 
 If  any  ftiall  aske ,  whence  they  had  thefe  bodies ,  the  anlw'er  isjthat  either  they 
 were  created  of  nothing  by  the  power  of  God,  or  framed  of fbme  other  mat- 
 ter fubfifting  before .  If  againe  it  be  asked  what  became  of  thefe  bodies  when 
 they  laid  them  downe,becaufc  they  \Ccd  them  but  for  a  time ,  the  an{vvcr  may 
 be,that  if  they  were  made  of  nothing,they  were  againe  refolued  into  nothing: 
 if  made  of  other  creatrrcs ,  that  then  they  were  refol-ied  into  the  lame  bodies 
 of  which  they  were  firfi  made ;  though  indecde  we  can  define  nothing  cer- 
 tenly  in  this  point. 
 
 I  XL  Angels  are  reafonable  creatures  of  exrcellent  knowledge  and  vnder- 
 ftandingjfarre  furpafting  all  men  ■'aue  Chrift.  Their  knowlcd2;e  is  threefold : 
 namrall,reuealed,cxperimentall.  Natural!,  which  they  receiueci  from  God  in 
 the  creation.  !K///f^/fi^ ,  which  God  makes  manifeft  to  them  in  procefte  of 
 tiracjwhereas  before  they  knew  it  not.Thus  God  reuealed  to  Gabriel  the  my- 
 fterieofthe7o.w^eekeSjDan.8,nnd9.Andinthe  Apocalypsmanythin2;sare 
 reuealed  to  the  Angels  that  the)'  might  reueale  the  to  vs.  fxpehwe»ta//kno\\'' 
 ledge ,  is  that  which  they  get  by  obferuing  the  dealings  of  God  in  the  whole 
 world,but  (peciaUy  in  the  Church.  And  thus  Paul  faith ,  that  to  fr'mcipdtties 
 and  porvers  in  heauenly  places  is  knorvne  the  mamfolde  mfedome  of  God  by  the  ^  '^ '"" 
 Church, 
 
 I V-  And  as  the  Icnowledge ,  fo  alfo  the  power  of  the  good  Angels  is  ex-  p^- , 
 ceedmg  great .  They  are  able  to  doe  more  then  all  men  can .  Therefore  Paul      •'">*^' 
 calls  them  rni^htie  rf^ngels,  2  .Theft',  i  .7.  Yea  their  power  is  f  ■  ire  (uperiour  to 
 the  power  of  the  wicked  angcls,who  fince  thefull  are  vnder  them  and  can  not  '.'^'■2-<^e  Trin. 
 fwcuaileagainftthem.  io.3.cap.3. 
 
 V.  Theplaceof  the  aboad  of  Angels,  is  the  higheft- hcauen,  vnlcHic  they 
 befcntthenceby  the  Lord,to  doe  fome  thing  appointed  by  him-Thisour  Sa- 
 iiiour  Chrift  teacheth  when  he  faith,  that  the  angels  of  litle  opes  doe  alreadic 
 
 0^3  behold 
 
.232      Creation  of  Angels.  Jn  Sxfojtthn 
 
 behold  theface  of  their  father  in  heaucn.  And  the  wicked  angels  before  tlidr 
 fall  were  placed  in  heauen,becaure  they  were  caft  thence. 
 
 V  I.That  there  be  certaine  diibnftlons  and  dmcrfities  ofangels ,  it  is  very- 
 likely  ,becaure  they  are  called  thrones,  and  principalities,and  powers,C6(f^-«- 
 
 .iaS,  ^tm  and  Seraphm.^\xl  what  be  the  dilhnd  degrees  and  orders  of  Angels,  and 
 whether  they  are  to  be  diftinguiflied  by  their  natures,gifts,or  offices,no  man 
 by  faipture  can  determine. 
 
 VII.  The  minifterie  ofangels  to  which  the  Lord  hath  fet  them  apart  is 
 threefold,and  it  refpeclcth  either  God  himfelfejOr  his  church,or  his  enemies. 
 The  minifterie  which  they  performe  to  God,  it  firft  ofal,to  adore,prai(e,and 
 o-lorifie  him  continually.Thus  tlie  Cherubims  in  Efaies  vifion  crie  one  to  an- 
 
 S.i.  G^tx^HolyJhotyJoohiisthe  Lord  God  of  hofls:thevporldi6fiillofhisglory.   Andt 
 
 when  thev  were  to  pubhfh  the  birth  of  the  Meffias,they  begin  on  this  maner. 
 Glory  to  God  in  the  higheji  heauens,feace  on  earth. hn^  lohn  in  his  vifion  heard 
 the  an o-els  about  the  throne,crying  with  a  loud  voice.  Worthy  is  the  Lambe^ 
 ^c.to  recewe  tower  yriches^andjlrengthytvifdorfiejand  honour, and  qlory,  andfratfe. 
 And  indeede  the  highell  ende  of  the  minifterie  of  Angels  is  the  manifeftatio 
 of  the  o-lory  ofGod.Thefccond,istoftandin  Gods  prefence,euermore  rea- 
 dieto  doe  his  commandements,as  Dauid  CAah,Praife  the  Lord,yee  his  ayfngels 
 that  excellinflrength  that  doe  his  commandements  in  obeying  the  voice  of  his  -svord. 
 And  here  is  a  good  leflbn  for  vs.Wee  pray  daily,  that  we  may  doe  the  will  of 
 God  as  the  Angels  in  heauen  doe  it  ;  let  vs  therefore  be  followers  of 
 the  holy  Angels  in  praifingGod  and  in  doing  his  commandements  as  they 
 doe. 
 
 The  minifterie  of  Angels  concerning  the  Church,  ftandes. in  this,  that 
 thev  are  minifteriniy  fprits  ^or  the  good  of  them  which  iLall  be  heires  offahia- 
 tion.The  good  is  threefold;  inthislife>in  the  ende  of  this  life,  and  in  the  laft 
 iudo-emet:again,the  good  which  they  procure  to  the  people  ofgodlnjhisjifc, 
 IS  eitherin  rcfpeft  of  body  or  foulc.In  refped  of  the  body ,  in  that  they  doe 
 nioft  carefully  performe  al  maner  of  duties  which  do  neceflfarily  tend  topre- 
 feru^th^tem^oi^l^Iife  of  Gods  children  ,  euen  g;om  the  beginning  g/Sci^ 
 daies  tothe  ende.  Dnuid  faith,  that  they  pitch  their  tents  abom  them  thatfeare 
 7^5fZorI/Whe;i  Agar  was  caft  forth  of  Abrahams  family,  and  wandered  in 
 the  wildernene,an"angell  comes  vnto  her  and  giues  her  counfell  to  returnc  to 
 her  miftreffe  and  humble  her  (elfe.When  Eltas  fled  from  Iefabel,hc  was  both 
 colli  forted,direifted,andftd  by  an  angel.  And  an  angel  bidds  the  fame  Ehas 
 be"ofo^od  courage  and  without  feare  to  goe  to  King  Achazias  &  reprooue 
 him  .  An^elsbringLotandhisfamily  cut  of  Sodom  and  Gomoriha,  be- 
 fore they  burne  the  citties  with  fire  and  brimftone.  When  Jacob  feared  his 
 brother  Efau,  hee  favve  angels  coraming  vnto  him:  and  heplainelyacknow- 
 ledo^eth  that  they  were  (ent  to  be  his  protect  ours  5c  his  guides  in  his  iourney. 
 Abraham  becingperfwaded  of  the  affiftance  of  Gods  angels  in  al  his  waies, 
 f  lid  to  his  fcruant,The  Lord  God  of  heauen.  who  tooke  me  from  mv  fithers 
 hovSty^c .vpi'l  Rnd his  an^ets  before: hee. Tht  wife  men  that  came  to  fee  Chrift 
 are  adiuoni'hed  Cy  angels  to  returne  another  way:and  lofcph  by  the  direftio 
 ofiin  angel  fled  into  Egyptjthat  he  might  preferue  Chnftfrom  the  hands  of 
 
Afl.. 
 
 oftheCrecde,  Cretion  ofangets.      23  J 
 
 the  cniel  tyrant.The  tents  of  the  Ifraelites  was  garded  by  angels .  The  three  &-  25.20. 
 children  are  deliuered  from  the  fiene  furnace:  and  Daniel  out  of  the  Lyons  ^^"'^*^' 
 denne  bv  angels.   WhenChriftwasin  heamiielTe  they  miniftrcd  vntohim  Mat.4.ir. 
 and  comforted  him:  and  they  brought  Peteroutof  prifon  and  fct  hiraat^'"' 
 libertie. 
 
 Againe,the  angels  procure  good  vnto  the  foules  of  the  godly,  in  that  they 
 are  maintainers  and  FurtHeFers„  of  the  true  worihippe  of  God,  and  of  all  good 
 meanes,whereby  weattaine  to  faluation.  "1  he  lawe  was  deliuered  in  Mount 
 Sma  byangelsrand  a  great  part  of  the  Reuelation  of  lohn.  They  expound  to 
 Daniel  thefcuenty  weekes  They  infi:ru£^  theApoftles  touchingjh££Cturne  ^P^*^'** 
 ofChrilfto  the  lail:  Judgement.  An  angel  forbids  lohn  to  worihip  hirh ,  but  /^^^  ,j,^j^ 
 toworlhip  God  the  creatour  of  heauen  and  earth.^They  fetch  the  Aportles 
 QUtof  prifon,and  bidde  them  teach  in  the  temple. An  angel  bringes  Philip  to     '**  ' 
 the  Eunuch  that  he  may  expound  the  Scriptures  to  him.  Laflly  they  reuealc 
 the  milleries  and  the  will  ofGod  :  as  to  Abraham  that  he  fhould  not  kill  his 
 fonne  Ifaac,to  Maiy  and  Elizabeth  the  natiuit)'~of  lohn  Baptill ,  &  of  Chrift  ^"^•^* 
 our  Sauiour,and  all  this  they  doe  according  vnto  the  will  of  God  ,  Gal.  1.8. 
 Befideall  this,ang;els  reioice  at  the  conuernon  of  finners  by  the  minifterie  of^"^'"?*?-^** 
 the  Gofpel.  And  for  the  Churches  {ake,they  proicft  not  only  particular  men, 
 but  euen  whole  nations  and  kingdomes. 
 
 The  minifterie  of  Angels  in  the  end  of  this  lifejs  to  carrie  thefoules  of  the  ^1,^.,^ 
 ffodly  into  Abrahams  bofbmeas  they  chd  the  fbule  of  Lazarus .  And  in  the  Mat.js.31. 
 Savofiudgement  to  gather  all  the  Eleft  that  they  may  come  before  Chrift, 
 ancT  enterintoeternall  fruition  of  glory  both  in  body  and  foule. 
 
 The  third  and  the  lall  part  of  the  minifterie  of  Angels,concernes  Gods  c- 
 neraies;and  it  is  to  execute  iudgements  on  all  wicked  perfons  and  impenitent 
 finners.Thus  all  the  hi  ftborneofEg^'pt  are  flaine  by  an  angelL  When  lofua  ^^'^'^" 
 was  about  to  facke  Ierico,an  angel  appeared  vnto  him  as  a  captaine,  with  a 
 drawne  (word  to  fi^ht  for  Krael. When  the  hofte  of  Zenacherib  came  againfl:  i.King.r^^? 
 Ifraeljthe  angel  of  the  Lord  in  onenight  flue  an  hundred  eightie  &  fiue  thou- 
 fand-BecaufeJierodLgaue  not  glorie  vnto  God,thc  angell  of  the  Lord  fmote 
 him  fo  as  he  was  eaten  vp  of  lyce and  died. 
 
 And  thus  we  fee  what  points  we  are  to  marke  touching  the  good  Angels. 
 Novv  followeth  the  vie  which  we  are  to  make  in  regard  oftheir  creation.Firft 
 whereas  they  are  Gods  miniflersto  infliCl  punifLments  vpon  the  wicked, 
 hereisafpeciall  point  to  be  learned  of  vs  ;  that  euery  man  in  the  feare  of 
 God  take  hecde  howe  he  liueth  and  continueth  inhisfinnes,forthec'afeis 
 dangerous  confideriny:  that  God  hath  armies  of  Angels,which  ftande  rcadie 
 euerie  where  to  execute  Gods  heauie  iudgements  vpon  them  that  liuc  dius. 
 When  the  people  of  Ifiael  had  finned  agamftthc  Lord  ,  JVlofes  fiith,  they 
 Trcreju^d,thnt  is,open  to  al  the mdgemcnts  of  god;eue  delhtuteof  the  guard 
 ofhis  good  angels.  Wretched  Balaa  that  wizzard  went  to  Balaac  tocurfethe 
 children  oilfi-aekand  as  he  went  it  is  f  iid,the  Angel  oFjthel^cUtoqdjnTis^ 
 ^A;^yv\'ithadra-\'n  fvvord:  Sc  if  the  afle  had  not  bin  wiTer  the  his  mafler,the  an- 
 gel+iad  flaine  him.  Wherbv  't  appe3res,that  whc  we  rufli  on  into  the  praclifc 
 ^any'{jn,we  do  as  much  as  in  vslieth  to  caufc  god  to  fend  down  his  iudge- 
 
 Q_4  mcnt? 
 
ij4      Creation  of  Angels.  An  Sxpojition 
 
 merits  vpon  vsforour  finnes,andthatbythem!nifl:ericofHisangels.Seconc!- 
 ly,we  are  taught  another  lelTon  by  Chrilt  himfelfe:  See  ((aith  he)  that  you  de^ 
 
 Matth  iSa.9.  ft"'f''  "°^  °"^  ofthefc  little  ones  :  nowe  markc  his  i-eafonr/i-r  Ifiy  vy.toyou^that  in 
 heauen  their  angels  do  alwaies  behold  the  face  of f/iy father.'^)'  little  ones  he  mca- 
 neth  young  inrants  which  arc  within  the  couenanf,or  others  vvliich  are  like  to 
 young  inflmts  in  fimplicitie  and  innocency  ot  life  and  humility.  And  Chrift 
 willnothauethemtobedefpifed.Aduty  very  needfiill  to  beeftoodvponin 
 thefc  times.Fornow^e  a  daies  if  a  man  carrie  but  a  fhcwT  ofhumilitie,  of  good 
 conrdence,and  of  thefeareof  God,  hee  is  accounted  but  a  filly  fellowe,hee  is 
 hated,mocked,and  defpifed  on  euery  hand.But  this  iLould  not  be  fo.  For  him 
 ,  whome  God  honoureth  with  the  protection  of  his  good  angels,  why  fhould 
 any  mortall  man  defpife?  And  it  ftands  mockers  and  fcorncrs  in  hand  to  take 
 heede  whomc  they  mocke.For  though  men  for  theu*  parts  put  vp  many  abu- 
 fcs  and  miuries,yet  their  angels  may  take  iufl:  reucngc  by  (miting  them  with 
 plagues  and  punifbments  for  their  offences. 
 
 Thirdly/eeing  angels  are  about  vs,and  fcrue  for  the  good  of  men,wemuft 
 do  whatlbeuer  wc  do  m  reuerent  and  feemely  maner,as  Paul  giues  counfel  ta 
 the  Philippians,'3r<?;/7r^«5{aith  hc,whatfoeuer  things  are  trsicrvhatfoeuer  things 
 "^' '  are  honeJl,itifl,pu}'e,&pert(iiHe  to  lone,of  good  report:tf  there  he  any  vert$te,if  there 
 he  anyprdfe/hmke  on  thefe  things ;  many  men  doe  all  their  aflfaires  orderly  for 
 auoiding  fliamc ,  but  wee  mult  doe  the  fame  vpon  a  further  ground,nameIy 
 becaufc  Gods  holy  angels  waite  on  vs .  And  confidering  that  men  haue  care 
 to  behaucthemfelues  well  when  they  are  before  men:  what  a  fhame  isitfora 
 man  to  behaue  himfelfe  vnfeemely  either  in  open  or  in  (ecret,  he  then  beeing 
 
 t.Oar.«.io.  before  the  glorious  angels .  Paul  faith  ,  that  the  tvoman  ought  to  haue  power  on 
 her  headyhecaftfe  of  the  anaels,i\\dX.  is>not  onely  the  minirters  of  the  Churchjbut 
 gods  heauenly  angels,  which  daily  waite  vpon  his  children,and  guard  them  in 
 all  their  waies. 
 
 Fourthly,this  mufl:  teach  vs  raodeftie.and  humility:  for  the  angels  of  God 
 are  very  notable  and  excellent  creatures',  and  therefore  they  are  called  m  the 
 
 Fial  8.J.  Pfalmes  Elohim,zodsi\et  how  excellent  foeuer  they  be,they  abafe  themfelues 
 to  become  guardians  and  keepers  vnto  finnefuU  men  .  Nowe  if  the  Angeb 
 doe  fo  abafe  themfelues  ;  then  much  more  ought  euery  man  to  abafe  and 
 humble  himfqlfe  in  modeftie.and  humilitie  before  God;  and  whatfbeuer  oiu- 
 callinp-  is.we  muft  not  be  puffed  vp  but  be  content .  This  is  a  neceffariedutie 
 for  all,  but  efpeciallv  for  thofe  which  are  in  the  fchoolesoftheProphetSi 
 whatfoeuer  their  gifts  or  birth  be,thcy  muft  not  thinke  themfelues  too  good 
 for  the  calling  of  the  miniflerie.  And  if  god  haue  called  vs  thereunto/vve  mufr 
 be  content  to  become  feruants  vnto  all  in  the  matter  of  faluation:  though  the 
 men  whom  we  teach  be  neuer  fo  bafe  or  fimple*,  for  no  man  doth  fo  farreex- 
 ccll  the  bafeft  perfon  m  the  world,as  the  glorious  Angels  ofGod  doe  exceed 
 the  mod  excellent  man  that  is",therefore  feeing  they  vouchfafe  to  become  fer- 
 uants vnto  vs,we  muft  not  thinke  our  felues  too  good  to  fcrue  our  poore  bre- 
 thren. 
 
 Andthusmuchof  the  duties.  Nowe  foil  owe  the  confolations  that  ari(^ 
 from  diisjthat  G  od  hath  giuen  his  glorious  angels  to  fcrue  for  the  protection 
 
 and 
 
oftheCreede.  Creation  of  Angels,       235 
 
 and  {afegarc!  of  hischurch  and  people.If  mensfpirituall  eies  were  open,  they 
 fiiould  iee  the  deuil  and  his  an2;cl$,and  alltlie  wicked  of  tins  wodchojigHt  a- 
 gainlftHem:  dc  it  there  were  no  means  of  coTiifbrt  in  this  care,lhen  our  eltate 
 vvcrenioll: miferable.But  marke',as  Gods  feniant  hath  all  thefe  wicked  ones 
 tobee  his  enimies  :  fo  he  hath  garrifons  of  angels  that  pitch  their  tentsabout  ^.^^j 
 him  and  defend  him  from  them  ?11  .  'SiQ\>^^\^^i\^^'\,i-JeJhnilgiue  km  Angels 
 charge  oner  thee,&  they  Pyali  keepe  thee  m  allthj  rvates,that  thou  aa/h  not  thy  fool  e 
 againfl  afione'.v^\\tie.  the  angels  of  God  are  compared  to  nources,wh!ch  carry 
 little  children  in  their  armes,feed  them.and  arc  alvvaies  readie  at  hand,  to  faue 
 them  from  fals  and  many  other  dangers.  When  the  king  of  Syria  fent  his  hor- 
 fes  &  chariots  to  take  Elifha  the  Lords  prophet^becaure  he  reuealed  his  coun- 
 fell  to  the  king  of  Ifraehhis  feruant  fawe  them  round  about  Dothan  where  he 
 WAS,2inA\it cxit^yZ^itiSyWafter, what Jhall wee doeh\icn  Elifha  anfwered,F<?4;'^ 
 nof.for  they  that  be  vp'ith  vs^are more  then  they  that  be  yvith  them:  &  he  befbught  ^^y\w'^.  16  w,- 
 thc  Lord  to  open  his ieruants  eyes,that  he  might  fee  :  and  the  Lord  opened 
 his  eies,and  he  looked  and  bcholde,  the  mountaines  were  full  of  horfes  and 
 chariots  of  fire  round  about  Eli("ha.So  likewife  not  many  yeres  agoe^our  land 
 was  preferued  from  the  inuafion  of  the  Spaniards,  whofe  huge  Nauy  lay  vp- 
 on  our  fea  coafts'jbut  how  were  we  deliuered  from  them?  furdy  by  no  ftregth 
 nor  power ,nor  cunning  of  man;but  it  was  the  Lord,  no  doubt,  by  his  Angtls 
 that  did  keepe  our  coafl:s,and  chd  fcatter  our  enemies,and  dro vvnc  them.  Let 
 enemies  rage,and  let  them  doe  what  they  will,if  a  man  keepe  himfelfe  in  the 
 waies  which  God  prefcribeth,hee  hath  Gods  Angels  to  guide  and  preferue 
 him  :  which  thing  muftmoouementoloue  and  embrace  the  true  icligi- 
 on,andto  conforme  themfelues  in  all  good  confcience  to  the  rule  oFGods 
 wordc.Forwhenamandoethnotfo,ali  the  Angels  ofGod  are  his  enemies,, 
 and  at  all  times  readie  to  execute  Gods  vengeance  vpon  him  :  but  when 
 men  carne  themfelues  as  dutifull  children  to  God,  they  haue  this  preroga- 
 tiue  that  Gods  holy  Angels  doe  watch  about  them,  and  defend  them  day 
 and  night  from  the  power  of  their  enemies  ,  cucn  m  common  calamiTies 
 and  miferies.  Before  God  fendes  his  iudgementes  on  lerufalein,  an  angell 
 is  fent  to  marke  them  in  the  forehcades  that  mourne  for  the  abominations  of  '^  '^"^ 
 -the  people  .  And  this  primlcdge  none  can  haue  but  he  whofe  heart  is  ^i'J'^Jcw.V,, 
 fprinckled  with  thebloode  of  Clirill  ,  and  that  man  fhail  haue  itvntothe  7. 
 cnde. 
 
 And  thus  much  of  the  creation  o^^^ngeh.  Now  it  followes  to  fpeake  sj£ 
 the  creation  o/C-^if  j«:wherein  we  muft  confider  two  things:  I .  the  points  of 
 do^rine:!  Lthe  vfes.For  the  points  of  do£lrine.Firf^,  Man  was  created  and' 
 framed  liy  the  hand  of  God,  and  made  after  the  image  o^God:  forMofes 
 bringes  \u  the  Lord  fpeaking thus  ,  Let  vs  mnks  ^''?" ^^  <>"'>" in^-'t^e.c^c.w  the  i-  Csn.ic «s", 
 ma-je  ofGvd  created  he  them,\\\\\ch  alfo  mufi:  be  vnderftood  of  Angels  .  The 
 ima^eofGodjis  nothing  els  but  a  conformitie  of  man  vnto  God, whereby 
 man  is  holv  as  God  isho]y:for  Paul  faith, P/i/  0/2  themtrc  manwhirhaf:erGGd,  Eph.2.24>. 
 •that  is  Jn  Gods  image,;^  createdtn  rtrbteoufiieffe a?jdtrt*e  hs/ineffe  .Nowel  rea- 
 ,fon  thus:wherein  die  renuing  of  the  ims^e  ofGod  inman  doth  {fand,therejn 
 i  wasitat  the  firflibut  thercnuing  of  Gotj>  Jmage  inmau  dothftand  m  righte-- 
 lU.  QUfDefTsj 
 
t^S     Creation  «r  Man.  J»Expoftio/i 
 
 oufneffe  and  IiolinefTerthcrcfore  Gods  xma^c  wherein  man  was  created  at  the 
 beginning,was  aconformitie  to  God  in  rightcoufnes  and  holincs.  Now  whe- 
 ther Gods  ima^e  doth  further  confill:  in  the  fubftancc  of  mans  bodieand 
 foule,or  in  the  facuhies  of  both ,  the  Scripture  fpeakcth  nothing.  This  Image 
 of  God  hath  two  principall  parts:  I.  wifdome:  1 1.  holinefle.Concerning  vviO- 
 -.  dome  Paul  faith, Put  ye  on  theiiew  man  which  is  createdtnknoyvledge,aft€rthe 
 
 .|.io.  -^^^^  of  htm  vphich  created  hm.  This  wifdome  confifteth  in  three  points :  I.  in 
 that  he  knew  God  his  creator  perfectly :  for  Adam  in  his  innocencie  knewe 
 Godfo  fane  forth  as  itwasconucnientfora  creature  to  know  his  creatour. 
 1 1.  He  knewe  Gods  will  fo  firre  forth  as  it  was  conuenient  for  hnn,  to  fhewc 
 his  obedience  thereunto.  HI.  He  knewe  the  wifclome  and  will  of  his  crea- 
 tour touching  the  particular  creatures :  for  after  Adam  was  created,  the  Lord 
 brought  cuery  creature  vnto  him  ,  pieienting  them  vnto  him  as beeing  lord 
 and  kmg  ouer  them ,  that  he  might  giuenames  vnto  them .  Whereby  it  ap- 
 pearesthat  Adam  in  his  innocencie  did  know  the  nature  of  all  creatures ,  and 
 the  wifdome  of  God  in  creating  them,  elfe  he  could  not  haue  giuen  them  fitte 
 namesrand  when  God  brough't  Eue  vnto  Adam,he  knew  her  at  the  hrft,  and 
 
 Cca.i.2j.  (dxA-yThis  is  now  bone  of  my  bone,andfleJh  of  my  fiefh,Jhee  (hallhe  calledvoon}an,^c. 
 Thefecond  part  of  Gods  image  in  man,is  holmes  and  righteoufnes ;  which  is 
 nothing  elsbut  a  conformity  of  the  wil  5c  affeftions,and  of  the  whole  difpofi- 
 tion  of  man  both  m  bodie  &foule,to  the  will  of  God  his  creator.Yet  we  muft 
 remember  that  Adam  in  his  innocencie  had  a  changeable  will ,  (b  as  he  could 
 either  will  good  or  euill  :  he  was  created  with  fuch  libcrtie  of  will ,  as  that  he 
 could  indifferently  will  either.  And  we  muft  not  thinke  that  the  will  of  the 
 creature  was  made  vnchangeably  good:  for  that  is  peculiar  to  the  will  of 
 God,and  hereby  is  the  Creatour  dilhnguillied  from  the  creatui-c. 
 
 And  here  tvvo  things  offer  themfelues  to  be  confidered.  The  firfl:,  why  the 
 man  is  called  the  tma^^e  of  god,  and  not  the  woman.  Anf.  He  is  fb  called,  not 
 
 j.Cor.11.7,  [jg^^^ufe  holinefle  and  righteoufnelTe  is  peculiar  to  him  which  is  common  to 
 both:  but  becaufe  God  hath  placed  more  outward  excellencie  and  dignitie  in 
 the  perfbn  of  a  man  then  of  a  woman.  The  fecond,how  Chrifl:  lliotild  be-cal- 
 
 Col.i.iff,       led  the  im.^.ge  of  god.  Anf.  He  is  fo  called  for  two  fpeciall  caufes.  Firtf, becaufe 
 he  is  of  the  fame  fubftance  with  the  father ;  and  therefore  is  his  mofl:  abfolute 
 .  image ,  and  as  the  author  of  the  Hebrewes  faith,^/7f  brlahtne^e  ofhisqlorie  and 
 
 the  inqrMiedfotme  of  his  perfon.  Secondly ,  becaufe  God  beeing  inuifible  doth 
 manifefl:  himfelfe  in  Chrifl: ;  in  whome  as  in  a  glafle  we  may-  behold  the  wif- 
 dome, goodneSjthe  iulficc  and  mercieofGod. 
 
 The  fccond  point  to  be  confidered  in  the  creation  of  man ,  is  die  dignitie  of 
 
 pral.S{.j.         his  perfon: for  Dauid  Ca\t\i,Tho!i  hafi  '/97ade  man  little  inferiour  to  the  Angels, and 
 
 crowned  him  vpith  (Tlorie,andrvorj7Hp.  This  di2;nitie  ftands  in  foure  points.  I.  A 
 
 i    bleflcd  communion  with  the  true  God :  for  Paul  fp  caking  of  the  Gentiles 
 
 Fph.^.i3.  which  were  not  called,  faith  they  ^^txcflraunzers  f-om  the  life  of  God.  Where 
 bv  the  contrarie  wc  may  gather ,  that  our  firll:  parents  in  their  innocencie  li- 
 ue  J  the  life  of  God,  which  is  nodiing  elfe  but  to  lead  fuch  a  life  here  on  earth, 
 as  that  the  creature  f}iall  haue  a  bleflcd  and  immediate fellowfhip  with  God, 
 *vhich  ftands  in  this ,  that  before  the  fall  of  man  ,^od  reuealed  himfelfe  in  a 
 
 fpeciall 
 
of  the  (reede.  Creation  of  Man.      257 
 
 Ipcdall  mantier  vnto  him ,  fb  as  his  very  bodie  and  foule  was  a  temple  and 
 dwelhng  place  of  the  Creatour .  This  fellowfhip  betweene  God  and  man  in 
 his  innocencie,  was  made  manifeft  in  the  familiar  conference  which  God 
 vouchiafed  to  man:biit  fince  the  fall,this  communion  is  loft :  for  man  can  not 
 abide  the  prefence  of  God-  And  therfore  when  Peter  had  fiflied  all  nigKt^and 
 caught  nothing ,  our  Sauiour  bad  him  calt  downe  his  net  to  make  a  draught,  Luk.j.?. 
 who  did  fo  *,  but  when  he  faw  the  great  multitude  of  fifhcs  that  were  taken ,  at 
 this  fight  beholding  but  as  it  were  fome  fparkes  of  the  glorious  maieftie  of 
 God  in  Chrift,he  fell  downe  athisfeete,  faying,  Lord,  depart  fi-em  me,  for  lam 
 afinner .  The  fecond  point  wherein  mans  dignitie  confifteth,  is,  that  man  was  "Z- 
 made  lord  and  king  ouer  all  creatures ,  as  Dauid  faith ,  Tbou  haji  made  him  to  pf^j^^^. 
 haue  dormmon  tn  the  worses  of  thy  handes :  and  therefore  God  hauing  created 
 him  in  his  imagejbiddeth  him  ru/e  ouer  thef/hes  ofthefea ,  ouer  theforrles  of  the 
 heauen,andofter  euery  beaftthat  moonethvpon  the  earth:^  afterward  he  brought  ^^*"''"**"' 
 them  all  to  him,as  to  a  fbucraigne  lord  and  king  to  be  named  by  him :  and  an- 
 (werably  euery  creature  in  his  kind  gaue  reuercnce  and  fubiedion  vnto  man 
 before  his  fall,  as  vnto  their  lord  and  king.Whcre  by  the  way  we  mufl  reme- 
 bcr,that  when  we  fee  any  creature  that  is  hurtfull  and  noyfome  vnto  man,and 
 would  rather  dcuourc  then  obey  him ',  it  muft  put  vs  in  minde  of  our  finne  t 
 for  by  creation  we  were  made  lords  and  kings  ouer  all  creatures,  and"they 
 durft  not  but  reuerence  and  obey  vs :  but  the  rebellion  of  man  vnto  God  is 
 the  caufe  of  the  rebellion  of  the  creatures  vnto  vs.  The  third  paxt  of  mans  dig- 
 nitie by  creation  is ,  that  before  his  fall  he  had  a  wonderfull  beautie  and  maie^  7 
 flic  aboue  all  creatures  in  his  bodie :  whereupon  Dauid  faith,the  Loni  hath 
 crowned  him  With  giorie  and  worjhip.  Andintherenuing  of  the  couenant  pcjig. 
 with  Noe,God  Ciiithythat  the  dread  and feare  of  manjhallbe  vpon  all  creatures :  ^^„^^ 
 which  no  we  though  it  be  but  fmall ,  yet  doth  it  plainely  lliewe  what  was  the 
 glorie  and  maieftie  of  mans  perfon  at  the  firft.  The  fourth  dignitie  of  mans  e-  A 
 ftate  in  innocencie  is ,  that  his  labourwas  without  paine  or  wcarineffe :  if  he 
 had  neuer  fallen  he  fhould  haue  laboured  in  the  garden ;  but  fo  as  he  fhould 
 neuerhauebeenewearied  therewith. For  when  Adam  wasfallen,Godfaid,/» 
 thefweate  of  thy  face,  (halt  tho»  eate  thy  bread:  now  if  the  paine  in  labour  come 
 after  as  a  curie  vp  on  man  for  his  tranfgreflion,  then  before  his  fall  man  felt  no 
 paine  in  his  affaires.  And  in  thefc foure  things  confifteth  mans  dignitift.which 
 he  had  in  the  crtation. 
 
 Now  in  the  third  follow eth  mans  calling  before  his  fall :  which  is  twofold  1 
 I.  particular :  1 1,  generall.  Mans  particular  calling  was  to  come  into  the 
 garden  of  Eden ,  to  keepe  it,  and  to  dreffe  the  tiees  and  fruits  thereof.  This 
 fliewes  vnto  vs  a  good  leffon ,  that  eueiy  man  muft  haue  a  particular  calhng 
 wherein  he  ought  to  v^'alke :  and  therefore  fuch  asfpende  tlieir  time  idlely  in 
 gamma;  ^\n6.  vame  delights,  haue  much  to  anfATr  to  God  at  the  day  of  ludge- 
 xnent.T  his  will  not  excufe  a  man  to  fay  the,that  he  had  land  &  liuing  to  main- 
 t.iine  hinifelfe  ,  and  therefore  was  to  hue  as  he  lift,  for  eucn  A  dam  in  his  inno- 
 cencie had  all  things  at  his  will,&  wanted  nothing;yct  cuen  then  God  imploi- 
 ed  him  in  a  callingitherforenone  mufl  be  exempted ,  euery  man  both  high  & 
 low  raaft  walke  in  his  proper  caliingiAdas general  calling,wasto  woriliip  his 
 
 /  Ciea-     ^ 
 
1^8:      Creation  of  Man.  tAnExfoftlm 
 
 Crcatour ,  to  which  he  was  bound  by  the  right  of  creation ,  confidering  the 
 morall  law  was  written  in  his  heart  by  nature.  Which  is  (ignificci  in  the  Deca, 
 logue;  where  the  Lord  requires  worfLip  and  obedience  ofhis  people,  be- 
 
 ]Gxod.»o.t.  caufe  he  u  Ie/jomh,thcLt  is,one  which  hath  beeing  in  himfelfc,and  giues  beeing 
 to  all  men  bv  creation .  For  the  better  vnderftanding  of  this  point,  we  are  to 
 confider  three  things.  I.  The  place  where  Adam  did  worfhippe.  II.  The 
 time.  III.  The  facraments.  For  the  firft,God  euer  fince  the  beginning  had 
 a  place  where  he  would  be  worihipped,and  it  is  called  Godf  hou/e,whkh  then 
 
 Gen.if.17.  ^2j  ^i^g  garden  of  Eden.For  it  was  vnto  Adania  place  appointed  by  God  for 
 his  worffiip ,  as  Church-aflemblies  are  vnto  vs :  where  alfo  the  Lord  at  fbme 
 time  did  in  a  fpeciall  manner  fhew  himfelfe  vnto  his  creatiu-c .  Touching  the 
 time  of  Gods  worfhip,it  was  the  feuenth  day  from  the  beginning  of  the  crea- 
 tion, the  Sabbath  day .  And  here  we  muft  note,  that  the  keeping  of  the  Sab- 
 bath is  morall.  Some  indeede  doe  plcadethat  it  is  but  a  ceremonie ;  yet  falfly : 
 for  it  was  ordained  before  the  fall  of  man ,  at  which  time  Ceremonies  fignify- 
 ing  fan£tification  had  no  place.  Nay  markc  further :  Adam  in  his  innocencic 
 was  not  clogged  with  finne  as  we  are  ;  and  yet  then  he  had  a  fet  Sabbath  to 
 woriliip  God  nis  creatour:and  therefore  much  more  neede  hatheuery  one  of 
 vs  of  a  fabbath  day,  wherein  we  may  feuer  our  felues  from  the  workes  of  our 
 callings.and  the  workes  of  finne.to  the  worlhip  of  God  in  theexercife  of  reli- 
 gion,and  godly  meditation  of  our  creation.This  point  muftbe  learned  ofvs, 
 for  when  no  occafion  is  offered  of  buiincs ,  then  men  will  formally  feeme  to 
 keepe  the  fabbath:  but  if  there  come  occafion  of  breaking  the  fabbath,as  traf- 
 fike,gaming,  and  vaine  {hewes ,  then  Sabbath  farewell ,  men  will  haue  their 
 pleafures,let  them  worlliip  God  that  will.  But  let  vs  remember  in  the  feare  of 
 God,that  whofbeuer  continueth  in  the  breach  of  this  law  beeing  moral,  God 
 will  no  leffe  powre  forth  his  punifhmcnts  vpon  them,  then  for  the  breach  of 
 any  other  commaundement :  the  confideration  whereof,  muft:  mooue  euery 
 man  to  a  reuerent  (anclifying  of  the  Lords  day. 
 
 Now  for  Adams  facraments  they  were  two :  the  tree  of  life,  and  the  tree  of 
 knowledge  of  ^ood  and  euill :  the^  did  ferue  to  cxercife  Adam  in  obedience 
 vnto  God  .  The  tree  of  life  was  to  fignifie  alfurance  of  life  for  euer,  ifhe  did 
 keepe  Gods  comraandements :  the  tree  of  knowledge  of  good  and  euill,  was 
 a  facrament  to  ilievv  vnto  him,that  ifhe  did  tranf2;re{re  Gods  comandemepts, 
 he  llfould  die:  and  it  was  fo  called,  becaufe  it  did  tignifie  that  ifhe  tranfgreffed 
 this  lawjhe  lliould  haue  experience  both  of  good  and  euill  in  himfelfe. 
 
 Now  in  the  fourth  place  followefh  the  ende  of  the  creation  of  man ,  which 
 is  twofold.  Firft ,  that  there  might  be  a  creature  to  whome  God  might  make 
 manifeft:  himfelfe ,  who  in  a  fpeciall  maner  fhould  fet  forth  and  acknowledge 
 his  wifdome ,  goodnefTc,  mercie ,  in  the  creation  ofheauen  and  earth ,  and  of 
 things  that  are  in  them,as  alfo  his  prouidence  in  gouerning  the  fame.  Second- 
 ly,God  hauing  decreed  to  glorifie  his  name  in  fliewinghis  mercie  and  iufticc 
 V  pon  his  creature ,  hereupon  in  time  crcateth  men  to  fhew  his  mercie  in  the 
 Valuation  of  fome ,  and  to  flicw  his  iuftice  in  the  iuft  and  deferued  damnation 
 of  other  fome.  And  therfore  he  hath  appointed  the  creation  fpecially  of  man, 
 to  be  a  meanes  of  manifeftation  and  beginning  ofthe  execution  of  his  eternal 
 counfell  Thus 
 
oftheCr^edf,  Creation  of  Man.     139 
 
 Thus  much  concerning  mans  creation  in  general! .  The  fpeciall  parts  of 
 man  are  twoiboc!ie,and  fbule.  And  the  reafon  why  the  Lord  would  haue  him 
 ftand  on  thefe  two  parts  is  this :  Some  creatures  made  before  him  were  onely 
 bodily,  as  beafts,fi(nes,foules:{bmefpirituall,as  Angcls:now  man  is  both;fpi- 
 rituall  in  regard  of  his  foule,corporail  and  (enfible  in  regard  ofhis  bodie;  that 
 nothing  might  be  wanting  to  the  perfection  of  nature .  If  it  be  alleadged  that 
 man  confifts  of  three  parts ;  bodie,  {bule,  and  fpirit  *,  becaufe  Paul  praies  that 
 'I  the  Theflalonians  may  be  fanftified  in  bodie,foule,  and  (pirit :  the  an{v\'cr  is,  ,.xhtil  ,at 
 that  the  fpirit  fignifies  the  minde  whereby  men  conceiueandvnderftandfiich 
 things  as  may  be  vnderftood:and  thefoule  is  there  taken  for  the  will  and  afFe- 
 £Vions:  and  therefore  thefe  twaine  arc  not  two  parts,but  onely  two  diftind  fa- 
 culties of  one  and  the  fame  fbule. 
 
 The  bodie  of  man  at  the  firfl:  was^focmed  by  God  of  clay  or  of  the  duft  of 
 the  earth,not  to  be  the  graue  of  the  l^^,  as  Tlato  faid,  but  to  be  an  excellent  * 
 and  moft  fit  inftrumcnt  to  put  in  execution  the  powers  and  ftculties  of  the 
 foule.  And  howfbeuer  in  itfelfe  confidered,it  is  mortalhbecaufc  it  is  compou- 
 ded  of  contrarie  natures  called  Elements:  yet  by  the  appointment  and  bleifing 
 of  God  in  the  creation,it  became  immortall  till  the  fall  of  man. 
 
 As  for  the  foule ,  it  is  no  accidentarie  qualitie ,  but  a  fpintuall  and  inuifible 
 effence  or  nature,  fubfiffing  by  it  fclfe.  "Which  plainely  appeares  in  that  the  z^c^u-  • 
 fbules  of  men  haue  beeing  and  continuance  as  well  forth  of  the  bodies  of  men 
 as  in  the  fame;  and  are  as  well  fubied  to  torments  as  the  bodie  is.  And  whereas 
 we  can  and  doe  put  in  pra(Jtifefundriea£tions  of  iife,fenfe ,  motion,  vnder- 
 ftanding ;  we  doe  it  onely  by  the  power  and  vertuc  of  the  foule. 
 
 Hence  arifeth  the  difference  bctwecne  the  foules  of  men,and  beafts .  The 
 foules  ofmen  arc  fublf  ances :  but  the  foules  of  other  creatures  feeme  not  to  be 
 fubftancesi  becaufe  they  haue  ro  beeing  out  of  the  bodies  in  which  they  are : 
 li  but  rather  they  are  certaine  peculiar  qualities  arifing  of  the  matter  of  the  bo= 
 die,and  vanifhing  with  it.  And  it  maybe  for  this  caufe  that  the  foule  of  the  • 
 beaft  is  faid  to  bein  the  blood;  whereas  the  like  is  notfaid  of  the  foule  of  man.  Gwij.j, , 
 
 And  though  mens  foules  be  (}3irits  as  angels  are ,  yet  a  difference  muft  be 
 made.  For  angels  can  not  be  vnited  with  bodies  fo  as  both  fhall  make  one 
 whole  and  entire  perfbn ;  whereas  mens  foules  may :  yea  the  foule  coupled 
 with  the  bodie  is  not  onely  the  moouer  of  the  bodie ,  but  the  principall  caufe 
 that  makes  man  to  bea  man. 
 
 The  beginning  of  the  foule  is  not  of  the  effence  of  God ;  vnlefle  we  will 
 make  euery  mans  foule  to  be  God:  neither  doth  it  fpring  of  the  foule  of  the 
 parents ,  for  the  foule  can  no  more  beget  a  foule  ,  then  an  angel  can  beget  an  • 
 angel.  And  Adam  is  called  a  lining  foule ,  and  not  a  quickning  foule.  And  \xox.toi. 
 earthly  fathers  are  called  the  fathers  of  our  bodies,  and  not  of  our  foules .  It  re-  j^^j,  ,j^ 
 maines  therefore  as  beeing  mof^  agreeable  to  the  Scriptures,  that  the  foules  of 
 men  are  then  created  by  God  of  nothing ,  when  they  are  inflifed  into  the 
 bodie. 
 
 And  though  the  foules  of  men  haue  abcginning,yet  they  haue  no  end,  but 
 are  eternall.  And  when  they  are  flude  to  die,  it  is  not  becaufe  they  ceafe  at  any 
 \  time  to  fubfift  or  haue  beeingin  nature,but  becaufe  they  ceafe  tobe  righteous  ^ 
 
140     Creation  of  Man.  tAnExpoftuft 
 
 or  to  hauc  fcllowfliip  with  God . 
 
 Whereas  our  bodies  are  Gods  workcmafl(htp,we  muftdorifkhim  m  our 
 
 L    bodie$,and  all  the  a£lions  of  bodie  and  foule,  our  eating  aiiddrinking,  our  li- 
 
 tunz  and  dying,  mufl:  be  referred  to  his  gloric :  yea  we  muft  not  hurt  or  abufe 
 
 RoaTuft'^*  our  bodies ,  but  prcfent  them  as  holy  and  liuing  facrifices  vnto  God .  And 
 whereas  God  made  vs  of  the  dufl:  of  the  earth ,  v<z  are  not  to  glorie  and  boaft 
 our  felues ,  but  rather  to  take  occalion  to  praile  the  gi*eat  goodnefTe  of  God,  \ 
 that  hath  voudifafed  to  honour  vs  beeing  l>ut  dufl:  and  a(hes .  And  after  that ; 
 man  is  created,  what  is  his  life  ?  alas,  itis  nothing  but  a  little  breath :  ftoppe  his  ] 
 mouth  and  his  noftreils,and  he  is  but  a  dead  man .  By  this  we  are  put  in  mindc  i 
 to  confiderof  ourfiaile  and  vnecrten  efl:ate,  and  to  lay  afide  all  confidenccini 
 
 Efai  luj.       ^"'*  ^^^^^^ '  ^"^  f°^  ^^'S  caufe  the  Prophet  Efay  teacheth  vs  to  haue  no  confi- 
 dence in  man ,  becaule  his  breath  is  in  his  noftrills.  Againe ,  let  vs  marke  the ; 
 1 .  frame  arid  fliapc  of  mans  bodic.  AJFother  creatures  goc  with  their  bodies  and 
 eyes  to  the  ground- ward;  but  man  was  mfldc  to  gee  vpright :  and  whereas  all 
 other  creatures  haue  but  foure  mufcles  to  turne  their  eyes  round  about,  man 
 
 Columb.lib.j.  hath  a  fifth  to  pull  his  eyes  vp  to  heauen-ward.Now  what  doth  this  teach  vs  ? 
 
 ^^  *•  furely  that  howfoeuer  we  (eeke  for  other  things,  yet  fir  ft  of  all ,  and  aboue  all, 
 
 we  rhould  feeke  for  the  kingdome  of heauen,and  the  righteouftieffe  thereof: 
 and  that  our  whole  defire  ftiould  be  fettoenioy  theblefledeftateof  Gods 
 children  in  heaucn.  Secondly ,  it  teacheth  vs  in  receiuing  G  ods  creatures ,  to 
 returne  thankftilnes  vnto  God  by  lifting  vp  the  heart  to  heauen  for  the  fame. 
 Thefe  are  very  needfull  and  profitable  leftons  in  thefe  daies ;  for  moft  men 
 indcede  goe  vpright:  butlooke  into  their  liues,and  they  might  as  well  goe  on 
 all  foure :  for  in  their  conuerlation  they  (et  their  whole  hearts  vpon  the  earth, 
 as  the  beaft  doth ,  and  their  eyes  vpon  the  things  of  this  world :  hereby  they 
 doc  aba(e  themfelues ,  and  deface  their  bodies ,  and  beeing  men  make  them- 
 felues  as  beafts :  we  fhall  fee  great  numbers  of  men  that  runne  and  ride  fi-om 
 place  to  place,to  prouidefor  the  bodie ,  but  to  feeke  the  kingdome  of  heauen 
 where  their  foules  Ihould  dwell  after  this  hfe  in  ioy  for  cu€r,thqr  wil  not  ftirrc. 
 onefootc.  j 
 
 T  Thirdly,  mans  bodie  by  creation  .  was  made  a  templeframed  by  Gods 
 
 t.C9tX.  ly.     ovvne  hands  for  himfclfe  to  dwell  in  *,  therefore  our  dutie  is  to  keepe  our  bo- 
 dies pure  andxleaEc^andnoTto^^  tobeinftruments  wherbytopra-^ 
 £li{e  the  finne  oFthe  heart.  If  a  man  had  a  fairc  houfe  wherein  he  muft  enter- 
 tamea  prince,  and  ftiould  make  hereofa  fwineftie ,  or  a  ftable,  would  not  all , 
 men  {ay,thathe  did  2;reatly  abufe  both  the  houle  and  the  prince:cuen  fo  manSjji 
 bodie  beeing  at  the  hrft  made  a  pallace  for  the  cuerliuing  God ;  if  a  man  ftialf ' 
 abu(e  it  by  diTinkennefte,  fwearing,lying,fomication,or  any  vncleannefte,he 
 doth  make  it  in  ftead  of  a  temple  ror  the  holy  Ghoft,to  be  a  ftie  or  ftable  for 
 the  deuill.For  the  more  filthie  aniens  bodie  is,  the  more  fit  it  is  to  be  a  dwel- 
 ling place  for  finne  and  Sadian. 
 Fourthly,man  by  creation  was  made  a  goodly  creature  in  the  blefled  image 
 f  ■    of  God:but  by  Adams  fall  men  loft  the  fame,  and  are  now  become  the  defor- 
 med children  of  wrath :  our  dutie  therefore  is,tojabour  to  get  againe  our  firft 
 image ,  and  indcauour  our  fclues  to  become  newecicatures .  If  a  noble  man 
 ' fliould 
 
•ftheCreede,  Creation  of  Man.     141 
 
 llwiiW  ftaincIiisMood  by  trcafon ,  after  his  death  the  pofteritie  will  neuer  be 
 atrcft,tilhhey  hauc  got  away  that  (pot:Man  by  Adams  fall,is  become  a  limm 
 of  the  deuill,a  rebcll  and  tray  tor  againft  Gods  maiellie:  and  this  is  the  ftatc  of 
 cucry  one  of  vs;by  nature  vvc  are  at  cnmitie  with  God,and  therfore  we  ought 
 to  labour  aboue  ail  thin«  in  the  world ,  to  be  reftored  in  €hrift  to  our  firlf  e- 
 ftate  and  perfedion ,  that  fo  we  may  become  bone  of  his  bone ,  fklh  of  his 
 flcfh,bceing  iuMed  and  fanftified  by  his  obedience,  death,  and  paflion. 
 
 Fifthly,man  was  created  that  there  might  be  a  way  prepared,  wherby  God 
 might  fbew  his  grace  and  mercie  in  thefaluation  of  fome ,  and  hisiuiticc  in 
 the  dcfcrued  damnanon  ofothers  for  their  finnes :  and  in  the  creation  of  man 
 Gods  eternall  counfell  beginnes  to  come  into  execution.  Hereupon  it  ftands 
 vs  in  hand  to  make  confcience  of  euery  euill  way  ,beeing  repentant  for  all  our 
 finnes  pall ,  and  hauing  a  conllantpurpofe  neuer  tofinne  more  as  we  haue 
 donc,tnat  by  our  good  conuerfation  here  in  this  life  we  may  haue  aflurancc 
 that  wcbc  eternally  chofen  to  (aluation  by  the  Lord  himfelfe. 
 
 LafHy, whereas  we  haue  learned  that  tne  foule  of  manisimmortall ,  we  are 
 hereby  taught  to  take  more  care  forthefoulethenforthebodie .  For  it  can 
 not  be  extinguillied .  When  it  is  condemned,  euen  then  itas  alwaies  in  dyino-, 
 and  can  ncuerdie.  But  alas ,  in  this  point  the  cafe  is  flat  contrarie  in  the  world; 
 for  men  labour  all  their  hues  long  to  get  for  the  bodie ,  but  for  the  foule  they 
 care  litde  ©r  nothing  at  all ;  whether  it  finke  or  fwimme ,  goe  to  heauen  or  to 
 helljthey  refpeft  not.  Thisdoth  appeare  to  be  true,by  the  praiH^ife  and  beha- 
 uiourofmenon  the  Lords  day:  for  ifthe  number  of  thofe  which  come  to 
 heare  Gods  word,  were  compared  with  thofewhich  runneabout  their  world- 
 ly wealth  and  pleafure ,  I  feare  me  the  better  {bit  would  be  found  to  be  but  a 
 little  handfuU  to  a  huge  heape ,  or  as  a  droppe  to  the  Ocean  fea ,  in  refped  of 
 the  other.  But  wilt  thou  goe  an  hundred  mylc  for  the  enaeafe  of  thy  wealth, 
 and  delight  of  thy  bodie  ?  then  thinke  it  not  much  to  goe  ten  thoufind  mylcs 
 (if  neede  were  )to  take  any  paines  for  the  goodof  thy  loule,  and  to  get  foode 
 for  theHimCjit  beeing  euerlafting. 
 
 And  thus  much  for  the  duties  Now  follow  the  confblations»  Although  by 
 reafon  of  the  fall  of  man  we  can  haue  but  little  comfort  now  :  yet  the  creation: 
 doth  confii  me  the  vnfpeakable  protiyignceafGod  ouer  his  creatures,but  e- 
 fpecially  ouer  man ,  in  tBat  the  Lord  created  him  the .fixdi  day :  and  fo  before 
 he  was  made  prepared  fbrjiim  a  Paradife  forjiis  dwelling  place,  and  all  crea- 
 turesjor  liis  vfc  and  comfort .  And  if  he  were  tlmxarefiill  for  vs  when  we  • 
 were  not^/then  no  doubt  he  will  be  much  more  carefuli  for  vs  at  this  prefent, 
 in  which  we  hue  and  haue  beeing.  Nay,maikeftuthcr,fince  the  fall  man  eates- 
 and  drinkes  in  quantitie  a  great  cieale,v,'hi£h  in  common  reafon  fhould  rather 
 kill  him,  then  ^ar^e  to  the  Ihength  nnd  nourillimcnt  of  his  bodie :  yet  herein- 
 doth  the  wonderfull  power  of  the  Crcatour  mofl  notably  appeare,  who  hath- 
 madc  mans  ftomacke  as  a  lymbecke  or  fiill  to  digeil  all  meates  that  are  hole- 
 I  fomcfor  his  nourishment  and  preferuation. 
 
 And  thus  much  for  the  Greation.Now  in  thefe  words^w^/^r  of  heauen  and ' 
 enrtkr^xs  more  to  be  vnderilood  then  the  vvorkc  of  creation,namly  Gods  pro*- 
 uiiiencein  gouerning  all  things  created^  asheappointedinliis  eternall  decrees: 
 
 andl 
 
34»     OfGodsprouUcncc  AnExpofttion 
 
 and  therefore  Saint  Pcterfaith ,  Goci  is  afaithfHilcreatottr,  that  is,  God  did  not 
 onely  make  heaucn  and  earth ,  and  fo  Icaue  them ,  as  mafons  and  carpenters 
 Icaue  houfcs  when  thev  are  built:but  by  his  prouidencc  doth  moft  wilely  go- 
 uerne  the  fame .  Now  therefore  let  vs  come  to  fpeake  of  Gods  prouidencc 
 And  firft  of  all  the  queftion  oflfers  it  felfc  to  be  confidered ,  whether  there  be 
 any  prouidence  of  God  or  no :  for  the  mindes  of  men  are  troubled  with  ma- 
 ny doublings  hereof.  And  to  make  the  queftion  out  of  all  doubt ,  I  will  vfe 
 foure  aro-umentsto  confirme  the  prouidencc  of  God.The  firft  is  theteftimo- 
 nie  of  the  Scripture ,  which  afcribeth  the  euent  of  all  particular  aftions,  euen 
 fuch  as  are  in  themfelues  cafuall ,  as  the  cafting  of  lots  and  fiich  hke  to  the  di- 
 Prov.i(J.3j.     fpQfjtion  of  God :  which  very  thing  alfo  teachcth  that  euen  men  themfelues, 
 prov.20.24.    indued  with  reafon  and  vnderfbndmg,  haue  neede  to  be  guided  in  all  things 
 and  eouerned  by  God:  and  it  ferueth  to  confute  thofe  that  denie  Gods  proui« 
 dcnce.  JVhyfaiefi  tkoH,0  lacob,andlpeakeft,0  Jfrael,  my  way  ii  hid  from  the  Lord, 
 iSi  40.^?    andiKy  iudgement  u pafl  ouer  by  my  God ?  The  fccond  argument  may  be  taken 
 from  the  order  which  appeareth  in  the  whole  courfe  of  nature.  Firft  to  begin 
 with  families ;  thei-e  is  to  be  feene  and  eutaxie  or  feemely  order,in  which  fomc 
 rule  and  fome  obey:  and  the  hke  is  to  be  found  in  townes,cities,countries,  and 
 lcin<'domcs:  yea  euen  in  the  whole  world :  in  which  all  things  are  fo  difpofed, 
 that  one  ferueth  for  the  good  of  another.  Trees  and  hearbs,  and  grafle  of  the 
 field  ferue  for  beads  and cattelhbeafts  and  cattell  feme  for  mert:the  heauens  a- 
 boue  fcruefbr  them  which  are  beneath:  and  all  the  creatures  which  are  abouc 
 and  beneath  ferue  for  God .  This  argueth  that  God  is  moll:  wife  and  proui- 
 dent  in  ordering  and  difpofing  all  things  whatfocuer .  The  third  argument  is 
 taken  from  the  confcience  fpecially  of  malefaftours .  Suppofe  a  man  that  c6- 
 tnits  a  murder  fo  clofely  that  no  man  knowes  thcrcof,and  that  the  partie  him- 
 felfe  is  free  from  all  the  daunger  of  law :  yet  fhall  he  haue  his  owne  confcience 
 to  accu{c,vpbraid,and  condemne  him,yea  euen  tofri^hthim  out  of  his  wittc, 
 and  to  <^iue  him  no  more  reft  then  he  can  find  vpon  the  rackc  or  gibbet.Now 
 this  accufation  and  terrour  of  confcience,  is  nothing  els  but  the  forerunner  of 
 an  other  moft  terrible  iudgement  of  God ,  who  is  Lord  of  all  creatures  and 
 iud2;e  of  all  men  .  And  this  alfo  prooues  the  prouidence  of  God.  For  if  the 
 confcience  can  finde  a  man  out,  and  lay  his  faults  to  his  charge ,  how  much 
 more  (liall  God  himfelfe  the  creator  of  the  confcience  fee  and  confider  all  hial 
 doings .  The  fourth  and  laft  argument  is  this .  The  prophefies  of  things  tcl 
 come  fhould  be  vncerten  or  falfe,if  God  gouerned  not  the  world . "  But  nov^ 
 confidering  things  manvyeares  agoe  foretold ,  come  to  paffe  in  the  fame  ma- 
 ner  as  thev  were  foretold  by  the  Prophets  and  Apoftlcs:  hereby  we  muft  cer- 
 tenly  conclude  that  there  is  a  prouidence  of  G od  whereby  all  and  euer^^  thing 
 is  gouerned. 
 ^1/       Againft  the  prouidencc  of  God  flindric  things  be  alleadged.  The  firft  an< 
 {peciallis ,  that  prouidence  anddiforder,  confufion  and  order  can  not  ftandq 
 together.Now  in  the  world  there  is  nothing  but  diforder  and  confufion  infcJ 
 jdjtions,trcafbns,confpiracies,and  fubuerfions  of  kingdomes:whcre  alfo  finn« 
 and  wickedneffe  preuailes.  Anf.  It  is  true  indeede  there  hath  bin  confufion  id 
 die  v/orld  eucr  fince  tlie  fell  of  man  and  ancicls :  and  it  arifeth  not  from  God] 
 
 u 
 
cfthe  Creede,  Of  Gocfc  prouldencc.      1^45 
 
 but  from  tlictn  alone:  wlib  as  they  did  at  the  firfl  tranfgreflc  the  will  of  God, 
 fo  they  doe  what  they  can  to  turne  all  vpfidc  downe.  Now  then  coufufion,& 
 diibrder  is  onelyin  refpeft  of  the  deujll  and  his  inftiTiments :  butm  regard  of 
 God  in  the  very  middeft  of  all  confijfion  there  is  order  to  be  foundejbecaufc 
 lie  can  and  doth  defpofe  it  to  the  glorie  of  his  owne  name,  and  to  the  o;ood 
 and  ialuation  ot'hischoleiys  alio  to  the  conhihon  ofhis  enemies. 
 
 '  Againcit  maylDe  obicfted ,  that  with  vngodly  and  wicked  men  all  thinges  7.  <?^ 
 goe  well,and  contrariwifc  with  the  godly  all  things  goe  hardly.  For  through 
 the  world,  none  are  more  molefted  and  more  vncicr  outward  miferie  then 
 \\\Qy  :  but  if  there  were  any  prouidence  of  God  then  it  fliould  be  other- 
 wile;thc  godly  fiiould  flourilli,and  the  wicked  periHi.  ^>?/The  confiderati- 
 on  of  the  outward  ellate  of  men  in  the  world ,  was  to  Dauid  an  occafion  of  4 
 fore  temptation. For  when  he  (awe  the  wicked  to  profper  alwaie,and  their  ri- 
 ches to  incrcafe^he  brake  forth  and  faid ,  CerteKJy  I  haueclenfedmy  heart  «»  v«t!?**^'*' 
 VMne,aniiwaJhedntine  hanAs  in  tnnocencic^Qw  ifu'C  would  repcll  this  tempta- 
 tion,as  Dauid  afterward  did,  then  wee  muft  goe  into  the  Lords  fanftuaric 
 with  him, and  learne  to  be  refblued  in  thefe  points.  I. Though  the  godly  bee 
 laden  widi  miferies,yet  euen  that,by  the  eljjcciall  prouidence  of  God ,  turnes 
 to  their  great^oodi^For  euery  man  fince  the  fall  ofA^damTs  ftalned  with  the 
 loatEIome~contagion  of  finne.Now  the  child  of  God  that  is  truly  regenerate, 
 and  muft  be  fellow  heire  with  Chrift  after  this  life  in  the  kingdome  of  glor)', 
 muft  in  this  life  be  caft  into  the  Lords  furnace,  that  in  the  fireofafflliflion  he 
 may  more  and  more  be  skoured  and  purified  from  the  corruption  ofhisna- 
 ture,and"5e  elTranged  from  the  wickeclnerof  thewoHde.  I  LThe  profperous 
 iucceffe ofthe wicked,lHeirTp6iTcs ,  theirreuenewes ,  and  ail  their  honour 
 turn^sjo  their  g^c^terwoe  in  the  ende:  afs  doth  appeare  in  lobs  hiftor]e,<&  in 
 theexarnples  ofthe  CHaTdeans,of  Dauids  enimies,and  of Diues  and^Lazarus,         ^ 
 
 Thirdly  ,it  may  be  obiecled,that  many  things  come  to  pa{!^L)y  chance,and  '^.<3o  ■ 
 therefore  not  by  Gods  prouidcnce.-becaufe  chaunce  and  prouidence  cannot 
 Hand  togither.'Tx^^We  muft  diftinguiftibetweene  chance  and  me  ere  chance. 
 Chaunce  is,  when  any  thing  comes  to  pafTe,  the  ciule  thereot  Seeing  vn"^ 
 knowne  not  fimply  but  in  refpeft  of man:aad  therefore  in  regard  ofmen 
 which  knowe  not  thereafon  of  things, we  may  (ay  there  is  chaunce  :  and  fb 
 the  (pirit  of  God  (peaketh,  Time  ana  chaunce  commeth  to  them  all  hvi^  ao-aine,  Ecdcs.p.u, 
 By  chaunce  there  came  dorvne  a  priefl  the  fame  way.   Now  this  kind  of  chance  is  ^"^•*°*3'' 
 not  againft  the  prouidence  ofGod,butis  ordered  bv  it .  For  things  which  in 
 regard  ofmen  are  cafuall,  are  certainely  knowne  and  determined  by  G,od. 
 i^Meere  chnnnce  is,  when  things  are  (aid  or  thought  to  come  to  pafTe  without 
 any  caufe  at  all.  But  that  muft  be  abhorred  of  vs  as  ouerturning  the  proui- 
 dence of  God. 
 
 Thus  feeing  it  is  plaine  that  there  is  a  prouidecc,let  vs  in  the  next  place  fee 
 what  it  is. Prouidence  is  a  moft  free  and  powerfiilladion  of  God,whercby  he 
 hath  care  ouer  all  things  that  are. 
 
 Prouidence  hath  two  partsi)^07r/<frt^<?  and  ^^«^y»w<r«/.  Gods  k^owledge'iSy 
 whereby  all  things  from  thegreateft  to  the  leaft  are  manifeft  before  him  at  al 
 tiiucs.As  Dauid  {mthiH/seiejwi/UoftJtder:his  eie  lids  mil  trte  the  chtldrett  of  me,    ^  '""*' 
 
 R  z  And 
 
OfGods  prouK^ence.  An  txpojttion 
 
 And  ^o-aine-,  ?/<?  abafsth  hmfelfe  to  beholde  the  things- thdt  are  in  the  heauen  and 
 the  sanh.And  the  Prophet  Hannni  faid  to  AHi  ,  The  eies  ofihe  Lord  Behold  alt 
 the  earth.  And  Saint  lames  faithj  From  the  be^^inning  of  the  vporldGoA  k^oiveth' 
 aUhis  ivorkes.  This  point  hath  a  double  vfe.  Firft  as  Saint  Peter  faithjit  mHO:^ 
 mooue  vs  to  efchcwe  euill  and  doc  good:  wliy?  Bec^afeJ^d^wh  hQ,the  etes  of  the- 
 Lord  are  vpon  the  iy.J},<indhii  countenance  again/}  emlldoers  .  Secondly  it  mufi^ 
 comfort  all  thofe  that  labour  to  kecpe  a  good  confcicnce;  For  the  eies  of  God . 
 bshole  all  the  earth  /<7/5£^^  himfelfejirong  rvith  them  thatareof^erfeil  heart' 
 towards  him. 
 
 Gotiernment  is  the  fecond  part  of  Gods  prouidence, whereby  he  osdereth-' 
 all  things  and  dire>5Veth  them  to  goodcndes .  And  it  muft  be  extended  to  thc^ 
 very  leaft  thing  that  is  in  hcauen  or  earthjas  to-  the Jparrorvef^  and  to  oxen,2kX\i: 
 the  haires  of  our  heades.And  here  we  nauft  confider  two  thingsrthe  manneror 
 gouernment,and  the  meanes. 
 
 The  manner  of  gouernment  isdiu^rs ,  according  as  things  siregood  ore- 
 uill.Ao'Ood  thing  is  that  which  is  approoued  of  God.  Asfirll  of  ail  the  fub- 
 Jiances  of  all  crcatures;euen  of  the  deuils  themfelues  :  in  whome  whatfoeuer 
 is  rcmaimno'  fince  their  creation  is  in  it  felfe  good  .  Secondly  ,  the  t^iumtitics^, 
 e]Haltt!es,motions,a&ions^:inA  inclinations  of  the  creattires  in-themfelues  confi- 
 dared  with  all  their  cuents  are  good.Againe,good  is  either  naturall  or  moral.- 
 iV^/«r<^//,which  is  created  by  God  for  the  lawefull  vfe  otman.cJ^(?r;?//, which. 
 is  ao-recable  to  the  etcrnall  and  vnchangeable  wifdome  of  G  od ,  reuealed  in 
 the  raorall  lawc. 
 
 Now  Godgouerneth  all  good  things  two  waies.  Vn^hy  ftiftaining  &  pre- 
 feruing  them  thatthey  decay  notrfecondly  by  moouing  them  that  they  may  at- • 
 taine  to  the  particular  endes  for  which  they  were  (eucrally  ordained.  For  the- 
 quahties  and  vcrtucs  which  were  placed  in  the  Sunne,  Moone,  ftaiTcs,  trees, 
 plants,  feedes,  &c.  would  liedead  in  them  and  be  vn profitable, vnleffe  they 
 were  not  onely  preferued,but  alio  (hired  vp  and  quickened  by  the  power  06 
 God  fo  oft  as  he  imploies  them  to  any  vfe. 
 
 £mli\s  thedeftruftion  of  nature:and  it  is  taken  for  finncor  for  thepuniili- 
 ynent  of  finne.Novvc  finne  is  gouerned  of  God  by  two  aftions:  thefirll:  is  an. 
 speratine permijpon.l  (o  call  it,becaufe  God  partly  permitteth  finne,and  part- 
 ly worketh  in  it. For  finne  as  it  is  commonly  taken  hath  two  parts;  the  fubiect: 
 ormatter,andtheformeoffinneithefubiectof{inneisa  certaine  qualitie  or 
 aftion ;  the  forme  is  the  anoraie  or  tranrgrcffion  of  Gods  lawe .  The  firll  is^ 
 o-oodinitfeife,andeueryi7«^///ii'ori>3f7/;^«  (o  fii  re  forth  as  it  is  a  qualitie  or  a- 
 ftion  is  exifting  in  naturCjand  hath  God  to  be  the  author  of  it  .  Therefore* 
 finne  though  it  be  fiifficiently  euil  to  eternall  damnation >yet  can  it  notbcfaid'- 
 to  be  abfolutely  cuill  as  God  is  abfolurely  good,  becaufc  the  (iibieclofit  iS' 
 e;ood,  &  therforc  it  hath  in  it  refpetfls  &  regards  of  goodncsin  refpeft  of  the 
 fecond,thatis,the breach  ofthe laweitfelfc^God neither  willeth  ,  nor appoin- 
 teth ,  nor  commandeth,nor  caufcth,nor  help^eth  fir;butfbrbiddeth,condem- 
 nethjandpunilhethit:yct{b,  aswithallhe  willingly  permitteth  it  to  bedoiic 
 bvothers,asmenand  wicked  angel!s,theybeeing  the  fole  authors  and  caufest 
 of  it.  And  this  penuilTiQn  by  God  is  vpon.  a.  good.  ende:becauie  thereby  hee 
 
 i   .  pjaiiiT- 
 
oftheCreede.  GfGodsproui<lence.      24  j 
 
 rcanifefleth  his  iuftke  and  mercie.Thus  it  a^peares  that  in  originall  finne'jthe 
 naturall  inclination  of  the  minde,will,and  afteftions  in  it  felfe  confidered ,  is 
 from  God  ,  and  the  ataxic  or  corruption  of  the  inclination  in  no  wife  from 
 hinijbut  onely  permittcd:ac^aine  that  in  aftuall  finne  the  motion  of  the  bodic 
 or  minde  is  fiom  God^but  tne  cuilnes  and  difbrder  of  the  motion  is  notfrora 
 liim,but  freely  permitted  to  be  done  by  others.  As  for  example  in  theatl  of 
 murder.the  a«ftions  of  moouing  the  whole  bodie  ,  of  ftirring  the  feuerall 
 iioynts,and  the  fetching  of  the  blowe  whereby  the  man  is  flaine,is  firom  God; 
 for  m  him  we  luieymeoucandhaue  our  i?eeifT^:h\it  the  difpofing  and  applying  of  ^''^•>7-*3>. 
 all  thefe  afbions  to  this  ende,  thai  our  neighours  life  may  be  taken  away.and 
 we  thereby  take  rcuenge  ypan  him  3  is  not  from  G  od,but  from  die  wicked 
 Will  of  man  and  the  deuili. 
 
 Godsfecond  aftion  in  the  gouernment  of  finne.is  after  the  iufl:  permifli- 
 on  of  it5partly,to  refiraiyie  it  more  or  lefle  according  to  his  good  wil  and  plea- 
 fure,and  partly  to  dtfpofe  and  turne  it  againft  the  nature  thereof  to  the  gloric 
 of  his  owne  name,to  the  punifliment  of  his  enemies,  and  to  thecorredmg  & 
 chaftifement  ofhis  ele(fl. 
 
 As  for  the  fecond  kind  ofcuill,caHcd  the  puni/hment  of  finne,itis  the  exe- 
 cution of  iufticCjand  hath  God  to  be  the  author  ofit.And  in  this  refpe^lE- 
 lai  faithjthat  (jodcrcateth  ^uilh^nA  AmoSythat  there  is  no  emllin  the  cittte  ivhich  l'"3'4?-7> 
 the  Lord  hath  not  done  .  And  God  asamofl:iuftiudgema)'puniihfinneby 
 finne,himfelfeinthemeanefeafon  free  from  all  finne.   And  thus  the  places 
 xnuft  be  vnderftood  in  which  it  is  fiid,  that  God^iueth  ki»gs  in  his  7vrath,har-  Exodl!»  > 
 deneth  the  hearty  himdeth  the  eies,mmgleth  thefpirit  oferrours^giueth  'Vp  men  to  a  1^»'  iP'H- 
 reprobate fenfcyfendsflraunge  illufions  to  beleeae  lies, fends emlljpirits  gmingthem  2°?hc^.i.iu 
 commandement  to  hurt, and  teaue  to  deceiue, ^c.  i.King.  la.  ji, 
 
 Thushauing  (eerie  in  what  manner  God  gouerneth  all  things ,  let  vs  nowc 
 come  to  the  means  of  gouemment.  Sometimes  god  worketh  without  means, 
 thus  he  created  all  thiriges  in  the  beginning;  and  he  made  trees  and  plants  to 
 growx  and  flouriili  without  the  heate  of  the  funncor  rainerfbmetimes  hec 
 gouernes  according  to  the  vftiall  courfe  and  order  of  nature,as  when  he  pre- 
 ferues  our  liues  by  meate  and  drinke:yet  fbjas  he  can  and  doth  moft  freely  or- 
 der al  things  by  meanes  either  aboue  nature  or  againft  nature,as  it  fhall  (eeme 
 good  vnto  him.   As  when  he  caufed  the  funne  to  (land  in  the  firmament,anc! 
 to  goe  backe  in  Achas  diall :  when  he  caufed  the  fire  not  toburne  the  three  ^°(-^®' 
 children:when  he  kept-backe  dewe  and  raine  three yeres  in  Ifrael :  when  hee  Dan^j! 
 made  waters  to  flowe  out  ofthe  rocke:W'hen  he  caufed  Elias  cloaketo  deuide  l'.^')]^;,*^* 
 the  waters  of  loiden:  when  he  caufed  Iron  to  (wimmerwhenhe  preferued  j.King/*, 
 Jonas  aliue  three  daiesand  three  nights  in  the  whallesbelhe:  when  he  cured  ^'*^'"-''^* 
 difeafcSjby  the  ftrength  of-  nature  incureablcjas  the  leprofie  of  Naaman^the  if-  2  Kinj»*j. 
 {lie  of  blood,andbHndnelTe,&c.  ^^j;J;> 
 
 Among  all  the  meanes  which  God  vfeth  ,  the  fpeciall  are  the  reafonablc 
 creatureSjWhicharenopaffiue  inftrument  ,  as  the  toole  in  the  hand  ofthe 
 workman,but  a(n:iue:becaufe  as  they  are  mooucd  by  GodXo  againe  being  in- 
 dued with  will  and  reafon,they  mooue  themfelues.  And  fuch  inffruments  are 
 cither  good  or  euiIl.Euill,as  wicked  men  and  angels  .  And  thefe  he  vf^th  to 
 \.H^;kt  R  2.  doc 
 
ia6      OfGodiprouidcnce  An  Sxpojition 
 
 do  his  good  will  and  pleadirCj  euen  then  when  they  doc  leaft  of  all  ohey  him. 
 And  confidering  that  tfie  tmning  infhrument  which  is  mooued  by  God,doth 
 alfo  mooue  it  felfc  freely  without  any  conftraint  on  Gods  part:  dod  himfclfc* 
 is  free  from  all  blanic,when  the  inftrumentis  blame- worthie.  In  direftingthe 
 inftrumcnt,God  fmnethnot :  the  action  indeede  is  of  him  ,  but  the  defe<t>  of 
 the  a£lion  from  the  inftrument: which  being  con  upt,can  it  felfe  doe  nothing 
 but  that  which  is  corruptcGod  in  the  meane  feafon  by  it  bringingthat  to  parfc 
 w^hich  is  very  good.Tne  whole  caufe  of  finne  is  in  Satan  and  m  vs:as  fot-  God^ 
 he  puts  no  wickednes  into  vs,but  the  cuill  which  he  findcs  m  vs  he  mooues, 
 that  is,orders,and  gouerns,and  bendes  it  by  his  infinite  wifdomc,when  and  in 
 what  manner  it  pleafeth  him,to  the  glory  of  his  name,the  euil  inftrument  not 
 knowing  (o  much ,  nay  intending  afarrc  other  cnde.  As  in  the  mill  t|ic  horfe 
 blindfolded  goes  fx>rward,and  perceiues  hpthing  but  that  he  is  in  the  ordina» 
 ry  waicwhereas  the  miller  hi m(elfe  whips  him  and  ftirres  him  forward  for  an- 
 other €nde,namely  for  the  grinding  of  corne.  And  this  is  that  which  we  muft 
 hold  touchino;  Gods  prouidencc  oucr  wicked  men  and  angelscand  it  ffandes 
 with  the  tenour  of  the  whole  Bible.  lofephs  brethren  fold  him  into  Egypt 
 very  wickedly,euen  in  the  teftimonie  of  their  own  confciences:yet  lofeph  ha- 
 uino-  refpeift  to  the  counfell  and  workc  of  God,  which  he  perfourmed  l3y  hi  j 
 o^{,       hrtxhxcnXsiXhyX\\2X^t  Lord fent  him  thither  ,  And  the  Church  of  lerufalen» 
 &ith,that  Kcrod  and  Pontius  Pilate  did  nothing  in  the  death  of  Chrift  but 
 •4»»8»       that  which  the  hand^  counfell  of goA  had  determined  to  be  ^ow.becaufe  though 
 they  wrckedly  intend'ed  nothing  buttoihewe  their  malice  and  hatred  m  the 
 death  of  Chrift  :  yet  God  propounding  a  further  matter  by  them  then  euer 
 they  dreamed  of,fhewed  forth  nisendles  mercy  to  man  in  the  worke  of  re- 
 demption.On  this  manner  muft  all  the  places  of  Scripture  be  vnderftood,in- 
 which  it  is  (aid,  that  God^^«^  thetviues  of  Dauid  to  Abfalom:that  God  moo- 
 ued Datiidxo  number  the  people;that  \\c commanded Shemei  to  railc  on  Dauid^ 
 that  the  Medcs  and  Perfians  are  hisfanSified  ones',  that  the  reuolt  of  the  tenne 
 tribes  was  done  by  God,&c.By  all  thefc  examples  it  appeares,  that  wee  muft 
 not  fcuer  Gods  permifllon  from  his  wil  or  dccrce.and  that  we  muft  put  diffe- 
 rence betweene  the  cuill  work  ofman,and  the  good  worke  of  God  which  he 
 doth  by  man  :6c  the  whole  matter  may  yet  be  more  clearcly  perceiued  by  this 
 companion.  A  theefe  at  the  day  oFaffifc  is  condemned,&  the  magiftrate  ap- 
 points him  to  be  executed;the  hangman  owing  a  grudge  to  the  malefa<flour, 
 vfeth  him  hardly  &  prolongcth  his  punifhment  longer  then  he  fliould.  Now 
 the  mao"iftrate  and  tne  hangman  doc  both  one  and  the  fame  worke  :  yet  the 
 han^-man  forhis  partis  a  murderer,  the  magiftrate  in  the  rocane  feafon  no 
 murderer,.but  a  iuft  iudge  putting iufticc  in  executio  by  the  hangman:fo  god 
 lhous;h  he  vfe  euil  inftruments ,  yet  is  he  fiee  from  the  euil  of  the  inf  Irumets. 
 And  further  we  muft  here  marke  the  difference  which  muft'  be  made  in 
 Gods  vfing  of  all  kinds  of  inftruments.  When  he  vfeth  good  creaturcs-jas  ah- 
 ^els,he  workcth  his  will  notonely  by  them  but  alfo  in  them :  bccaufe  hee  in- 
 foires  them  and  guides  them  by  his  fpirit,  fb  as  they  fhall,  will,and  doe  that 
 which  he  willeth  andintcndeth.  As  for  cuill  inftruments,heworkethby  them 
 oQly,andnot in theroibccaufehcholds  backe his ^racefrom them  and  leaucy 
 
Zach.2.1. 
 
 oftloeC^eede,  Of  Gods  prouiJencc.     947 
 
 tl\<etn  to  tliemfelues ,  to  put  in  praftife  th^  corruption  of  tlieir  ownc  hearts. 
 ..  •  Thus  much  of  the  parts  of^  Gods  prouiclence:now  follow  the  kinds  there- 
 of. Gods  prouidcnce  is  either  general!  or  fpeciall.  Generalli  is  that  which  ex- 
 tends it  felfe  to  the  whole  world  and  all  things  indiflFerently,cuen  to  the  deuills  Hd^Jr*."* 
 tliemfelues.  By  this  prouidence  God  continues  and  maintaines  the  order 
 which  he  fct  in  nature  in  the  creation,and  he  preferues  the  life ,  fubftance,  and  iobj7.&  jS. 
 the  be<:ing  of  all  and  euery  creature  in  his  kinde.  '*  '*'*• 
 
 The  efpeciaH  prouidence  is  that,  which  God  fheweth  &  exercifeth  towards 
 his  Church  and  chofcn  people,in  gathering  and  guiding  them,  and  in  prefer- ifa-4v 
 uing  them  by  his  mightie  power  againft  die  gates  of  hell.  And  therfore  Gods 
 Church  here  vpon  earth  is  called  the  kingdome  of  grace,  in  which  he  fhcwes 
 not  onely  a  generall  power  ouer  his  creatures,but  withall  the  fpeciall  operati- 
 <Jin  of  his  fpirit  in  bowing  and  bending  the  hearts  of  men  to  his  will. 
 -  Thus  much  concerning  the  doftrineof  Gods  prouidence.  Now  followcs 
 the  duties.  Firft ,  feeing  there  is  a  prouidence  of  God  ouer  euery  thing  that  is, 
 we  are  hereby  taught  to  take  good  heede  of  thetranfgrcflion  of  theleaftof 
 Gods  comraandcments.  If  men  were  perfwaded  that  the  Prince  hafl  an  c)'e  c- 
 iiery  where  jdoubtlefTe  many  fubiefts  in  England  would  walke  more  obedi- 
 ently to  the  lawes  of  the  land  then  they  doe :  and  durfl  in  no  wife  worke  luch 
 nillanies  as.are  daily  praftifed.  Well ,  howfbeuer  it  is  with  earthly  princes,  yet 
 this  all-(eeing-prefence  is  leaft  wanting  in  God :  he  hath  an  eye  euciy  where : 
 wherefoeuer  tnou  art ,  there  God  beholdeth  thee ,  as  Dauid  faith ,  Gcd  looked 
 ^Qronefrom  hecmen  vpon  the  children  of  men,  to  fee  if  there  veere  any  that  wcnldvn^      '^'*'' 
 derftandandfeeke  ^c<^.Therefbre  except  thou  be  brutifh  andpaftfliame  take 
 heede  of  finnc .  If  men  had  but  a  fparke  of  grace ,  the  confederation  of  this 
 would  make  them  loath  the  pra6life  of  any  euill  worke .  Eliah  faith  to  Ahab, 
 jis  the  Lord^odof  IJrael  liueth  before  rphome  If  and,  there  Jhall  he  neither  derve     . 
 nor  rainethefe  three y cares.  Where  the  Prophet  confirmeth  his  fpeach  with  an  * 
 oath,faying,  As  the  Lord  ofhofls  Imeth  itJhalhefcAnA  leaft  Ahab  fhould  think 
 he  made  no  confcience  what  he  laid,he  addcth  this  claufe,  that  he  flood  in  the 
 prefence  of  God.  As  if  he  fhould  fay:howfbeuer  thouthinkefl  of  me,  yet  as  it 
 ftands  me  in  hand ,  fo  doc  I  make  confcience  of  my  word :  for  I  ftand  in  the 
 prefence  of  God  ,and  therefore  know  it ,  as  the  Lord  liueth  there  fhallbe  no 
 raine  nor  dew  thefe  three  yeares.  So  Cornelius  hauing  an  eye  to  Gods  proui- 
 dence,doth  mooue  himfeifc ,  and  all  his  houOiold  to  a  fblemne  hearing  of  the 
 word  of  God  deliuered  by  the  mouth  of  Pcter,faying,that  they  were  allprefer>t  ^^,,0.^ 
 before  (jod ,  to  heare  all  thwas  commanded  of  him  .  As  thefe  men  had  regard  to 
 Gods  prouidence,  fb  we  Ukewife  mufl:  behaue  our  felues  reuercntly,  making 
 confcienceof  our  behauiour  both  in  words  and  works :  becaufe  wherefoeuer 
 we  be,we  are  in  the  prefence  of  God.  Secondly,  if  there  be  a  prouidence  of  i. 
 God  ouer  euery  thing ,  then  wemufi  learne  contentation  ofmind  in  euery  e- 
 ftatc :  yea,  in  rcluerfitie  vnder  the  crofTe  when  all  goes  againfl  vs  we  mult  be 
 content,  becaufe  Gods  prouidence  hath  fb  appointed.  So  Dauid  in  the  grea-  Kal-j?.*., 
 ■  lefl:  of  his  griefes  was  dumbeand  fpake  nothing  *,  his  reafon  was,  becaufe  thou 
 LorddtdB  tt.  And  when  Shemei  curfed  Dauid,  Abifiia  would  hauc  had  the 
 = Jking  to  liaue  giueii  liim  leaue  to  haue  flaine  him:  but  Dauid  would  not  fuller 
 *..  R  3  it, 
 
t^Z     OrGodsprouidcnc^f  Anixpoplon 
 
 *.Sam.x<f.io.  itjbut ^iiJ^lyHc  curfeth  eutn becAttfe  t1->e  LorAhath  bidden  htm  citrfe  'Dauid ;  jrA> 
 d,ire  then  fay^mherfffore  hafi  thou  done fo?  Inwhofe  examplcwcmay  ieca  pat- 
 terhe  of  quietneffe  of  mincie.  When  a  croffe  commethit  is  a  hard  thing  to  bee 
 patient;  biitwe  muft  drawcourfelues  thereunto  by  confiderationofGodi 
 efpccial  prouidence.  Thirdly,  when  outward  meanes  of  prefemation  in  thif 
 life  doe  abound,as  heahh,vvealth,honour,riches,peace,  and  pleafure,then  we 
 inuft  remember  to  be  thankefull  ;  bccaufc  thefethings^alwaiescorocbythc 
 prouidence  of  God.  Thus  lob  was  thankful!  both  in  profperitie  and  aducr* 
 (li'ieiT/ffeLord  ^C3JthKCygaue,andthe£ordtakefha!vayyf/eJfedi>ethena?pjeof  the 
 
 3frb;i.3»,  Zord.  Indeede  to  bee  patient  in  euery  eftate  and  thankefuH  to  God,is  a  very 
 h.irde  matterryet  will  it  be  more  cafie,if  we  leame  in  all  thmgesthat  befall  vs 
 inthishfe,neuer  to  feuer  the  confideration  of  the  things  that  come  to  palTc 
 from  Gods  promdencc.For  as  the  bodie  and  the  foule  ofman(thcugh  we  fee 
 only  the  boaie)are  alwaies  togither^as  lon^  as  a  man  liueth:  (b  is  Gods  proui- 
 <lenceix>yncd  with  the  thing  done:w4ierefore  as  we  looke  on  the  thing  done, 
 fb  we  mutl  al(b  init,labour  to  fee  and  acknowledge  the  goodplcafttre  &  ap- 
 pointment of  God .  As  tor  example :  a  mans  houlc  is  kt  on  firc,and  all  his 
 «roods  confumed;this  very  fight  would  make  him  at  his  wits  end:  but  now  as 
 he  beholds  this  euent  with  one  eie  ,  fo  with  theothereie  he  mull  at  that  very 
 jnftant  looke  vpon  GodS  bleifed  prouidence.  When  a  man  beholds  and  feels 
 i:he  lode  of  his  friendes,he  cannot  but  greiue  thereatjVnlelTehe  be  more  fenfe- 
 Mfe  then  ftocke  or  Ilone:yet  that  hemay  not  be  ouerwhelmed  with  griefe,hc 
 muift  euer  with  one  eie  looke  at  the  pleafiire  of  G  od  herein .  This  prnftife  wii 
 '  !>e  anefpeciall  meanes  to  (fay  therage  of  any  headflrong  aflPeftion  m  all  oui? 
 
 affli£tions.ln  the  world  themaner  ofmen  is^if  healthjwealth  and  eafe  abound 
 to  thinke  all  is  w.elbbut  if  crolTes  come,  as  lo^Te  of  friendes,  &  loiTe  of  goodsj 
 *•  then  men  crie.out,as  beeing  draught  of  their  wittes:the  reafon  iSjbeeaufe  they 
 
 looke  onely  at  the  outward  meanes,  and  tie  Gods  prouidence  to  them'jnot 
 beeino-  able  to  fee  any  goodneiTe  or  prouidence  of  God  out  of  ordinarie 
 Hieanes.  AgainCjwhen  a  manisftored  with  riches,  honour,  wealth  and  pro- 
 IJDeriiie,he'muil not  barely  looke  on  them,but  behold  withal  God^s  goodncsi 
 and  blcffiing  in  them:for  if  that  be  wanting,  all  the  riches  in  the  world  are  no- 
 ihino-.Likewifein  receiuing  thy  meate  and  drmke ,  thou  muft  lookcfurthcr 
 into  the  blefling  of  God  vpon  !t:which,  ifit  be  away, thy^  meate  and  thy  drink 
 can  no  more  nourifh  thee  then  the  ftone  in  the  wall .  And  the  fame  muft  we« 
 do  in  eucn»'  bufinesof  our  calhngs:whichif  men  could  learne  to  pra6tife,they 
 would  not  Co  much  truft  to  the  meancs,^s  honour,wea1th,  fauour,  Scc.but  ra- 
 ther to  God  himfelfe .  The  Lord  by  the  prophet  Habaccuc  reprooueth  the: 
 
 « -b  a*  Ch.ilde.ms  for  o ffering  Qtcr'tfi-es  vnto  their  nets:  which  finne  they  committed, . 
 
 becaure  they  looked  onely  vpon  outward  thingsrand  hke  blind  moles  had  no  1 
 power  to  (eePjrthcr  into  thfm,and  to  behold  theworke  otGodin  all  thcirv; 
 DroCcett!n<i;s.  And  this  is  the  very  cau(e  why  we  are  vnth'ankefull  for  Gods^, 
 l)enefits:for  though  we  bcholt'ethe  bare  creatures,  yet  are\ve(bporeb!jnd« 
 tb.U we cr.nnot clifcerne any blefl'ng a^id promdencc ofGodm  th'em.ThereS' 
 fore  let  vs  learne  to  looke  vpon  both  loyntly  togiiher  ,  and  fb  fttall  wee  bee 
 iIUnl<:fuIl  VDto  Godm  prolperitie,aiKl  patient  inaduerfitie  with  lob  and  Da- 
 
 '  «id, 
 
^ 
 
 cftheCreede,:  Of  Gods  proui<!cnce.      249 
 
 ilkl.ThisleironPanllearojedj  lean  be  ahafed {i^iiMit)  and  Jean  ahoundeuefy  ^VA^tuni 
 ivhere,tn  all  things  I  am  injlrfi^ed^hoth  to  lefull^ndto  he  hungrie:  and  to  abound, 
 andtobc iavpant,  ■;  VyV'" 
 
 Fourthly,  feeuig  Gods  prouidence  difpofeth  all  things,wee  are  taag'fittb 
 gather  obfcruations  of  the  famc,in  things  both  paft,and  prefent:  that  we  may 
 learne  thereby  to  be  armed  a^ainfl:  the  time  to  come.  Thus  Dauid  when  hcc 
 was  to  encounter  with  Goliah,gathered  hope  and  confidence  to  himfelfe  for 
 the  time  to  conie,by  the  obferuation  of  Gods  prouidence  in  the  time  paibfor 
 faith  hc,B'^^^  ikep^  wy  fathers  Jheepe,  IJlue  a  lyon  and  a  be  are  that  demur  ed  the  u^jmAg^l 
 £ocke:norpe  the  Lord  that  de littered  nte  out  efthe  paiv  of  the  ljon,and  out  of  the  f  aw 
 of  the  bearejhs  wi/ldeUuer  me  out  of  the  hand  of  this  Thihflim . 
 \    Fifthly,  becaufe  Gods  prouidence  difpo(eth  all  things ,  when  we  make 
 la vvfiiU promises  to  doe  any  thing,  we  mufl:  put  in^or  at  the  leaft  conceiue  diis 
 ,<:ondition  Sjfthe  Lord-will^  for  S.Iames  faith,that  we  ought  to  fay ,  if  the  Lord^^^''r^' 
 vpillyandifwe  line,  ire  w/ldoe  this  or  that.  This  alfo  was  Dauids  praftife :  for  tO 
 .all  the  congregation  of  Krael  he  faidc ,  Jfitfeeme  good  to  you ,  andifitproceedt^'^^'*^ 
 from  the  Lord  our  God,Tve  will  fend  to  and  fro, 
 
 5      Sixtly,{eeing  Gods  prouidence  is  manifeftcd  in  ordinary  means,  it  behoo» 
 ,ueth  euery  man  in  his  calling  to  vfe  them  carefully  :&  when  ordinarie  meanes  I'^T^A^'' 
 Ije  at  handjwee  mufl:  not  looke  for  any  help  without  them,though  the  Lord  .^.^^y  i^. 
 lie  ableto  doe  what  he  wil  without  meanes.  loab  when  many  Aramites  cam&.  'Cl^^^  *^ 
 .again  ft  him,he  heartened  his  fouldicrs  though  they  were  but  fcwe  in  number,*"  ^^^''/^^^tjpi 
 .bidding  them  befirong  and  valiant  for  their  people, and  for  the  citties  oft  heir  ^od, 
 and  then  let  the  Lorddae  that  which  is  good  in  his  eies.  And  our  Sauiour  Chrift  Mat.4,^. 
 auoucheth  it  to  be  flat  tempting  of  God  for  him  to  leape  downe  from  the  pi- 
 .nacle  of  the  temple  to  the  ground,\vheras  there  was  an  orciinarie  way  at  hand 
 to  dcfcendby  ftaires.Henceit  appeares,thaliuch  perfbns.as  wil  vfe  no  meank 
 i  whereby  diey  may  come  to  repent  and  beleeue,doe  indeede  no  more  reperk 
 and  beleeue,then  xkcy  can  be  able  to  hue  which  neither  cate,nor  drinkc. 
 
 And  thus  much  of  die  duties.Nowe  followe  the  confblationsrfirft  this  ve- 
 ry point  of  Gods  fpeciall  prouidence  is  a  great  comfort  to  Gods  Church :  for 
 the  Lord  moderateth  the  rage  of  the  deuill  and  wicked  mcn,that  they  fhal  not 
 .  hurt  the  people  of  God.Dauid  faith  ,  The  Lcrdts  at  my  right  hand, therefore  I  rfal.i(j.g. 
 J^a/l not  Jlfde.  And  when  lofephs  brethren  were  afraid  becaufe  they  hadfbldc 
 him  into  Egypt,he  comfbrteth  them,  faving,  that  itvcai  God  thatfenthimbe-  001,45,7, 
 fore  then-}  for  their  pre  feruation.  So  king  Dauid  when  his  owne  fbuldieis  were 
 purpofed  to  ftone  him  to  death,he  was  in  great  forrow  ;  but  it  is  f  iid,/;f  com-  i.Snmiiatff.. 
 forted  himfelfe  in  the  Lord  his  God.  Where  we  may  fee.that  a  man  which  hath 
 .gracetobeleeucinGod,  and  rely  on  his  prouidence  in  all  his  affliftions  and 
 ^  extremities, (ball  haue  wonderfull  peace  and  confblation. 
 
 Before  we  can  procecde  to  the  articles  which  followe,it  is  requifitc  that  wc 
 „lliould  iiitreat  of  one  of  the  grcatefl:  workes  ofGods  prouidence  that  canbe; 
 Lecaufc  the  openins;  of  it  2;iueth  lidit  to  all  th.'^t  infucth  .  And  this  workc  is  a 
 'Preparation QtCucn  meanes  whereby  God  will  manifeft  his  iuflice  &  mercic. 
 It  hath  two  partSjthe  iull:  permillion  oflhefall  of  ma, &  the  giuing  of  the  Co- 
 uenat  ofgrace.For  Co  Paul  teacheth  \vhc  he  faith/Zht^tgodfj^t  vp  aUvnder  vn-  Rofsn.n;; 
 
 R  ^  y<lsefc 
 
15<>     Of  Gods  prouideocc.  u^^xpojimn 
 
 Q^,^.  beleefe  thnt  h<f  migkt  hdue  fnera^  vpoytatl.AnA  A^^nc^Tfjeferipture  Ijat^  conck- 
 ded  all  vnderjimff  ,  that  the  pKomife  by  the  fait h  of(^hriji  lefrnfljoniA  begmen  to 
 thmtbatbekeu€,     '^'^    -'--     . ^, 
 
 Touching  the  fir  ft,  that  we  might  rightty  conceiuc  ©f  mans  fall,wc  arc  to 
 
 fcarch  out  the  nature  and  parts  ot  finne  .  Sinne  is  any  diing  whatfoeucr  is  a- 
 
 gainft  the  will  and  word  of  Godras  S.Iohn  {diirh^Sinne  u  the  tranfqrejfwn  of  the 
 
 K^it.  &  &'*'. And  this  definition  Paul  confirmeth  when  he  raith;that^  the  hxvfe  comer 
 
 .*ij.oc^.M.„    the  l^noweledge  ofJtnneyZndywhere  no  Idrve  is  there  is  no  tranfgreJJion:2LnA, ,  finne  is 
 
 not  impHted  where  there  ii,itolawe. 
 
 In  finne  we  mufl:  confider  three  things  :  the fiifi/t, the gftilt, the puni/^went.. 
 
 The/^«//istheanomie  or  the  inobedience  itfelfe,  and  it  comprehends  not: 
 
 onelv  huge  and  notorious  ofFences,as  idolatrie,blafphemie,  theft,  trcafbn ,  a- 
 
 •  i,    dulterie,and  all  other  crimes  that  the  world  cries  fhame  on :  but  euery  difor- 
 
 dered  thou2;ht,affedJonsinclination;  yea ,  euery  defeft  of  that  which  the  law 
 
 •' i   •  -    xecjuireth^  ,_  ,^^.....-,  ^,..,     ^,,;,-.. 
 
 The  ^ffilt  of  finne  is,wnere^y  a  ifiah  lis  gtiiltie  before  God,  that  is,bounde 
 Sc  made  fubieft  to  punilhment .  And  here  two  queftions  muft  be  skanned: 
 where  man  is  bound?and  by  what?FGr  the  firft,Man  is  bound  in  confcience. 
 And  hereupon  the  confcience  of  euery  finner  fitts  within  his  heart  as  a  little 
 iudge  to  tell  him  that  lie  is  bound  before  God  to  puniiliment.For  the  fecond, 
 it  is  the  order  ofdiuine  iuffice  fet  dowile  by  God  which  bindes  the  confci- 
 ence of  the  finner  before  godcfor  he  is  Creatour^and  Lord,and  man  is  a  crea- 
 ture, and  therefore  rauft  either  obey  his  will  and  commandement,or  fiiffer 
 punifiiment.Nowe  dicn  by  vertucofGods  la  we,  confcience  bindes  ouerthc- 
 creature  to  bearea  punifhmentfor  his  offence  done  againft  God  :  yea  it  tells « 
 ))lm,that  he  is  in  danger  to  be  iudged  and  condemned  for  it.  And  therefore 
 jhe  confcience  is  as  it  were  the  Lordes  Serjeant  to  inforffle  the  finner  of  the 
 borid  and  obligation  whereby  he  alwaies  (lands  bound  before  God. 
 
 The  third  thing  which  followeth  finne  is  fmifhmenty  and  that  is  death.  So  ■ 
 "P^anlfdnh.TheJltpeKdof/tme  is de at h:where,hy  death  wee  muft  vnderftand  a- 
 I«in.(f.i?.      ^Q^jjlg  cleath,  both  of  bodie  and  foule.The  death  of  the  bodie  is  a  feparation  = 
 of  the  bodie  from  the  foule .  The  fecond  death  is  a  ieparation  of  the  whole 
 man,but  efpecially  of  the  foule  from  the  glorious  prefenceof  God. I  fay  not 
 fimplie  from  the  prefence  of  God,for  G&d  is  euery  whererbut  only  from  the 
 ioyfull  prefence  of  Gods  glorie.Now  thefe  two  deaths  are  the  ftipends  or  al- 
 lowance of  finne:  and  the  leaft  finne  which  a  man  comraitteth,  doth  deferue 
 thefe  two  punifhments.For  in  euery  finne  the  infinite  iuftice  of  God  is  vio- 
 jated  :  for  which  caufe  there  muft  ncedes  be  infli<fled  an  infinite  punifii- 
 ment  ,   that  there  may  be  a  proportion  betwecne  thepuniflimentand  the 
 offence.  And  therefore  that  diflin<flion  of  finne  which  Papifts  make^namely, . 
 that  fome  are  in  themfelues  veniall ,  and  fome  mortall  is  falfe,and  hereby  con-   J 
 futedrotherwifeinrefpeiftofthediuers  eftate  and  condition  of  men^finnesj 
 are  either  veniall  or  mortall.  Veniall  they  are  to  the  eleft,  whofe  finnes  arei 
 pardonable  in  Chrilhbut  to  the  reprobate  all  finnes  are  mortall. 
 
 Neuerthelcs  we  holde  not  all  finnes  ecjualLbut  that  they  arc  greater  or  lefie^ 
 iiccording  to  the  diuerfitie  of  obic^s  and  other  circumftanceJ. 
 
 -  ThU5.i 
 
of  the  Creese,  Of  Go<!s  protiidencc      2ji 
 
 >   Thus  much  of  fin  inrgcncralhnowe  we  corncto  the  parts  of  it.Thefirft  fin 
 ©fall  thatewer  was  in  man ,  is  the  finne  of  Adam,  wbicn  was  his  difobedience  rob).j.5; 
 in  eating  the  forbidden  fruite  .In  handling  whereof  fundrie  points  are  to  bee 
 0pened,butletvs  begin  with  the  caufes thereof. 
 
 The  outward  efficient  caufe  was  the  deuill.  And  though  he  bee  not  named' 
 by  Mofes  in  the  hillorie  of  the  fall ,  yet  that  is  not  to  trouble  vs:for  wee  muft 
 not  conceiue  odierwife  of  the  ferpent ,  then  of  the  inftrument  and  mouth  of 
 the  deuill.For  it  is  not  likely  that  it  beeing  a  bruite  creature  fliould  be  able  to 
 teafon  anddctermineof  good  and  euill,of  trueth  and  falfhood  .  Nowe  in  this 
 temptation  the  deuill  lliewes  his  malice  and  his  fraud.  His  malice,  in  that, 
 whereas  he  cannot  ouerturne  God  himfelfe,yet  he  labours  to  difturbe  the  or- 
 der which  he  hath  fet  downe  in  the  crcation^and  efpecially  the  image  of  God 
 in  the  mod  excellent  creatures  on  earth,  that  they  may  be  in  the  fame  mifera- 
 blecondition  with  himfelfe-His  fraud,  firfl:  in  that  he  begins  his  temptation 
 with  the  woman  being  the  weaker  perfbn,  &  notwith  the  man,which  courfc 
 he  ftiU  continuestas  may  appeare  by  this,  that(^)  more  women  areintangled  [3  a^vlrufh'ri^' 
 with  witchcraft  and  forcerie  then  mcn.Secondly  he  fhewes  his  fraude,  in  that  med  m  t«mU 
 he  proceeds  very  flily  and  intangles  Eve  by  certaine  fteppes  and  degrees.  For  Ji^i^aftj^IU. 
 firft  by  moouing  a  queftion,  he  drawes  her  to  lift  en  vnto  him,and  to  reafbn 
 'With  him  ofGods  coramandement.  Secondly ,he  bringes  hcrto  looke  vpon 
 •tlie  trecand  wifihly  to  viewethe  beautie  of  the  fruite.Thirdly,he  makes  her  to 
 doubt  of  the  abfolute  truth  of  Gods  word  and  promi(e,and  to  beleeue  his  co- 
 trarie  lies.Fourthly,hauing  blinded  her  mindc  with  his  falfe  perfvvafions,(}iee 
 defiresand  lulles  after  the  forbidden  fruit,and  there  vpon  takes  it,eatesil,and 
 'giues  it  to  her  husband. 
 
 •  Theinward  caiifejWasthewil  of  our  fir  ft  parents,  eu  en  intheteftimonic  of 
 *their  owne  confciences.as  Salomon  faith, 7^«'  ha^te  J  found  that  Godmade  man  EccleHngr, 
 mghteoH^ybmtheyhafiefoHyidmayiy  intientiom.  But  it  may  beobie^ed,that  if  A- 
 dam  were  created  gok)d,he  could  not  be  the  caufe  ofhisownefall,becaufe  a 
 good'treecannot  bring  forth  euill  fruit,  Anfwer.VYQt(\omt  of  wil  is  foorefold: 
 I.freedome  to  euJl  alonerthisis  onely  in  wicked  men  anclangelsjandis  indeed 
 abondage:the  fecondis  freedome  to  good  alone,  and  that  is  in  God  and  the 
 good  Angels  by  Gods  grace  :  the  third  is  heedome  to  good  in  part  ,ioyned 
 with  (bme  want  oFlibertie  by  rcafon  of  finiie:  and  this  is  in  the  regenerate  in  ' 
 
 this  liferthe  fourth  is  freedom  either  to  good  or  to  euill  indilTercn(,ly.  And  this  .: 
 
 was  in  Adam  before  his  falI,who  though  he  had  no  inclination  to  finne ,  but 
 onely  to  that  which  was  acceptable  to  God:  yet  was  he  not  bound  by  any  ne- 
 ceffiticbut  had  his  libertie freely  to  choofe  or  refrife  either  good  or  euil.  And 
 this  is  euident  by  the  very  tenour  of  Gods  commandcment  in  which  he  for= 
 bids  Adam  to  eate  the  forbidden  fruit:  and  therebv  fiiewing  that  hee  beeing 
 ■■  created  righteous  and  notprone  to  finnc,hnd  power  to  keepe  or  not  to  keepe 
 thecomtnandementithough  fince  the  fall  both  hee  and  wee  after  him  cannot 
 but  finne.  Wherefore  Adam  beeing  allured  by  S3tan,of  his  owne  fice  accord  • 
 changed  himfelfe  atid  fell  from  God. Nowe  then,  as  the  good  tree  chaunged^ 
 from  good  to  euill  brings  forth  euill  fi'uiterfo  Adam  by  his  owne  inward  and» 
 '  free  motion  changing  from  good  to  cuil^bnngs  forth  euill. 
 
tjl      Aclarnsfall.  't^nExpoptiOH     \, 
 
 As  for  Goi ,  he  is  not  to  be  reputctl  as  art  atitlior  or  cililc  any  way  oFdiis 
 finne.  For  he  created  Adam  and  Euc  righteous ,  indued  them  with  rightc-» 
 ©uswills:and  he  told  them  whathcwould  cxad  at  thcir.hands,  and  what  they 
 could  performe :  yea  he  added  threatnings ,  that  with  tlie  feare  of  daunger  h« 
 might  terrifie  them  from  iinne.  Some  may  fa\',  whereas  Qod  forefavv  that  A- 
 dam  would  abufe  the  hbertie  of  his  will ,  why  wouldhenbtprcuentit.  :t4n/rv. 
 at-etticAda-  There  is  a  double  grace,  ^theoneto  be  able  to  wiH  and  doe  that  which  i$ 
 jnipo^icper-  good,  thc  Other  to  be  able  t©  perfeuere  in  willing  aj'-d  doing  t!>cianie.  Nowx 
 £>oa*^'po^^  &<^<^  g^^c  ^be  firrt  to  Adam ,  and  not  the  feconid.  And  he  is  not  to'be  blamed 
 fe&Yeilc,  of  vs  ,  diough  he  confirmed  him  not  with  new  c;ra<:e ,  for  he  is  debter  to.iJQ 
 tnantogiue  hini  fo  much  as  the  kail  grace;  whereas  bchadalreadiegiuena 
 plcnttfuU  meafure  thereof  to  him  •  And  God  did  hold  backe  to  conferre  any 
 further  grace  vpon  iuft  ^^.  I.  It  was  his  pie afure  that  this  faft  ibould  be  a^ 
 occafion  or  wav  to  exercife  his  mertie  in  die  fauing  oi"  the  Elc£l,  and  hisiur 
 ftice  in  thedeferued  condemnation  ofimpenitentfiniTers.  At^d  vnJefle  Adam 
 had  fallen  for  him(Hfe  and  others ,  there  Ibould  hauc  bpcne  foimd  no  miferit 
 in  men,on  whome  God  might  take  pitie  in  his  Sorinc,;ior  wi<kednefle  which 
 he  might  condemned  and  therefore  neither  manifeftation  of  lulhce,  nor  mer- 
 cie.  1 1.  A2;aine ,  it  wasthe  will  of  God  in  part  to  forfake  Adani,to  make  ma- 
 nifefl:  thc  weaknes  that  is  in  the  moft  excellent  ereatures ,  without  die  fpeciaji 
 and  continual!  afTiftance  of  God.  III.  There  is  a  double  hbertie  of will,one 
 is  to  will  good  or  euill :  this  belongs  to  the  creature  in  this  w^orld ,  apd  there- 
 fore Adam  receiued  it.  The  other,  isto  will  good  alone.  Thishe  wanted,bc- 
 caufe  it  is  referued  to  the  life  to  come.  And  though  he  knew  no  caule  of  thi^ 
 dealing  of  God,  yet  is  it  one  fteppe  to  the  feare  of  God  for  vs  to  hold  diat 
 good  and  righteous  which  he  appointeth  or  willeth :  and  not  to  (quarethe 
 workes  and  iudgemcntsofGod  by  our  crooked  reafon.  And  yet  to  come  to 
 rea{bn  it  felfe.Who  can  here  complaine  of  God  J  Can  thc  deuill  ?  but  God  did 
 not  caufe  him  to  tempt  or  deceiue  our  firfl:  parents.  Can  Adam  and  Eue?  but 
 the)'  fell  freely  without  any  motion  or  inlligation  fiom  God ,  and  dieir  owuc 
 confciences  accufed  them  for  it.Can  the  pofteritie  of  Adam?  but  thc  Elcft  rc- 
 ceiue  more  in  Chrill:  then  tliey  lott  in  Adam :  and  the  reprobate,  ouerwhel- 
 «ned  with  the  burden  of  their  owne  (innes ,  and  thereupon  receiuing  nothing 
 but  due  and  de(crued  damnation  can  notfinde  fault.Butfbmemay  further  re- 
 plic'and  fay ,  he  that  fore(eeth  an  euill  and  doth  not  preuentit,is  a  caufe  of  it : 
 but  God  did  forefce  the  fall  of  man,and  did  not  preuent  it.  <iy<f>ijTP,Thc  rule  is 
 generally  true  in  man,that  the  forefecr  of  an  euill  not  preuenting  it ,  is  in  fomc 
 fort  a  doer  of  it :  for  it  is  the  fentence  of  the  law  of  God ,  to  which  man  was 
 bound  from  thc  firfl:  creation.  But  God  isaboue  all  his  laws,  and  not  bound 
 to  them:  he  is  an  abfblute  lord  and  law-giuer;  and  dierfore  his  anions  arc  not 
 within  the  compalTe  of  morall  lawes,  as  mens  are.  "Whereupon  it  fbllowes, 
 ihat  though  he  did  forefee  mans  defejflion ,  yet  is  hee  free  from  all  blame  in 
 oot  preuenting  of  it.  For  with  him  there  be  good  caufcs  of  pcnnitting 
 
 Cillll. 
 
 And  though  God  be  no  caufe  ofmans  fall,  yet  mufl  wenotimagine  that  it 
 c£mc  to  paCTe  by  diance  or  fortune ,  whereas  thc  leall  things  that  arc,  come 
 
 to 
 
tfiJse  Creede,  Adams  fall,     %  55 
 
 to  palTc  with  Go^s  pr'otiKfence.  Neither  was  it  by  any  bare  permiflion  with-: 
 out  his decrecand  his  will  j  for  that  is  to  make  anidie  prouidence :  neither  did 
 it  happen  againfl  the  will  of  God ,  he  vtterly  nilling  it :  for  then  it  couldnot 
 haue  beene ,  vnlefTe  we  denie  God  to  be  omnipotent .  It  r emames  therefore 
 that  this  fall  did  (aproceede  of  the  voluntaric  motion  of  Adam ,  as  that  God  ^^^^^^,^'^ 
 did  in  part  ordaine  and  will  the  permitting  of  it ,  not  as  it  was  a  linne  againft  - 
 
 his  commandementjhut  as  it  was  further  in  the  counfell  of  God  a  way  to  exe- 
 cute hisiuftice  and  meroie.  Againfl:  this  which  Ifay  >  diuers  things  arc  obic- 
 ^ed.  Firftjthat  if  Adam  did  that  which  God  in  any  refpcft\villed,then  he  did 
 ilot  finnc  at  alk  Anfi^.Wz  that  willeth  and  doth  that  which  God  wilieth,  ioi  all 
 that  finnes;  vnlelTehe  will  it  in  the  (amc  manner  with  God  and  for  the  fame 
 ende.  Now  in  thcpermittingof  thisfa£V,God  intended  the  mamfclbng  of  his 
 «■loric :  but  our  firft  parents  intending  no  fuch  thing,  fought  not  onely  to  be 
 like  but  alfo  to  be  cquall  with  God.Scc6ndly,it  is  alleadged  that  Adam  could 
 not  but  fall  neceflarily  ifGod  did  decree  it.  Anfvc.  Adams  fall  that  came  notto 
 paffe  without  Godsdtcr^e ,  and  therefo^re  inthat  rcfjieft  was  necedarie  j  was 
 neuerthelelfe  in  BefpecV  of  Adams  freewill  contingent  and  notnecelTaricj 
 Gods  decree  not-taking  away  the  fi>eedome  of  Will  but  onely  ordering  it.Laft- 
 ly,it  is  aUcadi^d  that  Gods  will  is  the  caufe  of  Adams  willjand  Adams  vvil  the 
 caufe  of  hisfall,and  that  therefore  Gods- will  fhall  be  the  caufe  ofthe  fall  Anf,- 
 It  raufi:  be^ranted  that  Gods  will  is  a  moouing  caufe  of  the  wills  of  euil  men5; 
 yet  marke  now;not  as  thev  are  euiHrpills  fiiTfply,but  as  thev  are  «-////.and  there- 
 fore when  God  inclines  the  euiU  will  of  his  Creature  to  his  good  purpofe,heis 
 nothing  at  all  intangled  with  defcft  or  euill  of  his  will: 
 
 Touchino;  the  tmie  of  the  fall ,  the  receiuedopinionin  former  ages  hath 
 beene  that  our  firlf  parents  fell  the  f ime  day  in  which  the)',  were  created,  and 
 therefore  v^^w/?^-w  writes  that  they  flood  but  fixe  houres  .  And  though  we     • 
 «annot  determine  of  the  certen  timejyet  in  alliikelihood  wasit  very  {hort.For 
 Mofes  prcfentlv  after  that  he  had  fet  downe  the  creation  of  man-,  without  the 
 interpofition  of  anv  thing  elfe.comes  irair.ediatlv  to  the  fall.  And  conHdering 
 the  nature  of  the  deuill  is  without  ceafing  to  Ihew  his  malice,  no  doubt  he 
 tooke  the  firfloccafion  that  poffibi)  mi2;ht  be  had  to  bring  man  to  the  fame 
 damnation  with  himfelfe.  And  burSauiour  GhriR  faith ,  that  the  deuill  was  a  lokj^ 
 man-ilayer  from  the  beginning,  namelr  from  thebee^inningTiot  of  the  creati- 
 on ofthe  woildjOr  of  time,burof  man;  And  Euefailh,  Wefhalleate oftifefrttii^^^-W'- 
 ofthetreesafthegard^fj,  itmay  bcjinlinuatingthatas  yet  fhee  had  not  eaten 
 when  the  deniU  tempted  her. 
 
 Touching  the  greatnes  of  mans  fall ,  fome  haue  made  a  fhiall  matter  of  it, 
 bccaufe  it  was  the  eatin2;  of  an  apple  or  fomeflich  fruit  But  wemufl  not  mea- 
 •;lure  the  greatnclTe  or  the  fmalneflc  of  a  finne  by  the  obieft  or  matter  wherea- 
 bout it  is  orcnp!ed,bnt  by  thecommandementof  God ,  and  by  thcdifobedi- 
 ence  or  offence  of  his  inhnhe  maieftie.  And  that  this  fa<ft  oi  Adam  and  Hue 
 ^  was  no  fmnll  i*\mlt ,  buta  notorious  crime  and  Apoflafre  in  which  they  with- 
 -draw  themfeiues  frovn  vnder  the  power  of  God  ,n3yreie(^arid  denie  him,, 
 ;  Vv'ilieuidentlr  appearejfv\'e  take  a-  vieweofalltHeparticular  finnes  that  Be 
 ■■  toiitainediniC:.  TheJirftJS-Ynbelccf^iiithatthey  doubted  and  diilrufted  o£ 
 
»54     Adams  fall.  AnExpdfitien 
 
 th^  truth  of  Gods  wotd  whidi  he  fpakc  to  them.  The  fecoftd  is  contCfl)|>t  06 
 God,iii  that  they  bcleeued  the  lies  of  jthe  dcuili  rather  thcnhiin,FoT  whe  Go^i^ 
 
 Qw.x,u  ^^^  »  ^^  *^  ^  that  ye  Jhall  eate  therepf,yejh^l  die  the.  deaths « is  as  notliing; 
 with  Eue :  but  when  the  4e«ill  ^mes  and  (aith,  Tefi>Alltiot  die  at  all,  that  {hec. 
 takes  hold  on.  Tlie  thirds  is  pjride.and  ambition.  Fbr.they  did  eate  the  forbid- 
 
 •G^i'f*  den  fruit  that  they  might  h  r  ;  .>'^^i^ ,  namely  as  the  Failier,  tlie  Sonne,thc  holy 
 Ghoft.  The  fourth ,  is  vmhankfijlnefire.  God  had  madetbcincxcellenterea'. 
 turcsin  his  owne  imagerthatishothing  wMt;ljitJbetn  toibeitke  vntohim,viikiIc 
 they  may  be  equall  vnto  hira.  The  fifth  is  ciuioiitie,  whereby  they  afifefted. 
 greater  wifdome  then  God  hadgiuen  thetn  ij;icreation,and a  greater  tneafurft 
 of  knowledge  then  God  had  reuealed  to  ihem».  The  ftxth  is  reprophflill  bJa^ 
 fphemie,in  that  they  fubfcribe  to  the  fayings  ofthedeuill,in  which  he  charged 
 God  with  lying  and  cnuie.  The  feuenth  is  murder.  For  by  this  meanes  they 
 bereaue  tliemfelues  and  their  p>ofl:eritie  of  the  fellowihip  and^races  ofGcd$ 
 fpirit,and  bring  vpon  their  owne  heads  the  eternall  wrath  of  God.  The  dgh| 
 is  difcontentation ,  in  that  they  fought  for  an  higher  condition  then  that  was, 
 in  which  God  had  placed  them.  Li  a  word ,  in  this  one  fingle  faft  is  compri- 
 fed  the  breach  of  the  whole  law  of  God .  And  we  fhould  often  thinke  vpon 
 this,  that  we  may  learne  to  wonder  at  the  iufl:  iudgements  of  God  in  punifli- 
 ing  this  fall ,  and  his  vnfjpeakable  goodnelle  in  receiuing  men  to  mercie  after 
 the  (amc. 
 
 And  here  we  muft  not  omit  to  remember  the  largenefle  of  Adams  falK 
 Smnes  are  either  per(bnall ,  or  generall.  Perfonall  are  ftich,  as  arc  peculiar  to 
 one  or  (bme  fewe  perfons  and  make  them  alone  guiltie.  Generall,that  is  com- 
 mon to  all  menrand  fuch  is  Adams  fall.  It  is  a  finne  not  onely  of  the  perfon  of 
 one  man,b\it  of  the  whole  nature  of  man.  And  Adam  muft  be  confidercd  not 
 as  a  priuate  man,but  as  a  roote  or  head  bearing  in  it  all  mankind ;  or  as  a  pub- 
 iike  perfon  reprefenting  all  his  pofteritie ,  and  therefore  when  he  finned,  all 
 his  pofteritie  finned  with  him ;  as  in  a  Parliament  whatfoeucr  is  done  by  the 
 burgelTe  of  the  (hiere,  is  done  by  euery  perfon  in  the  lliiere.  As  Paul  feitn ,  By 
 
 Ra«s.f.ii.  onemanfnne  entred  into  the  tvorld,  andfo  denthrvent  oueraUfor  (U  much  Mall 
 hauejlnned.  And  here  lies  the  difference  betweene  Adams  fall  and  the  finnes 
 of  men ,  as  Cains  murder ,  which  makes  not  the  pofteritie  of  Cain  guiltie,be- 
 Hcaufe  he  was  neuer  appointed  by  God  to  be  the  roote  of  his  pofteritie ,  as  A- 
 <iam  was:  and  therefore  his  finne  is  perfonall ,  whereas  Adams  is  not.  Yet  this 
 which  I  fay ,  muft  not  be  vnderftood  of  al]  the  finjiesofAdam^utone^  of 
 thefirft.     ,  '^  7 
 
 Trom  the  fell  of  Adam ,  fpringeth  origwalljime ,  fb  commonly  called  not 
 onely  as  a  fiuit  thereof,  but  alfo  as  a  iuft  puniiliment  of  it .  And  after  the  forc- 
 (aid  fall ,  it  is  in  Adam  and  his  pofteritie ,  as  the  mother  and  roote  of  all  other 
 finne:  yet  with  this  diftinftion  ,  that  aftuall  finne  was  firft  in  Adam,  and  then 
 came  originall,but  in  vs  firft  jsoriginaH_finne,  an^then  afterlolTowcs  a^ualt. 
 Originall  finne  is  tearmed  diuerflyin  Scripturcs,asthc;^Athe<?/^«iw«,be- 
 
 Ht^.'a.t.       caufe  it  is  in  vs  before  ^r^cccoftcupi/cenceSmne  that  is  readie  to  compafle  vs  a- 
 
 Vu»a'7^l-  hoxit, the  fi»t?i»g  finne:  and  it  is  tearmed  sri^iy}a^,hcctmCc  it  hath  beene  in  mans 
 aature  cuer  fmce  the  fall ,  and  becaufe  it  is  in  cuery  man  at  the  very  inftant  of 
 
 vd:iii}t&^^<>,Q^ii^^^*^  >4i<^-^'^*'f 
 
oftke(refde.  Adams  fall.      355 
 
 his  conception  andbirth,as  Dauid  plainely  faith,  'Behold  y  Innu  borne  in  iMtqtii-  pf^j ., . 
 tie,a}odtnJwneJoa[h  my  mother  conceiuedme :  not  meaning  properly  his  parents 
 finne  ( for  he  was  borne  in  fawfull  marriage)  but  his  ovvne  hereditarieTinne, 
 whereof  he  was  guiltie  euen  in  his  motliers  vyorabe. 
 
 But  let  vs  a  little  fearch  the  nature  of  it .  Confidering  it  hath  place  in  man, it 
 mud  be  either  the  ftibftancc  of  bodie  or  fouleor  the  faculties  of  the  (i  ibftance, 
 or  the  corruption  of  the  faculties.  Now  it  cannot  be  tlie  {ubftance  of  man  cor- 
 rupted :'  for  then  our  Sauiour  ChAft  in  taking  our  nature  vpon  him,  ilioiild 
 alfo  take  vpon  him  our  finnes,  and  by  that  meanes  fhould  as  well  hauc  neede 
 of  a  redeemer  as  other  men ;  and  againe  the  fbules  of  men  Hiould  not  be  im- 
 mortall .  Neither  is  it  any  one  or  all  the  faculties  of  man .  For  eueiy  one  of 
 them  as  namely  the  vnderftanding ,  wilt ,  affe^ions ,  and  all  other  powers  of 
 bodie  or  foule  were  in  man  from  the  firft  creation,  whereas  finne  was  not  be- 
 fore the  fall.  Wherefore  k  remaines  that  or^im/I^njTe'js  nothing  elfe  but  a  di(- 
 order  or  euill  dilpofition  in  all  thefacultics  and  inclinations  of  man,  whereby 
 tKev  ire  aircaried  inordinately  againft  the  law  of  G  od. 
 
 The  fubieZForplaceofthis  finnc,is  not  any  H5{t£fman,but  the  whole  bo- 
 die  and  fbule.For  nrfl:  of  all,the  naturall  appetite  to  mcate  and  drinke,  and  the 
 power  of  nourifhing  is  greatly  corrupted  as  appearesby  difeafcs ,  aches  .  fur- 
 retSjbut  fpecially  by  the  abufe  ofmeateand  drinke.Secondly,die  outward  fen- 
 fes  are  as  corrupt ,  and  that  made  Dauid  to  pray  that  God  i^cuidturne  his  eyes  ^'^^''"^ 
 fvom  beholding  ofvanitie ;  and  Saint  John  to  lav  ywhatfoeuer  is  in  the  vporldis  the  i.lol»'»  j*»- 
 Uij}  of  the  flejh,the  lufl  of  the  eye  ^and  the  pride  of  life.  Thirdly ,  touching  the  vn- 
 derftanding,the (pirit of G od faith,that  thc^;ameof  the  heart ofman is onely e-  and s^liT 
 mil  continually :  fb  as  we  arc  not  able  of  our fe  lues  to  thtn^  agoedthoought.  And  i«Cor.3.j5,. 
 dierefore  withal! ,  the  will  ofman  and  his  affc<fHons  are  anfwerably  corrupt ; 
 and  hereupon  the  do£Vrine  of  Chrillis,thatwe  muH: renounce  our  own  wills. 
 Lan:1y,all  mans  ftrength  in  good  things  is  nothing  out  of  ChriH:. 
 
 The  propagation  of  this  finne ,  is  the  deriuing  of  it  from  Adam  to  all  his 
 poderitie,  whereby  it  runneth  as^aleprofie  ouer  allmankind.  But  in  what  ma- 
 ner  this  propagation  ismade,itTs  hard  to  define.The  common  opinion  of  Di- 
 uines  is,  that  it  may  be  done  tv\'o  waies.  The  firfVis  this.  God  when  he  created 
 Adam  in  the  beginning ,  fet  downe  this  appointmentand  order  touching  the 
 cftate  of  man  ,  that  whatfoeuer  Adam  receiucd  of  God  ,  he  ibould  receiue  it 
 not  onely  for  him(elfc,butfor  his  pofl:eritie,and  whatfoeuer  grace  of  God  he 
 lodjhe  Ibould  loofe  not  onely  to  himfelfcjbut  to  all  his  pofteritie.  And  here- 
 upon Adam  whcnhe  finned^e  dcpriucd  firft  of  nil  him(eif,and  then  fecond»^ 
 ly  all  his  pofteritie  of  the  image  of  God ;  becaufe  all  mankind  was  in  bis  loines 
 when  he  finned.Now  then  vpon  the  former  appointment,  when  the  foul es  oF 
 men  are  created  and  placed  m  the  bodie,God  forf  ikes  them,not  in  refpecl  of 
 the  fubfliance  of  the  foule  or  the  faculties ,  but  onely  in  relpeft  of  His  owne  i- 
 mage,whcrof  the  foules  arc  depriued;  after  which  foHowes  the  dcfc<ff  or  want 
 of  righteoufnelTejwhich  is  ongiaall  finne.  And  God  in  depriuing  man  of  that 
 which  Ada  loff  ,is  not  therefore  to  be  thought  to  be  the  author  or  mainfairjgr 
 of  finncjbut  a  iuO:  iudge.Forthis  depriuation  of  the  image  sf  God;fo  farforth> 
 asjtisijiflii^cd by  hirii vpon mankind^itmuft  Be  concsiucdiasadeferued pu-  f^o^,^ 
 
 aiibmtiuc 
 
25  <^     AdcltnsfalL  AnExpcfition 
 
 nilliment  for  the  finnc  of  Adam  and  all  men  in  him ,  which  punishment  they 
 piilied  vpon  themfelues.  The  fccond  way  is ,  that  the  corruption  of  nature  is " 
 deriued  from  the  parents  in  generation  by  the  bodie  *,  for  as  ^veete  oyle  pow- 
 red  into  a  fuftie  vefiell ,  loofeth  his  purenefTe  and  is  infe(n:cd  by  the  vefTell :  Co 
 the  foule  created  good,&  put  into  the  corrupt  bodicjreceiues  cotagion  thece. 
 And  this  coniunt^ion  of  the  pure  foule  with  die  corrupt  bodie,  is  not  againft 
 the  goodnes  of  God;  becaufe  itis  a  iuft  punifhment  of  the  fin  of  all  men  in  A  . 
 da.  It  may  be  this  which  hath  bin  faid  vvilnot  fatisfie  the  minds  of  all:)'et  if  any 
 "vvjll  be  curious  to  fearch  flirther  into  this  point,  let  them  know  that  there  is  an 
 mher  matter  which  more  concernes  them  to  iooke  vnto.  When  a  mans  houfe 
 is  on  fire,there  is  no  time  then  to  inquire  how  and  which  way  and  whence  the 
 fire  came,  but  our  dutieis  with  allfpeed  and  expedition  to  vfe  all  good  means 
 to  ftay  it .  And  fo  confidcring  that  our  whole  natures  are  really  infedled  and 
 poifbned  v»'ith  the  loathfome  contagion  of  originall  finne ,  which  is  a  weight 
 Sufficient  to  preflc  downe  the  foule  to  the  gulfe  of  hell ,  it  (fandes  vs  in  hand  a 
 thoufmd  fold  more  to  vfe  the  meanes  whereby  it  may  be  taken  away ,  then  to 
 difpute  how  it  came. 
 
 ;    Some  may  allead^e  againft  the  propagation  of  finne,  that  holy  parents  be- 
 get holy  children,wmch  are  void  oforiginall  finne,  becaufe  it  ftands  not  with 
 reafon,  that  parents  (hould  conue)^  that  to  their  children  which  they  thefelues 
 '         want,namely  ^c guilt  and  the  puptjhment  and  the  fau/t  of  finne  in  part,  ^n/»» 
 I.  Men  are  not  in  this  life  perfcftly  holy.  For  (anftification  is  but  in  part,  and 
 ,^  therefore  they  can  not  po/Iibly  beget  children  pure  from  all  finne.  Secondly, 
 '^  <  Iri -.  parents  beget  children  as  they  aremefj,iiiid  not  as  they  are  ho/j'  men;  and  by  ge- 
 
 ••  '■•-neration  they  deriue  vnto  their  children  nature  with  the  corruption  thereof^ 
 and  not  grace  which  isaboue  nature.  Take  any  coine,  yea  the  fineffwheate 
 diat  cuer  was.winow  it  as  cleane  as  pofiibly  may  be:afterward  fbw  it,weede  it 
 alfo  when  it  is  fowen,and  reape  it  in  due  time ,  and  carie  it  to  the  barne  j  when 
 it  is  threfht ,  you  fhall  finde  as  much  chafFe  in  it  as  cuer  was  before :  and  why  ? 
 becaufe  God  hathfet  this  order  in  the  creation  that  it  fhall  (pring  and  grow  fo 
 oft  as  it  is  fo  wed  with  the  ft  alke,eare,blade,and  all :  fb  likewife  though  the  pa- 
 rents be  ncucr  fo  holy ,  the  children  as  they  come  of  them  are  conceiued  and 
 borne  wholly  corrupt ,  becaufe  God  tooke  this  order  in  the  creation ,  that 
 whatfoeuei-  euiU  Adam  procured  ,  he  fhould  bring  it  not  onely  on  himfelfe, 
 but  vpon  all  his  pofteritie :  by  vertue  of  which  decree ,  the  propagation  of 
 finne  is  continued  without  any  interruption,  though  parents  themfelues  be 
 borne  anew  by  the  fpirit  of  God. 
 
 And  liere  wc  mull  not  omit  to  fpeake  of  the  quantitie  or  greatneffe  ofori- 
 ginall finne,for.the  opening  wherof  we  muft  confider  threepoints.  The  firff, 
 that  oric;inalifinjie  is  not  diuers,but  one  and  the  fame  in  kind  in  eueryrnan,as 
 the  gencralland  common  nature  of  man  is  one  and  the  fameinall  men.  The 
 lecondjthat  this  finne  is  not  in  fomcmenmorejnjfiunenien  leire,butin  eucry 
 xnane2uaily,as  all  men  doeequally  from  Adam  participate  the  nature  of  ma, 
 linTareequallv  the  children  of  wrath.  Some ,  it  may  be,  will  fay,  that  this  can 
 not  be  true,  becaufe  fome  men  are  of  better  natures  then  others  are :  fbme  of 
 difpofition  cruell  and  feiiere,fome  againe  gende  and  milde :  fbme  very  licenti- 
 ous and  diibrdercdj  foinc  very  ciiuU.  Anfw.  The  differences  that  be  in  men 
 
oftheCree<ie,  Adams  £ul.       257 
 
 wanting  thefcare  of  God  j  arife  not  of  this  that  they  hane  more  or  lefle  origi- 
 nall  corruption^but  of  thereftraint  and  limitation  ofnians  comiption.For  m 
 fbmeGod  bridleth  finne  more  then  in  others,  &  in  them  is  found  ciuihtie :  & 
 againe  in  fome  leffc ,  and  in  flich  the  rebellion  of  nature  breakes  forth  vnto  all- 
 mifdemeanour .  And  indeede  if  God  fhould  not  kecpethe  vntoward  difpofi- 
 tions  of  men  within  compaffc ,  othcrwhiles  more ,  otherwhiles  lelTc,as  it  Ifiall 
 feeme  good  vnto  hrs  Maicftie  *,  impietie,  crueltiej  iniuflice,  and  all  manner  of 
 iinnes  would  breake  out  into  fuch  a  meadire  that  there  iTiould  be  no  quiet  li- 
 uing  for  men  in  the  world,and  no  place  for  Gods  Church.  And  thus  it  is  ma- 
 nifeft  that  although  all  men  be  not  cquall  in  tlie  pradi^fe  of  wKkednefle ,  yet 
 thatisno  hindrance  but  they  may  be  equal  in  the  corruption  of iiature  it  (elfc. 
 The  third  point  is,  that  Originall  f  nne  is  fo  huge  jndjargc  euery  wayVthat  it 
 may  truly  be  tearmcd  the  root  or  feedenot  of  fome  fcwlTrTnes,  but  of  all  finns 
 whatfoeuer,euen  of  the  very  finne  againft  ths  holy  Gholf  .We  muft  not  ima- 
 gine itxo  bean  inclination  or  pronenes  to  one  or  twofauIts,butapronenes  to 
 allandencryfinne  that  is  praftiied  in  thew^rld;  and  that  in  all  perfons  youno- 
 and  oIcQiiglTand"low,mvale  and  female.  It  is  a  moil:  horrible  villanie  for  a  man 
 to  kill  hisfuher,or  his  mother,c^  his  child:yet  fome  there  be  thai  doeforat  the 
 hearing  whereof  we  vfc  to  w^onder ,  and  to  teflifie  our  difijke  by  fayine^ ,  that 
 the  doers  thereofwere  wicked  and  deuiliihi  perfonSjand  it  is  truly  ^^^^6..  Neucr- 
 thelcs  we  muO:  vnder{land,that  although  we  abflainefrom  lirch  hainous  pra- 
 ftifes,yet  the  very  rootc  offuch  {innes,that  is,a  difpo(ition  vnto  them,is  found: 
 in  vs  alfo.Iulian  the  Apoftata  both  lining  and  dying  blafphemed  Chrift.  He- 
 rod and  Pontius  Pilate  and  the  wicked  lewes  crucified  him,and  ludasbeti'ai- 
 cd  him  .  Men  vfe  to  fay  that  if  Chrift  were  now  aliue ,  they  wouldnot  doe  (b 
 for  all  die  world.  But  let  vs  better  confider  ofthe  matter .  The  fame  natural! 
 corruption  of  heart  that  was  in  them,is  alfo  in  vs,  we  being  the  children  of  A- 
 dam  as  vvell  as  they:and  by  the  force  of  this  corruption,if  Chrift  were  now  li-r 
 uing  on  earthjthouvvouldeftjiflike  occafion  wereofTercd,eithcr  doe  as  Tudas 
 did  in  betraying  him  jor  as  Pilate:did,deliuei-  him  to  be  crucified,  or  as  the  fol- 
 diers ,  thruil  him  through  with  their  fpeares ,  or  as  lulian,  pierce  him  with  all 
 manner  ot  blafphemies ,  if  God  withheld-his  2;races  from  thee,  and  leaue  thee- 
 to  thy  fclfe.In  a  word,  let  men  conceiue  in  mindethe  moft  notorious  trefpadc 
 that  can  be.diough  they  doe  it  not ,  nor  intend  to  doe  it,  and  neucr  doe  it :  vet 
 the  matter,beginning,and  feede  thereof  is  in  themfclue-S.  This  made  leremie. 
 fav  C^he  he^trt  of  man  ii  deceit  full  a'/idwicksdcihoiie  allrlnmsywho  cavi  hnoro  it?  It  is"  ter  i.-  o  ■• 
 like  a  huge  fea.the  bankes  whereof  can  not  be  ((tQWC,  nor  the  bottome  fearch- 
 ed.In  common  experience  v^e  fee  it  come  to  pafle ,  that  men  ,  protcllants  to 
 ;  day,to  morrow  papifls ;  of  Ghriflinm,  herctikes ;  now  friends,  butprcfcntlv 
 after  foes;  this  day  hohefl:  and  ciuili  iTien,tli€  next  day  crueil  murderers. Novv 
 •what  is  the  caufe  ofthis  difference  *,  furcly  the  hidden  corruption  of  t}:e  heait, 
 that  wiUthruflaman  forward  totmy  finne  when  occafionis  offered:.  This 
 point  muftbcremembred and  often  thought  vpon. 
 
 From  onWW//z».w  fpringeth  afltiall,  which  is  no-thing  els  but  the  fruit  of 
 thecorruptheartjcitherin  thGUght,word,or  deede. 
 
 .  "  Thus  muditQuciiing  mans  fill  intofinneby  Gods  iuflpermiflion.  Now 
 i^  foUovves-'. 
 
1 5  8     Adiams  fall.  ^n  Expoftion 
 
 follovvcs  the  good  vfe  which  we  muft  make  thereof.  Firft  by  this  wcleame  to 
 acknovvledi^e  and  bcvvaile  our  ownefrailtie.For  Adam  in  his  innoccncie  bee-' 
 ing  created  perfe<ft!y  righteous,  when  he  was  once  tempted  by  the  deuill,  fell 
 away  from  God :  what  fliall  we  doe  then  in  the  like  cafe  which  arc  by  nature 
 fold  vnder  finnejand  in  our  felues  a  thoufand  times  weaker  then  Adam  was  ? 
 Many  men  there  be  that  mmde  thcmfdues  with  all  companies :  tell  them  of 
 the  daunger  thereof,  they  will  prefcndy  replic  that  they  haue  fiich  a  ftrong 
 faith  that  no  bad  companie  can  hurt  them.  But  alas,  (illy  people,  Satan  bewit- 
 cheth  thcm,and  makes  them  to  bclecue  falfhoodc  to  be  truth:  they  know  not 
 their  miferable  eftatc.  If  Adam,{aith  Barnard,had  a  downfal  in  Paradife,wlvt 
 fhall  we  doe  that  are  caft  forth  to  the  dunghill  ?  Let  vs  therefore  often  come  to 
 a  ferious  confideralion  of  our  o  wne  weaknefTcjand  follow  withall  the  praftifc 
 of  Dauidjwho  becing  priuie  to  himfelfe  touching  his  ovvne  corruption,prai- 
 
 P£3l46,iu  €th  to  God  on  this  manner ,  Kmt  mj  heart  to  thee,  O  Lord,  that  I  may  fear  e  thy 
 name.  Secondly ,  we  learne  hereby  abfolutely  to  (iibmit  our  felues  to  the  au- 
 thorise of  God ,  and  fimply  to  refolue  our  (elues ,  that  whatfbeuer  he  com- 
 mands is  ridit  and  iufl:,though  the  reafon  of  it  be  not  knowne  to  vs.  For  Euc 
 condifccnded  to  liften  to  the  (beech  of  the  fcrpent ,  and  without  any  calling 
 fliee  reafbned  with  it  of  a  raoft  weightie  matter,  and  that  in  the  abfencc  of  A- 
 dam  her  Iiead  and  husband,namely  of  the  truth  and  gloric  of  God:  and  here- 
 by was  brought  to  doubt  of  Gods  word,  and  fo  oucrturned  .  Thirdly ,  if  all 
 men  by  Adams  fall  be  /hut  vp  vnder  damnation  ,  there  is  no  caufe  why  any  of 
 vs  fliould  ftand  vpon  his  birth ,  riches,  wifdome ,  learning ,  or  any  other  iuch 
 gifts  of  God:there  is  nothing  in  vs  that  is  more  able  to  couer  our  vileneflcand 
 nakednefle,  then  figtrcc  Icaues  were  able  to  couer  the  offence  of  Adam  from 
 Gods  eyes.  We  are  vnder  the  wrath  of  G  od  by  nature ,  and  can  not  attainc  to 
 cuerlafting  life  of  our  felues.  Wherefore  it  doth  ftand  cuery  one  of  vs  in  hand 
 to  abafe  our  (clues  vnder  the  mightie  hand  of  God ,  in  that  we  arc  become  by 
 our  (innes  the  ver)'  bafeft  of  all  the  creatures  vpon  earth, yea  vtterly  to  di^airc 
 in  refpeft  ©four  felues ,  and  with  bleeding  Hearts  to  bewaile  our  owne  cafes. 
 There  is  no  daunger  in  this:  it  is  the  very  way  to  grace:  none  can  be  a  liuely 
 member  of  Chrilt  till  his  confcience  concfemne  him,  and  make  him  quite  out 
 of  heart  in  refpetfl  of  himfelfe.  And  the  want  of  this  is  the  caufe  why  (b  fewc 
 perceiue  any  fweetnelTe  or  comfort  in  the  Go(pell:and  why  it  is  fo  little  loued 
 and  embraced  now  a  daies.  Laftly,  if  all  mankind  be  fliut  vp  vnder  vnbeleefe, 
 the  dutic  of  euery  man  is,to  labour  in  vfing  all  good  meanes  whereby  we  may 
 
 Wa!.5Mo.  be  deliuered  from  this  bondage,and  to  pray  to  God  with  Dauid,  Create  in  me 
 a  cl;an  heart,0  ^od,a>id re nerv  aright  jpirit  tpithm  w^.  And  eric  out  with  Paul,0 
 
 ^oia.7.x4.  ffiretched  man  that  J  am ,  who  Jhalldeliuer  mefiom  thii  bcAie  of  death  ?  And  wc 
 mufl  neuer  be  at  reft  till  we  haue  fbme  aflurance  in  confcience  that  in  Chrift 
 we  haue  freedome  from  this  bondage ,  and  can  with  the  Colofiians  giuc 
 thanks  that  we  are  deliuered  from  the  power  of  darknefTe,  and  tranflated  into 
 the  kingdorac  of  Chrift.  This  (bould  be  the  afFe£^ion  of  euery  man,  becaufc 
 the  fpintuall  thraldom  vnder  finne  is  of  all  miferies  moft  loathfbme  and  bur- 
 denfome.  And  in  this  refpeft  the  day  of  death  fhould  be  vnto  vs  moft  wel- 
 come f  becaufe  it  doth  vnloofe  vs  from  this  miferable  eftate,  in  which  we  doc 
 
 almoft 
 
 G«io!i,uii. 
 
I 
 
 oftheCreede,  Coucnant  of  grace.      2J^ 
 
 almoft  nothing  tut  difpleafe  God  .  For  this  is  thegreatefl:  griefe  that  can 
 be  to  (iich  as  arc  indeed  the  children  of  God ,  by  their  finnes  to  ofTende  their 
 jnerciftiU  father.  As  for  thofe  which  fecle  not  the  weight  of  their  natural  guil- 
 linefle  and  corruption,b\it  lie  flumbrmgin  the  (ecurine  ot  their  owne  hearts, 
 they  are  therefore  the  more  mjfcrable,  in  that  becing  plunged  in  the  gulfe  of 
 all  mi{erie,yet  they  feeleno  miferic. 
 
 Thus  much  of-  the  permiflion  of  the  fal  of  man.  Now  we  come  to  the  Co- 
 ucnant of  grace.  Which  is  nothing  elsbut  acompaft  made  bctwcene  God& 
 man  touching  reconcihation  and  life  euerlafting  by  Chrift.  This  coucnant 
 was  firfl:  pfall  rcuealed  and  dejjuered  to  our  firft  parents  in  the  gardcnofE- 
 denJmmediatelyafter  their  fall  by^God  himfelfe,  m  \hQkwoxAQ^yTbefeede  of  *^*"'j-»f^' 
 the  woman  Jhall  bruifet^ ferments  h7ad^  andaiteiward  it  was  continued  and  rc- 
 nued  with  a  part  of  Adams  poHeritiejas  with  Abraham  J{aac,Iacob,Dauidp 
 &:c.butit  was  moft  fully  rcuealed  &  accomphlhcd  at  the  comming  of  Chrift. 
 
 In  the  Coucnant  1  will  confider  two  thingsuhe  parties  reconciled  between 
 whome  the  Coucnant  is  m3de,and  the  foundation  thereof.  The  parties  are 
 God  and  man.God  is  the  pnncipaljand  he  promifeth  rightcoufnefle  and  life 
 cternallinChrifl::Managainebindeshim.(elfeby  God^  grace  to  beleeue  and 
 toreftvponthepromifc.Keicitmaybe  demanded  why  man  is  more  in  the 
 coucnant  then  angels. (u^/The  will  of  God  in  this  point,is  not  rcuealed  vn- 
 lelTe  it  be  becaufe  angels  fell  ofthemfclues,not  mooued  by  any  otIier:but  man 
 did  fall  by  them .  Againe  it  may  be  asked-,whether  all  mankind  were  cuer  in 
 the  couenant  or  no?  Anf.'^z  can  not  fay  that  all  and  cuciy  man  hath  bin  and 
 nowcisin  the  couenant,but  onely  that  httlepart  ofmankinde  which  in  all  a- 
 ges  hath  bin  the  Church  ofGod,and  hath  bv  faith  embraced  the  couenantias 
 Paul  plainly  auoucheth,7"/7<?y?n)!r»?'f (faith \it)hath ccncluded allvnder fmithat  G^I'J»?* 
 the^romife  of  the  faith  ofJefiu  Chrifljhouldbe  giuc\_nQtX  vnto  all  men]^///  to  the 
 that  beleeue. Whhout  fiith  no  man  can  pleafe  God;and  therefore  God  makes  Heb.ii.tf. 
 no  couenant  of  reconciliation  without  faith  .  Againe  fince  the  beginning  of 
 the  world  there  hath  bin  alwaics  a  diftinftionbetvN'^ne  man  and  man.  This 
 appcnresin  the  very  tenour  ofthe  words  of  the  couenant  made  with  our  firft 
 parcnts,wherc  God  faith  He  will  put  difference  betveeene  the  feede  ofthe  vccman 
 dndthefeede  of  the  ferpef^icr^amn^hy  the  fecdc  ofthe  woman,  Chrifl  with 
 all  the  elccl:  whome  tlie  father  hath  giuen  vnto  him ,  who  fhall  bruife  the  fer- 
 pcntshead,and  tread  Satr.nvnder  their  fi^ete.And  by  the  feede  ofthe  fcrpcnt  ^°°^''^'*°' 
 he  meancth  wicked  men  that  hue  &^  ih  their  finnes,as  S.Iohn  faitli,  he  that  ,.ioh.3.R. 
 committethfinneisofthedeml  .  A^  a^^ording  to  this  diftinftion  in  times  <J«"  <^  3« 
 following  was  Abel  receiued  into  the  couenantand  Cain  reiefl:ed:foine  were 
 the  fonnes  of  God  in  the  daies  of  NoCjIbmethe  fbnnes  ol  men;Tn  Abrahams 
 familyjfmael  is  cad  out,and  the  coucnant  edabliilicd  in  Ifaac:Tacob  isloued,  ^om'/.'"' 
 Efau  is  hated.  And  this  diRinftionin  the  families  of  Abraham,  Ifaac,  and  la- 
 cob, Paul  approoucth  when  he  maketh  fome  to  be  the  children  ofthe  flefh, 
 and  fome  other  the  children  ofthe  promife.  And  as;aine,thelewes  a  people  of 
 God  in  the  couenant,  the  Gentiles  no  people.For  Paul  makes  it  a  priuiledgc 
 ofthe  lewes  to  haue  the  adoption,and  coucnantSjand  the  feruice  of G  od,and  roiii.;i.3.4 
 t]^c  promifcs  belonging  vnto  thcra  :  whereas  he  faith  oftlieEphefians  that 
 
 Si  they 
 
CoucnantofgrAcev  An  Sxfojltion- 
 
 tjiey  vvereali£nt.s  from  tlie  common  wealth  ofIfrael,and  wtxcjlraungers from 
 the  couena.:7ts  of prom'ifc  ^and  had  no  hope,iindwere  jptthoui  Chrtjl  and  without  God 
 in  ths  jy:>r/d.And  ihe  Hmie  may  be  (aid  of  the  whole  bodie  ofthe  Gentiles  ex- 
 cepting liere  and  Acre  a  man,who  were  conuerted  and  became  Profelytes. 
 And  tliis  IS  ma,n!fell  in  that  they  w:\nted  the  word  attd  the  Sacraments,&  tea- 
 chers. And  this  faying  ofthe  prophet  Ofc,  In>Ul  call  them  my  people  rphich  T»ere 
 not  my  people. :-  and  her  belooued  which  was  not  beloued^xs  alleadged  by  Paul  to 
 prooue  ths  calling  ofthe  Gentiles.  Some  doc  alleadge  to  the  contrarie,that 
 when  tlie  couenant  was  made  with  our  firft  parents,  it  was  al{b  in  them  made 
 with  al  mankind, not  one  man  excepted:(Sc  that  the  di(lin£lion  and  difference, 
 betweene  man  and  man  arifeth  of  their  vnbelcefe  and  contempt  ofthe  coue- 
 nant afterward, /4^yCIndeed  in  the^ellatc  oflnnocency  Adam  by  creation  re- 
 ceiued  grace  for  himfelfe  and  hispofteritic  :,and  in  his  fall  he  tran{grefled  not 
 dnely  fpr  himfelfe  butfor  all  his  polbrilie.-but  in  receiuing  ofthe  couenant  of 
 grace  it  cannot  be  prooucd  that  lie  receiued  it  for  himfelfe  and  for  all  raan- 
 ]:ind:naytliediflin£3tiQn  betweene  the  fgede  of  the  woman  and  thefeede  of 
 tnefejpent,  mentioned  in  theory  firftg;iuin^  ofthe  couenant.  fhewes  the^ 
 cpntrarie:for,if  after  thefaHalland  euery  part'of  m ankinde  were  receiued  in«; 
 to  theeouenantrthenall  men  without  ^refrraint  fhould  be  the  feed  ofthe  wo-i; 
 inan,brui(ing  the  ferpents  head,  and  the  fergent  /hould  hauenojeede  at  all.  > 
 ^nd  againe,all,men  can  not  be  charged  with  vnbelcefe  and  contempt  in  re-' 
 Ijjeft  ofthe  Euangelicall  couenant,  but  onely  ftich  perfbns  as  hauc  knownc. 
 iCjOr  at  the  leafl  heard  ofit.  And  therefx^re  fundrie  heads  ofthe  nations  may 
 be  charged  with  vnbeleefe,as  CainjGham,Taphet,  Ammon,Moab,Ifmael,E- 
 {au,Madian,fortheyb^cing  iieere  to  the  fathers  heard  the  promifesconccr- 
 lung  Chrifl  offered  facrilic^Sjand  pbfcrued  externall  rites  ofthe  Church,  but 
 afterward  fell  avyay  fioip.th9  fiuccre  worfhip  ofthe  true  God  to  idblatrie  and-, 
 all  manner  of  wickedneffejand  became  enemies  of  God  and.his  people .  But 
 weplainely  denie,that  there  was  or  could  be  the  like  vnbeleefe  and  contempt^ 
 ofGods  grace  in  their  pofteritie,  which  for  the  moft  part  neuerfomuch  as., 
 heard  of  any  coucnanf.tlieir  ancetours  indeauouring  alwaies  to  burie  and  ex-  ; 
 tingui(h  the  memorie  of  diat.which  they  hated .  It  is  obie<fted  a^aine,that  the.  • 
 couenant  vvas  n).ade  wnh  Abraliam;  and  with  all  mankind  after  him,  'Becanfe^. 
 faith  the  Lord ,  thou  tpafl  obeyed  my  voire^in^thyfeedejhallallthe  nations  ofthe 
 earth  hehlelJed.z^nfX^A\\\<^\\cs2i  Aouhlc  3in{\VQV,  firR  that  the  place  mull  be 
 vnderftoodofmanynationsrfecondlythatit  muff  bee  vnderftoodnotof  all. 
 nations  in  all  ages,but  of  all  nations  ofthe  laff  age  ofthe  woild.For,faith  he, 
 the  fcr'idture  fcrefeeitig  that.GodwoHld  iujlifiethe  Gentiles  through  faith  ^oreached^ 
 before  the  ^oTpellvnto.  Abraham^  faying^in  the /hall  all  thee  nations  be  l^leJfed.WeWy 
 ,)  to  conclude  this  point,in  the  making  ofthe  couenant  there  mufl  be  a  mutual' 
 ■  eonfent  of  the  paftiep  on  both  fides ,  and  befide  the  promife  on  Gods  part, 
 there  miiffbec^lfo  a  reffipulation  on  mans  part*,othcj-v\'ife  the  couenant  isnot 
 niade,.Nowe  then,  it  mufl  needes  followe.  that  all  vnbeleeuers  contemning 
 grace  offered  in  Chrifl  are  out  ofthe  couenat.as  alfo  fuch  as  neuerKeard'of  itj, ; 
 for  where  thereis  noknowled2;e,thereisno  confent:and before  the  comming. , 
 of  Chrirt^tliegreateft  gart  of  the.  wojld.neugr  knevve.the  JMeflias,,  nor  heardi' , 
 
oftheCreede.  Coacnant  of  grace      2^1 
 
 of  the  coiienant,a$Paul&ith  to  the  learned  Athenians  ,  thttimeofthuigfto~Aet.iyfi^ 
 rdncd  G  od  regarded  not  ;  l?Ht  nowe  he  a^monijheth  all  men  eherj/  where  tore 
 fent.  , 
 
 Tire  foundation  and  ground  workeof  the  coucrant  is  Chrifl:  lefusthe 
 Mediatour,inwhomcalltheproini(es  of  God  arc  yea  and  amcn,and  there- 
 fore he  is  called  the  ^w^f/o/f-^iTczz^;;^;^  ,  and  the  ccuem^t  of  the  people  tohec  ^*^'*^'V*^ 
 made  with  all  nations'in  the  lafl:  age.Now  then  that  we  may  proceede  at  large  "*"*'" 
 to  open  the  fubftance  of  thecouenat,vvc  aie  in  the  next  place  to  come  to  that 
 part  of  the  creede  which  concernes  tiie  (econd  perfbn  in  Triniticfet  downc 
 in  thefe  wordes,^^»^''^  /^A*^'  Chrijfh/^  onelyfonne^  C^r.from  which  wordes  to 
 the  very  ende  of  the  Crcede,fuch  points  onely  arc  laid  downe  as  doe  notably 
 vnfolde  the  benefits  and  the  matter  of  the  couenant  -Novye  the  (econd  perfon 
 isdefcribcdtovsby  three  things  ;  firft,  his  titles",  feCondly,  his  incarnation; 
 thirdly,his  twofold  elbte.His  tidesare  mnvimhcx  ^ontt.  I.  lefpu.  I  l.(ljrtfi.I  I L 
 his  onely  fonne.l  1 1 L  our  Lord.His  incarnation  a«id  his  twofolde  ertatc  are  (et 
 downc  afterward. 
 
 To  come  to  his  titles,thc  firfl:  is  lejks,  to  which  if  w^c  adde  the  claufe,f  h- 
 IffeffeyOn  this  manner  J  l^eleeue  in  lefks  (^c.the  article  which  wee  nowe  haue  in 
 haiid  will  appearc  to  be  mofl:  excellent;  becaufe  it  hath  mod:  notable  promi- 
 fcs  annexed  to  it.  WhenPeter  confelled  Chrifl;  to  be  the  (bnne  df  the  liuing 
 God,hc  2itii^NtYcA.,vpon  this  rocke  TvilUhmldmy  church  ,iind  the  gates  of  hell  /hall  U3'5\.i€.tS^ 
 ffotpreHaileagainfiit.  And  againc,  He  that  confeffeth  that  Chrijiis  the fonne  |>y»-'°M«>S« 
 GodjGod  drvelleth  in  him,andhe  in  C^od.And  againe,  T'o  himgiue  all  the  prophets 
 vitne^e  that  through  his  name  all  that  beUeue  in  himjhall  receme  remijpon  of     ^°'^^ 
 finties.  Paul  faith,  Beleeue  in  the  Lord  lefm  and  thou  Jhalt  hefauedand  all  thy  Aa.i^ji. 
 hoitlholdr^\\\i'i  then  the  confcffion  in  which  we  acknowledge  that  we  beleeuc 
 in  Ie(us  Cbriftjhath  a  promife  offellbwlLip  with  God  and  of  life^uerlafhng. 
 But  it  may  be  obiefted^hat  eucry  fpiiit^as^S.  lohn  faith^  rch'ich  confejfeth  that  ,.ioh.4.«« 
 Ieft44  Chrifl  is  come  in  the  fiefl}  i<  of  God.  Nowe  the  deuil  and  all  his  angels  and 
 vnbeleeuersdoe  thus  muchitherefore  why  may  not  they  alfo  haue  the  benefit 
 of  this  confclfTion.i^^/^Byj/^irir  in  that  place  is  neither  meant  angels  nor  me, 
 nor  any  creaturc,but  the  dofbjije  which  teacheth  that  lefiis  Chriif  is  come  in 
 the  flelh  *,  6c  it  is  of  God  becaufe  it  is  holy  anddiuine  and  hath  God  to  be  the 
 author  ofit.  As  for  the  dcnillahd  his  angels  they  can  indeedeconfefle that 
 Chrifl:  the  fonneofGod  was  made  man  ,  and  a  wicked  man  may  teach  the 
 famc;but  vnto  thcconfeflion  whercunto  is  annexed  a  promife  of  eternall  life, 
 is  required  true  faith, whereby  wee  doc  notjoncly  knowxand  acknowledge 
 thisor  thar  to  be  true  in  Chrif}:,but  alfo  rcll  vpon  him  :~w'hich  neither^tan 
 nor  wicked  men  can  doe.   And  therefore  by  this  confcffion  the  Church  of 
 Godisdifbpguilhedfromall  othefcompaniesof  men  in  the  worlde  which 
 bcleeueth  nor,as  Pc^nv-ms.heretickSjAtheillsjturksJeweSj&al  other  infidels. 
 
 ;  This  name  /f/W,was  criueii  to_tne  fonne  of  God  by  the  father,and  brought      .      - 
 from  hcauenby^anangel  vnto  Toleph  and  JMaric:  and  on  the  day  when  hee  Luk.4  "' 
 was  to  be  circumciied,as  the  manlier  was  ,  this  name  was  giuen  vnto  him  by 
 his  parems,as  they  were  commanded  from  the  Lord  by  the  Angel  Gabriel. 
 And  therefore  tjxehaiiie  w;is  oot  giuen  by  chance,or  by  the  alone  will  ofthe 
 
 S.  a  parents, 
 
%^Z     The  title,  lefiR.  Antxpofimn 
 
 parents,but  by  the  raoft  wife  appointment  of  God  hiinfelfe. 
 .  The  name  in  Hebrew  is  lehofcha  ,  and  it  is  changed  by  the  Grecians  into 
 Jefits  which  fignifieth  a  Sauiour,  And  it  may  be  called  the  proper  name  of 
 Chriftjfigfiifying  his  office  and  both  his  natures,  becaufe  he  is  both  a  perfect 
 and  abfolute  Sauiour,as  alfo  the  alone  Sauiour  of  man^becaufe  the  worke  of 
 ■  (aluation  is  wholly  and  onely  wrought  by  him>and  no  part  thereofis  referued 
 to  any  creature  in  heauen  or  in  earth.  As  Peter  faith,  For  among  men  there  is  wy 
 other  namegmen  vnder  heauen  -whereby  rve  may  be  faued  but  by  the  name  ofl^fw^ 
 And  the  author  to  the  Hebrues  (aith.Tl»^^  he  is  able perfeElly  to  fane  them  that 
 come  vnto  God  by  him^feeing  he  euer  iiueth  to  mak^  inter ceffion  for  them  .  If  any 
 {hall  obieftjthat  the  promifes  of  faluation  are  made  to  them  which  keepe  the 
 commandemcnts:thean{vveris,thatthelaweofGoddoth  exaifl  moft  abfo- 
 lute and  perfeft  obedience,which  can  be  found  in  no  man  but  in  Chrift,who 
 neuer  finned  and  therefore  it  is  not  giuen  vnto  vs  nowe  that  we  might  by  our 
 felues  fulfil  it,and  worke  out  our  owne  faluation,but  that  beeing  condemned 
 by  it,  wee  might  wholly  depende  on  Chrift  for  cternalllifc.  If  any  further  al- 
 lcadge,that fuch  as  walke  according  to  the  commandements  of  God,though 
 their  oijediencebe  imperfed>,yet  they  haue  the  promifesof  this  life  and  of  the 
 life  to  come.The  anfwer  is,that  they  haue  fo  indcede,yet  not  for  their  works," 
 but  according  to  their  works  which  are  the  fiuites  of  their  faith,  wherby  they*- 
 areioyned  to  Chrifl,for  whofe  merits  onely  they  fland  righteous  and  are  ac- 
 ceptable before  God.  And  whereas  it  is  faid  by  Vet€r jthat  baptifmefaueth  vs, 
 his  meaning  is  not  to  fignifie  that  there  is  any  vertuc  in  the  water  to  wa/L  away 
 ourfinneiandtofan£tifievs,  but  that  it  femes  vifibly  to  reprcfent  and  con- 
 firme  vnto  vs  the  inward  wafhing  of  ourfcules  by  the  blood  of  Chrifl.  It  may 
 further  be  faid,that  others  haue  bcene  Sau-iours  befide  Chrifl  aslofuahthc 
 fonne  of  Nun,who  for  that  caufe  is  called  by  the  fame  name  with  Qhxiik.Anf. 
 loflia  after  the  death  of  Mofes  was  appointed  by  God  to  be  a  guide  to  the 
 children  of  Ifi'ael,whJch  might  defcncf  them  from  their  enemies  and  bring 
 them  to  the  land  of  Canaan:but  this  deliuerance  was  onely  tcmporal,and  that 
 onely  ofone^epple.Nowe  the  Sonne  of  God  is  called  Iefus,not  becaufe  hee 
 deliucreth  the  people  of  the  lewes  onely,  or  becaufe  he  faueth  the  bodies  of 
 men  onely , but  becaufe  he  fiueth  both^odyandfoulejnot  onely  of theJewes 
 but  alfo  ofihejGcn^es/romhellydeal^^  And  whereas  Pro- 
 
 phets and  miniflers  of  the  word  are  called  Soiuiours  \  it  is  becaufe  they  are  the 
 inflruments  of  God  to  publiih  the  doiftrine  offaluation  which  is  powerfiilt 
 in  mens  hearts,  not  by  any  vertue  of  theirs  ,  but  onely  by  the  operati- 
 on of  the  fpirit  of  Chrift.  Laifly,  it  may  beeobieded  that  the  father  and' 
 the  hoIyGhoft  are  Sauiours  ,  and  therefore  not  onely  the  fonne.  ^^nf^ 
 True  it  is,  that  in  the  worke  offaluation  all  the  three  perfbns  muft  hee^ 
 ioyned  together ,  and  in  no  wife  to  bee feuered:  the  Father  faueth  ,thc  Sonhc 
 faueth,  the  holy  Ghoftfiuethryet  mull  we  difhnguifhtheminthe  manner 
 of  fauing'.lhe  father  faueth  by  the  Sonne^the  Sonne  faueth  by  paying  the  ran- 
 fome  and  price  of  our  faluation  *,  the  holy  GhofI:  faueth  by  a  particular 
 applying  of  the  ranforhc  vnto  men.  Nowe  therefore  whereas  the  fbnne* 
 panes  the  price  of  ourrocedempuoji'and  not  the  Father  or  the  H/^^t'v 
 
dftheCreede,  ThctltlCitcfilS.      i^| 
 
 dioft,  therefore  in  this  (peciall  rcfpe^l  he  is  called  in  Scriptures  and  intituled 
 by  the  name  of  Ie(us,aiid  none  but  he. 
 
 By  this  which  hath'  beene  faide,the  Papifts  are  faultie  two  waics.  Firft,  that 
 they  fflue  too  much  to  the  name  of  lefiis :  for  the)'  write  in  plaine  tearmes, 
 that  the  bare  name  it  felfe  beeing  vfed  hath  great  power  and  doth  driue  away  "'^^M*  ^^^ 
 deuilsjthough  the  parties  that  v(e  it  be  void  of  2;ood  affeftion.-whereas  indeed  5"^?'     ^  "^" 
 it  hath  no  more  vertue  then  other  ndes  of  God  or  Chrift.  Secondly ,  they  arc 
 fcultie  that  they  giuctoohttle  to  the  thmg  fignified .  For  Chrift  muft  either 
 be  our  alone  and  whole  Sauiour  or  no  Sauiour.Now  they  make  him  but  halfe 
 a  Sauiour,  and  they  ioyne  others  with  him  as  partners  in  the  worke  of  faluati- 
 on,  when  they  teach ,  that  with  Chrifts  merits  muft  be  ioyned  our  workcs  of 
 grace  in  the  matter  of  iuftification,  and  with  Chrifts  fatisfaZSon  for  tli€  wrath 
 of  God,  our  fansfadion  for  the  temporall  punilhment ;  and  when  they  adde 
 to  Chrifts  intercenion  the  intercemon  and  patronage  of^aints,efpecialIy 
 of  the  Virgin  Marie ,  whome  the)'  call  the  Queene  of  heauen ,  the  mother  officium  b. 
 of mercie,  withall  requefting  her,  that  by  the  authoritie  of  a  mother  fhe  would  f^'^.  l^^a^, 
 commaund  her  (bnne.  If  this  doftrine  of  theirs  may  ftand,Cfinft  can  not  be 
 the  onely  Sauiour  of  mankinde ,  but  euery  man  in  part  fhall  be  leliis  to  him- 
 felfe. 
 
 But  let  vs  goe  on  yet  further  to  fearch  the  fpecial  reafon  of  the  name,whicfi 
 is  notably  fct  downe  by  the  Angel.  Thotijhalr  ({aith  he)  call  his  name  lefpuyfor  Mathj.»; 
 he  fhall faue  his  peofie  from  their finnes .  In  which  words  we  may  confider  three 
 points ,  I.  Whome  the  Sonne  of  God  Ihall  (aue.  1 1.  By  what  ?  III.  From 
 what  ?  For  the  firft,  he  fhall  faue  his  people ,  that  is,  the  cleft  ofthe  lewes  and 
 Gentiles :  and  therefore  he  is  called  the  S amour  of  his  bodie.  We  muft  not  here  Ef h  5.21. 
 imagine  that  Chrift  is  a  Sauiour  of  alland  euery  man.  For  if  that  were  true, 
 then  Chrift  ihould  make  fatisfaftion  to  Godsiuftice  for  all  and  euery  mans 
 finnes:  and  Gods  iuftice  beeing  fully  (atisfied  he  could  not  in  iuftice  con- 
 demne  any  man :  nay,  all  men  ftjould  be  blefled  becaufe  fatisftftion  for  finnc 
 and  the  pai-don  of  finne  depaide  one  vpon  an  other  infeparably .  Againe,if 
 Chrift  be  an  effeftuall  Sauiour  of  alland  euery  particular  man ,  why  is  any 
 man  condemned  ?  It  will  be  Qide  ,  becaufe  thev  will  not  beleeue ;  belike  then  Aiius  prima 
 mans  will  muft  ouerrule  Gods  will ,  whereas  the  common  rule  of  diuines  is,  caufioMinat 
 that  thefirft  caufe  ordcreth  thefecond.  S"/"""'^^ 
 
 The  meanes  of  faluationby  Chrift  are  two:  his  merit,andhis  efficacie.  His 
 merit,in  that  by  his  obedience  to  the  law  and  by  his  paflion ,  he  made  a  (atisfa- 
 ftion  for  our  finnes.freed  vs  from  death,  and  reconciled  vs  vnto  God  .  Some 
 may  obieft,that  the  obedience  andthe  pallion  of  Chrift  becinglong  agoe  en- 
 dedjCan  not  be  able  to  faue  vs  now:  becaule  that  which  he  did  i  5  00.  veares  a- 
 goe  may  (ceme  to  be  vanillied  and  come  to  nothing  at  this  day.  /^»/CIf  Chrifts 
 obedience  be  conGdered  as  an  aftion,  and  his  paflion  as  a  bare  {iiffering,  they 
 are  both  ended  long  agoe  :  yet  the  value  and  price  ofthe  before  God  is  euer- 
 lafting  :  as  in  Adams  fall  the  aftion  of  eating  theforbidden  fruit  is  ended,  but 
 the/»///  of  his  tranrgreffion  goes  ouer  all  mankiftid,and  continues  ftill  euen  to 
 this  houre,aTid  fliall  doe  to  the  end  of  the  world  in  thofe  which  ftiall  be  borne 
 herafter.The  efficacie  of  Chnftis,iu  that  he  giues  his  fpirit  to  mortifiethecor- 
 
 S  %  luption 
 
4^4     TtiCtideJefusr  'An^xtefttkn 
 
 Pupikoii  of  our  natures,that  we  may  die  vnto  finne  anclliiic  to  righteoufheffc, 
 and  hauc  true  comfort  in  terrours  of  confcience  and  in  the  pangs  of  death. 
 
 The  euils  from  which  we  are  faued  are  our  owne  finiicSjin  that  Chrifl:  frc- 
 «th  vs  from  the  guilt  and  the  punilliment  and  fault  of  them  all,when  weebe- 
 leeue. 
 
 Thus  much  for  the  meaning  of  this  title  lefus.Nowe  follow  the  vfes  whicli 
 arife  of it.Firft  of  all,  whereas  we  are  taught  to  make  confeffion  that  the  fonnc 
 of  God  is  lefus,  thatis,  a  Sauiour  *,  h^nce  it  mud  needes  followe  that  wcj^arc 
 k»il  in  our  felues.  And  indeed  before  we  can  truly  ackoovvied^  that  Chrift  is 
 our^auioutjthis  confeffion  muft  needes  goe  before,  that  we  are  in  iruth,andl 
 therewithal!  doefeele  bur  felues  to  bee  miferable  finnersvnder  the  wrath  of 
 GodjVtterly  loft  in  regard  of  our  felues  ifor  Qonji  came  tsfnue  that  which  vpm 
 iofi.And  when  he  talked  with  the  woman  of  Cannan,  he  checked  her6c  iaid, 
 he  was  not  ktA^i^itothsJsfi/heepe  of  the  houfe  oflfrael:  Chrift  lefiis  camejO' 
 poure  pile  into  our  woundesrChrift  came  to  fet  them  at  libertiewhich  are  in 
 pr]{on:and  to  place  them  iniieedorae  that  are  in  bondage .  Nowaman  can- 
 not poure  oile  into  a  wound,  before  there  be  a  wound,or  before  it  be  opened, 
 andwefeele  thefmartofit^A^dhowcanweebe  fet  at  libertie  by  Chrift,ex- 
 cept  we  fecle  our  felues  to  be  in  bondage,  vnder  hell;death,and  damnation? 
 When  the  Difciples  of  Chriftrwere  vpon  the  fea  ina  great  tempeft,they  cri» 
 ed,C^af}er,/aue  vhvoe  periffy. So  no  man  can  hartily  fay,I  beleeue  lefiis  Chrift 
 to  be  my  Sauiour,beforehe feelc,  that  inhimlelfe  he  is  vtterly loft  and  caft  a^* 
 way  without  hishelpc .  But  altenhat  we  perceiue  our  felues  to  be.in  danger 
 and  to  be  ouerwhelmedialhcira  of  the  wrath  of  God,  then  wc  crie  out  with 
 the  difciplesiJLord  lefiis  fauc  vSjWe  perifh  .  Jvlany  proteftants  in  thefedaies 
 hold  C7hrift  to  be  their  Sauiour ,  but  it  is  onely  formably  from  the  teeth  out- 
 ward,and  no  furtherifor  they  were  neuer  touched  with  the  fenfe  of  their  fpi- 
 rituall  mifcriethat  thev  might  fay  with  Daniel ,  Shame  itndconfttjton  bekngeth 
 vntovs:  and  with  the  Publicane ,  /  amajlmcr,Lordhemercifulltome,  And 
 therefore  the  conclufion  is  this,that  ifwe  willhaue  Chrift  to  be  our  Sauiour, 
 we  muft  fir  ft  beleeue  that  inourfclneswearevtterlyloft  ;  and  fo  muft  that 
 place  be  vnderftood  where  Chriil  faith,he  is  not  fcnt,  but  tojhe  loft  iheep  of 
 the  houfe  of  Ifrael,that  is  ,lo  thcfe  which  in  theii;owne  fenfe  and  feeling  arc 
 ioftintherafelues. 
 
 Secondly,ifChrift  be  a  Sauiour  ,  thenwe  muft" acknowledge  him  to  bee 
 fo.But  ho  wc  fhall  we  doe  this? /^«/K'ifr,T  bus :  A  man  is  taken  to  be  a  skilful 
 Phifition  by  this^that  many  patients  come  vnto  him,and  feekefor  helpe  at  his 
 hands.  And  fo  ftioutd  it  be  with  ChriftiBut  a]as,the  cafe  is  otherwife  .  Eucry 
 man  can  talke  of  Chrift,butfewe  acknowledge  him  to  be  a  Sauiour,  by  feek- 
 jn<^  to  him  for  their  faluation,becaufe  they  iud?-e  themfelues  righteous,  and 
 feelcnotthemreluestoftand  in  need  of  the  helpe  of  Chrift.  Naywhichis 
 more,Tfa  man  be  knowne  that  can  cure  ftraange  difeafes,  men  will  fceketo 
 him  by  fea  and  landand  fell  both  goods  and  landes  to  get  helpe  at  his  hnnds- 
 Euen(<),if  men  were  perfwadcd  that  Chrift  were  a  perfeft  Saviour,  and  thajt 
 thev  were  ficke  and  vtterlyvnable  to  be  faued  without  him,they  would  ne- 
 uer  Kiincr  bein^uietbut  feeke  vnto  him  for  his  help,  and  crie  withDauidj . 
 
 OLord^ 
 
§ftheCreedf.  Thet'itk,Icfiis.      2^5 
 
 t>  Lord/ayvnto  myfmle  that  thou  art  my  faluatioft. The  Woma  that  was  difcafed  pfal.ijj. 
 with  an  iUuc  of  blood,came  hehinde  our  Sauiour  Chrift,and  when  fliee  had  j^^^^   ^^ 
 but  touched  him,lhee  was  healed. In  the  (ame  maner^if  we  fhal  feeke  to  come 
 to  Chriftjand  doe  but  touch  his  pretious  bodie  and  bloode  by  the  hand  of 
 faith, the  ilTues  <5c  the  bleeding  wounds  of  our  foules  fiiall  be  dried  vp.  When 
 amanthathadbeene  ficke  eight  and  thirtie  yeres  was  cometo  thcpooleof 
 -Bethefdajhe  was  faine  to  lie  there  vncured*,  becaufe  when  the  angel  troubled  loh.j.^; 
 the  water  cuerrnore  (bme  ftept  before  him:  but  if  we  will  feekc  to  Chrift  for 
 the  faluation  of  our  foules  ^no  man  iliall  preuent  vs  or  fteppe  before  vs.  And 
 if  we  finde  our  (elues  to  be  fo  laden  with  the  buTdenof  our  finnes  that  we  can 
 not  drawe  neere  vnto  hiin,let  vs  then  dot  as  the  palfie  man  did  ;  he^otfourc  Ma**»*' 
 men  to  carrie  him  ontheir  ilioulders  to  the  place  where  Chrilt  was;  and^lien 
 they  GOuIcTnothy  reafon  ofthe  preaie  ofpeople  enter  into  the houfe,theyo-« 
 penedtheroofe  and  let  him  downe  in  his  bed  bycordes  to  Chri{l,that  hec 
 niight  be  healed.  And  fo  let  vs  vfc  the  helpe  of  (iich  as  be  godly,  that  by  their 
 inftruiftions  and  corifolations  they  may  as  it  were  put  '.o  their  fKouldcrs, and 
 by  their  praiers  as  with  cordes  bring  vs  to  Chrift,that  we  may  rcceiue  eternail 
 ialuation,beeing  otherwife  At^A  in  (inne  and  fubicft  to  damnation. 
 
 Laftly,  whereas  loftph  and  Marie  gaue  this  name  not  at  their  owne  plea-» 
 fure,but  at  the  appointment  of  God  himfelfe;  this  minifters  a  good  inftru^li- 
 on  to  all  pai'cnts  touching  the  naming  of  their  children  when  they  arc  bapti- 
 fedjthat  they  arc  with  care  and  deliberation  to  giue  conuenient  names  vnto 
 them,whicn  may  put  them  in  minde  of  duties  either  to  God  or  men .  This  i$ 
 worthie  of  our  obferuation,for  many  care  nothowe  they  name  their  children, 
 yea  it  is  at  this  day  and  euer  hath  beene,  that  fome  giuefiich  names  to  th«n,as 
 that  at  the  very  rehearfing  thereoflaughter  enfueth.  But  this  ought  not  to  be 
 foifor  the  name  is  giuen  vnto  children  at  the  time  of  their  baptifme  in  the  pre- 
 sence of  Godjof  his  Church,  and  angels,cuen  then  when  they  are  to  be  enlred 
 into  the  Churh  of  God  and  that  in  the  name  of  the  Father,tne  Sonne,and  the 
 boly  ghoftrthereforc  though  we  doe  not  place  religion  in  titlesor  names,  yet 
 neuerthclelTe  a  wife  &  godly  choice  in  this  matter  is  to  be  had,that  the  names 
 impofed  maybe  in  fleade  of  inftruclions  and  admonitions  to  the  parties  na- 
 med :  and  for  this  caufe  in  the  olde  Teftament  names  were  «iuen  either  by 
 propheticall  inll:inft,or  according  to  the  euent  ofthings  which  came  to  pafle 
 about  the  time  ofthe  birth  of children,or  they  were  borrowed  from  the  holy  Luk.i.j.9, 
 ancetoursto  put  the  poftcritie  in  mind  to  follow  their  fteps. 
 
 And  tlms  much  ofthe  duties:  Now  foUowe  the  confolations  that  Gods 
 Church  &  people  rcape  from  this,that  the  fonne  of  god  is  our  Sauiour.  Whe 
 as  all  mankind  was  included  vnder  fin  and  condemnation,  then  the  Lord  had 
 mercy  Vpon  vs  and  gaue  vnto  man  the  couenant  of  grace  in  which  he  promi- 
 fed  that  his  owne  fonne  fliouldbe  our  redeemer.This  is  a  great  and  vnijjeak- 
 able  comfort,as  may  appearein  that  the  angels  fo  gready  reioiced  herein  whe 
 ■^Thrift  was  hoxv\yBeholdy{^y  t\-\^'JbrJ)igyoH  tidings  of  great  toy  that /hall  he  to  all 
 the  people^  that  is,  that  into  you  is  borne  in  the  citie  ofT)amaa  Sauiour  rvhich  is  LuLj.io.n; 
 Chriji  the  lord.]<iow  if  ihey  reioicethus  exceedingly  at  Chrifts  birth,who  was 
 RottheirSauiourjbccaufe  they  flood  not  in  need  to  be  redeemed; then  much 
 
 S  4  more 
 
i66     ThetitlCjChrifl:.  AnEx^ofition 
 
 more  ought  the  Church  of  God  to  reioyce  herein  whomc  it  doth  principalfy- 
 concerne.-and  no  maruehfor  iFwchad  wanted  this  blefled  Sauiour,it  had  bin: 
 better  t '  haue  bin  a  bruit  beatf  or  any  other  creature  then  a  mainfor  the  death 
 'oFi  beaft  is  the  ende  of  his  woe,but  tlie  death  of  a  man  without  a  Sauiour  is 
 the  beginning  of  endlefTe  miferic.Satanandhis^nge^  no 
 
 Sauiour^t when  man  was  fallen,  GoH^oFhiTmercic  dealtnotfb  withliim, 
 "but  gaue  Fis  owne  fonne  to  reltore  him  to  a  better  cfl:ate,whereas-he  might  as 
 iufHy  haue  damned  all  men  for  the  fall  of  our  firft  parents,as  he  did  the  wic- 
 ked angels  for  theirs*,,  for  God  is  not  bound  to  any  creaturerbehold  then  a 
 matter  of  vnfpeakeablc  ioy  x  let  vs  therefore  receiue  and  embrace  Ghrill our 
 Sauiour  jflie  to  him  for  the  pardon  of  all  finnes,and  praife  his  name  therefore=. 
 Now  vvc  come  to  the  {econd  tide  of  thcfonne  of  God,  whereby  he  is  tear- 
 ,  med  C6ri/?: which  title  is  as  it  were  the  (urname  ofthefecond  perfbn  as  fomc 
 doc  th  jnke:yet  according  to  the  opinion  of  (bme others  it  is  no  name  at  all, 
 but  onely  a  mecre  appellation,as  when  in  the  hke  cafe  a  particular  man  is  cal- 
 T*r£ui .  contra  led  a  Duke  Or  a  Kin^.  It  is  all  one  with  LMeJJtah  in  Hebrewe  wherewith  the 
 D^"T       redeemer  was  named  in  the  old  Teftament,and  both  fignific  emminted. 
 
 Among  the  lewes  before  the  coniming  of  Chrift  three  eftates  or  orders  of 
 men  were  annointed  with  oile:Firfl:  of  all  Kings,  as  Saul,  Dauid,  and  the  reft 
 of  the  Kings  of  Iuda.Secondly,the  priefts  that  ferued  in  the  Tabernacle  and* 
 Temple  before  the  Lord  when  they  were  ordained,  and  as  it  were ,  inftalled^ 
 into  the  priefthood  ,  were  annointed  with  oyle,  as  firft  of  all  Aaron  and  hi^ 
 fbnnes  but  afterward  the  high  priefts  alone.Tnirdly  Prophets  were  thus  an- 
 nointed,as  Elillia. 
 
 Nowe  this  legall'annointing*was  a  type  and  figure  of  the  annointing  of 
 Chrift:  which  was  not  with  bodily  oile,but  by  the  fpirit,and  it  was  more  ex- 
 cellent then  all  other  annointings  were.  For  Dauid  faith,  he  was  annointed 
 TfaJ.4X'7.      with  the  oyle  of dadneffc  aboue  all  his  fellowes,  fignif^ing,  that  neither  king^, 
 prieft.nor  propnet,was  euer  annointed  in  the  fame  manner  as  he  was» 
 
 Chrifts  annointmg  is  according  to  both  his  natures ;  for  in  what  nature  he 
 is  a  Mediatour,in  the  fame  he  is  annointed :  but  accordmg  to  both  his  natures 
 ioyntly  heisaMediatour  :  the  godhead  is  no  mediatour  without  the  man- 
 hood,nor  the  manhood  without  the  godhead:  and  therefore  his  annointing 
 extends  itfelfe  both  to  his  godhead  and  to  his  manhood. 
 
 Chrifts  annointing  hath  twciparts  ,  both  of  them  figured  by  the annoin- 
 tinp-  of  the  lewes.The  firft  is  his  confecration  whereby  he  was  (et  apart  to  do 
 
 the  office  of  a  Mediatour  betwecne  God  and  man:  and  therFore  toBe  a  king, 
 'aprielfja  prophet:a  king,to  gather  and  withallto  gouerne  his  Church  and 
 people  :  a  prieft,tG  make  J^tisfaft  ion  and  interceffion  for  the  finnes  of  the  e- 
 letn::a  prophet,to  reueale  and  teach  his  people  the  will  of  God  his  father.  And 
 though  it  be  true  that  Chrift  is  fet  apart  to  the  work  of  mediation  as  heisme- 
 «iatour  or  as  he  is  man :  yet  as  be  is  God  he  doth  defigne  and  fet  himfelfe  a- 
 partto  the  fameworke.For  to  defigne  the  mediatour  is  acomrron  a<f^ion_of 
 ilie  three  per{bns,the  father ,the  (bnne,and  the  holy  ghoft  :  and  yetronfide- 
 HUi!;  the  father  is  firft  in  order  ,  and  therefore  hath  the  beginning  of  the  adi- 
 QjiJojthjscaufeheJsiaidefpeciallytp defigne ,  as  \^'hen  S.Iohn  faith,  H/«») 
 
•ftheCrefde.  ThctitlcXhrift.     2(^7 
 
 hath  God  the  faiherfealei.  i<Ai.6at 
 
 The  fecond  part  of  Ghrifts  annointing  is  the  powrmg;  out  of  the  fiibeflc ... .   . 
 of  thcjgiril  or  grace  intqjhe  manhood  ot  Ghrittiand  it  was  particularly  figu^ 
 red  by  the  holy  oile.For  firrt:,that  oile  had  no  man  but  God  alone  to  bee  the 
 author  of it.fo  the  moft  excellent  and  vnlpeakeabTe  graces  of  the  manhood  of 
 Chri{Fhaue  their  beginning  from  the  godhead  of  Chrift.  Apine,though  the 
 feme  oile  was  moft  preciouSjyet  was  it  compounded  of  earthly  fubftances,  as  E^od-io* 
 myrrhe,calamus,  and  Ca(ia,and  fuch  hkc,to  lignifie,that  the  fpirituall  oile  of 
 grace  whereof  the  manhood  of  Chrid  was  as  it  were,a  veflTell  or  ftorchoufe, 
 did  not  condft  of  the  effentiall  properties  of  the  godhead,as  Eutiches  and  his 
 followers  in  thefe  daies  imagine,but  in  certaine  created  gifts  and  qualities  pla- 
 ced in  his  humainc  nature:otherwife  we  fhould  not  haue  any  participation  of 
 them.Thirdly,the  (v\^eete  fauour  of  the  holy  oile  figured.that  the  riches  of  all 
 grace  with  the  effeft  thereof  m  the  obecBeiice  of  Ghrift,  doth  take  away  the  «^ 
 noifomejentof  our  loathfome  finnes  from  the  nofthrilles  of  God,and  witha! 
 dothmalce^urperfons  and  al  our  a<n:ios  acceptable  vnto  him  as  a  fwceteper- 
 fiigje,  as  Paul  faith,Tr^^r^  vnto  Gcdt7je]weete%fiour0fChrl/},&c.AndCJm{\s  ^•^^'■•^»^^* 
 death  is  for  this  cau(e  tearmed  a  (acrifice  of  fvveete  (melling  fauour. 
 
 And  we  muftiurther  vnderftand  that  thefe  gifts  of  Ghnfts  manhood  arc 
 not  conferred  in  a  fmallfcanding  or  mealureifor  lohn  C^ithyGod gineth  the^i*  ioh.j.j4. 
 ritnot  by  mfafure'^QC?MSk'd^t^2LCts\^h\Q\\  are  inGhriftare  farre  more  both 
 in  numbcj-  and  degree^thenlmmen  or  angels  Baue  or /hall  haue;  though  the 
 good  angels  and  the  faints  ofGod  inlieauen  are  very  excellent  creatures  fto- 
 red  with  manifold  graces  and  gifts  of  God.For  this  caule  Chrifl:  is  called  the 
 bead  of?9Mn'ihcaMCc  he  is  euery  way  the  moft  principal  and  glorious  man  that  ^ 
 euerwas.  Yet  for  all  this  are  not  the  gifts  of  Ghrifts  manhood  infinite  any 
 way;becaufeit  is  a  creature  and  finite  in  nature,  and  therefore  not  capable  of 
 that  which  is  infinite. 
 
 By  Ghnfts  annointingthepeople  of  God  reape  great  benefit  &corafbrti 
 becaufe  they  are  to  be  partakers  thercof.For  this  caule  the  oile  wherewith  he 
 was  annointed  is  called  the  oj/e  ofgkdnes^cc2u(t  thefwecte  fauour  of  it  glad-  vhl^^^.f^ 
 deth  the  hearts  of  all  his  mcmbers,and  brings  the  peace  ofGod  which  pafTeth 
 all  vnderftanding.The  holy  oyle  poured^poifAarons  hcad^came  downe  to  Pfai.i3j-s>- 
 hisbeard,andto  the  very  skirts  of"  his  garments:  and  itfignified  that  the  fpiri- 
 tuall oyle  of  grace  was  firft  of  all  poured  vpon  our  head  Ghrift  lefusj&from 
 thence  conje^[^ntly  deriued  to  al  his  members, that  by  that  meanes  he  might 
 be  not  onely  annorntedTiimfelfejbut  alio  our  annointer. 
 
 Nowe  the  benefits  whichwereceiueby  hisannointingaretwo.  Thefiift 
 is,that  alhhc^ele^^^vvlien  they  are  called  to  the  profcffion  of  the  Gofpell  of 
 Chritl:,are  in  and  by  h.im  fetapart  and  made  fpirituall  kings,  pri£flSjand£ro- 
 phets,^sS^  ohir  fMh,He  hrtth  /Kade  vi^ngsa^d  pne/^s  vnto  hi^^^^  AndS.'^^^^**'— ' 
 
 Peter  out  of  Joel,/  wtllpoure  (faith  the-  Lord)  myfl>irit  vpon  allfiei[h,andjfom'  Aft^»^- 
 ■finnpf  a*!d  dduvhters fhaltprephejie.  ^  •  Irjv" 
 
 ;     The  fecond  benefit  is,tfiat  aihheftithfijll  recm^  tlTeiBmejQile,  that  is ,  the 
 •fame  fpitiLof  God  in  ibme  little  &  conuenientmcafure  which  he  receiued  a-» 
 «lioug  ill  ea£ire,  as-Saint J  oMn -fiiidijTj^tf  ^»»w»;i^^^ 
 *■-'*  ,  dwdkthj 
 
V6^     TKctitlc,Clirifl:.  jfnS^iffi'hn 
 
 .^i ':      drvelleth  in  you  and  ts/ncheth yoH  all  things :  where  bv  anncMntin»  is  inearttfie 
 
 holy  Ghoft.  And  hence  k  is ,  that  men  are  callecl  ChrtHtans  of  the  name  of 
 
 Chrift ,  that  is,  annointed  with  the  fame  oyle  wherewith  Chrift  was  arinojn-. 
 
 ted .  And  the  holy  oyle  might  not  be  giuen  to  a  ftraunger,  to  fi^nifie,  \h?x  ta 
 
 hauerhc  fpirit  of  Chrift ,  and  to  be  guided  by  it ,  is  peculiar  to  them  that  arc 
 
 €xod,p.jj.    thrifts.  Now  then  let  vs  all  lay  thefe  things  to  our  hearts ,  and  ciitolhhc  vn- 
 
 ^^|wkable^c>odne(re  of  God  that  hath  aduanced  ysto  the  divine  of  km^s, 
 
 Y    j^riefts,  propiieTs,  BeForeTiim,"and  hath  giuchvs  his  fpirit  vnto  vs  to  inabkvt 
 
 '^  toLe  rS  mdcede. 
 
 Now  follow  the  duties  which  are  to  be  learned  hence.  And  firft ,  whereas 
 
 J;^J"*^'J^    ajj  Chriftians  receiue  annointing  from  the  holy  one  Chrift  lefus  ,  to  become 
 
 prophets  in  a  fort ,  we  muft  doe  oui-  endeauours ,  that  the  word  of  God  may 
 
 lob.j.??.  ^    dwell  plcntifulljrin  vs,  and  for  that  caufe  we  nroft  fearch  the  Scriptures ,  euen 
 
 Ta  sf  «««''*/< •'asTiunters  feeke  foTthe  game,  and  as  men  feckefor  gold  in  the  vcty  mines  of 
 
 the  earth.  There  is  nothmg  more  vnbefeeming  a  man ,  then  groffe ignorance 
 
 Hfibr^.i».     a  Chriftian.  Therefore  the  author  of  the  cpiltle  to  the  Hebrewes  rcprooues 
 
 them,that  whereas  for  the  time  they  ought  to  hauebin  teachers,thc)^  had  need 
 
 againe  to  be  taught  the  firft  principles  of  the  word  of  GocT 
 
 Againe,that  portion  of  knowledge  which  wchaue  receiuedof  God  is 
 furtherto  be  applied  to  thebehehtand  good  of  others;  this  is  that  moft  preti- 
 tTjli4i.y.  oas  baulmethaton  our^arts  Ihould  neuer  be  wanting  to  the  heads  of  men. 
 And  here  euery  man  that  is  fet  ouer  others  muft  remember  within  the  com- 
 pafle  of  his  calling  and  charge  to  inftru^  thole  that  be  vnder  him  lb  far  forth 
 as  poflibly  he  can .  Gouernours  of  families  muft  teach  their  children  and  (er- 
 uants  and  their  whole  houfhold^ithe  dodlrine  of  true  religion ,  that  they  may 
 know  the  true  God  and  walke  in  all  his  waies  in  doing  righteoufiics  6c  judge- 
 ment. If  houfliolderswould  mak«  conlcience  of  this  their  dutie ,  and  in  (bmc 
 fort  and  meaflire  prepare  their  families  againft  they  come  to  the  publike,cQD- 
 gregatfon ,  the  miniftcrs  of  the  Gofpel  with  greater  comfort  andfarremort 
 '  «afe  lliould  performc  their  dutie :  and  fee  farre  more  fruit  of  their  minifte- 
 
 ■yi  de  then  now  they  Aoc.  But  whereas  they  negleft  their  dutie ,  falfly  perfwa- 
 ding  themfelues  that  it  doth  not  belong  to  them  at  all  to  inftruft  others  \ 
 it  is  the  caule  of  ignorance  both  in»  townes  and  families ,  in  mafters  them- 
 fclues.inferuants  and  children  and  all.  Laftly,bythis  weareadmonifhed  to 
 take  all  occafions  that  poffibly  can  be  offered ,  mutually  to  edifie  each  other 
 ii.t.j.         jn  knowledge ,  faying  among  our  felues  (as  it  wasforetolde  of  thefe^tirnes) 
 (^omejet  vsaoe  vp  to  the  mottntaine  of  the  Lord  to  the  hotife  of  the  God  of  Jacob, 
 and  he  will  teach  vs  his  waies  y  and  we  will  walke  in  his  paths :  and  withall,  wee 
 £.»  >t,i.y.       {}^oul(i  confirmc  each  others ,  as  Chrifl  faith  to  Peter ,  fVhen  thou  art  conuer» 
 tedcoy)frme  thy  brethren^  and  bereadic  at  all  times  to  render  an  account  of  our 
 iaith  and  religion  euen  before  our  enemies  when  we  are  iuftly  called  fb  to  Ao. 
 ,-:.'..  u  ■    Secondly,  becaufe  we  are  fet  apartinChnft,  to  become  fpirituallpriefts 
 vnto  God ,  we  muft  therefore  offer  fpirimallfacrifices  acceptable  vnto  him : 
 and  they  be  in  number  feuen.  The  firft  is  an  affiance  whereby  we  reftvp- 
 JSal  4.  J.        on  God,as  Dauid  faith,  Ojfer  thefacrifice  ofrightcoufnejfe  andtruji  in  the  Lord. 
 Thefccond  is  wholly  to  fubic^  our  felues  to  the  miniftcne  of  the  Gofpel, 
 
 that 
 
efthQ-eede.  T-h^title^Cbrift,     169 
 
 that  wc  may  be  changed  and  conuertcd  by  it,  as  Paul  faiHi  y7 hat  he  minijlreth  Roro.15.15, 
 the  Gojpelto  the  gentiles, that  the  offering  vp  of  them  might  be  acceptable ,  beeing 
 Jhttcitfed  by  the  holy  Cjho(l,  The  third  is ,  all  manner  of  praiers  and  (upplicati- 
 ©nsmadc  vnto  God.Zi?/  my  prayer X^^x^  T):x\3i<\ybedire^edi»  thyfghtasincenfe,  pfai.,„^|, 
 and  the  liftmgvp  ofminehands  as  an  enemng/acrifice.  The  fomth  is  praifing  and 
 ihanklgiuing  vnto  God.  Let  vs  by  htm  offer  thefacrifke  ofpraife  alwaies  to  Cj^?^,  Hcb.1j.15, 
 that  iSi  thefrmt  of  the  lippes  which  coffejfe  his  name .  And  in  the  Reuelation  the 
 golden  vials  full  of  odours  are  the  praiers  of  the  Saints.  The  fifth  is  the  rehefe  Rev.j.3. 
 of  our^oorc  brethren  according  to  our  abilitie,  as  Paul  laith ,  11^04  euen filled 
 after  that  1  had  receinedof  Spaphroditnsthat  which  came  from  you,  an  odour  that  Phil.4.180 
 fmelleth  Jweete,  afacrificepleafant  and  acceptable  to  God.  The  nxth  is  the  denialli 
 of  our  felues  with  a  contrite  and  broken  heart.  The  {euenth  is,  to  refigne  our  pfai-jM^, 
 ielues ,  bodies,  and  fbules  wholly  to  the  (eruice  of  God :  Set  jour  felues  (laith 
 Paul)  to  God,,  04  they  that  are  altftefrom  the  dead :  and  your  members  as  rveapons  of 
 right  eouffieffe  vnto  God.  In  which  wordes  he  alludes  to  the  manner  of  the  olde 
 Telfamentrwhen  a  man  offred  any  (acrifice  for  himfelfe,he  brought  the  beaft. 
 into  thetemple  or  tabernacle  and  let  it  before  the  altar,in  token  that  he  did  re- 
 figne it  vnto  God :  and  fo  wefor  our  parts  mull  not  giue  our  bodies  &  foules 
 lo  become  theinllruments  of  finne  and  {ataiT,but  we  m,u{l  haue  tliem  alwaies^ 
 in  rcadmefTe ,  freely  prefenting  them  vnto  God  that  he  may  haue  the  whole, 
 difpofition  of  them  according  to  his  good  plcafure ,  to  the  honour  and  glo- 
 ric  of  his  name.  Againc ,  in  the  whole  burnt  offering  all  was  confumed  and. 
 tui'fwd  to  fmoke,  no  man  hauing  benefice  of  it ,  to  fignific ,  that  wee  muft 
 giue  our  felues  not  in  part  but  wholly  to  the  (eruice  of  God ,  euen  to  death  i£ 
 neede  be .  If  this  be  (b  ,  miferable  is  the  pra^tife  of  fuch  that  giue  vp  their, 
 bodies  and  fbules  to  hue  in  licentious  wantonnefre ,  in  the  pleaftues  of  theirs 
 b^alHy^finnes^inidlenejf  Eor. they  offer  therofelucs^ jCurifi^e  ynot  tg  God  but 
 to thedeuilL —  r-^u\i\i  .-.':•      •'  r     •      '•  '      .  t 
 
 TTiirdly ,  confidering  we  are  annointcd  to  be  fpirituall  kings  euen  in  this   - 
 life,we  rauO:  walke  vyoithiefoo;reat  a  calling.  That  this  may  be  fo ,  firft  of  all 
 fueh  as  are  goueinouj  ;  let  .ouer  others ,  muff  rule  not  according  to  their  wills 
 and  pleafures,  but  in  the  Lord:  withall^  doing  homa2;e  to  their  head  and  king 
 Chrifi:  lefus  himfelfc.  Secondly,we  muff  euery  one  ofvs  rule  and  beare  fvvay    r****  :onx 
 euen  askings  ouer  our  pwne  thoughts,wills,aflFe(ffions,ouer-maffering  them 
 as  much  as  we  poffibly  can  by  Gods  word  and  fpirit:  withall,maintanTing;  and 
 proclaimin>i;  cojitinuall  warrc  againft  our  corrupt  natures  j  thedeuill,afid  the 
 world.  And  truly  he  which  can  beare  rule  ouer  his  owne  heart>is  a  right  kin^ . 
 indeedc:  and  hauing  receiued  fbme  mealureoFgrace  to  raigne  ouer  nimfclfs 
 in  this  life,  he  (liall  raigiK  for  euer  with  Chnfl  in  the  life  io  come.  As  for  fuch 
 as  are  carried  away  with  the  fwinge  of  thcjr  corruptions,  hauing  blindnes  and 
 ignorance  to  raigne  in  their  mmds,rebell!on  in  their  wils  and  afPe<flions,loofer 
 nes  in  their  whole  liues,they  may  carrie  the  outward  forme  and  fhew  of  Chri- 
 iliansaslong  as  they  will,  but  indeede  they  are  no  fpirituall  kings  but  very 
 jbondmenithe  ff  rong^nan  Satan  keepes  asyet  the  hold  of  dieir  hearts,  and  as- 
 Loi'd  and  king  holds  vp  his  fcepter  there. 
 ..r   Lafliy,  feeing  Ctiriff  is  aiinojnted  withihe  mofl  pretious  bauliiialiat  euer 
 
170     Thetitle,CIirift.  A»Expoftion 
 
 was,and  that  for  our  (akes ,  hcnmft  be  fwcetc  andjauouric  vntQVs,attd  all  o- 
 ihcr  things  tnuft  be  as  ynfauorie  droffe  and  dung  in"reMr3'STiim.  We  muft 
 in  this  calc  indeauour  to  fay  as  the  fpoufe  of  Chnfl:  domi'BecaHfe  ofthefauour 
 of  the  goodoyntments ,  thy  name  u  an  oyntment  poured  out :  therefore  the  virgins^ 
 hue  thee.O  that  we  coxxld/auour  m  the  f ear  e  of  god,  diat  we  might  feele  hotv  all 
 his  garments  fmell  of myrrhe ,  aloes,  and  cajfta ,  commingforth  ofht^  iuorie  pallaces 
 v«/<>w.Andbecaure  the  holy  oyntment  of  Chrift  is  poured  forth  vponall 
 his  members  to  make  them  fauorie  and  fweete  in  the  prefence  of  God ,  let  v$ 
 make  confcience  of  ali  manner  ofiinne,  leaft  by  the  poifon  and  (linke  thereof 
 we  infedl  not  onely  our  felues,but  all  the  creatures  of  God  which  we  vfe  ,  vea 
 heauen  and  earth  it  felfe .  It  ftands  not  with  equitie  that  after  we  baue  beene 
 vf  M?  embaulmed  and  fweetencd  by  the  pretious  merits  of  Chrift  that  v^e  fhould 
 inakeourielues  two-footed  {wine,to  returne  to  the  mire  oFour  old  finnes. 
 
 The  couplingand  combining  of  thefe  two  former  titles  together,  contains 
 the  prindpall  queftion  of  the  whole  Bible,  which  is ,  whether  lefiis  the  fonnc 
 of  Marie  be  Chrift  or  no;  as  S .  Ic^n  (^\x\\,7hefe  things  are  n;ritten,thatye  might 
 heleeue  that  iefui  is  the  (^hrtft  the  Sonne  ofGod,and  that  in  heleeuingye  might  haue 
 life  eueylaHing.  This  condufion  was  denied  by  the  lewes ,  but  auouched  and 
 confirmed  both  by  Chrift  and  by  his  Apoftles  *,  and  their  principall  argumet 
 was  framed  thus.  He  which  hath  the  true  notes  of  Chrift  is  the  Mcmas  or 
 Chrift  indeede :  but  lefus  the  Sonne  of  Marie  hath  the  true  notes  ofChrift : 
 therefore  lefus  is  Chrift.  The  propofition  is  opened  at  large  in  the  prophc- 
 fies  of  the  old  teftament :  the  auumption  is  confirmed  in  the  writings  of  the 
 newteftament:  andtheprincipail  reafons  of  the  confirmation  are  couched  irt 
 tl»e  articles  which  conceme  the  (econd  perlbn.  The  conclufion  follows ,  and 
 is  fct  down  as  I  haue(aid,in  the  knittmg  together  of  the  tidesjlefiis  and  Chrift. 
 Thusmuch  of  the  (econd  titlemow  follows  the  third,^^  onety  Sonne:xh2Li  is, 
 the  onely  Sonne  of  the  firft  perfon  the  Father .  In  this  title  we  muft  confider 
 two  thingsrthe  firft,that  he  is  the  Sonne  ofGod:the  fecond,that  he  is  the  one- 
 ly  Son  of  God.  Touching  thefirft,  Chriftiscalled  the  Sonne  of  God,becaufc 
 "He  was  begotte  ofthe  Father.Now  for  the  opening  of  this  eternall  generation, 
 we  muft  confider  three  pointsrthe  thing  begotten, the  manner  of  begetting,&: 
 •"'   the  time.For  the  thing  it  felfe,it  is  Chriftjwho  muft  be  cofidered  two  waies,as 
 
 1^      ?  ^   he  is  a  fonne,&  as  he  is  God.  As  he  is  a  fon,  he  is  not  of  himfelfe.but  the  (bnne 
 7—.—^-  oftJK;  father  begotten  of  hjmmeuer^elefle^asheis  God,hc^is  of  himf3fe  nci- 
 
 ^^g^  —    ther  begotten  nor  proceeding ;  for  the^ftence  or^odhead  qftfie  father  is  of 
 
 ^ — '~'  it  feife  without  all  beginning:  butlhe  Godheadofthe  fonnc  is  one  and  the 
 famcwithlhegodhead  ofthe  father :  becaufe  by  what  Godhead  the  father  is 
 Godjby  the  fame  and  no  other  the  (bnne  is  God :  therefore  the  fonne,  as  he  is 
 Cjodjhe  is  God  of  himfelfe  without  beginning  eucn  as  the  father.  Whereup- 
 on it  followesjthat  the  fonne  is  begotten  of  the  fether  as  he  is  a  fonne ,  but  not 
 
 'r  asheisGod^  ~^'-     .  '"^       '    :"         - 
 
 -TTielmanner  of  this  generation  is  this .  The  fonnc  is  begotten  ofthe  fiib- 
 flanee  ofthe  father  not  by  3Lnyfluxe ,  as  when  water  is  dcriucd  from  the  head 
 ofthe  fpring  to  the  chanelhnor  hy  deci/ion,as  when  a  diing  is  cut  in  piecesmor 
 h^' propagationtU  when  a  grift  is  tranfplantcd  into  a  new  ftocke;  but  by  an  yn- 
 
 fpeakabic 
 
ofthtCnetk.  Thetitle,Somje.     171 
 
 {peakable  conmtrtmcatioK  of  the  whole  cfTenccbr  Godhead  frorti  the  father  to 
 the  lonjie*,  in  receiuino;  whereof  thelonne  dotFnomore  diminifh  the  male* 
 fticoTgodhead  of  the  ftther,  then  the  hght  oFone  candle^lotiuheli^  of  the 
 other  trotri  whichlfis  taken.  Whereupon  theCouncillof  Nice»»  hathfaide 
 wcll,that  thefoMne  ii  of  the  father  as  light  ofliqht  mt  proceedtng  hit  begotten. 
 
 The  time  of  this  generation  hath  neither  beginning ,  middle,' or  ende :  aiid 
 thereforFiFis  eternall  before  all  worlds:  and  it  is  a  thing  to  be  wondered  at» 
 that  the  father  begettiiig  and  the  fonne  begotten  are  coeternall ,  and  therefore 
 equall  in  time.  Wifdome  in  the  Prouerbs  (which  with  one  confent  of  all  Di-  Pi^ov-S.'** 
 uiiies  is  faid  to  be  Chri(t)affirmeth  that  fhe  was  before  the  world  was  created, 
 that  isjfrom  eternitie:  for  before  the  world  was  made  thet;e  was  nothingbute- 
 ternitie.  But  it  may  be  alleadged  to  the  contrarie,  that  the  faying  of  the  father. 
 This  day  hatte  I  begotten  thee ,  is  expounded  by  Paul  of  the  time  of  Chrifcs  re-  rfaL  j.7. 
 furre6lion.y/;7/We  muflrdiftinguifl-ibetvveene  generation  it  felfc,and  the  ma-  ^^.15.30,35. 
 nifef  btion  of  it:and  of  the  fecond  mufl:  the  place  be  vnderf  lood,which  was  in- 
 deed accotnplifhed  at  the  time  of  Chrifts  refurre^tion  in  which  he  wasmigh-  j^^^., 
 tily  declared  to  be  the  fenne  of  God ,  and  though  this  be  (b ,  yet  the  generati- 
 on it  felfe  may  be  eternall.  If  any  man  alleadge  further  that  the  pcrfon  which 
 begetteth  mufl  needs  goc  before  the  perfon  begotten,the  anfwer  is,thai  there 
 li-^  double  prioritre'y  6m  of  order,  the  other  of  r/wf;  now  in  the\generatioii  of 
 creatures  there  is  prioritie  both  of  oixler^d  time ;  but  in  thcg^ 
 tlic  fecond  perfon  in  ti  initie  there  is  prioritieoforder  alone:  the  father  beeiiTg 
 firfl:,  the  fonne  fecond ,  without  prioritieof  time:  becaufe  they  both  in  that 
 refpeft  are  equall,  and  neither  is  before  or  aftef  other :  becaufe  the  beeing  or 
 fubfifting  of  the  perfbns  is  not  meafiired  by  time. 
 
 - '  Hence  it  foUoweth  necefTariIy,that  Icfus  Chrifl  is  true  God:andthe.whole 
 tenour  of  the  iScriptures  confirme  it  fufficiently  r  I.  He  is  iti^de  equalltd  God 
 the  father',  who  beetffg  w  the  forme  ofyddthottghtitvorSberieto  be  ecfuallyvith  Ihil.».^. 
 Cod :  a^aifrie ,  <t^/  //;wf  /  that  the  father  hath  are  rmne.  The  children  of  Ifrael  ^^^-'^'J' 
 arelaide  to  haue  tempted  lehouah :  and  Paul  faith ,  that  he  whome  thcvi-<;or.io.s>. 
 tempted  was  Chrifl .  lehouah  founded  the'earth,and  the  fame  is  faidc  of^lthjSl*. 
 Chrift.  I  IvChhll  the  fonne  of  God  is  by  nnhic  called  God  :  Jeftts  Chrifi 
 is  very  God  and  life  eternall.   1 1 1.  The  propeities  of  the  godhead  are  afcribed  '•^®^*5-20' 
 vnto  him.  He  is  eternally  becaufe  he  was  then  when  there  was  no  creature,  /w  loh  i.i,and 
 the  beginning  nvds  the  Word:  ixiid,before  Abrah.-lmivai  J  firn.  He  is  omniprcfent,  ^"^^' 
 Where  tvpo  or  three  are  gathered  together  tn  my  narnc,  ihere  am  nntheTfiiddeBa-  Math.i8.icb 
 mongsi  them.  Laftty  hcJS  ommpottiM  ^ff^^hat  fceuer  tP:ings  the  father  doth ,  thci^^.^. 
 fame  dsth  the  fonne  fi.l'o.  I V.  The  works  of  creation  and  preferuation  are  as 
 W^ell  nf(  rib  ed  to  the  fonne  as  to  the  fdther^.  By  liiii/the  father  made  the  world, 
 hrid  he  benrcth  vp  all  things  by  his  mijrhtic'povVcr : '  and  mira(;les ,  which  .arc;  ' 
 
 woFks  either  aboue  or  againR  the  order  bfnrlturepcctiliar  to  Gdd,wcre  done; 
 by  Ghrift.  V.  Piuine  vvor^»iipi's<?;itien-tdliim  rf6VJitrsadpJ.ed;invGcated;.!; 
 andbeleeued iojas God thefathi^f.Tohim h  giucn  iy.ame^'nt rr'hich euery  kneeVhl^i.^, 
 "doth  botv,of  things  in  heauen.,andthihp  'in  earth,  i?ndthiKns  vndcrthe  earth. 
 ■  ■ .  As  for  the  reafo;is  which  be  alleadged  t^  the  contrarie,  jhey  are  of  no  mo- 
 J^tMi-  ZO^ifff.Thc  v^xfrdof  GocJ'^e^n^r^b'c^od':  the fomie istlie word  of 
 
%ji     The  ut\c,S©ntie.'  iAffJ^.xpo^thn 
 
 the,fathcr  r.th/crcfoi'^-he'ij'tlbt  Go«J^i  ')^nfi^.  Thevl-oVd  is  taken  two  wales  :'fir{| 
 for ^foutidifigvporii  landing  of  letters  and  fylbblcs  vttered  either  by<j6dpc 
 by  the  creature$:n0vv  on  this  manner  Chrift  is  not  the  word  of  God. Second- 
 ly there  is  aJ^^a»tia/Iwor4>  which  is  of  the  (ubftancc  of  hirn  whofe  word  it  is» 
 And  tliusChrift  is  the  word  of  God  the  father.  And  he  is  fo  tearm^edi  J.  in  re- 
 ^ctlof  theiatherifoias  r^eal^n  arid  fj^each  hath  his  beginning  frpni  the  mind 
 vyithojatany.paflipnrin  the  mind^jfo  hath  he  beginning  filoni  d^e father.  And  «. 
 as  thelpcach  IS  iiRjthe  minde  and  the  ijainde  in  the  fpeachjfo  the  father  is  iii  the 
 {bimcjanclthefonine  in  the  father.  IJ.  In  refpcft  of  all  creatures.  The  father 
 doth  all  things  bv  the  (bnne ;  bv  vvhofe  powerful!  word  the  world  was  made, 
 is  now  j:  rcferued  and  Iliall  be  abolifhed.  1 1 1.  In  refpeft  of  the  Church.  For 
 i(ie  fatlier  by  hanfpealtes  vi^to  vs  botluil  the  t)utward  rniniOerieof  the  word, 
 and  by  ^^iiijwar4ppera|tioopf  ;ht  fpint^/^ndfigai  fpeake  tp  the 
 
 ■fa^er;,  ;^^.^;;.:i  .  ,-  ■:.,;.■■;';■  :r..  v!,:i:r--in;S-nijr-;';-'v';  '.  -  .'::._■  \ 
 „11.  It  fnay  be  obiefted  thuSjG*©^  h^th  no  beginiling  frofn  any  othcr;Chrift: 
 hathbie^inning  from  the  father ;  therefore  he  is  not  God.  y^n/TP.  Chrifl:  muft 
 beconfidcred  both  in  regard  of  his  godhead  and  in  regard  of  his  perfbn  :  in 
 ijreg^rd  of  his  godhead  he  came  not  of  any  but  is  of  himfclfe  >  as  well  a$  the  fa- 
 ther is :  yet  in  JCgaidofh^s  perfbn  he  is  from  th^fathefj  v^lhp  is  a  beginning  to  . 
 iliq  reft  ofthe  pcrfons,bofh  in  relpe^  of  order(for  th^Sc-y^^'e  f^ith,fH)t ;  tk» 
 holy.CjWft.thc  Sonnejhe  Father:  butjth?  Father,the  Sorinc^ic  Mj^Ghpft) 
 as  alfoinrefpefitofdic  conimumcation  of  the  Godhead.  Apd  whereas  it  is 
 faid  that  God  isofhimfelfe ,  if  thcname  of  God,  betaken  for  theGodhead  it 
 {elfq  abfolutely  con{idcred,'it  js  true:  but  if  it  be  taken  for  any  particular  per- 
 fbn in  the  godhcad,it  is  falfe.  ///.OANone  is  greater  thenjGodijjp^  the  father 
 
 '!«*.«+,  is  greater  then  Cl^nH^ ,  for  fq  hclaith  ythef.ttherU  greater  then  h\Anf.Cf\\f\{k. 
 there  fpeakcs  pf  hitnfelfe  ^s  he  was  a  man  abaTed  in  the  forme  of  a  feruant :  in 
 which  rcfpeifl  he  is  leflc  then  the  fother,  who  ncuer  was  incarnate  and  abafed 
 in  our  nature.  And  though  Chrift  in  refpc£l  of  his  nature  affumed  be  inferi- 
 our  to  the  father,vct  doth  it  not  hinder  but  that  he  may  be  equall  to  him,as  he 
 is  the  fecond  perfon  in  trinitie , or  ashc  is  Godby  oneand  the {amc  Godhead 
 '     '  '"  witli  the  father,   iZJ,  ObicEt.  He  that  is  made  ofG-od,  this  or  that,is  not  God) 
 
 fe.CQ6i.jcu'  ■  but  Chrift  is  made  God,,as  Paul  {aith^^r^  ii madeynto  vs  v^tfAome^rtghteoHf- 
 nes^^c.  y//7/'if^  Chrill  i^  &id  to  be  made ,  not;becaufe  there  was  any  beginning 
 .  ofhis.  godhead ,  or  any  change  or  alteration  in  his  perfbn :  but  bccaufe  in  the 
 eternal!  counrellofthe  father ,  he  was  fet  apart  before  all  times  to  execute  the 
 office  of  a  Mediatour,and  was  v/ithall,intimc.called ,  and  as  it  were  confecra- 
 -  ted  and  ordained  thereunto  in  his  baptifmc :  he  is  i^ade  therefore  iji  refpeft  of 
 hi^  office  iybut  iiQt  inrrefpeft  ofhisperfon  ,  or  iiature.  \J,  Ol^ieEl.  God  hath 
 
 (xCoMt.j.      no  hcad,Chri(l  hath  anhead,as  VzvLlfs^mx^C^pi^if.^hifillshead.  A^ifw.GoA^^dX 
 
 is,the  father,i5h)cadp^  Chrifl,  not  as  l^e  is  God  firqply ,  but  as  he  is^ojjftcar- 
 
 nate,  or  made  rnani;fefl  in  theflcfh,ancl  in  refpcc^of  theo^icetowJiich  he 
 
 ,;  J.  willingly  i'ibafcd  himfelfe-  'OI.  Ohie^,  He  which  giuesy phis kingdome  is  not 
 
 Gocl,Chrifl  giucs  vp  his  kingdorae.  7V:;<r«,  faith  Paul  j/^4//^f //;^ /?W<',tr/?i'/7 ^<« 
 
 f  Xoc.ija4«    ij^ffj  deltueredvp  the  hivaiome  to  Cjod  euen  the  father.  Aftfiv.  Chri  fl  is  king  tvvo 
 waies,  as  he  is  God,  aiid  af  heis  Mediatour :  as  h^  is  Cod,he  raignes  eternally 
 
 with 
 
oftheCreede,  The  tit!e,$oHncr     2:73^ 
 
 w'rt^  t?ic  Father  ari5  the  holy  Ghofl::  but  as  he  is  Mediatourjin  the  cnde  of  the 
 world  when  all  the  eonipanie  oftheEleftarc  gathered ,  his  kin gdome  fliall 
 eeafe  notfimply  but  inrefpe^l  of  the  outward  manner  ofadminiltration  :  for 
 the  executjon  of  ciuill  and  ecclefiafticallfunftions ihall  ccafe.  And  whereas  in 
 the  fame  place,  it  is  faide  that  Chrift  fhall  befubieift  vnto  God  eternally  aftei*^^**^'*^ 
 die  ende ,  it  muft  he  vnderftoode,  partly  in  regard  of  the  affumed  manhood^i'I 
 partly  in  refpeft  of  his  myfticall  bodie  the  Churchmoft  neerely  ioyned  vnto' 
 him  in  heauen.  Z/  //.  Obie^.  The  firft  borneofeuer^^  creature,  and  of  many  Rom  «•*$• 
 l>rethren,is  a  creature  and  not  God:but  Chrift  is  the  firft  borne  of  cucr\'  crea-    °  *'*'^* 
 ture,and  of  many  brethren.  Anfiv.  He  is  called  the  firft  borne  by  refemolancc  • 
 cr  allufion  to  the  firft  borne  in  the  old  teftament ;  for  as  they  were  principall  .g*"-4?«j' 
 heircshauingdouble^portions allowed  them*,  and  the  chiefe or  gouernours-      '"''^* 
 of  the  farailie :  fo^Chrift  ismade  heire  of  the  world ,  and  tHcTiead  of  Gods  fa- 
 snilie  which  is  hischurch  eleftcd  and  adopted  in  him.  And  againe  lie  is  called 
 the  firft  borne  of  euery  creature ,  becaufe  he  was  begotten  of  the  flibftance  of 
 his  father  before  any  creature  was  made ,  and  therefore  itis  not  here  faidc  that 
 he  wasfirft:created,but firft  begotten,. 
 
 -  By  the  reafbns  which  haue  bin  alleadged,as^iro  by  the  infufficicncie  of  thc^ 
 contraric  arguments  >itis  more  then  manifeft  againllrall  heretikcs  that  Chriftp 
 is  very  God.  Yet  to  ftoppe  the  mouths  of  all  Atheifts,and  to  fatisfie  all  \vaue~; 
 ring  and  doubting  mindsj  will  adde  one  feafon  further.  The  Gofpcl  of  Saint" 
 lohn  was  chiefly  penned  for  this  end,to  proouethe  deitie  of  (^hrift:&  among  . 
 other  arguments  alkadged,  this  is  one  ,  that  Chnft  gaue  a  refolute  and  a  con- 
 flant  teltimonie  of  himfclfe,  thst  he  was  th'efonne  of  God ,  and  vetv  God. 
 Now  if  any  man  {lialllay  ,'  thatfundrie  perfons  fince  the  beginnin2;of  the- 
 world  haiie  taken  vpon  them  and  that  filfly,to  be  gods:Iijirvvei-,thafn_euer  a- 
 ny  creature  to£>kc  thigtitjcand  honour  vpon.hnn  to  be  called '^o^-,  butthe^ 
 fearefull  iudgementsoFGocl  were  Vpon  him  for  it.  In  the  eftate  of  mans  in- 
 iiocenciG  the  deuill  told  our  hrft  parents  that  by  eating  the  fruit  of  the  tree  of 
 knowledge  of  good  and  euill ,  they  ftiould  be  as  cods  knowing  good  and  e- 
 uill:  nowjthey  beleeued  him,and  affeif^ed  diuinehonour;but  whatcameof  it? 
 furely  Ad^iixn-vvitli aUhis poft eiitie  is /liut^rp  for  this  very  caufe  vnder  eternall 
 damnation.  Hjerodiikewife  araied  in  roy^U  apparell,andlming  on  the  iudge« 
 ment  feat,made  an  oration  to  the  men  of  Tyje  and  Sidon ,.  wlio  gaue  a  fhoutj ; 
 faying ,  thcvhyre-.ofGod,  ar,d'not  of  man »  Now  becaufe  he  tooke  the  glorie  of 
 God  to  liimre}fe,and  did  not  reairne  it  to  him  to  w  home  it  was  due ,  immedi- 
 ately the  angel  of  the  Lord  fmote  him.  Aiid  fo  ,  if  Chrift  had  bin  but  a  meere 
 man^and  not  very  god,as  heauQUchedi\?ndoubtcdly  the  hand  of  Godvvould 
 haue  bm  vpon  himhkcwHeibr  his  qonfufion;  but  when  he  ftiffied  for  vs,and  / 
 bare  tlie  puniftment  duefor  oiiir  (inne^^h^^mgfttriur^^     An^lHeimig!;e-.i 
 inents  of  G QcJvs'pre  vpon  H^rod^0rititisPi?ate,Caiphas,  and  vpon  alTtTioTe? 
 tliatwfire  enemies  to  hirn,and  to  IlisChurch  afterward ,  and  that  partlv  in  life 
 niid  partly  in  death.  Wherjefore  confideringGod  cannot  abide  that  his  glorie- 
 iliould  be  giuew  t6:any  creature,  and  feeing  for  that  caufe  betakes  reuenj^e  on 
 all  thofe  tl)at  eK^ltlhiCrtifelUe.s  to  b^  godsjitremaines  that  thetcfiirhorn"  v'^  hicH--, 
 €h»ift  gats^ >q£' jh'iiiifflfe  .tlii.^t; jie; w.^Jl?Qod ,  js. -vufallilily. i trus , ami  vvitHout- 
 J  ■  'Mi 
 
274     Th€.title,Sannc<i^  ^nExpoptm 
 
 all  queftion  to  be  bdceucd  bFvs.  And  to  conclude,!  would  hauc  all  tbc  deuil* 
 in  hell  with  the  cutfcd  order  of  Lucians,  Porphyrians,  and  Atheifts  vvhatfoe-^ 
 uer  to  anfwer  this  one  point,how  it  could  come  to  pafle,diat  Chrift  by  publi-  ^ 
 (hing  the  do^rhic  of  the  Ggl^el,that  is  as  conminejomamxeafon,  will,  and 
 •*••  « *afFc6lions,  as  water  to  fire ,  Oioiild  winnc  almoIFtEe\vhole  world  to  bccomc. 
 Ii5  di^iples ,  and  to  due  their  liucs  for  him,  ynleile  hewmOodindeede,as, 
 ,  Iw  profeiTed  himlelfe  to  be.  '"■     ^~        - 
 
 There  be  fundrie  fpcciall  reafbns  therefore  it  was  necelTaric  that  Chrift 
 /hould  be  God.  I.  There  is  none  which  can  be  a  Sauiour  of  bod:e  and  foulc 
 
 I&.43.11.         but  God. / cffot  lam  the  Lord^anabefides me  there ^  no Sardour.  And ,  / am  the 
 
 0£e»j.4,  Lordthegodjrom,thVUijdof£gij)t,iiridthokfrdtkyo7vttoGodhtitfne:fcrthereii 
 no  SanioHr  bcjide  me. '  1 1.  There  muif  be  a  proportion  betweene  the  iinne  of 
 man  and  the  punifhmeiit  of  finne :  now  the  finne  of  man  in  re(pe«^  of  the  of-. 
 fence  of  the  maisltie  of  God  is  infinite ,  in  that  he  is  infinitely  dilpleafed  with 
 man  for  the  breach  of  his  law :  therefore  t^ie  pimifhrnent  of  finne  muft  be  in- 
 finite: and  hence  it  foliowcth ,  that  he  which  fuffereth  the  punifhraent  beein^ 
 man.,  mull:  withall  be  God ,  that  the  manhood  by  the  povvcr  of  the  Godhead 
 may  be  fupported,that  in  {ufFerin|  it  may  vanquifii  deatii,  and  makea  fuffici- 
 cnt  fatisfadion.  1 1 1.  He  that  muft  be  a  Sauiour,  muft  be  able  firft  to  deliuer 
 men  from  the  bondage  of  their  fpirituall  enemies,namely  finne  and  Satan:  fe- 
 condly  to  reftore  the  image  of  God  loft  by  the  fali  of  AcUm  ,  and  to  conferrc 
 righteoufnes  and  life  euei-lafting:thirdly,to  defend  them  from  hel, death, dara- 
 nation,the  flefh,the  deuill,the  world :  fourthly ,  to  giue  them  full  redemption 
 from  all  their  miferies  both  in  bodie  and  foule ,  and  to  place  them  in  eternall 
 happines:  allwhiclmonecandoe,  but  he  which  is  ver}'' God.  I  V.Itwasthc 
 pleafiire  of  God,to  fhcw  his  incomprehenfible  ^oodnes  in  this,  that  his  grace 
 fiiould  not  onely  be  equal  to  our  finne,  but  alfo  by  many  degrees  goe  beyond 
 it.  And  therefore  the  firft  Adam  beeing  but  a  meere  man,  the  fecond  Adam 
 rauft  be  both  God  and  man :  that  as  the  fecond  was  more  excellent  then  the 
 firft,  fo  our  comfort  might  be  greater  in  our  redemption  by  the  fecond ,  then 
 our  mi(eric  and  difcomfort  was  by  the  fall  of  the  firft. 
 
 Hitherto  we  haue  fiiewed ho w  Chrift  is  thcfonne  ofGodmow  let  vs  come 
 to  the  fecond  point ,  namely  that  he  is  the  onely  fonne  of  ^od.  And  he  is  fb  tear- 
 racd  becaufe  he  is  the  fonne  of  the  father ,  in  a  fpcciall  manner ,  fo  as  nothing 
 can  be  the  fonne  of  God  as  he  is .  Angels  indeede.are  tearmed  the  fonnes  of 
 God,but  that  is  oncly  in  refp^ft  oftliarcreatLon :  &  all  that  beleeuern  Chrift 
 
 *"'*'*  are  fonnes  of  God  by  adoption  ,  beeing  receiued  into  the  familie  of  God 
 
 which  is  his  church  bv  the  merit  of  Chrift ,  whereas  by  nature  they  were  the 
 children  of  wradi .  Chrift  alfb  as  he  is  man  (I  fay  not  his  manhood  which  is  a 
 nature  and  no  perfon^IIthe  fonne  of  God  by  the  ^racc  of  perfonal  vnic)n,and 
 not  by  nature  or  adoption.  Laftly  Chrift  as  he  is  tTie  fecond  pcrfbn  in  trinitie, 
 the  eternall  word  of  the  father,  coetemall  and  confiibftantiall  with  him,is  alfb 
 the  fonne  of  God.But  how?neither  by  creation,nor  adoption,nor  by  thcyer- 
 tue  of  perfbnall  vnion,butbyn3ture;aslTe  was  begotten  of  the  veiy  jubftancc 
 of  the  father  before  all  woTIdiand  tlierefore  he  is  called  ^tfrofer7x\A  cnelj  ^r- ' 
 
 Eoir'Lp>      gotten  fonne  of  God.  It  may  be  obicftcd  on  this  manner.  If  the  fadier  beget 
 
 the 
 
9fthe  Creede*  The  tide,Sonne.     2  7  J 
 
 thefonne,!ie  doth  it  either  willingly, or  againft  his  willnf  willingly,the  the  fon 
 IS  be<yotten  by  the  free  will  of  the  hther,ancl  no  fonne  by  nature.  <i^nf.  The 
 father  did  communicate  to  the  fonne  his  whole  godhead  rviHingly  without  co- 
 ftraint,yet  not  by  his  will;and  therfore  he  is  the  Sonne  of  the  father  by  nature, 
 not  by  veillXi  may  be  further  faid,that  if  Chrift  be  the  fonne  of  G  od  by  nature, 
 as  he  is  the  eflentiail  word  of  the  father ,  and  by  perfonall  ynion  as  he  is  man, 
 then  is  hce  not  one  but  two  fonnes.  ^nf.  As  he  is  but  one  perfon,{b  is  he  but 
 one  fonne  :  yet  not  in  one  but  in  two  refpefts :  two  refpeO.s  make  not  two 
 thinges, whereas  one  and  the  (ame  thing  not  altered  but  ihll  remaining  one 
 mayadmittefundrie  reipecls. 
 
 Thus  much  of  the  meaning  of  the  third  title^nowe  foUowe  the  comforts 
 which  may  be  gathered  hence.  Whereas  Chrift  lefus  is  the  fonne  of  God,  it 
 ferues  as  a  meanes  to  make  miferable  and  wretched  finners  that  arc  bv  nature 
 the  children  of  wrath  and  damnation,to  be  the  fonnes  of  God  by  acfoptionr 
 asS.Iohn  teftifieth.  Nowewhat  a  benefit  is  this  to  be  thechilde  ofGod,no  ieh.Mi,- 
 tongue  can  cxprelTe.Chrifl:  Cmth.^BL-jJedaye  the peacewak£rs:hut  why  are  they 
 bleUed  ?/or,faith  \\t,t  hey  (hall  be  called  the  fonnes  ofGod.yNhcrchy  he  teftifieth  Mavj.j. 
 that  the  right  of  adoption  is  a  mod  excellent  priuiledgc;&  not  without  caufe. 
 For  he  which  is  the  child  of  God,  isfpifitually  alhed  to  Chrifi:,and  to  all  the 
 Saints  and  feruants  ofGod  both  in  heauen  and  earth  ,hauin^Tiis  owncreHce- 
 nierfor  his_elder  brother  ,and  all  his  members  as  his  bt  c  .hren  and  fiflers ;  yea 
 ifwe  be  Gods  adopted  children,wc  arc  alfo  heircs,  eucn  heires  of  God,  and  j^^^g^  ^^ 
 heires  annexed  with  Chrifl:.Well,how  great  foeuer  this  prerogatiuc  is,yet  ftw        '*^' 
 there  be  that  nghdy  way  it  6c  confider  of  it-Children  of  noble  me  &.  Princes 
 heires  are  had  in  account  and  reputation  of  all  men,  they  are  the  verie  fpeat  h 
 and  wonder  of  die  worlde.  But  it  is  a  matter  of  no  account  to  be  thefbnne  of 
 God  and  fcllovv-heire  vyich  Chrilt  The  deareftleruants  of  God  haue  beenc 
 eH^medbutasthe  offfcouring  of  the  worlde  .  And  no  maruailefor  they 
 [    which  are  after  the  l^eihjfauour  tlie  thinges  of  the  flefh.Fewe  rrcn  hauc  their 
 vnderftandingsjnJio;htened  to  difcerne  of  fuch  fpirituall  thincrs  as  thefeaie,& 
 therefore  arc  theylitde  or  ;;othin2;  regarded.  A  blinde  man  neuer  feeing  the 
 funne,is  not  brought  to  v,  onder  at  itrand  earthly  minded  men  neither  feeing  ^ 
 nor  feehng  what  an  excellent  thing  it  is  to  bee  the  childe  of  God ,  cannot  bee  '_^^'3 
 brought  to  feekc  after  k.But  let  all  fuch  as  feare  God  enter  into  a  fcrious  con- 
 fideration  of  the  vnfpeakeablc  goodneHe  ofGod ,  comforting  themfelues  in 
 this,  that  G  od  the  father  hath  vouchfafed  by  his  ownc  fonne  tomakethejn 
 of  the  valTals  of  fatan.  to  be  his  owne  deere  children^ 
 
 Nowe  follow^e  the  duties  which  are  two.Firfl:,we  beleeuc  that  lefus  Chrift 
 ■who  was  to  be  the  Sauiour  of  mankinde,muft  needs  be  God: what  is  the  rea- 
 fon  hereof^furely  bccaufe  no  creaturc,no  not  all  the  creatures  in  heauen  and 
 earth  were  able  to  faueonemanifbvileTwretched  ,  andn  iferpbk  is  our 
 eftate  by  "Adams  fall  .  "AruT  therefore  the  fonne  ofGod  himfclfe  pitied 
 our  eflate^and  beeing  king  of  heauen  and  earth^was  faine  to  comeJTom]pa- 
 uen^^laydowne  his  crowneand  become  a  feruant ,  and  taking  vponTiini 
 our  nature,waraIfo  Faine  to  take  vpon  himour Tafe  and  condition,  and  fufrer 
 death  for  our  finnes ,  which  odierwife  euery  one  of  vs  fhould  hauc  Cu^cd 
 '  "  X  1  both 
 
%j6    The  titic,5onne.'  At^xpojtthtt 
 
 both  in  bodie  and  foule  world  without  ende.To  make  this  more pTainc,]etv$ 
 fuppofe  that  foine  one  hath  committed  an  offence  againfl:  a  pnnte ;  and  the 
 trefpalTe  to  be  (b  grieuoiis,that  no  man  can  appeafe  the  kings  wrathjfaue  on- 
 ly the  kings  onely  fbnne'jand  which  is  more,tne  kmgs  fonne  hnnfelfe  cannot 
 releafehim  ,  vnleireheefafferthepunifliment  for  him  inhisownepeiibny 
 Vvhich  is  due  vnto  the  malefadlour.Nowe  what  is  to  be  thought  of  this  mans 
 cftateJfiirel V  all  men  will  fay  that  he  is  in  a  moft  miferable  taking^nd  that  his. 
 trefpaffe  is  notorious :  and  fo  it  is  with  euery  one  of  vs  by  nature,what{beuer 
 we  are.No  man  could  faue  our  {bules,no  not  all  the  angels  in  hcauen,  vnleiTc 
 the  king  ofheauen  and  earth  the  onely  fonne  of  God  nad  come  down  from: 
 heauen  and fuffered  for  vs.bearing  our  punifhment.Nowe  the  eonfideratioa  \ 
 of  this  muft  humble  vs  and  make  vs  to  caft  downe  our  fclues  vnder  the  hand, 
 of  God  for  our  finnes,  and  pray  continually  that  the  Lord  would  fend  fbmcr 
 Mofes  or  other  vvhich  might  fmite  the  rockes  of  our  hearts,  that  fbme  teares: 
 of  fbrrowe  and  repentance  might  gruflioutfor  this  our  woflill  miferie. 
 
 Secondly  ,  whereas  God  the  Father  of  Chriri  gauc  hisonley  fbnncr 
 to  be  our  Sauiour,ay  we  muft  be  thankefuU  to  God  for  ail  things,  fo  efpecial-  , 
 ly  for  this  great  and  vnfpeakable  bencfitX!)ommon  bleflings  of  G  od.asnTeat». 
 ■  dnnke,he3thjweaith,atid  libertie,mull;  at  all  times  mooue  vs  to  be  thankeful;. 
 but  this,  that  Chrill  lefiis  the  onely  fonne  of  God,  redeemed  vs  beeing  vtter- 
 ly  loftjihis  I(ay,muft  be  the  maine  point  of  all  our  thankftilnesrbut  alas,mens 
 hearts  are  fo  frozen  in  the  dreggs  of  their  linnes,  thatthis  dune  comes  httle  in  . 
 prattife  nowe  adaics.  When  our  Sauiour  Chrifl  clenfed  ten  lepers,  there  was 
 but  one  of  them  that  returned  io  giue  him  tliankes:and  this  is  as  true  in  the  le- 
 profie  of  the  fbule,for  though  faluation  by  Chrift  be  offered  ynto  ys^aily  by 
 Gods  minifters^vet  not  one  of  tenne,nay  fcarfeoneefa  thoufandgiueTpraiie: 
 and  thankes  to  Godfont,   becaufe  men  take  no  delight  in  things  which  con- 
 cerne  thelcmgdome  of  heauen ,  they  thmke  not  that  they  haue  neede  offal-   . 
 uation,  neither  do  they  f^t^c  any  want  of  a  Sauiour.But  we  for  our  parts  muft 
 learne  to  fay  with  Dauid,  What /hall  I  render  vnto  the  Lord  for  all  his  benefits^' 
 yea  weare  to  praftife  that  which  Salomon  (aith ,  CMy  (onne  giue  me  thy  heart-.r 
 for  we  fhould  giue  vnto  God  both  bodie  and  foule  in  token  of  our  thanke- 
 fiilnefle  for  this-wonderful  bleflingthathe.hath  giuen  his  onely  fonne  to  bee 
 our  Sauiour;and  we  areto  hold  this  for  trueth,that  they  vvhich  are  notthank- 
 fall  for  it,let  them  fay  what  they  will,  they  haue  no  foundnes  of  grace  or  po- 
 wer of  religion  at  the  heart. 
 
 And  thus  much  ofthe  third  title .  The  fourth  and  lafl  title  is  in  thefe- 
 wor  des  ,  our  Lord,  Chrifl:  lefus  the  onely  fonne  of  God  is  our  Lord  three 
 vvaies:firll:  by  creation.in  that  he  made  vs  of  nothing,  when  we  were  not:  fe- 
 condlvheisourLordinthe  right  of  redemption.   In  former  times  thecu- 
 
 '-^^^  flome  hath  bin  wherKone  is  taken  prifoner  in  the  field,  hetbatpaieshis  raun- 
 fomc  fhall  becom  alwaies  after  his  Lordifo  Chrift  when  we  were  bondflaiies 
 Vflder  hell,deatb,and  conde^^^nat1on,  paide  the  ranfbme  o  four  redemption, 
 at^d  freed  vs  from  the  bondage  of  flnne  and  fitan,  and  therfore  in  that  refpeft 
 lie.is  oun  Lord.  Thirdly  he  is  the  headofthe  Ghiirch  (as  the  husband  is  the: 
 WJW€shead>)tQ  rule  and  g9U€rne  the  fame-by,  his  w^i'd  and  fpint.  And  there-.- 
 
 foie.-. 
 
oftheCreeie^  Thc  titlc,S©SlW»      'if^ 
 
 fbrein  tliat  tefpet^  alfo  Chi  ift  is  our  Lord. 
 
 And  thus  much  for  the  meaning.Nowe  followc  the  duties.  And  firft  of  al, 
 if  Chrifl:  be  our  Soueraigne  Lord,we  mull:  performe  abfolute  obedience .vn« 
 to  him,that  is,whatfocuer  he  commnndes  vs/tl?at  miiU  we  doe.  And  1  fay,  ab- 
 iblutc obedience, bccaufeMagifi:rates,Mafl:ers,Rulers,and  fathers  may  com- 
 inandjand  niuft  bee  obeyed ,  yet  not  fimply,but  fo  farre  foorth  as  that  which 
 they  command  doth  agree  with  th.e  word  and  commandement  ofGod;  but 
 Chruls  will  and  word  is  righteoufnefleit  felfe,and  iherfore  it  is  a  rule  and  di- 
 re<n-ion  of  all  our  anions  whatfoeuerrand  for  this  caufe  he  muH  be  abfblute- 
 Iv  obeyed.  Thus  he  requires  the  obedience  of  the  moralllawe:but  why  ?be- 
 '  caufe  he  is  the  Lor  A  our  god.  And  in  Malachie  he  faith,  If  I  be  your  Lordrvhere  is  E^oii», 
 my  feAre^ KvA  apaine,w^e  mufl:  refi^nc  botbbodie  and  foule,heart,mind,  wil,  waKi.*. 
 affc<flions,and  the  courfe  of  our  whole  liueslobe  ruled  by  thewill  oFChrifl:. 
 HeTsXord  not  onely  of  the  bodi^e^but  ofthe  (pirit  and  foule  ol:  man:hc  mull: 
 tnerefore  haue  homage  of  both  .  As  wee  adore  him  by  the  knee  ofthe  bo- 
 die,fo  muft  the  thoughts  and  the  affeOions  of  our  hearts  haue  their  knees  al- 
 io to  worihip  him,and  to  Hiew^e  their  fubiedion  to  his  commandements.  As 
 for  fuch  as  doc  hold  him  for  their  Lord  in  word,but  in  the  meanefeafbn  will 
 not  indeauour  to  Oiewe  their  loyaltie  in  all  manner  of  obedience,they  are  in- 
 deede  no  better  then  flarkc  rebels  .  Secondly,  when  by  the  hande  of  Chrift 
 ftraungc  iud  yments  fhall  come  to  paflc,  as  it  is  vfuall  in  all  places continual- 
 !y,we  rnutt  itny  our  ielues  watKout  murmuring  or  finding  fault,  becaule  he  is 
 ^n  abfolute  Lorde  ouer  all  his  creatures ;  all  things  are  in  his  handes,and  hec  tj^'pHli^ 
 may  doe  with  his  owne  w^hatlbeuer  he  will  ;  and  therefore  wee  muft  rather 
 feare  and  tremble  wEenfoeuer  w^e  lee  or  hcare  of  them :  lb  Dauid  (aith ,  /  jr^/Y^/'l^  ' 
 dnmbe an^ opetted mi IhJ moHttiie'c'auJe  thou dtdfl />. And  againc,CJ^^y^ trem-  ^  ^'^" ***' 
 hleth  for  feare  of  thee, and  I  am  afraid  of  thy  iudgements.  Thirdly  before  wee  vfe 
 any  of  Gods  creatures  or  ordinances,  wee  mufl;  fan^lificthem  by  the  dire^li-  «•^°"°'^^i 
 on  of  his  word  and  by  praierrthe  reafon  is  this,becaufehc  is  Lord  ouer  all,and  ¥^  • 
 therefore  from  his  word  we  mull:  fetch  direftion  X.<:>  teach  vs  whether  we  may  ^ 
 vfe  them  or  not,and  when  and  how  they  are  to  be  vfedrand  lecondly  we  muft 
 pray  to  him,that  he  would  giue  vs  libertie  and  grace  to  vfe  them  aright  in  ho- 
 ly maner.  Alfb  we  are  fb  to  vfe  the  creatures  and  ordinances  of  God,  as  being 
 alwaies  readie  to  giu^  an  account  of  our  doings  at  the  day  of  iudgement :  for 
 wcvfe  that  which  is  the  Loids.nofour  owne;  we  are  but  ftewards  ouer  them, 
 and  wx  mufl;  come  to  a  reckonmor  for  thellewardQiip.  Hafl  thou  learning? 
 thenvH^oy  it  to  the  glory  of  God,and  the  good  ofthe  Church  :boalT  not  of 
 it  as  though  it  were  thine  ownc.  Haft  thou  any  other  gift  or  blefiing  of  God, 
 be  it  wifdomcdiencrth,  richcs,honour ,  fauour ,  or  whatfoeuer,then  looke 
 thou  vfcjxJQjas  thou  maift  be  alwaies  readie  to  make  a  good  account  thereof 
 vnto  Chrin;.La(Uy,euery  one  mufl:  in  iiich  manner  lead  his  life  in  tHisworlH, 
 that  at  the  day  of  death  hee  may  witTi  cheercfulnes  (urrender  and  giue  vp  his 
 foule  into  the  handes  of  his  Lord, and  fay  with  Steucn  ,  Lord  lefm  receiue  my  Aft-fi 
 foHlel^ov  confider  this  with  thy  felfe,that  d:y  foule  is  none  of  thine  owne,  but 
 f  his  who  hath  bought  it  with  a  price  ,  and  therefore  thou  muft  fo  order  and 
 jMceepe  it  as  tliat  tlioumaien;  in  good  manner  reilore  it  into  the  hands  of  god  at 
 
 T  4  the 
 
 .•f;2^ 
 
Roniiij.tt 
 
 the  encle  of  thy  h  Fe.  If  a  man  fhould  borrowc  a  thing  of  his  neighbour ,  and 
 afterward  hurt  it  and  make  a  fpoilc  of  it,  he  would  be  aOiamed  to  bring  it  a- 
 game  to  tlicqj^iKj^ir^that  mariner  y  andifhe  doe,the  owner  himfelfe  will  not 
 receme  it.  Vngodly  men  lin  tfiis  bfe  do€  fo  ftaine  their  foules  with  finnc,ihat 
 tliey  can  ncuer  be  able  willingly  to  giue  them  vp  into  the  handes  of  God  at 
 the  dayof  death:  and  ifdiey  woald,yetGodacccpts.them  not,but  calls  them 
 quite  away.  We  mufl:  therefore  labour  fo^to  liue  in  the  world,  that  with  a  ioy« 
 t  ^ftill  heart  at  the  day  of  death  we  may  commend  our  foulesinto  the  handes  of 
 
 Gur  Lard  Chiift  lefaSjwho  gaue  them  vnto  vs.  This,  is  a  harde  thing  to  bee- 
 doncand  he  that  will  doe  it  truely ,  mull:  firft  bealTured  of  the  pardon  of  his 
 owne  Itnnes,  which  a  man  can  neuer  haue  without  true  &  vnfained  faitPi  and: 
 repentance:wherefbre  while  we  haue  time,  let  vs  purgeand  clenfe  our  foules 
 and  b  :dies  that  they  may  come  home  agairie  to  God  in  good  phght. 
 
 And  here  all  gouernours  mufl:  be  put  in  mind  that  they  haue  an  higlier 
 Lord,that  they  may  not  opprcfle  or  deale  hardly  with  their  inferiours.  ims 
 u&j,  is  Pauls  reafon ,  Te  mafiers  ^{:ji\\\i  \itydoe  the  fame  things  vnto  your feruants,fut» 
 tin?  array  threAtning :  and  knowe  that  euenjour  majler  ts  alfo  in  heauen,?jeither  is  ■ 
 there  rejpeEt  ofperfonsmthhirn.  Inferiours  againe  muft  remember  to  fubmit 
 themfelucs  to  the  authoritie  of  their  gouernours,efpecia}Iy  of raa^iftrates.For 
 they  are  fet  ouer  vs  by  our  foueraigne  Lord  and  king  Cnrill  lems :  as  Paut 
 (aith,  Let  eueryfoule  be  fubieEl  to  the  higher  powers  .  For  there  u  no  porter  but  of 
 God^itnd  the  power:  that  be  ordained  are  of  God.  And  agame ,  Seruants  be  obedi- 
 
 *^-'  '^*        ent  toyonr  Maflers  according  to  thefie/h,  rvithfeare  am,  tremblin^^jlngknes  of' 
 your  hearts  ^M  vnto  (^hrlfi. 
 
 The  comfort  which  Gods  Church  may  rcapt  hence,  is  very  great :  for  Jf 
 
 Chrift  be  the  Lord  of  lords,and  our  Lord  elpecially  whomc  hehatbcreatf  d 
 
 and  redeemed,  we  needenot  to  fearewhat  the  deuilor  wicked  men  can  doc 
 
 *•'  vnto  vs.Tf Chrift be  on  our  fide,who can  be againll vs  \  wecrieede not feare 
 
 ■  '■"*     them  that  can  deftroy  the  bodie  and  doe  no  raore:but  we  muft  cafl:  our  fearc 
 
 &feth.i<Hi8.    onhim  that  is  Lord  of  body  and  foule,and  can  caft  both  to  hell. 
 
 ^  Thus  muchof  the  fourth  title.Nov^e  tbllo'vves  Chrifts  incarnation,in  thefe 
 WOxAzs^C^nceiued  bi/ithe  holy  Ghofi-Jborm  of  the  Virgin  (Jffarie.  And  they  con- 
 taine  in  them  oneof  the  moll  principall  points  of  the  db£lrine  ofgodIines,as 
 y       g      P;^v1  Ci\fVi^lVithof4t  cnntrouerhe  great ii  the  myjierie  nfffodlinejfe.   -which  is ^(jodj4 
 ^'*  *     mdde  mtnifed  in  the  fiefh.iufiifiedin  the  fpirit^&c.  And  that  wc  may  proceedc in^l 
 order,in  handling  riiemjl  will  firfl:  fpeakc  of  the  incarnation  ^en^rally ,  and  j 
 then  after  come  to  the  parts  thereof  In  generall  wearetopropouiOTftWque-l 
 fl:ions,the  anfwering  whereof  will  be^very  needefull  to  the  better  vnderftan* 
 dine;  of  the  do£lrine  following. 
 
 The  firfl:  queftion is.who  was  incarnate,or,made  m^x\}'Anfiv,  Thej^cond' 
 perfon  in  Trinitie,the  (bnne  of  God  alone,as  it  is  fct  downe  in  this  article  ac- 
 cordino-  to  the  Scripmre.S.  Tohn  faith ,  The  Word  was  made  fle(h:znA  the  an- 
 
 Io!vi.i4.        ^^1  ^^jji^  ^  y^^  ijgiy  one  which  Jha/l  be  borne  of  thee, /hall  be  called  the  fonneofthe- 
 
 SM01.3.'  moflhijh.Altd  Paul  Caithythat  Chrifl  lefm  cur  Lord  was  made  of  the  leede  of  ^^ 
 fraktwaccordin^to the  fiefh.  And  there  be  fimdrie  reafbns^whxill^fixo-^sfc 
 perfoniliould  ratheiibs  incarnate,  then  $ny  othsrl-Bx^^homibsiather  crea- 
 
 iJ 
 
of  the  Creede,       '  The  Incarnation.**' *^^3*  '♦* 
 
 ted  all  things ,  and  man  efpecially ;  by  hhn  man  beeing;  fallen  is  to  be  ledeg-  "^"z*. 
 nied,and  as  I  may  fay  recreated :  now  man  was  at  the  hrlt  created  of  the  father  ^^^     ,       -. 
 ^the  fonne;  and  therefore  to  be  redeejrned  by  him.  I  J.  IFwas  molt  conuc-    f'J^^  t*'^ 
 nient,  that  he  which  is  the  eflcntiall  ima^c  of  the  father ,  fhould  take  mans  na-    "  -^**'  ^*** 
 iture  that  he  might  reftore  the  image  of  uod  \oi\  and  defaced  in  mambut  the 
 {ccond  perfon  is  the  edentiall  imag;e  of  the  father ,  and  therefore  he  alone 
 jnuft  take  mans  naturei  III.  It  w^is  reqiiilitc  that  that^crfon  which  was  by   ,         ^^ 
 jiature  the  fonne  of  God,liiould  be  madje  the  fbnne  ofman~that  wewhicliare  ^f^^,^- 
 the  fonnes"of  men  ,  yea  the  fbnnes  of  wrath,  (hould  ag;aine  by^gracebe^made  u'a^^^^,^J^ 
 the  fonnesof  God  :  now  the  fecond  perfon  ajonx;  is  tne^i!bpne  of  God  by  na-^'Txi'^-^  "^^ 
 ture,not  the  Fathcr,nor  the  holy  Ghoft.    ^^W^^^j^ 
 
 As  for  the  FathcrjJie_could_nqt  bejn  For  to  take^ift  is  to  be  lent       ^  I'^'^ 
 
 qfanojhsCjbut  the  Father  can  not  be  fent  oF  any  perfon ,  becau^jejisfforn /« '/^^^  / 
 none.  Againe^if  the  Father  were  incarnate,  he  fhould_be  father  to  him  which^T/^^^^ 
 ir&v  nature  God,and  the  fonne  of  a  crea,ture,namely  the  virgin  Marje/whicliAc 
 
 isby  nature  God, and  the  fonneofa  crea.ture>namel 
 thin2;s can notwell  iland.  5  - l3^tP**^^f^**^' ^ 
 
 ^'  jShheTioly  GholLcould^^Fc^^ 
 ibnnes  then  one  in  the  Trinitie,  namely  the  fecond  perfon  thefonne"ofthe  fa*t-r  «i  ''^^  I 
 t]icr,and  the  third  perfon  the  holy  Ghoft,  the  fomie  of  the  virgin  Mane.J*^^ ^*!''*^^^ ^j 
 It  may  be  o^Reftedto  the  contrarie  on  this  rnamjer  •^Thc^jvh^Smn^^-JT^^^t^Mf. 
 fence  is  incarnate ,  ciieryperfon  in  Trinitie  isjthe  wnole  diuine  efjencc,  therCfr^  "^  ^  *" 
 fore_cuer)^  perfon  is  incarnate.  Anf.  The  whdle  Godhead  indeede  is  incarnate, 
 yet  not_as  it  is  abfdmely  confidered ,  but  fo  farre  forth  as  it  is  rcltrahied  and  1K/^{1  .^<^/jr  ^ 
 mited  to  the  perfon  of  the  fonne ;  and  to  fpeake  properly,  the  godhead  it  folfei^/z^^^^i? 
 is  not  incarnate ,  but  the  ver^''  perfon  of  the  fonne  fubfiuing  in  the  Godhead.  j:*g'  ^^/a 
 And  thouojh  all  the  perfons  be  one  and  the  fame  effencc,  yet  doe  tbcy^really^**^*^  ^jjf^/ 
 differ  each  from  other  m  regard  ot  the^^ecufiar  manner  of  fubfiftmg :  ano***^  /**  f/^ 
 therefore  mans  nature  may  be  aflumedof  the  fecondperfonTandlBe  notdlu-^^^^SA* 
 medeither  of  thefatheFoi-_of  tlTeTToly  Ghofl: ;  as  in  the  like  cafe  the  foule  otv  />  ^^ 
 man  is  wholly  in  the  hcadlmcTwliolly  inlhe  teete,  yea  wholly  in  eucry  part  ij  ^^^n.  '<' 
 andyct  the  foule  can  not  be  faid  to  \'fe  re^fon  in  the  fcete  or  m  any  other  partjV^T^!!^?  rj 
 but  onely  in  the  head...:^^52yf."^^ 
 
 eafon 
 
 Againe  it  may  be  alleadged,! 
 
 lOI 
 
 of  God  to  the  crcnture,is  not^ro^rtodhie  fonne.  For  the  rule  is,  that  all  put  y^;;—;^;:^^^;^^,^ 
 ward  a^iioa^ilfiioiiaixcommon  to  all  the  perfons  in  Trinitie  equally,  yl'nf.y^^^^^^ 
 
 ^  The  incarnation  (lands  oftwo  anions ,  the  fitQ  is  the  frammgand  creating  ainchcmvi^/^ 
 of  thatjnaflS^Qcl  whicFwas  to  be  aHumed  by  the  Sonne ,  or  Word  of  the  fa-  '^*'"^™"""''""  ^ 
 thcr:  and  this  aflion  is  coinmon  to  all  the  three  perfons  ecjually :  thejecond  is 
 
 minn  ivcnor 
 fic  kholiftici. 
 
 the  limiting  or  the  receiuing;  of  it  into  the  vnitieofany  perfon,  &  in  refpeft  ^^^"^^^^L 
 thjsaclion^thc  vvorkToTincarnation  is  peculiar  to  the  Sonne. To  this  pMrpofe  t^i^^^Zllt, 
 Augudinefpeakcth  .TV:'^/  creature(i:^i\l\  \\t)v?hich  theZJir^^m  coKCciited  and A{^[^nc\\,Jt 
 broHght  forth ,  though  it  appertmne  to  the  perfon  of  the  fonne  alone  ,yet  tvas  it  made  a'ii-aur  c.38.^]^ 
 
 1  he  lecond  queltion  is,what  rnanncr  of  man  thefonne  of  God  was  madcJ^'7^  ^cv^ 
 Anfw,  He  was  made  a  proper  ox  particular  tnan ,  mda^erfe^ov  a  very  m  an  .^[^•^,  ^tj 
 
i2o     The  Incarnation.  !*^»  Sxpojttion 
 
 I       I  fay  that  he  was  a  pniticular  man^tofhcwthat  he  tooke  not  vnto  him  the  gc»» 
 
 nerall  foirme  or  i^^-ca  of  mans  nature  concciuccl  onely  in  nimde,nordiejgmw 
 
 mon  nature  of  man  asjt  is  cxiiiino:  in  cueiy  man:butthe  whole  nature  of  ma; 
 
 ^j!!J"°  "^'"^haTVs^->otfraT)Of{ielncl  a  refonablc  foule,ex'iflina;  in  one  ^  particular  itiBeft. 
 
 '2,      I  '^^y  ftirti^er  that  he  was  and  is  a  true  and  per^^  inan.  bceingincuerie  thing 
 
 thatconcernes mans iiature like  to  Adam ,  Abraham,  Dauid-,  and allother 
 
 ip.enjfiuing  onely  in  finne.For  firft  of  all  he  hadjhcfubrtance  of  a  true  body- 
 
 ^         '^   and  of  a  reafonal>le  foule  ;  fecondly,the  properties  of  body  and  (ouIeTTn  the 
 
 '    ^    bodic,len^,b.readth,thicknefle,  circum(crii£l»on,  &cmtfc  {ciije^the faculi 
 
 tics  ofvnderftanding  botjvfimply  and  compounder  will,  affe£lions,  as  louc^ 
 
 hatred,delirctioy,feare..  occ.  the  powers  alfo  of  hearing,feebn^(ceing,fmeK 
 
 ling,tafting,moouing,grovving,eating,dige^^  Thirdly ,  hcc 
 
 7   tooke  vnto  him  the  infirniities  of  mans  nature,w.hicli  are  certainc  naturall  de* 
 
 h  Tgnoranda  fccis  OT  paffions  in  blj3ic  or^imde,as  to  be  hunii;rie,thirftie,wcari€,fadde and 
 
 ""^'^fnS"  n-  fo^'^Qwmll  .^ignorant  of  fomediino;s,ano;rie,to  increafe  in  ftature,an  djyifdocj 
 
 S"^jSo-  and  knowle^ge^Bccyctthis which  rfaymuft  be  vnderfrood  withlwo  caue*» 
 
 ^^  ats;The^rfl:is.thatinfamitiesbeVithercertaineviTb5ineablepafljons.  orel(e 
 
 fiich  defers  as  are  finnes  in  themfeluesmowe  Chrifl-takes  theTOtonely^  and 
 
 houheTecond.Secondly,inhrmities  be  either  general!,  orperfonallsgeneralli 
 
 '4  Cvru>trptth?^f^^<^^  appertaine  to  the  whole  nature  of  man,  and  aretobe^undeineuery 
 
 *^       ''^         arian  thatcomcTof'Adaratas  to  be  bornevnlearned,and  fubieftlanaturall_aA 
 
 ft^gns,as  (brrow7anger,&:c,Per(bnall,are  fuch  as  appertaine  to  fbme  pjirti* 
 
 cular  men,and  tiot  to  all,and  arifc  of  fbme  priuate  caufes  Scparticular  iudgcr 
 
 rnentTof God,as  tobe  b_Qrne  a  foole,  tolj^licke  of  an  agucjconfumptiom 
 
 df;o^e,plurifie,and  fuch  like  difeafes .  Nowe  the  firft  fort  bee  in  Chrift,and. 
 
 not  theiecondrfor  as  hetooke  not  the  peifon  of  any  man, but  ojielyjiiansjia- 
 
 .  ture^  was  it  fufficientjfor  htm  to  take  vnto  him  the  infirmities  of  mans  na« 
 
 ture,though  he  tooke  not  tlie  priuate  infirmities  of  any  mans^erlon.And  the 
 
 reaf on  wh y  _Chn fl:'v\K)tild  put  on^  not  onely  the  liibtUnce  andfaculties  oFji 
 
 true  man,but  alfb  hisinfirmities,w[as;thnt  hemi^hc  fhew^JTiinfelfe  to  be  very 
 
 manindeedejajfo  that  he  might  faifer  forvJEath  in  bodie  andloule,  and  that- 
 
 he  might  giuevs  an  example  of  patience  in  bearing  all  manner,  of  euill  for 
 
 Gq\s  gforvand  the  good  of  our  neighbour. 
 
 Nowe  the  things  which  may  bcealteadged  to  the  contrarie  for  the  mfrin* 
 
 ginc:ofthetrueth  ofChriftsmanhoode,  are  of  no  moment.Asfirfljbecauffe 
 
 Chrifl  appeared  in  the  fonnc^ja  manjntlieddeteflament,beein^jio  man; 
 
 thei forcheUrd fo at- his  commin^  in  the  newe  teflamcnt:  but  the  reafon  isliot 
 
 hke.For  Ghriffin  the  oldcteflament  as  the  angel  of  his  frithcr  in  fbme  fpeciall 
 
 >».• .       affaires, topkeji'nto  him  the  bodie  of  a  man  for  fbme  (pace  of  time'>but  he  did 
 
 not  receiuejt  into  the  vnitie  of  hispeifon  ;  but  laid  it  downe  when  thfe 
 
 bnfincs  which  heenterpriredv*'idi  m^A^  ended.  Nowein^he  fulnefl^ 
 
 of  time  he  catne  from  heaufn  ^  astnean^eTcT^tnecouenaiaty  and  for  that 
 
 cauS  he  was  to  vnite  into  his  ow ne  p.er fon  the  nature^of  man  ,  which 
 
 ihin'^  was  neucr  done  before.  And  when  as  T\nul  faith,  that  Chtift  c^mejn  the 
 
 '■•■^i^^l'      j;rmhmde  of^mefu/T/le/hJriismeMim^,  is  not  tofignifie,that  he  wasp  man  ojie- 
 
 ly  ioi ^fsffibianceand iBcv-'Wibut to tellifiejtbat becin^a tmc  man  wbich  was ^ 
 
 *-"  '  iiideedl 
 
 *v:  .j^v" 
 
 :v*r 
 
voftheCrctdt.  The  Incarnation,"     %%% 
 
 in<^ee<3e  void  oFfitine,1ie  was  content  to  abafe  Kimfelfejto  that  condition  ki 
 whichlic  became  hke  to  a  miferable  (inner  in  bearno;  the  punilhmcnt  for  our 
 CnneJor  Paul  doth  not  fay  that  hce  tooke  vpen  hun  the  hinilitudc  oFHcih 
 fimply  as  itisflefh,butofthefleOioffinneorfinnefijllflelh. 
 .-'  The  third  queftion  is ,  why  the  Tonne  of  God  muft  become  man  ?  Ati/I 
 There  be  fundrie  leafons  otthis  pointjand  the  moIFpnncipall  arethefe.Firft  i 
 ef  all  it  is  a  tiling  that  greatly  ftandes  witli  the  iuftice  ofGod,that  in  thatjna- 
 tiire  in  which  God  was  oftendedjn  the  fame  ihould  a  fatisfa£lion  be  made  to  ,.* 
 
 GoSTor  finne;nowe  hnne  was  committed  in  mans  nature;  Adain.finncd  firfl:  * 
 
 and  m  him  all  his  pofferi  tiertheref ore  it  is  very  neccll'arie  that  in  mans  nature 
 there  Should  bee  a  fatisfadlion  made  toGodsiufticej  and  for  this  caufe  the 
 fbnne  of  God  mull  needes  abafe  himfclfe  and  become  man  for  our  fakes.Sc-  2. 
 condlvjby  the  right  of  creation  eueryman  is  bound  in  confcicnce  to  fulfill  c- 
 ucn  tlic  very  rigour  and~extremitiie^ftEe  morall  lawe.But  confidering  man 
 is  no  we  fallen  from  his  firft  eitatc  and  condition,tHerfbre  it  wa  s  requifite  that 
 the  Sonneof  God  (hould  become  man,  that  in  mans  ratuje  he  rni2;ht  fulfill 
 aHrigliteoufhefle  which  the  la  we  doth  exaft  at  our  handes.  1  hirdlyVhce  that  y 
 is  our  redeemer  mufl:  die  for  our  finnes  ;  for  there  is  no  rcmlfHon  of  finnes 
 without  fheddjng"oFblood:butCbriit  ashe  is  God  cannot  die.For  no  ppHcn 
 can  befall  the  Godhead .  Therefore  it  was  ncedefullthathefhould  become 
 nian,that  in  mans  nature  he  rniohtdie  and  fiilly  (atisfie  Gods  iuffice  for  ipans 
 offence  .  Laitly  Tiethatmjuljrraalce^reconcil^  God  and  man,JL 
 
 muftbefuclianoneasmay  make  requelF or  fpeaIcel>oth  to  G od  and  man. 
 For  a  Mediatour  is  as  it  were  a  middle  pcrfon  malang  intcrccflion  bctwcciic 
 two  other  per fon s,th e  one^offi:ndcd_the  other  off^Sng.  1  herefore  it  is  nc- 
 ceflarje  tliat  Chrilt  ihould  not  onely  be  God,to  fpeake_ynto  the  father  for  vs 
 and  topiefcntour  prayeirsvntohlm ',  but  alfoman^thatGod  mightlpcake  to 
 vs^and  we  to  God  Ey  Chnft .  Foj-  howfbeuer  j^elore  the  fall,  man  couIdJpealc 
 to  G od  cuen  face  to  Tacc,vct  fince  the.fil|,fuch  feare  poilefTcth  mans  corrupt 
 nature  that  he  cannot  abide  the  prclencc  of  God,but  flyethfrom  it. 
 
 Nowe  whereas  I  iay  that  it  waslTecefTaiTelhat  tEelbnne  of  God  for  the  -'^-^^^^^^ 
 caufes  before  allealg?^  nm^|^econieman;the  ncceflitie  mufl  be  vnderllood      '^^  - 
 hi  rclpe£l  of  Gods  viU^and  not  in  rcfpe£l  of  his  abfolute^oyver .  For  if  it  had 
 fo  pleafed  God  he  was  able  to  Iiaiie  biddowne  an  odierjdixljof^^   of  mans  Ausuft  de  a- 
 rederaption,thcn  by  the  incarnation  oftliefbnne  ofGod  :  and  he  appointed  goDccijtift, 
 no  otha- way,becaufche  would  not. 
 
 Thus  much  of  the  Incarnation  in  generall.Nowe  followe  the^diitics  which 
 arifeofit.Andfijin:  we  arc  taught  hcrebyioxoaifi-tailhrLn:  by  f^th,andwith  s,[d  /A'»*" 
 all  our  hearts  to  cleaucvnto  him.  Great  is  the  deadnelTe  and  fluggiOmefle  of-  ^  J,^,^,,^ 
 mans  nature:  for  skarfe  one  of  a  thoufind  care  for  him ,  or  feekc  vnto  him  for   ' 
 rightcoufnefle  and  life  euerlafling .  But  wee  fhoulde  excite  our  felues  euery 
 way  to  draweneare  to  liim  as  much  as  podibly  we  may :  for  whcn^  wasjn- 
 carnate,he  carngneere  vnto  vs  by  taking  our  nature  vpon  him, that  wee  a- 
 gainie  whatioeucr  weare,  mig;htcomeneere  vntoTiim  by  taking  vnto  vs  his 
 dudnemtuye.   Againe,  when  Cjhnit  was in^aniate,hevyas made  bone  of  our*'^"'*'4« 
 |)one  ,  and  fie£h  of  our  fl^cfli  \  and  therefore  proportionally  vvce  nTuIf 
 
 T  4  Lt'oour 
 
aSi     The  Incarnation  I  ^  AnSxpofrndn 
 
 labmir^to  bccorr.k  K^rljbjT^iiQhe^afKl  flefh  oP  his  flefli:  which  we  fliall  bce^. 
 when  ive  are niy(l><rinTyvT)itc(i  viUo hmt  bvfaith,and  borneariicye  by  bis  fpi- 
 rJt?vloire6trcr Chi^ift^xiEiklfi^iiil^^  caitie cio'w/ic from  heaoen to  vs,  that 
 we  being  partakers  Glhis  grace  might  afcend  vp  to  heauen  by  him.  And  thus> 
 we  fee  how  the  meditation  of  Chrirts  incarnation  ihould  be  a  fpurre  to  prick 
 vs  forward  IVill  more  and  more  to  come  to  ChrilL  . 
 
 Secondly ,Chrirts  incarnation  mufl:  be  apatterne  vntovsof  amoflrwon- 
 derfuH  and  ftraunge  hurnihtk.  For  as  Paul  faith,  ^^'z;/^  in  the  forme  of  God  and- 
 thinkjprr  itr,oroi>herie  to  beeequdl  vrith  God,  made  himfelfc  of  fio  refutatpon^and. 
 tboke  onhimthc  forme  of aferHayit:artdhu)nbledhimfelfe  and  became  obedient  to 
 death.enen  to  the  death  ofthecrojfe .  Yea  fo  farre  forth  he  abafed  himfclfe,  that 
 PM.xj,        ^^5  Danid  faith)he  wa^  a^vmjmjAyidmman.  A.n6.  this  teacheth  vs  to  lay  afide  al 
 ielfe-loueind  pride  of  Heartland  to  pradifethe^duties  qfhumility,as  the  A- 
 poftle  ekhorts  the  Philippians  in  the  fame  place :  and  that  Ihall  we  doe  when 
 we  begmne  to  caft  oflPthat  high  opinion  which  euer]^man  by  nature  concei- 
 ueth6fhimfelfe,andbecome  vile  and bafeiri  our  oyvneeies.l^ecure  &  drow- 
 fie  protelhnts  thmke  theralelues^cUedjand  lay  in  their  hearts  as  the  Angel 
 o?mzQ\\\Xtc\\oil.2LO^\c^(^\A,I  amrich  &  increafedvpithgoods.aridhafteneed 
 ^  °^'*^'        dfmthin^^\\\itTt^s  indeed  they  are  mod  miferable  and  wrctched,and  poore, 
 and  ni!jltcd,and  blind.  And  th^  fame  fond  opinion  polTeffeth  themindes  of 
 our  ignorant  people  ,  who  chant  itHn  the  very  fame  tuneXaying,  that  God 
 •  Iducs  thcni,and  thbt'thcy  loue  God  with  al  their  hearts,  and  their  neighbours 
 ais  themfelues: that  they  haue  perfeft  faith  in  Chrift,and  eucr  had,  not  once  fov 
 much  as  doubting  of  their  faluation  :  that  all  is  well  with  them,and  that  they. 
 •     are  pafV  all  danger  whatfoeuer,  in  the  matter  of  their  faluation,and  therefore- 
 neede  not  take  Co  much  care  for  it.Thus  yee  may  fee  howe  men  are  common- 
 ly carried  away  with  vaine  and  fohd  conceits  of  their  owne  excellencie.  And, 
 tritelv  fo  long  as  this  ouerweening  of  our  owne  righteoufneffe  raignes  in  our 
 heart5,letpreachcrsfpeak€  and  fay  what  they  will,wecan  neucr  become  fol* 
 lowers  ofChrifl  in  the  praftife  ofTiumilitie.Some  will  fay  peraduenture,  that- 
 they  neuer  hadany  fucli  Opinion  of  their  owne  righteoufnes;but  I  anfwere  a- 
 o-aine,th3t  there  was  neuer  yet  any  man  defcending^of  Adam,faue  Chrift;but 
 he  hadthis  proud  phantahe  rulmg^anH  Hjfflihg  inlTim^,tilt ju^^ 
 o-aue  grace  to  cha^^  alter  hisjle^H^thisinward  pride  the  leffe  we  difcern; 
 luhe  mofeTns,aiTd  the  more  we  dTfcemc  it  the  lefTeit  is.THcrefore  thouo;h  as 
 yet  thou  fee  it  not  in  thy  fclfe,yet  labotir  both  to  fe€  it  &:  to  fecle  it,  &  to  f'^riue 
 agai  nfv:it,caiiing  down  tliy  CdicCor  tlj^own  mifcrie  after  Chrifts  own  exam  - 
 pie,  who  bSng  God  abafed  himfelfe  to  the  condition  ofamifcrab!eman^  For 
 tTiou  llialt  neuer  be  filled  with  the  good  things  of  god  ,  till  thou  be  emptjcd  of 
 felfe-loue  and  felfe-liking.  For  this  caufelet  vspurge  and  emptie  our  feiues  of 
 all  conceit  of  oiu-  own  rightcoufhes  that  god  may  fil  our  hearts  with  his  grace. 
 Furthermore,the  incarnation  oLCbrift  is  the  ground  and  foundation  of  all 
 ^ouH^.io.     our  cornfortjas  the  names  of  Chrill  feruing  to  expreffe  the  fame  doe  teff  ifie. 
 \\ GaLicin.  de  Taakob in  his  lafl:  Teftamentfaithjthat thefcepterpjallnot  depart frcm  Indah  til 
 occuidicathoi  ^/^;7i7^thatis,/'/:?<f  Mejjii^is coTne.  Novve  the  name  Shiio  fignifieth  the  tunicfe  or 
 veriuci.4.c.  ^j^j^^  thatjappeih  th^infajit  in  the  mothers  wombei called  by  tlie  Phifitian^ 
 
oftheCreede,  The  Incarnation.      283 
 
 the  fecmdine  :  and  by  a  kind  of  figure  it  is  put  for  the  Sonne  of  G  od  in  the 
 W'ombe  of  the  virgine,iwade  man.  And  lob  to  comfort  himfelfe  in  his  affli£li- 
 on  faith ylkf^owe  that  my  redeemer iiueth.'^omt  the  word  which  he  vfeth  to  fig-  go«1, 
 nifie  his  redeemer  by,is  verie  emphaticall,for  it  fignifieth  a  kinfinan  neere  al- 
 lied vnto  him  of  his  owne  Hefli  that  will  reftorehim  to  life.  And  the  Lord  by 
 the  prophet  Efay  calleth  Chrift  Immamel^ihdX  isfiod-irith  w.which  name  im- 
 porteth  very  much,  namely,  that  whereas  by  nature  we  haue  lofl:  our  fellow- 
 (bippc  with  God,  becaufe  our  finnes  are  a  wall  of  partition  ieuering  vs  from  ifa  J  59.». 
 
 him  :  vet  neuerthelefle  the  fame  is  rcftored  to  all  that  belceue  by  the  Media- 
 
 Coiotl  MS. 
 
 tour  Chrift  Icfusrbecaufg  his  diuine  nature  is  coupled  to  mans  nature,  and  lb 
 the  word  is  made  flefli.  And  this  ftrait  coniunftion  of  two  natures  into  one  -^^ 
 perfon,iovnes  God  to  men  and  men  to  G od :yea  by  Chrift  we  are  brought  to 
 God  and  hauefiree  acceffe  vntoliim,  and  againe  in  him  we  apprehend  God 
 and  arc  made  one  with  him.  ,i  ; 
 
 And  further  whereas  Chrifl  befidc  our  nature  tookc  our  infirmities  ajfo,  ^^^^"^'^'^ 
 it  Is  a  wonderfull  comfort  vnto  Gods  Churchrfor  it  {}iewes,that  he  is  not  on- 
 ly a  Sauiour ,  but  alfo  ayerYcompaffionateand  pitiful  Sauiour.  As  the  holy 
 Ghofl  faith.  In  allthiftges  it  became  Chrifl  to  lye  like  vnto  his  brethren ^th at  hee  Heb.i.T?*:. 
 mi^t  be  mercifHllandafaithfull  high  prteft  m  things  concerning  God.   L  e  t  a  man 
 be  fickeof  a  grieuous  difeale,and  let  a  friend  come  that  hath  beene  troubled 
 with  the  very  fame  difeafe,  he  will  prefently  fbewe  more  compalfTon  tTieii 
 twentieothers:and  fo  Chrift  hauing  felt  in  his  owne  foule  and  bodie  tlie  an* 
 8;uirh  and  the  manifold  perplexuies  that  we  feele  in  our  templatjons  and  af- 
 njdioSjhath  his  bowels  as  it  were  yearning  towards  vs,cuermore  being  prefl' 
 and  readie  to  releeue  vs  in  all  our  miferies  .  In  the  daies  of  his  fiefli,he  wept  0« 
 uer  lerufalem  when  he  fawe  it  a  farre  off,  becnufe  fhee  continued  in  her  oldc 
 (innes,and  did  not  knowe  the  time  of  her  vifitation  :  and  no  doubt,  thou^ji^.:::^^ 
 now  he  be  exalted  in  glorie  in  heauen,j[etlm  conipaffion  to  his  poore-mcm- 
 bej^vpon  earth isnowHrTdiminifhed. 
 
 Now  we  come  to  fpeake  of  theTncnrnation  morc:particularK'^&  the  creed  \ 
 yet  fiirther  cxprefTcth  it  by  rwo_parts;  the  firft  is  the  concepuon  of  Chriil  in 
 thcfe  \\  or  As  ^Conceined  by  the  holy  ghoJl:\S\^  fecond  is  hisbir  ch,in  the  words  fol- 
 Ibwins;,  Borne  of  the  virgine  U^faric.  """ 
 
 The  conception  of  Chriff  is  fctdowne  with  his  efficient  cnufe,the  Holy 
 Ghoft,  as  the  angel  faid  to  lofeph,  Feare  not  to  take  JVlarie  for  thy  wife,^r  ^''''•'•*®'" 
 that  which  is  conceiuedm  her  is  of  the  holy  irhojf.  Hereit  may  be  demanded  why 
 the  conception  of  ChrilVlliould  be  afcj;ibed  to  the  Holy  Gholl  alone,whicn 
 is  cornnioMoj^lUh£perronsin  Trinitie,  as  all  other  flich  aftions  Ar€.<v^n/.lt 
 is  not  done  t^)jexc|ude  theJiadieroiithe^       himfelfe  from  this  worker  but' 
 toTignific  that  it  comes  of  the  free  gilt_and  grace  of  God(which  commonly  is  Augui.endi». 
 tearmed  bjjHc  holy^hofl)  that  the  manhood  ofChrift^beeing  buTacreature,  ^'^'  ^^' 
 ihould  be  aduanced  to  this  digniticthat  it  iliould  become  a  part  of  the  Sonne 
 ofGad.  And  ag.iinc  ,  the  Holy  Ghofl  is  the  autlior  of  this  conceptionin  a 
 fpcciaUnianner :for the fatherand^tlTelonneduTcauleit^y  the  holy  GHo/t : 
 from  them  both  immediatety.  ' 
 
 111  die  conception  ofChriflvs'ejtnuftobiifue.  and. confider  three  thino;es.^ 
 
2^4     The  Incarnation.  "Jtt  Expo/ttion 
 
 The  framing  of  the  manhooj^,the  fan£lif^'ing  of  it,and  the  ^rfonaH  vn'ion  of^ 
 the  manhood  with  the  Godhead .  And  howfoeuer  1  diftinguUlvtlK  x  three 
 forordersjake,yet  mufi:  we  know  and  remember  ,tliat  they  are  all  vvroiigjit  at 
 one  and  the^fame  inftant  of  time .  For  when  the  holy  G  hofl:  frames  ai.d  fan- 
 ftifiesthe  manhood  in  the  wombe  of  the  Virgin;  atdic  very  fame  mon^Ut 
 is  receiuedinto  the  vnitjc  of  thefccond  perfon. 
 
 In  the  framingof  Chrifts  manhood  two  things  muft  be  confidercd ,  the 
 matter  and  the  mancr.Thc  matter  of  his  bodie  wasdie  very  flelli  and  blood  of 
 'the  virgin  Mark",  other wifeliecould  not  haue  beene  tliglbiineofDauid,  of 
 AbrahanT^nd  Adam  according  tolhe  tle(h.  As  for  his  foulc^it  wasjnotjdgri» 
 liHlrqiiuhejouIeof  the  virgin  Marie  as  a  part  thereof^butitwas  made  as  the 
 follies  of  all  othermeivbc,  th.it  is,  ofnothin2;,by  die  veiy  power  of  God^and 
 placed  in  the  bodie  ;  both  of  them  fronniK  firft  nioment  ofthej^^  ha-! 
 lungtHeir^bfiftance  in  tlie  peTIon  ot'theTonne.  And  here  we  mufl  take  iiee-d 
 oftwoopj#ons:  die  firft  is  of  the  Ajiabaptifts,  which  holde,that  the  fiefli  of 
 Chrill  came  downe  from  Iieauen ,  and  palTcd  through  the  virgin  Marie  as 
 throut^a  pipe,  without  tal-cing  any  fubftance  from  herltfieplaces  which  they 
 alleadge  for  the  purpofe  are  manifeflly  abufed .  For  whereas  Chrift  faith  of 
 
 Ioh.j  I'.        himfelfe  that  he  defcendedfi-omheaHsn,  his  ipeech  mufl  be  vnderff  oode  in  re- . 
 fpe£l  of  his  Godhead,which  may  be  faid  in  fome  fort  to  <lc{cend,in  thatit  was 
 made  manifefl  in  the  manhood  here  vpon  earth .  And  whereas  Paul  calleth 
 
 tjCor.  fj.  kim  heauenlf  and  the  Lord  from  heanetty  it  is  not  in  refpeft  of  the  fubffance  of  his 
 bodie,  but  in  refpeft  of  the  glorious  qualities  which  lie  receiued  after  this  re- 
 furretVion .  The  other  opinion  is  of  the  Papifls,  that  hold  the  bread  in  the  fa- 
 cra ment  to  be  tumai  fubflanlially  into  the  bodie  of  Chrifl: :  which^thing  ifit 
 be  true,  ilier/tl^ebodi^^^Qhrift  is  made  ofbrcad  kneaded  and  tempered  by 
 the  hand  oFthe  Saker^andnotoTnie  fubfl^       of  the  virs^in  Marie. 
 
 As  for  the  manner  of  the  making  andlrarmn^  of  the  humane  nature  of 
 Chriftjit  was  miraculous',notby  generation  accorchngtothc  ordinarie  courfc 
 of  nature,but  by  an^xtraordmaryoperation  of  the  holy  Ghofl  aboue  nature: 
 and  for  this  caufe ,  it  is  not  within  the  comijal^ofmansj^eafon  cither  to  con- 
 ceiue  or  toexprefle  the  manner  and  order  of  this  conception.  Tlie  Angel  a£- 
 
 j^yj,  J  cribes  "two"aftions  to  the  holyT^hoft  in  this  great  worke ;  the  one  to  come 
 
 v^on  the  virgin  Marie ;  the  other,to  oHerJhadovp  her:hy  the  firfl  is  fignified  the 
 extraordinaric  worke  of  the  holy  Ghoft  in  fafhioning  the  humane  nature  of 
 
 hXnLx^.6.     Chrid  ,  for  fo  much  the  phrale  =•  clfewhere  importeth. The  fecond  fignifieth, 
 
 |Adt...K.      j]^.,f  ^l^g  j^^ly  Ghoff  did  as  it  were  ^  cafl:  a  cloud  ouer  her,  to  teach  vs ,  that  wc 
 *"^  *     fliouid  not  fearch  ouer  much  into  the  myfterie  of  the  Incarnation. 
 
 It  may  be  obie6f  cd  againfl;  this  which  hath  bin  (aid,  that  if  Chrift  be  in  this 
 manner  conceiued  by  the  holy  Ghoft  ,  then  the  holy  Ghoft  iliall  be  father  to 
 Chrift, and  Chrift  his  foiinc.  (i^njlv.  The  reafon  is  not  good.  Forne  that  isa 
 father  is  not  a  bare  efficient  caufc,  but  one  which  in  the  efFe£f  ing  of  any  thing 
 conferres  the  matter  vnto  iHromhimfelfe,  whereofit  flialf  be  made.  Now  the 
 holy  Ghoft  did  not  minifter  any  matter  vnto^EnfFfrbmHIown  fubftancc , 
 but  did  oncly  aFitwere7tafi'thc  malTe  and  lumpe  of  mans  nature  from  tlic 
 l^adie  of  the  virginMane,_and^ithoiit  ordinarie  gencrauon  macleit  the  bo- 
 "~  die 
 
dfthtC^eede,  The  Incarnation.      285 
 
 die  of  Chrift :  as  Bafil.{aith ,  ChrifijmicmcmedjtiQL$lihi/»k!^^  sem.de  s.  iuk 
 
 pcwer,  not  by  anygefferatiottjhfitbythe  appointment  and  bene  distort  of  the  holi  ^^ 
 
 GhoH,       ■ ' 
 
 -.•  "The  (tcond  point  in  the  conception ,  is  the  ^nflifyino;  of  that  maffe  or 
 itimpe  which  was  to  be  the  manhood  of  Chnft.  And  that  was  done  vpon  fpc- 
 ciall  caufe  :  firtt ,  that  it  n^ht  be  ioy ned  to  the  perfon  of  the  Sonne,  which 
 could  not  hauc  becne  if  itKad  beenc  defiled  with  (inne.  Secondly,  Chnft  was 
 <a  Sauiour  as  he  is  both  God  an^hnan ;  now  then  beeing  man,  if  he  had  b^e 
 finnefull  himfelfe ,  he  could  not  haue  faued  othcrsTbutihouId  haue  lio^odein 
 neede  ot'a  Sainour  jforliimfelfe. 
 
 THis  fandification  hath  two  parts :  thefirft  is,thejby  and  ftoppa^e  of  the  i  Jl-TXc^^* 
 propagation  of  onginalljjnne,and  of  the  guilt  pfAdams  finne;which  was  on /^K  ^e^^-^ 
 this  manner.  (Jodiruhe  beginning  fet  downe  this  order  touching  man,  thst^  ^-l      ' 
 tvhat  euill  or  defeft  foeuerne  brought  vpon himfelfe,  he  fhouldderiuethe^'^" 
 fiime  to  euer)'  one  of  his  pofieritie  begotten  of  him  :  and  hereupon  when  any 
 father  begets  his  childe ,  heis  in  the  roome  of  Adam,and  conucics  vnto  it  be-1^^ 
 fide  the  nature  of  man  the  very  guiltand  corruption  of  nature .  Now  for  the^;'^^^^^^ 
 pr^uentingofthiscuill  in  ChVift ,  God  in  great  wifdome  appointed  that  he^\,^  v^f^^ 
 ihould  be^cmiceiue^Lbyjhe  jiol}^  Ghoft  without  any  manner  ofgeneration^^,  /t<.mlf^ 
 by  man.  And  by  this  meanes  he  takes  fubftance  fiom  the  Virgin  vvithout  the  ,^j,A^. /y  fv 
 guiTtand  corrupnon  of  thefubfhnce.  BuTIt  may  further  be  obieftedthus^g  ^cxlC:  i^'^'s.-i 
 All  that^  in  Adam  haue  linned  in  him :  but  Chrift  was  in  Adam  as  he  is/-  ^■f^'*r4<xA 
 manrtherefbre  he  linned  in  him./^>;/The  propofition  is falfe,vnle{T'e  it  beesj- 
 pounded  on  this  manner :  All  that  were  in  Adam  haue  finned  in  him  fo  be  it 
 they  come  of  him  by  generation.  Paul  faith  not,out  of  one  man?  but,  ^^  we- j^^^^^ 
 mnnfinne  entredinto  the  vporld,  to  fhew,  that  man  propagates  hiscorruption  to 
 no  more  then  he  begets.  Againe ,  Ghriftis  in  Ad.im  not  fimply  as  otner  men 
 arc,but  in  fome  partrnamely  in  1  efped  of  fubftance  which  he  took  fi'om  him, 
 and  not  in  refpecl  of  the  propagation  of  the  flibftance  by  ordinarie  generati- 
 onrother  men  areboth/-^»*  Adam  and  by  Adam,  but  Chrift  is  from  him  alone 
 and  not  by  him  as  a  begetter  or  procreant  caufe.  The  fecond  part  of  fanftifi-  ^^^tJ^pA. 
 cation  is  the  infafion  of  all  purenelle  and  holineffe  into  theroanhoodeof  ^^^**^/yy 
 Ghr iftjfo firre forth  as  was  meete  for  the  nature  ota  redeemer.   ^n^/^^^T^  "^^n^ jtAj^iA 
 
 The  duties  to  be  Teamed  hence  are  thefTil^IrftT^vhereas  Chrift  was*lan3i-  *^(,  ^-  ^ 
 fied  in  the  wombe  of  the  virgin  Marie ,  we  likewife  muft  labour  to  be  fan^rjy*^?/*^ 
 fied  in  our  felucs,folIowing  the  coramandcnient  o?GoA,^eye  holy  as  lam  ho"  {^JU**:ef^i 
 /y.S.Iohn  {}^\i\\,x\\:M  he  which  hath  hope  to  ^<?with  Chrift  in  gloriein  heauen,/»»-  uioh^.y. 
 rifkth  himfelfe  euen  ai  he  is  pure :  no  doubt  fctting  before  h^mfelfc  the  example 
 of  Chrift  as  n  patteme  to  follow  inall  his  waies.  And  becaiifeour  hearts  are  as 
 it  were  fens  of  corniptron<:,we  muft  daily  cleanfe  our  felucs  ofthem  bylittle  & 
 Ittde ,  following  the  praiftif^  of  the  poore  begger  that  is  alwaies  peecing  and 
 mending-,  arrd  day  by  day  pulls  away  fome  ranges  and  puts  better  cloath  in 
 the  roome .  And  if  we  fhaU  continually  indeauour  our  felues  to  caft  off  the  "^ 
 
 rcmnantsof  corruption  tliat  hangfofaft:  on ,  and  make  a  fupplie  thereof  by 
 fome  newportions  of  Gods  heauenly  grace ',  we  ftiall  be  veffells  of  honour 
 fimdified  imdJmectc  for.  tHe.Lord >  and  p jepared vnto  eucry  good  worke; 
 
t%6     The  Incarnation .  tyfn  Expojition 
 
 Chrift  could  not  hane  bcene  a  fit  Sauiour  for  vs  vnleflelie  liacj  firft  of  all  fcin 
 fan£lifiecl;  neither  can  wc  be  fit  members  vnto  him ,  vnleCTe  we  be  pureed  of 
 our  finnes  and  in  fome  meafure  truly  fanftificd. 
 
 The  comfort  which  Gods  people  may  reapeof  the  fan^tification  of  Chrids 
 manhood  is  o-reat.  For  why  was  hcfanc^ified  ?  SuTcly  if  we  mairlce  it  well ,  we 
 i'hallfmdeit  was  for  the  ^ood  and  benefit  of  his  Eleft.  For  Adam  and  Chrilt 
 be  two  rootes as  hath  beene  Ihewed.  MStnby  creation, firfl: receiued  Gods 
 imao-e ,  and  after  loft  the  fame  for  himfelfe  and  his  pofteritie .  Now  Chrift  to 
 remooue  the  finne  of  man  is  made  the  fecond  Adam  ,  and  the  roote  an  Jvery 
 h^cacT of  allth e~Ele?[rHi?man1i oo d  was  filled  with  holin^fle  aboue  meajure : 
 that  from  thence  as  fi-om  a'ltcrehoufe  iFmlgHt^be'dcnueH'to  alTHi's  members. 
 And  therefore  by}lismoft  holy  conception^ourfinnefuniBirth  and  concepti- 
 on is  fandified  ,  and  his  hoUncTTe  terues  as  a  couer  to  hide  our  manifoIHe  cor- 
 7niptionsTr©ra  the  eves  of G6'd".Yea  iflerues  as  a'BuclcIer  toa^^'ard  the  tcmpta- 
 "tioiTS  of  the"deuill :  for  when  he  fhall  fiy  to  our  hearts  on  this  manner  *,  no  vii- 
 deane  thing  can  enter  into  the  kin^ome  of  heaucn ',  but  thou  by  reafon  of 
 the reirmants  of  ori^nalTfinhe  ait  vncfeane :  therefore  thou  canft  not  enter 
 i  into  the  kingdome  of  heauen  :  wc  returne  our  anfwer,  faying,  that  Chrifts 
 
 TJghteoufneue is  our  rightcomliefle,  feruin^tojmak^vsj^nc^ 
 oHTpot'^HoreljodrAnd  as  lacob  put  on  lEIausgarments  that  he  might  get 
 liis  fathers  blelfing :  fo  if  by  faith  we  doe  put  on  the  white  garment  ofrightc- 
 oufnes  of  our  elder  brother  Chrift  Ie(us ,  and  prefent  our  felues  in  it  vnto  our 
 heauenly  father,  we  ftiall  obtaine  his  bleftin^  which  is  eternall  happines.    -rr 
 Now  remaines  the  third  and  laft  part  of  the  conception,  which  is  the  Vni- 
 on  of  the  godhead  and  the  manhood:  cocerning  which,  many  points  arepar- 
 ^      ticularly  to  be  handled.  The  firft  is,  what  kinde  of  Vnion  this  is  ?  ^?tf.  In  tht 
 I  '     Trinitie  there  be  two  fortsof  vnions :  vnion  m  nature ,  and  vnion  in^erfbn. 
 ^       Vnion  in  nature  IF/wTientwoor^ino  things  are  loyned  and  vnited^into_  one 
 nature,  as  the  Father,  the  Sonne,  the  holy  Ghoft  beeingand  remaining  three 
 diltinft  perfons,are  onc^nd^he  fame^in  jiature  or  Godhead.  Vnion  in  per- 
 fon  is,vvhen  two  things  are  in  that  maner  vnited ,  that  they  make  but  one  per» 
 ion  or  fubfiftanceiasa  bodie"  created  by  God  and  a  reafonable  foule  ioyncd 
 both^togither  make  one  particular  man,as  Teter,Paul,  lohn,  &c.  And  this  fe- 
 cond, is  the  vnion  whei-^Fwe  intreat  in  this  place :  by  which  the^cond  per- 
 fon  in  Trinitie  the  fonne  of  God  did  VTiitc  vnto  himfelfe  thehumane^naturtf, 
 thatTsTHc^odie  and  (bule  of  man :  fb  as  the  Tjodhead  c^  the^onheandthc 
 manhood  concurring;  togither  made  buLon^pcr^n» 
 
 The  (ccond  pointis^in  what  thingjthis  vnion  doth  zox\{\^.Anjrs>\x.  confifts 
 "^  -2.       in  thi  s ,  that  the  fecond  perfon  the  Sonne  of  God^oth  aflame  vnto  it  a  man- 
 ^        •  hood  in  fiich  order ,  that  it  beeing  voide  ofallperlfondrbeing^in  it  felfe,  doth 
 wholly  anH  oneTy  fubfiftjn  thewme^erfb    .  As  the  plant  c^Ied  cJT^j/f//  or 
 vircuiMac'    t-^i/jf/^/rTTiauing  no  rooteof  his  owne,  both  growes  and  hues  in  theftocke  or 
 bodicoftheOke  or  (bme  other  tree:  (b  the  humane  nature  hauin^  no  pro- 
 per fubftance,is,as  it  were,ingraftedintojthe^  whql- 
 fylupported  and  fuftainedbvitfb  asitflTOuld  ndfbe  ^t  all ,  if  it  were  not  fil- 
 ftaJned  in  that  manner.  And  for  the  Eetter'^nHerftanding  of  this  point,  wc 
 ^   "^  niufl: 
 
 ^ol. 
 
efthe^reede.  The  Incarnation.      aSy 
 
 InwJ!'  c-oiiflcler ,  that  there  be  foure  degrees  of  the  preferice  of  God  in  his  crea- 
 tures. The  firlt  is  his  generall  prefence ,  and  it  may  be  called  xh^prefence  of  his  ^^^  ^g, 
 fromdence ,  whereby  he  preferucth  the  fubftances  of  all  creatures,  and  giueth 
 vnto  them  to  hue,  mooae ,  and  haue  beeing :  and  this  extendeth  it  felfe  to  all 
 creatures  good  and  bad. The  fecond  degree  is  ^cji^efence  of  grace,  whcibv  he 
 doth  not  onely  prcferue  the  fubdaces  of  all  his  creatilres,but  alfo  giueth  «race 
 vnto  it:&  this  agreeth  to  the  Church  &  people  of  God  vpon  earth.  The  third 
 degree  is  the  prefence  ofglorie  peculiar  to  the  Saints  and  angels  in  heauen  :  and 
 this  (fands  in  three  things ,  for  God  not  oncly  preferues  their  fubftances ,  and 
 »iues  them  plcntie  of  his  grace ,  but  alfo  admits  them  into  his  glorious  pre- 
 fence ,  fo  as  they  may  behold  his  maiefbe  ftce  to  face .  The  fourth  and  laft  is 
 that,  whereby  the  Godhead  of  the  fbnne  is  prefent  and  dwells  with  and  in  the  > 
 manhood,  giuing;  yntoit  in  JomeparthTs^wne  iubfiftance.Wherby  it  comes 
 to'palle  that  this  manhood  afliimed  is  proper  to  thefonne,and  can  not  be  the 
 manhood  of  the  Father,or  of  the  holy  Ghoft,  or  of  any  creature  whatfoeuer. 
 And  this  is  a  thing  fo  adrnirable  and  to  vn^eakablc,that  among  all  the  works-  '^'^ 
 of  God  there  can  nQt"be  founcl  an  otherexamplc^hereof  in  all  the  woild. 
 
 Hence  it  follows  nece{Iarily ,  thauhc  nianhood  ot (Jhriit  conlTftmgof bo^' 
 rfie  and  reafonable  foule,is  d  nature  onely  and  not  aperfon :  becaule  it  doth  not 
 JL^fift  alone  as  other  men,Petcr,  Paul,  lohn  doe ;  but  wholly  depends  on  the 
 perfon  of  the  yvord,into  the  vnitie  whereof  it  is  receiued. 
 
 The  third  point  is ,  in  what  order  the  diuine  and  humane  nature  of  Chrift 
 are  vnited  togither./^/^/TThe  common  confcnt  of  Diuinesis, that,albeit all  the  Damafl  k  Sd 
 parts  of  the  manhood  and  the  godhead  of  Chrift  be  vnited  at  one  inftant :  yet  ^  ^P"^  mi^mb. 
 in  refpe<rt  of  order  he  vnites  vnto  himfelfe  firft  and  immediately  thefoule,and 
 by  the  fbule  the  bodie.  And  it  feemes  vnmeete  that  God  beeing  a  moft  fimplc 
 cffence  ibould  immediately  be  ioyned  to  a  compound  bodie:  and  theiefore  it 
 may  well  be  (aide  that  he  is  vnited  vnto  it  bv  the  more  fimple  part  ofman, 
 which  is  the  foule  .  Againe  the  manhood  of  Chrift  is  firft  and  immediately 
 ioyned  to  the  perfon  of  the  fonnehimfelfe ,  and  by  the  perfon  to  the  godhead 
 ofthefonne. 
 
 The  fourth  point  is ,  whether  there  remaine  any  diffcixnce  or  diueriitie  of  J  ^ 
 the  twonatures  after  that  the  vnion  is  made.  Anfw.  The  tvvojnatunes  concur- 
 rinjj;  make  not  the  perfon  of  thelonne  to  be  compounded  properly ,but  one- 
 ly  by  analog  ;  for  as  bodie  and  foule  make  one  man ,  fo  God  and  man  make 
 one  Chfift :  neither  are  they  turned  one  into  an  other ,  the  godHeadlnto  the 
 manhoodor  the  manhoodmto^hegodbead,as  water  was  turned  into  wine  at 
 Cana  in  Galile :  neither  ^re  they  confiifed  and  mingled  togitHeras  rneatesin 
 the  ftomacke :  but  they  now^  arc ,  and  fo  remaine  without  compofitionTcon- 
 ^flerlionjOr  confufion,reallydif}infl  and^at  iiuhree^feTpeHsTFirt]:  m  reg;arci  { 
 ofeltence  For  the  a;odhead  of  Chrift  is  thg  godhead  and  can  not  be  theji^an- 
 hoocTT  and  againe,tnemnnhoodofGhrift  is  themanh(X)d  and_  not  the  god-^ 
 head.SecondJv,thcvarediltins;uiflied  in  propneties:the  godhead  IS  njplhvife,. 
 auft ,mercifull,omnipotent:yea  wifdom;iuH:ice,mercie,and  power  it  fclfc:  and ' 
 fois  not  the  manhood,ncither  can  it  be.'Againe  ,Thr! ft  as  neTs Cod  hath  his 
 Willsternalland  vncreated',  which  is  all  one  \vith  dieJviall^FtKe^dreT'and^^the 
 
I 
 
 2SS     TheTncirnation^  "Antxfefttkk 
 
 holy  Ghofl: .  And  as  he  is  man  lie  hath  another  \vill  CTCatej^  in  time,  3c  placcJ 
 
 in  his  reafonablc  fbulc :  &  this  Chrift  ficrHTheth  when  he  faith .  Noi  myrnll  hut 
 
 ^     tloxmllhe  ii«?»<f.Thirclly,they  are  diftind  in  their  anions  or  operations ;  wliich 
 
 >     tHou2;h  the\^  goc  tog;ither  infeparablv  in  the  worke  cr  redemption :  yet  they 
 
 mull  in  no"  'wife  he  confounded  but  diftinguiflicd  as  the  natures  thtinfclues 
 
 are.Chrifi:  faith  of  himfelfe.  ^  haue  forcer  to  lay  dowjce  myttfe,  ,:nd  lhah?forverto 
 
 l«l».io.ig.      takeitvpa!^air.e:A\\6.  hereby  he  Hiewes  the  diftinction  of  operations  in  his  two 
 
 natures.  For  to  lay  downe  his  hfe  is  an  aLlion  of  the  manhood,  becnufc  the 
 
 Godheflc^  c^n  not  die :  and  to  take  it  vp  againeis  the  W'orke  oFlhe  G  odhead 
 
 ^        aIone,which  reunites  the  foulc  to  the  bodie  after  death. 
 
 ^  The  fifth  and  laft  point  is.v.hat  anfcth  of  this  vnion  ^  Anf.^y  reafbn  of  this 
 
 '  hvpottatical  vnion,tnoug:h  the  2;od!iead  receiue  norhingfrom  the  manhood. 
 
 yet  the  manhood  it  felfe ,  which  iTa{runied,Ts  thereby  peife<fted  anTem^ched 
 
 withvn?geakabledi2;nitie.For  firff  of  all  it  is  exaked  aboue  all  creatureTwHat^i 
 
 foeucr,euen  angjels  themfelues,  in  that  u  hatli  fuEliitance  in  the  lecond  perfbn 
 
 in  Trinitie.S'econdly.tozither  with  the  "lodhead  of  tl^e  Sonnt,it  is  adotcdand 
 
 w^orjliipped  with  diuine  honour ,  as  in  like  cafe  the  honour  done  to  the  Kinc  : 
 
 himfeTfe/ccToundes  to  the  crowne  on  his  head.  Thirdly  by  reafbn  of  tliis  vni- 
 
 pn,  the  godhead  of  Chrift  workes  all  thing;s  m  the  niatter  of  our  redemption, 
 
 in  and  bythe  manhoode .  And  hereupon  the  rielh  oi  (Jhrilt  thouglTit  profit 
 
 nothing  of  itJHli,  yet  by  t^ e  vertue  which  it  recciueth  from  diat  perlbn to 
 
 which  it  IS  ioyned,  it  is  cjmck»infffiefh  and  the  bread  of  life. 
 
 Againe  from  this  vnion  ot  two  natures  into  one"perfon ,  arifeth  a  kinde  of ; 
 Ipeech  or  phrafe  peculiar  to  the  ScriptureSjCalled  the  comrnimicamnofpro\>rte'  \ 
 //>/vvhen  the  propertie  of  one  nature  is  attributed  to  the  whole  p^rfon  or  to 
 Aa.itoa?,    l^eother  nature,as  when  Paul  faith.that  God  fhedhu  blood,\\{^\ht  Lord  of ^l9m 
 u  or.2^c      Ttertfofcrtici^ed.  And  when  Chrift  faith  that  he  talkins;  with  Nichodemus  vpm 
 *  ^         then  in  heatjen. 
 
 The  vfe  of  the  perfonall  vnion  is  threefold.  Firfl  it  femes  to  fhcw  the  hai- 
 /     jioufncHTe  of  our  finnes,  and  the  grcatneffe  of  our  miferie.For  it  hadnot  bene 
 "poflsbleto  tnakc  ajatisfagion  to  Gods  iuftice  in  mans  naturefortlicleaff  of^ 
 fence,vnleflc  the  fame  nature  had  firft  of  all  beene  neercWioyned  to"the  god- 
 head of  the  fonne;lIiat  thereby  itmio;htbe  fofarre  forth  fupportcd  andfu- 
 ftained  that  it  might  ouercome  the  WTath^  God.  SecondTy  it  fets  forth  vnto 
 '2-    vs  theendleflc  lou€  of  God  to  mariT  For  whereas  by  reafbn  otAdams  tall  we 
 were  bccornejhe  vilefl:  of  all  creatures,except  the  deuill  and  his  angels :  byHis 
 myftican^coniunZlion,oiy  nature  is  exajted  to  fuch  an  eftate  and  condition  "as  I 
 isTarre  aboue  ail  creatures  eiLen  the. aogeisjthemtelues .  TTiirdly  it  is  as  it  were 
 2     thelceye  of  all  our  comfort :  for  all  found  comfort  ff  ands  in  hap£ines,all  hap- 
 ^      pines  is  in  fellowfhip  with  God ,  all  fellowfhip  with  God  is  bjCSifl: ,  who 
 for  this  caliTeLeein^  very  God ,  became  very  man ,  that  he  might  reconcile 
 Snan  to  God,and  r^cQo  man. 
 ^  '^  Thus  much  of  the  conception  of  Chrifl:  now  followes  his  birth:  whereby 
 4         in  the  ordinarie  time  of  trauell  according  to  the  courfe  of  nature  he  wa$- 
 R,^k.«.<?i       Erought  forth  into  the  world  by  the  virgin  Marie.  And  it  was  the  will  of 
 .    .         God;  diat  Chrift  lliould  not  onely  be  conceiued,  but  alfo  bome^  and  that  af- 
 «^  ter 
 
 / 
 
 f 
 
ofthe^reede.  The  Incarnation.      i8p 
 
 ter  the  manner  ofmen  .that  he  iTiig;ht  be  knowne  to  be  very  man  indeede .  In 
 the  i^ir'tft  vvg  may  conlicier  toure  things  j  the  tjme^  the  placc^the  manngr,  the 
 maniFeftation  of  it. 
 
 TKetime  was  in  the  laji  dates ,  toward  the  end  of  the  70.  weekcs  of  Daniel, 
 \ivhich  arc  to  be  accounted  from  the  ende  of  the  captiuitic  of  Babvlon ,  and  n^*'-*' 
 make  in  all  490  yeares :  or  more  plainly  g  900  yeares  and  more  nom  the  be- 
 ginning of  the  world,and  as  Paul  faith  w  th'e  fulnejje  of ttme.  And  the  Euange-  Gai.4j,    . 
 lifts  haue  noted  of  pm-pofe  the  time  to  haue  beene  when  Auguftus  Caefar  ^  ^y** 
 taxed  the  lewes  and  all  nations  vnder  his  dominions  j  to  ligninc  that  Chriit    >  ^^5^, 
 was  borne  at  the  very  time  foretold  by  laacob ,  w hen  the  cro wne  and  Cceptci:^ 
 was  taken  from  luda ;  and  withall ,  to  ihew  that  his  kingdome  was  not  of  this^ 
 world.  And  it  wa5  the  good  pleafure  of  God  that  Chrilt  Ihould  not  be  bome^ 
 cTtfier  later  or  rooner,but  fo  many  ages  from  the  beginning  of  the  world.  An(^  _ 
 this  con  fiderationofthe  very  time  it  felfe  femes  areatly-for  the  confirmanoii'  .•fJC^^^A 
 of  our  faith .  For  thus  may  we  rcafon  with  our  felues^  If  God  who  iathe  be*  t*4*«x  tiiw*^ 
 oinning  made  a  proicnife  to  our  firfl:  parents  concerning  the  feede  of  the  wo-^JS^.     *     / 
 inan  .deferred  it  almoft  4Qot>  veares,  and  ;^at  length  accompMiedthe  fame^^^//«tA*J 
 to  the  very  full ;  then  no  doubt  God  hauing  promifed  the  refiirreftioh  of  the^»^'^*'*'**'^ 
 «lead  and  life  cuerlafting ,  will  in  his  2;ood  nme  brinoj  them  to  paiie,thou<^has  *y  ^  *^^jLii 
 vet  we  fee  them  notT  And  thus  by  the  accom  plilkm  en^t^thin^sml^ /^«-^-'^ 
 fliould  we  confirmeour  hope  concernmgthings  to  come.'^Sr^*  ^^/^     "^  Smia/i. 
 
 The  place  was  not  at  leiufalem  norKazarcth,nor  any  other  citic,but  ^^^^iZjiiuMl^ 
 ly  a  village  of  luda  called  'Bfthkem ,  that  the  prophefie  of  Micheas  might  be>i7^^]*^ -^, 
 falQ.hdtThsfU-'Beth/eem^  S^phrata  art  little  to  be  among  the  thoufknds  of  luda ,  ^^'■^«•♦^n^.vUi 
 CHt  of  thee /hall  he  come  forth  vntQ  me,that(hdhe  the  ruler  in  Ifrael.  And  here  ^^^'"jfc^^iu/  •• 
 may  obfcrue  a  memorable  example  of  Gods  prouidence  which  ouerruleth'ifeini^.^i/^ 
 the  proceedinixsofoiuell  t}'rant$,to  the  accomphiliing;  of  his  ovvnewil^7th"e^ai^.^.>^^.^A< 
 themfeluesfortheir  parts  intending  nothing  IciJe .  Auguftusnot  fo  much  as 
 dreamin<y  of  the  birth  of  the  MeflTas ,  gaue  commandement  that  cuerv  man 
 fhouldgoeto  his  ownecitie  toTjc  taxed:  and  hereupon  lofepli  and  Mane 
 take  their  Journey  from  Hazareth  toBethleem:  which  iourncy  God  himielfe 
 appointed  and  diipofed  to  this  ende,  that  the  Meflias  rnio^ht  be  borne  m  the 
 place  which  he  preordained  and  foretold  bv  his  Prophet.  T 
 
 The  manner  of  Chriits  birth  vvas  very  baie  and  poore:for  the  place  where  J^^^'f***^!]^ 
 h  c  was  borne  was  aftable,  and  the  cradle  where  he  laywas  a  cratch .  And  hc^j/^^T^^^ 
 Willingly  tooke  vpon  him  this  pou.ei  tie  for  fundrie  caufes.  l.'lhafthe  Scrip=»^^^^x[\^ 
 ture  might  be  fulfilled ,  which  faith ,  that  he  Ihould  be  the  /Ijame  andcontemfif^^  /f^^it»^ 
 if  the  pecph :  and  that  he  fhall  grow  vp  as  a  roote  om  of  a  drie  ground  andhane^^^'^"^'^^'  " 
 neither  forme  nor  heautie.  II.  That  he  might  afterward  from  this  bafe  con-  .V  ''^ 
 dition  beexalced  euen  inhis  manhoode  to  that  rich  and  glorious  eftateiri^,'T^  ^ 
 which  he  ihould  raanifeft  himfelfe  to  be  Lord  ofheauen  andearth.  II  I.  He'**\r^^^^^^ 
 was  borne  in  exceeding  pouertiethat  he  might  fhame  the  wife  men  of  thisrT^^  aI^ .t^ 
 world  5  who  exceedingly  cfteeme  of  theit  riches ,  power ,  ancfglone^perj-^J^^  J^^^ 
 fvvading  themfelues  that  without  liich  meanes  no  good  tiring  can  be  done»  f^^^^^^f^^)u 
 And  yetf-orall  this  they  can  not  fo  much  as  reconcile  one  man  to  ^pd  by  all :  .  aT**  'aL 
 ^leirmigHt  &  vveaithTSErasSSMiiSifeSlul  both  in  po-  ^**  /       V^ 
 
t^     The  Incarnation.  -       'An^xpo^tm 
 
 uerticand  weaknefle;  and  can  enlarge  and  prefenie  his  klngJomc without 
 
 cardilj[Jidps.  When4ic  hung  vpon  tRc^oile  thfc  foulcticrs  rtfipt  hiltf^f "hiri 
 
 garments:  and  beeing  nakediie  broudit  that  to  palle  which  all  the  Monarchs 
 
 nf  thf  eprrh  ip  all  ^heir  royalties  could  neuer  haue  performed  .  "Knd  wliether 
 
 Chnfl:  lie  in  the  manger  betweene  the  Uxe  and  theAlTe,  or  in  the  pallace  of 
 
 the  King,it  matters  not  in  regard  of  our  (aluation.  I V.  He  came  in  this  ma- 
 
 nerthat  there  might  be  a  difference  betweene  hisfirftcommingintheflefli 
 
 »  and  his  laft  oomming  to  iudgement.  In  the  firfl:  he  came  onely  for  x\\\s  ende, 
 
 not  to  make  an}^  outward  alterations  in  the  worid,but  to  chaungc  the  confci- 
 
 cnce  and  to  put  in  execution  the  worke  of  our  fpirituall  redemption  rSn3 
 
 therefore  he  hath  referued  the  ouerturning  of  all  eartlily  eftate's  with  the  ma- 
 
 nife  Ration  of  his  owne  glorie  to  the  latter.   V.  Laftly  he  wa5  borflfein  a 
 
 i    PQore  cftatc  that  he  might  procure  true  riches  for  vs  inheauen:  and  withaK, 
 
 fanftifie  vnto  vs  our  pouertie  vpon  ^aith.  As  PauTIaith  ^Teknff»  the  grace  of. 
 
 4«Car.S.^.      our  Lord  lejm  [^hrtftthat  hti  beemg  rich  for  your fahes  became  poore ,  that  yetho^. 
 
 rongh  htsfoHertie  might  be  made  nch .  He  was  content  to  lie  in  the  manger  that 
 
 7  i^vemi^j^ertjnlieaue^ 
 
 THisIerues  to  teach  vs  to  be  content  to  beare  any  meane  condition  that  the  \ 
 
 Lord  fhall  fend  vpon  vs :  for  this  is  the  very  eftate  of  the  fbnne  of  God  him- 
 
 ^  ;    ^     felfc.  Anci  if  for  our  caufe  heidid  not  refofe  the  bafeft  conditionthafeucr  was, 
 
 %  VvJiyfhould  w<.^mmure  at  the  fame ;  for  what  is  the  beil  ofyTBut  niireralBTc 
 
 'V  *   finnerg,and  therfore  ytterly  vnworthie  either  to  go  or  lie  vpon  th€l)are  earth? 
 
 '"•^  ^  -    and  though  we  fire  and  lie  better  then  bur  Lord  himrclfe.,v'ct  fucHlsoiir  dain-' 
 
 tineffe/]ye  are  not  pleated  therevvith:  whereaslie  for  his  part  difdained  not  the 
 
 manger  of  the  Uxe.  And  if  tTieLord  of  heauen  and  earth  comming;  into  the 
 
 ******  *•  world  finde  fo  little  entertainment  or  i:auour,  we  tor  our  parts  beeing  his 
 
 J.    *  *'"*  members ,  ihouldw^iUingly  prepare  om*  felues  to  take  as  hard  meafure  at  the 
 
 '^'  ^    ^  *^ands  ot  men. 
 
 tuLa.  '^^^  ^^^  point  is  the  manifcfbtion  of  Chrifts  birth  that  it  might  be  know^n 
 
 to  the  world. Where  confider  two  circumfl:ances,lLliefirft,t6  v.-home  ?  naifie- 
 ly  to  poore  iliepheards  tending  their  flockes  by  nio;htj^  2nd  notfogreatjor 
 migHtiemen,Iouenofthisvwrid,nortothepriefl:s  at lerufalem contemners. 
 ;►  .  of  Gods  grace  *,  and  that  for  two  caufcs :  onc,becau{e  the  (hepheards  were  the 
 .   fitteft  perfons  to  publiili  the  fame  at  Bethlehem  :  the  other ,it  was  Gods  plca- 
 i.Cor.^.17,     jpm-g  ^^  raanifefl:  that  in  the  birth  of  Chnfl:  which  Paul  {2i\t\\,Notfna>rf  wife  men  \  ^ 
 *  •        after  the  fle(h,)iot  many  mightic,not  many  noble  are  called :  but  (jod hath  chofen  the 
 foolijh  things  of  the  rporldto  confound  the  rvife.  The  (econd  is,by  whome  ?  by  the 
 ^      angels  of  the  Lord[ appearing  in  great  glorie  vntothe  iliepheards .  For  the 
 prieftsof  lerufafem  and  the  rulers  ot  the  Synagogues,  to  whome  this  office 
 ,     clid  belongjheldtheirpeace :  beeing  bhnded  in  their  manifold  errours  &:  wic- 
 ked waics. 
 ^  ,  ^ ,        The  duties  to  be  learned  of  the  birth  of  Chrifl:  are  thefe .  Firfl:  we  arc  ad- 
 nionillied  hereby  to  magnifie  andpraife  the  namejof  Gc)d/aying  with  Mary, 
 <JMyfoule  doth  magnife  the  Lord,andmy  f^irit  reioyceth  in  (^odmySatiiour.  And 
 with  'L^(^2X\tCBle^edbetheLordGodoflfraelforhe  hath  vi/ited  and  redeemed 
 ^  khfeople.  AnjUfiththe  Angels  of he&ucn,  glorie  to  god  in  the  higheft  heauens. 
 
 '^k 
 
of  the  Cr  cede.  The  Incarnation.     2px 
 
 For  in  this  h'jrth  is  made  manifell:  the  wifciotfie,  tl>6  truth,the  iufticc  and  mer- 
 cv,and  goodneflfe  or  God  towards  vs,  more  then  cuer  it  was  before  :  yea  as 
 Chrift  God  and  man,  is  more  excellent  then  the  firlt  Adam  created  accor- 
 ding to  Gods  owne  image :  and  as  the  fpirituall  life  is  better  then  the  naturall 
 life,and  as  the  eternal!  and  moll  holy  marriage  of  Chrift  the  husband  and 
 his  {poufe  the  Church  an  Gn  gas  it  vvere  out  of  the  bloode  that  trickled  out  of 
 his  lide,is  more  wcMKlcrfull  then  the  creation  of  Eve  of  the  rib  of  Adam:  laft- 
 lv,as  itis  a  farre  greater  matter  by  death  to  ouercome  death,and  to  turne  it  in- 
 to eternal  lit-c,thcn  to  commaunde  that  to  exift  and  be  which  was  not  beforet 
 fo  !s  the  worke  ofr  ademption  begunne  in  die  birth  of  Chrift  more  vnfpeaka- 
 blc  and  admirable  then  the  firft  creation  ofman.Hereupon  not  <^.  chcrubims 
 as  in  the  vifion  of  Ifaiah,not :  4-cldcrsas  in  the  Apocalyps,but  agreatmulti-» 
 ttide  of  An2;cls  like  armies  were  heard  t^praife  God  at  the  birth  of  CHrifl:, 
 ^\{^  no  doubt  the  iTIce  fight  was  not  feeTic  hnce  the  beginning  of  the  vvorldc^ 
 And  the  Angels  by  their  ex<^mple  put  vs  in  minde  to  confideraright  of  this 
 beneiit,and  to  praife  God  for  jtTBut  alas,  this  praftife  is  very  rare  intliis  fFuit- 
 lelfe  and  barren  age  ot  the  worldej  A'here  finne  and  iniquitie  abounds,  as  maj 
 be  feene  by  experience;for  by  an  old  cuftome  we  retaine  fl:ill  in  the  Churcr 
 the  feaft  of  the  natiuitic  of  Clirift  ,  {o  commonly  called:  which  neuerthelefle;^^^»*^/,**^ 
 bnotfpentinpraihng  the  name  of  God  who  hath  fent  his  fonne  from  \i\%pJiUr;.^r€t^ 
 owne  bofome  to  be  our  redgemer^but  contrariwile  in  riHing;»  cTicingiCartiing^y^gy^'^^a^^iU^  > 
 niasking,mummmg,a  nd  in  all  liccnnous  bbertie  for  the  moft  part,  as  thou^lv»^^  >M  f'^ 
 ift  were  fome  heathen  feaft  of  Ceres  or  bacchus.  ;Tf     .;;-;' X^,^y^/j»«^ 
 
 .  Secondly,Chrift  was  concerned  and  borne  in  bodily  manner, that  there  *^J^*«****^. 
 might  be  a  fpirituall  conception  and  birth  of  him  in  our  hearts,  as  Paul  faith,  ^  fV^  ^ 
 Tidy  little  chUaken  of  whom?  j  t^'aucllti-ii  (^'nfi  be  former^  injfou:znA  that  is,when  J""^**'"  '***^ 
 we  are  made  newe  creaturesby  Chrift,and  perforrae  obedience  to  our  ctea-  y '^'^***'^" 
 tour. When  the  people faid  to  Chrift  that  his  mother  and  his  brethre»  fouo;ht;iCT^!<l{.<r^ 
 hiin,he  an(wered,fle  th^'it  doth  the  Tvi/i  of  ^od'^  my  (irvther, my  ftfler,atfd  mother,  M.irk.ij.55. 
 Therefore  let  vs  goe  with  the  fheapheards  to  Bedilehera ,  and  finding  our  2.  -'tX^  '***^ 
 bleffed  Sauiour  fwadicd  and  lying  in  the  cratch,  let  vs  bring  him  thence  anc^ 
 make  our  owne  hearts  to  be  his  cradle:  that  we  may  be  abltr  to  fay  that  we  liu( 
 notjbut  Chrilf  hues  in  vs:and  let  vs  prefent  vnto  him  our  felues,our  bodies  6^ 
 foulesasthebeft  gold,mirrhe,and  frankincenfe  that  may  bc:and  thus  concei-/ 
 uinghim  by  faithjie remaining  without chaunge, wee  lliaJl  bechaungedinto 
 him  and  made  bone  of  his  bone  and  delh  of  his  flefh  The  world- 1  know,  ne-' 
 tier  fo  much  as  dreameth  of  this  kinde  of  conception  and  birth,  for  as  Dauid 
 faieth/J^^«  trapiellmth  wtckedneffeyConceipte  mi fchiefe  ^and  bring  forth  a  /if  .And  Pfal.7  i4.„»t^,/7 
 Slames  faith,C^«f;«  are  drave-ne  away  by  their  orene  concupifcence ,  rehich  when  it  f^SjHdr»'  )^4f 
 hath  conceiucd  briHffeth  forth  finyte  .  And  thefe  are  the  ougly  and  monftroRS  '  vijff  '*  '^^  ** 
 birthesoftheledaies.Butlct  vs,T  pray  you,  contrarivxife  Wiiile  and  mourri'e^^yT*^^'^'^ 
 for  the  barrennes  of  our  hearts  that  doe  fo  little  conceiue  the  grace  ofChnft^*^^'^^ 
 in  hcart.and  bringit  forth  in  acffion.  The  mother  of  Chrift  vndoubtedly  was  Vjjf^^,^**; 
 a  blelTed  woman:but  if  ftiee  had  not  as  well  concerned  Chrift  in  her  heart ,  as^*^  /TnT* 
 fhce  did  in  her  wombe^Oieehad  not  bin  fauedj  andno  more  can  wee^vnlefle  !!^irf^*?* 
 .^oe  thefamc.  CW^^..-^  ;.f^.^.^ 
 
2^  t      The  Incarnation.  An  Sxpojttiott 
 
 The  bHth  ofCfiVift'to  thett)  th.it  haiie  touched  hearte,'is  the  ctimfort  oFc5> 
 ■*  fortSjailclthe  fwceteft  baline  or  confcfljdn  that  cuer- was.  Behold  fay  ti^An- 
 
 ,  ^  gel  to  th«  n'ie-aplieards,trf  Irifiq  tidvigs  ofpratiay  thatjijalUe  to  allpcop/t :  buf 
 wherein  Itandcs  the  iov?they  adde  fiTrther  ,  vjiio_joHth:.<  d.-iie  it  borne  in  the  cU 
 tAti  to.  ^*^  i'fDatitda  S.imotir, which  is^hrifltJoeLorA.hrid  no  maruehfor  in  that  bu  th- 
 is manifefted  the  f^ood  will  of  God  to  man,andi5y  it  we  hnue  peaccfirft  vvuht 
 God/econdl  V  with  our  fekies^in  Confcicnce,  tr.irdly  w^th  the  good  Angels  o£ 
 Godjfourthly  with  our  ertemicsrlaflly  with  a!  the  creatures^  For  this. caufe  the 
 AnG;cls  (ans;,  Pedceotiearth^^cod will tmvards  men,  ;  i :  i ;  ,;=;;.  ^^  • 
 
 In  the  JalipUicetheCreedc  notes  vnto  vs  the  parent  or  mother  of  Cjuiftl. 
 the  Vtr^we  LhUry.h.W'^  here  at  tlie  vcrie  firffc  it  may  be  demanded,  hovvc  hec 
 could  haue  either  Either  or  nTOtheribecanfe he  was fio;ured  by  Mekliifedech: 
 Hfb>7,j.       ^yj-,^  had  neither  fattier  nor  mother.   'Anf. Melchifedech  is  faid  to  be  vvithoutJ 
 falher  and  mother;noS:  becaiife  he  had  none  atall.  For  according  to  the  anci-»; 
 Kitr.epift  ad  ent  atlH  receiued  opinionjit  is  ver)dilcely  thathe  was  Scm  th.e  fonne  of  Noe:. 
 "^'"^*         but  becaufe  wdiere  hee  is  mentioned  >vnder  this  name  of  Melchifedech  in  the* 
 »*«^  >•  ^-  1 4vchapterofGeiKftherei5no  mention  made  ofFather  or  Mother:  and  (b 
 'fiJry^V^X^^hrifl:  in  (bmefort  is  without  father  or  mothcrvr^^^  is  man  he  hath  iioj-athcff . 
 ,iqh.i^s^  ^j^  lye  isGodhe  hath  no  mother.   AncTwhereas-  Clirifl  is  called  the  >  fonne  o% 
 1.4^*Viy*  ^jJorephjit  was  libtLccau^ee  wa&  begotten  o Fhim,  but  becaufe  T^j^eph  was* 
 ■^V.»»«  »rnsriputedfather:or,uhichis  more  y  bec.iufe  iTewasa  lega}liather,nan 
 
 •  t  ^  fi  Vac0rdixrg  to  th  e  I  ewes  lawesrin  that(as  fundne  diuines  think)he  was  the  ncxtt 
 *»V,  i  '  ^^f  his  kin,and  therefore  to  fucccede  him  as  his  lawfull  hcirc. 
 ^'****\^^;  '-  Marv  becamethe  mother  of  Chri  ft  by  a  kindof calling  thereto,which  was 
 ^  ■••Mf  »»  |jy  an  extraordinarie  medage  ofan  angel  concerning  the  conception  &  birth: 
 "^^^T  ""  ofChriftinandhyher:towhidi  calling  and  meflagcnie^condcfcendcd/ay^ 
 'm-Jti%m^  t^  h^Gr^Slhpldthf  handmaid  of  the  Lordjhe  it  vnto  meaccordingtvthyworde .  And 
 ^^  Jf|jr|^lc^eup(9n  Iheconceiu^sd  by  the  lioly'ghoft.This  being^fo  it  is  more  then  fen- 
 .V  -  . !i,.  ihi  folly  to  turne  thefalutatio  ofxhc:\m<ihHailrfrselj/  bdoued ^r .into  a  prai-- 
 "  ^  '  -  ..eir.For  it-is  as  much  as  ifvve/houldfhi  call  her  to  become  a  mother  of  Chrift 
 And  fhee  muft  be  held  to  be  the  mother  of  whole  Chrifl:  God  and  man:(5G 
 ►vlitdier&re  the  ancient  Cimrch  laath.callcd the^-gf/^cr^^^Tyct  njt theniothcg 
 **^ofthe_godhea3r^    ""■'■ "  "-■■■■  '~~'      •  '  '  '     'i 
 
 :  Fur  therm  ore  the  mother  of  Chrift  is  dcfcribed  by  her  qualitie.^  '^isi'">  ^ 
 andby-hen.iameL^'f^yi.Shcewasavtrgiine.  firft  that  C^Tnft_might  be  conceir» 
 ucd  without  fihne  and  be  a  perfecV  Sauionr ;  fecondly ,  thatme  lliying  of  tha 
 irai.7.u, .  prophet  Ffay  might beiujfilled, Beho/da ^irt^e fhaUconcetHe  ^  hearea fortnef, 
 according  as  it  was  foretold  by  God  in  the  fir  ft  giuing;  of  the  proirjfe'Tthe 
 \t$t^l!>lfHfeedlofthe  vovmAn^  not  thefeede  of  the  man,  fl^all  brujiethcfcrpents  hcaddl 
 kU^f^giil^  l^QWe  the  lewes  tQ:5ad.e  the  mo  ft  pregnairrtefHmoiMc  of  tlic  prophet/aici. 
 ''**^*^*'?"%at  ^^/-w-^  (ighifiesnota.Tirgrn,buta  young  woman  which,  hath  knownc^a- 
 '^vii^^IlsiSSjP^^'^^^^^'^  indecdea  forgciicFor  Efiy  there fpcakes  ofan  extratudma- 
 
 taken  for  avirgin  as.hy  a  part; cular.leftrcn  will  appeare; 
 
ofthcCrefdt.  The  Incarnation,      ip? 
 
 c<3a  v'lrginctb  the  cnde ,  though  wcc  make  it  no  article  of  our  faith  .  When  loh-i^w^^;^^  ^ 
 Chntl  was  vpon  the  croflv- ,  hec  commended  his  mother  to  the  cuftodie  of  f^!l^^]x2L 
 Iohn;which  probably  argiicth^thnt  11k  had  no  child  to  whofc  care  and  kce-'^^^gt^  ^J^ 
 plno^  tliee  might  becomeded^And  though  ChnlLbe  called  her  fiHFForn.  yet 
 doth  it  not  foiTowe  that  Ihe-e  had  an)'  child  after  him  :  for  asthatis  called  laft 
 after  wh:ch  there  is  none ,  fo  that  is  called  the  firfl  before  which  there  was 
 none.  And  as  for  lof€ph,when  he  was  eiponled  to  Marie,  he  was  alnan  of  ^p-p^'^'''^^-^ 
 ei^htie  yearcs  old. 
 
 "  And  here  we  haue  occafion  to  prai(e  \ki^  wifdomc  of  Gcd,m  the  forming 
 of  man. The  firil  man  Adam  was  borne  ofno  man',  but  immediately  created   ***Wii  ^ .«k^ 
 ofGodrthe  fecond,thatisEve,is  formed  not  cfawoman,but  of  a  man  alone;    •■••  '"**     A 
 the  third  &  all  after^begotteri  hodi  of  woma  <5c  raan:the  fourth,that  is,Chn(r,  .X 
 
 Q<A  and  man.not  ofno  man  as  Adan»,  «it  t>f  no  woman  as  Evejnot  of  man 
 and  woman  as  we:but  after  a  newemanner^of  a  woman  v,'ithout  a  man  hce  is    >«^. 
 concciued  and  borne.  •    '  :     .-  /        '  ^.j,^.-^    ♦• 
 
 (And  hereupon  our  dutic  is  not  todefpiicjbut  highly  to  reuctencc  the  vir-    , 
 
 gin  Maricas  being  the  mother  ofthcfonne  God,»  a  prophenfie  vpon  earth,  3  im^i,^;^^ 
 a  Saint  in  heauen.  And  we  do  willingly  condefcend  to  giue  her  honour  three 
 waies,firfl:  by  thanksgiuingto  Godfor  her,fecondly  by  a  reuerem  e(hmation 
 of  hcr,thirdly  by  imitation  of  her  excellent  vertues;yet  tarre  be  it  from  vs  to 
 adore  her  with  diujne  honour,by  praierto  cal  vpon  her,as  though  (Ikc  knew 
 our  hearts,and  heard  our  requeih,  aiid.tQ.pIace,hei;  in  heauen  as a.queene  a- 
 boue  the  fbnne  of  God.  '   ;  ili»;:"  u-.  •:.,'»r!;c'b  2r!5o!-':n«^:)';:fi  ;;i  (i    '" 
 
 r- .  The  name  oFthe  mother  of  Chrifl:  is  ad  {cd  jto  ^le^A'e  tliat  l^ecamecfthcli'. 
 nas;c  of  Dauid,and  that  therefore  he  was  the  true  MclHas  beforelpoken  of  It. 
 may  be  obie<^ed,that  both  Mather v  and  Luke  fcts  downethcgenealogie  of 
 Iofeph,of whom-Chrifl  w3stiGt.x//i^Mathew fcts downe  indecdeiri CnriHs 
 gen^ilogie^the  natural  defcent  o*f '  ofeph,the  husband  of  Marie,  hauing  laa- 
 cob  for  nisnaturall  father :  but  Luke  taking  another  courfe,  propounds  the 
 natural  delcent  of  iMarie  the  mother  of  Chrillrand  when  he  faith  that  lofeph 
 wasthefonneofEfi,he  meanespfa  legallfonne.Forlbnnes  and  daughters  in 
 la\v,are called  fonnes  and  daughters  to  their  fathers  and  mothers  in  law :  Ma- 
 ry her  feife  and  not  Iofeph,being  the  naturall  daughter  of  Eli.   And  whereas 
 Luke  doth  not  olainely  f  iv,that  Marie  was  the  daughter  of  Eli,  but  nuts  To-  .  .  •       . 
 kph  the  lonnejn  lawein  her  roome^tnerealon  hcrcormay  bee^becaulp  it  was  i  uiVb.i.amaf. 
 the  maner  of  the  lewes  tO'  accountjandcontiriuetheir^genealffgjesin  tljemale"'^''^'''* 
 andjj^mjhejgmalg  fecc^the^an  beehig  thehead  of  the  fTrmiltCjarwInot  the 
 v;oman.  And  thoughTIuth,and'Rahab,  and  other_women  be  mentioned  by."*       .^•^•'  • ' ' 
 A'latthew^yct  that  is  onelvB);  the  way;  for  theyjnake  no  degrees  herein.  A-    r.v  .'■•"      ^ 
 gaine  it  may  be  further  dcmanded.h owe  Chrilt  couW  come.ofDauid  by  Sa**;*"     '"' 
 iomon.as  Mathew  faith,and  by  Nathad  as  Luke fai^h;they  twaine  beinn-  two."""  '    '  J^" 
 di  ftmcl  Tonnes  of  Daiiid,  Anf,V>y  vjertye  ofth?  la>ve,y/hereby  th?  bf other  wa^ '  -  "V  ' ".  **. 
 bound  to  raife  vp  feed  to  his  brother;there  was  a  double  defcent  ill  vie  among     *    *^     S;*^ 
 the  leweSjthe  one  was  naturall,  the  other  Ie2;all.  Naturall,  wlien  one  man  des- 
 cended ofanother  by  generation,as  the  child  fi  om  the  naturall  fither,Lega'l,^^'^''^' 
 %henamannot  begotten  of  another,  yet  did  (uccecde  him  in  his  inheri- 
 
 V  a  taix-cj 
 
2i?4     Tbv  I'iicarmtjdn.  AnSxpoftion 
 
 ^ vc  Mj.      t  uiceiatu^  thus  Salathiel  is  the  n.Uurall  fonne  of Ncri,anct  the  l€g,ill  fonnc  of 
 
 r?t*';^^.ii"  Iechonias.Nowc  Saint  Luke  (etts  downe  thenaturall  dtfcent  of  Chrift 
 
 *Vv»;*<'romiDaiiidby:Nathan,anid  Saint  Mathewe  the  other  defcent,  which  is  Ig^. 
 
 gall;  by  Salomon;  whome  Chad  fiicceeded  in  theriCTht  of  the  kingdowie» 
 
 beeing  borne  the  ICin^  of  the  lewes:  none  that  could  poflibly  be  hamedjha- 
 
 uingmoreridittoitjdienhe.  .-  ..  ,.  i.i  "<  ^  \..   k.c:  -  j.r,  x'.y 
 
 By  thi  s  delcent  of Chrift  wee  haue  occafipn  to  c6nGder,rtjat  ChrHl  vvas^e« 
 uen  iiihis  birth  the  mod  excellent  and  noble  man  that  euer  was  ,deic€ndino: 
 ^^  of  the  etcmaliiLdiei'  as  he  is  thefgnrve  of  God>and  as  heis  man,  dcfomj^nigoi' 
 -^^  f*^^^  the  P5riari«,and  of  the  renovvmedkmgjS  of  ludah.  And  thisfijsnobiljljgleg 
 4  -hC^  '^t^  conuaies  in  part  to  hism€mbcrs,inthathc  rnakcs  them  the^nneso£G  od ,  a 
 C2>  ^ff'^^,  royall  prie(thood,and  a  peculiar  people  to  himfelfe;  inrichuigdrcni  -^^fr  iifirh 
 /Vr/ '  '^  thi  I  niiflnriiigf  ^*'""'"^"^^"'""-^^  .jlir;^..M»K  tide  and  right  to  ihekingdomg 
 ,rfjte/4t<teC.  ofrtlorie  in  heaucH, as  their  inheritance.  ■  ^■i.' 
 
 ^,^«^,,^2^  "^ndrvYitliaUj^hrirt  beeing  the  liuely  patterne  of  true  nobilitiejby  his  ex- 
 •^^tuLu^k  ample  men  of  blood  are  taUghtnot  tb  ftand  fo  much  on  their  pedigree ,  and 
 /^iil^i^  thefr  arK:€tours,as  though  nobilitic  fteiod  in  this,  that  man  dcfccnds  of  mane 
 r^TT //^  but  to  labour  with  all  that  they  may  be  the  fonnes  and  daughters  of  God 
 1  'T*.   / .    by  regeneration  in  Chrift.This  indeede  is  the  ornament  of  the  blood,thc  bcft 
 ^***^     T  *'  part  in  the  noble  mauj  skutchin,and  the  fineftflovvre  in  his  garland.   And 
 though  a  man  bee  neuer  fo  noble  or  great  an  eftate,  yet  if  he  be  not  a  repen- 
 tant fmnerjie  is  bafeand  vile^andhis  nobilitie  ibnkes  m  the  nofthrils  of  god* 
 Chrift  in  his  genealogie  doth  not  fo  much  as  vouchfafeto^naractliofe  his  an4 
 cetoUrs  that  ruled  wiCKedly  ;  and  hereuponSaintMathewcomitteth  three 
 kin<^  of  ludah,  Achaziah,Ioas,and  Amaziah:whereas  neuerthelefl^  hainou»  , 
 offendoursthat  repented  are  mei7tioned,as  Ruth,&  Thamar,and  Bathfbabc. 
 Thus  ttiuch  of  the  incarnation  of  Chrift  :nowe  follb^'eth  the  third  and  laft 
 pbint  which  is  to  be  confidered  in  the  defcription  of  Cnrift,  namely ,thc  eftate 
 of  Chrift  after  his  birth,which  is  jwo-fbld,the  eftate  of  humiliation,and  the  ««♦ 
 ftate  of  exaltation.  '  '  .  ::t 
 
 The  eftate  of  humiliation  ,is  the  condition  of  Chrift  the  Mcdiatour,!» 
 which  he  abaicd  himfelfe  euen  to  the  death  of  the  crofle^that  by  that  meanes 
 he  mio;ht  performe  the  office  of  a  prieft  in  mabngfatisfe^ion  to  the  iufticg 
 ofhis4ther.  .  !)5''j2f^  :•'.,•    ;::';iii;  k 
 
 This  eftate  agrees  tp  the' wfiblc  perfon  of  Chrift  according  to  both  na-^ 
 tures.Fbr  firlt  ofal  his  manhood  wasabaftd  and  humbled,in  that  it  was  made 
 fubieft  to  the  infirmities  6f  mans  nature,asalfo  to  the  riiireries^ridpuiiiih* 
 ments  which  were  due  vnto  tnan  for  fuine.  Secondly,his  Godhead-was  aba* 
 fed-,not  as  it  is  confidered  in  it  felfe.For  fo  it  admits  no  alteration  or  chaunge. 
 But  in  refpcctofthcflefti  or  manhood  aifumedivuder  the  v^hich  as  -viidcr  .t 
 vaile.theGodheadlayhid  from- the  firft  moment  of  the  incarnation  to  the 
 time  of  his  re(urre^ion>  without  any  greatmanifeftation  of  his  power.  &  ma^ 
 kfticthereim  '•  •■;  ■''- :^-  ■'''''■  -  ■  ^^■-'''■^^■^  ;>  i.  ■'.  j'.i-jv;/  .  .i  :  ;f:  ■;. 
 The  order  of  thele  f.vo  eftatesmbft  be  marKed.Firftis-thc  eftate  of  humiM 
 liatioi»,and  then  in  the  fecond  place  foUowes  the  eftate  of  exaltatio.  A s  Chrilfc 
 Li4u:  *  a^«  (aith  oihiw£dk,Ofooks,&pw  ofhiart.  ta  hekeucoc  ottghtnot  Chrifl  to  lutse^ 
 
Vi- 
 
 ofthcCreede.  Chrifts  humifiation.      2p$ 
 
 Jitjferedthefe  th'iM^s  and  t9  enter  into  his  glorie.  And  here  we  for  our  parts  muft 
 knrnc  alcifon.  The  fame  which  was  true  in  Chriftthe  head,  muft  be  verified 
 in  all  his  members  >they  mud  all  haue  their  two-fold  eftate:firft  in  this  hfe  the 
 eftate  of  humiliation:fecondIy  after  this  life  the  ellate  of  glorie.  And  asChrift 
 firft  entred  into  the  ftate  of  his  humiliation ,  and  then  into  glorie :  fo  it  is  with 
 his  members,  firft  they  muft  be  abafcd  in  this  life,  and  fecondly  exalted  in  the 
 world  to  come.  He  that  will  rai2;ne  with  ChriiT:  and  be  exaltcd,mufl:  firft  fuf- 
 fer  with  him ,  and  be  humbled  t'lie  that  will  wear«thc  crowne  of  glorie,  mult 
 weare  firft  a  crowne  of  thornes :  they  that  will  haue  all  teares  wiped  from  ^v.ij.j. 
 their  tycSy  mufi:  here  firfl:  in  this  life  fliedde  them .  And  die  children  of  God 
 before'they  can  fing  the  fong  of  Mo{es,and  of  the  fcruants  of  God,  and  of  the» .  ^ 
 lambe^murt  firft  (vN'immc  through  the  (ea  of  burning  glaffe:  whereby  it  is  fi^- 
 fiified ,  that  thofe  which  after  this  life  would  fin^  fongs  of  praifes  to  Chriix  j 
 muft  in  this  life  be  caft  into  a  (ea  of  miferic .  Andif  this  be  true ,  then  we  may  „  - ?, 
 heare  learne ,  that  it  is  a  wretched  cafe  for  a  man  in  this  life  to  haue  perpetually  :•• 
 €a(e,reft,  and  quietnes  both  in  bodie  &  (bule,goods,&  good  name:  for  we  (ec'  * 
 by  Chrifts  example,  that  through  aduerfitie  we  muft  come  to  happinesrand  if  " 
 a  man  would  haue  reft  and  peace  in  the  life  to  come ,  then  in  this  life  he  muft 
 looke  for  trouble,  perfecution ,  and  forrow.  Indeede  in  the  iudgement  of  the 
 world,  they  are  blefTcd  that  alwaics  hue  at  reft ;  but  before  God  they  arc  moft 
 miferable,  and(as  oxen  w  hich  are  made  fatte  in  the  beft  pafture)readic  for  the 
 flaughtcrhoufe  euer)'  day .  Secondly ,  here  is  an  excellent  confolation  for 
 thofe  which  profefle  the  Gofpel  of Chrift ;  in  the  time  of  trouble  and  perfe- 
 cution they  muft  reioyce,  becaufe  die  ftate  of  humiliation  in  this  life  is  a  fignc 
 that  they  are  in  the  plaine  and  right  way  to  faluation  and  glorie .  A  man  is  to 
 take  his  iourncy  into  a  farre  countrey ,and  inquiring  for  the  way,  it  is  told  him 
 that  there  arc  many  plaine  waies ;  but  the  ftraight  and  right  way  is  by  woods, 
 and  hills ,  and  mountaines ,  and  great  daungers :  now  when  he  is  trauailing, 
 and  comes  into  thofe  places,  he  gathereth  certenly  that  he  is  in  the  right  way : 
 (o  the  childe  of  God  that  is  going  to  the  kingdome  of  heauen),  though  there 
 be  many  waies  to  walke  in  ,yet  he  knowes  that  there  is  but  one  right  way, 
 which  is  vciy  ftraight  and  nairowe,  full  of  trouble.,  forrowe,and  perfecution: 
 full  of  all  manner  of  croffes  and  affliiftions  :  and  when  in  this  life  he  is  perfe- 
 cuted  and  affli(fl:ed  for  2;ood  caufes ,  whether  in  bodie  or  in  minde, if  he  be 
 content  to  beare  his  crofle ,  it  argueth  plainely  that  he  is  in  the  right  way  vnto 
 faluation :  for  through  many  affi^toKS  we  mnft  enter  wto  thektngdome  efhea^  ■^"■*^'*' 
 
 The  humiliation  ofChrift  is  firft  of  all  fet  downe  in  the  Creedc  generally, 
 and  fecondly  by  his  parts  or  dee;rees.Generallv,in  thefe  Vs'ox^SySpffferedvnder 
 T^emm  Pi/ate.  Where  we  muft  confidcr  two  things ;  the  Paflion  it  felfe ,  and 
 vnder  whome  it  was.  For  the  firft  ,  that  we  may  the  better  conceiue  the  pafli- 
 on in  his  ownc  nature,feucn  fpccialt  points  muft  be  opened.  T.  The  caufe  effi- 
 cient. Theprincipall  caufe  of  the  paflion,  as  it  is  the  price  of  our  redemption, 
 WMS  the  decree  and  prouidenceofGod'  as  Peter  faith  exprefTcly  that  Chrift 
 was  deliueredby  the  determinate  counfell  and  foreknowledge  of  God .  The  "  ^  ''' 
 ampiilfiue  caufe  thatmooued  God  toworke  our  faluation  by  this  mcancs, 
 
 V  3  was 
 
was  notliiiig  in  m.m(foral  mankindc  was  flvjt  vp  vnder  viibeleefe,ancl  there- 
 fore vnable  to  procure  theleartfauouratGods  hand;  but  the  will  and  ^ood 
 pleafure  of  God  within  himfclfe.  The  inftrumenis  which  the  Lord  vi'td  i» 
 this  burines,were  the  wicked  lewes.  and  G.entiles,and  the  dcuill  himfalfeiby 
 whoine  he  brou^-ht  to  pafle  the  mod  admirable  worke  of  redemption ,  euea 
 then  when  they  according  to  their  kind  did  nothing  els  but  praftife  wicked- 
 nes  and  malice  againfl:  Chnlbl  I.The  matter  of  the  paflicn,  is  the  whole  ma- 
 iediiflion  or  curfe  of  the  La\Y  ,  containing  in  itall  manner  of  aduerfities  and 
 miferies  both  ofbodie  and  minde.  All  whi^h  may  be  reduced  to  three  heads, 
 tlie  temptations  of  Chrift,  his  ignominies  and  flaunderSjhis'manifoldefor- 
 rowes  and  griefes-efpecialiy  thofc  which  Hand  in  the  apprehenfion  of  the  vii* 
 fupportabfe  wrath  of  God.  I  H.  The  forme  of  the  paffion,is  that  excellent 
 and  meritorious  fitisfuftion  which  in  fuflfering  Chnfl:  made  vnto  his  father 
 for  mans  finne.  We  doe  noj  rightly  confider  of  the  pa(fiDn,if  we  conceiue  it 
 to  bca  bare  and nalccdluffering of  punifRment,but  vvithall  vve  muft  conceiue. 
 It  as  a  propitiation  or  ameanes  fatisfa£lorie  to  Gods  iurtice.The  paffion  con- 
 fidered  asa  palhon,mini{lersno  comtort:but  all  our  ioy  and  reioycin^ftands 
 xnthisjthat  by  faith  we  apprehend  itasit  is  a  fatisfa(rt:ion  or  a  meanes  of  recon- 
 cHiation  for  our  offences.  In  this  very  pomt  (tandss  the  dignitiTof  the  pafli» 
 on ,  whereby  it  differs  from  all  other  (ufferings  of  men  whatfocuer.  There- 
 fore mod  damnable  and  wicked  is  the  opinion  of  the  papids ,  who  befidej 
 the  alone  pafsion  of  Chriflr,  maintaine  workes  of fatisfaclion,  partly t>f  their 
 owne.and  partly  of  the  Saints  departed:  which  they  addc  to  the  pafsion  nsaii 
 appendance  thereof  I  V.  TheendeofthepaGionis,  that  God  might  bring 
 to  palTe  a'  vvorkc  in  which  he  might  more  fully  manifed  his  iudice  and  mer- 
 cie,then  he  did  in  the  crcation,andthatisthe  reconciliation  betweeneGod 
 and  man.  And  here  remember  with  the  pafsion  to  ioyne  the  z£imt  obedience 
 of  Ciirid  m  fulfilling  thclaw:  for  Chrift  in  fufferin^  obeyed,  and  in  obeying 
 faffered;  And  they  rnud  be  ioyndy  conceiued  together  for  this  caufe  .  In  re-* 
 conciliation  with  God,two  things  are  rcquired:the  remoouing  of  finne  in  re- 
 gard of  the  guilt, ofthe  fault,  and  the  puniibment,andthe  conferring  or  ^i- 
 uin^ofrio-hteoufncs.Nowethepa&ion  of  Chrid  confidered  apart  from  his 
 
 aj^opsccator.  Ico^all  obediencc,only.takes  away  the  guilt  and  punifhment ,  frees  man  from 
 death,and  makes  hmi  of  a  finner  to  be  no  linncr;andthat  he  may  be  fully  re- 
 
 3>in.lus.  conciled  toGod,'and  accepted  as  righteous  to  lifo  euerlafHng,tne  legall  obe- 
 dience of  Chnd^nuft  alfobc  imputed.  And  therforein  the  Scriptures, where 
 all  our  redemptioii  is  afcribed  to  the  death  and  pafsion  of  Chrifi,  this  very  o- 
 bedienxre  which  dandes  in  the  perfect  loue  of  God  and  man  mud  he  inclu- 
 ded and  not  excluded.  V.The  time  of  the  pafsion  was  from  the  v-ery  birth  of 
 Child  to  his  refurre^flion;  yet  fo  ,  as  the  beginnings  onely  of  his  (ufFerings 
 were  in  the  courfc  of  hislifc,and  the  accomphfliment  thereofto  the  verj'  full 
 vpon  the  croife.A^I.The  perfon  that  (uffered  was  the  fonnc  of  God  himfelfc: 
 concerning  whome  in  this  cafe  two  quedions  mud  be  refolned  .  The  firdj 
 how  can  it  d'and  widi  Gods  iudice>LO  lay  punifhment vponthe  moftTighte-* 
 ous  man  that  euer  was,and  tliat  for  grieuous  finnei-s:  conhdering  tb^t tyrants 
 LHeiiUeiueswiil  nofdoe  foo  ^^nf.  In'the  p^sion ,  Chrift  mud  not  be  conh* 
 
t>ftheCreede.  Chrlfls  pafslon.      t^J 
 
 ^c^  as  apnuatepcrfbn  :  for  then  it  could  not  ftand  with  equitic  that  hee 
 jfhould  be  plasued  andpuniflicci  for  our  ounces  *,  but  aToncliTthc  eternal 
 counfeH'of  God  fgt  apart  to  be  a  publikeyy^mfV  or  pledjie  for  vs,  to  Tuffer  and  Hcbf.«.ti^ 
 perfomie  thofe  things  which  weinourpcrfbns  Ihould hauc  fuffcred  and  per- 
 fbnncd.For  this  caufe  God  the  father  is  faid  to  glue  his  fonne  vnto  vs,and  the ^^j^  ^ 
 fonne  again  to  glue  his  life  for  his  friends.  The  fccond  queftion  is,how  by  the  &  ij.ij. 
 ihort  and  temporary  death  of  the  (bnnc  of  God^anymancanpoftiblybec 
 freed  from  etermH  death  and  damnation ,  which  is  due  vnto  him  for  the  lead: 
 linne.  ^«yCWhen  we  fay  tliat  thefbnnc  of  God  {utfered,it  muft  be  \'nderftood 
 with  dillindionof  the  natures  ofChrift  not  in  rcfpe^ft  oftheGodhead,butin 
 refpeft  of  the  a  flumed  manhood-:  yet  neucrthelefle  the  pafsion  is  to  be  afcri- 
 bed  to  the  whole  pcrfon  of Chnfl:  God  and  manrand  from  the  dignitie  of  the 
 perfon  which  fuffcred ,arifeth  the  dignitie  &  cxcellencie  ot  the  pafsion^wher-' 
 by  it  is  made  in  value  and  prjce,toccunteJUailecuerIa!imgdaninat]on  .  For 
 when  as  the  fonne  of  God  fuifered  the  curfe  for  afhorttirheyitis  more  then  if 
 allmen  and  angels  had  fuffcred  the  fatn€~ior  eucr.  V 1  J.   Thcchfference  of 
 the  pafsion  of  Chrilhand  the  fuficnnes  of  Martyrs  :  and  that  Oandslii  two 
 thinges.Firlt  CHrifts  pafsion  was  a  curled  punifhmentjthefuffcrinp-softhc 
 Jvlartyrs  are  no  curfes,but  either  chaltifemcntsor  trials  Secondly  ,the  pafsion 
 of  Chrid  is  meritorious  for  vs  euen  before  god,becarrc  he  becam  ourmedia- 
 tour  and  fur^tie  \n  the  couesart  of  grace  ,  but  the  fufferings  of  Martps  arc 
 Jiot  ©fvalue  to  merit  fcr  vs  at  Godsiiand :  becaufe  in  fuffennc;  thcv  were  but 
 priuate  meUyand  therefore  they  nothing  appcrtaine  to  vs .  By  this  it  appeares 
 that  the  Treafury  of  the  Cfiurrh  of  Rome,vvhicii  is  as  it  were  a  common  cheft 
 containing  the  ouerplus  of  the  4r.erits  of  faints  ,  mingled  with  the  merits  of 
 Clirifljkeptand  difpofed  by  the  Popehimfelfejs  nothmg  clsLutaienflcs  do- 
 tage of  mans  braine.  And  whereas  they  Hty  thiat  (Thnll  byhi^eath  did  merit 
 that  Saints  migJit  merit  both  for  themfelucs  3ndothers,it  is  as  much  as  if  they 
 AouldfaVjthe  fonne  of  God  became  lefus ,  to  make  euerv  cme  of  vs  Tefus- 
 And  itisa  manifeft^Titruth  which  the)'  fay.Forthe  very  manhood  of  Chrift 
 <onfidered^part  fromthe  Godhead,cannotmeritpropcrl)^:cofidering:  vvhat- 
 ■foeuer  it  is,hath,or  doth;it  is,hath,  and  doththeiame  ,  wholly  and  onely  by 
 'grace: whereas  therefore  Chrifl:  meriteth  for  vs,it  is  by  reafon  he  is  both  God 
 and  man  in  one  pei  fon.  For  tliis  caufe  it  is  not  pofsible  that  one  meere  man 
 fhould  merit  for  another. 
 
 The  vfcofthe  pafsion  fofloweth.Tt  is  the  manner  of  Friers  and  lediits  in 
 the  Church  of  Rome  to  vfe  theconfideratiorn  of  the  pafsion  of  Chrifl.as  a  ^"  '  ""' 
 meanes  to  ftirre  vp  compafsion  inthemfelues,parth''towards  Cl-:rift,who  fuf- 
 fcred grieuous  torments,  and  partly  tcwards  the  virgin  Marie,whofbr  the 
 torments  ofher  deerc  fonne  was  exceedingly  troublcdrand  withall  to  kindle 
 in  their  hearts  an  indignation  towards  the  lewes.thatputChrifl  to  death.  But 
 indeede  this  kind  of  vfe  is  meere  huTnane,and  ma)'  in  like  marner  bemade  by 
 reading  of  any  humane  hillorie  .  But  the  proper  and  thefpeciallvieof  the 
 pafsion  indeede  is  this:  fiift  of  all  we  muflfet  it  before  our  cies  as  a  looking 
 glalTe.in  which  we  may  cicarely  beholdethe  horriblcncffe  of  our  finnes,  that 
 could  not  be  pardoned  without  the  pafsion  of  the  fonne  of  God :  and  the 
 
 V  4  vnfpeak- 
 
a^8     CHiifts  paflion.  AnSxpJit'um 
 
 vnfpcakable  loue  of  CliriH,  tliat  died  for  vs,and  therefore  loued  his  own  ene* 
 mies  more  then  his  ovvnefelfe  :  and  laftly  our  cncHeiTc  peace  with  God  and 
 happinciferin  thatjConfideringthe  perfon  ofour  redeemer^  whofufFered  the 
 pangs  of  helljWce  may  after  a  fortfindcourparadiiecuenindie  middeftof 
 helh 
 
 Secondlvjthe meditation  of  Chrids  paflTon  ferues  as  a  mofl:  worthie  mean  j 
 tobefyinne'andtoconfirmc  grace ,  fpecially  when  it  is  mingled  with  faith», 
 and  that  two  waies.Forfirftjit  ferues  to  breede  in  our  hearts  a  godly  fbrrowc 
 for  our  {innespaft,when  wedoeferiouflie  with  our  (elucs  confider»  that  our 
 ownc  finncs  were  the  caufe  of  all  the  [faincs  and  forrowes  &  calamities  which 
 hefuifered  in  life  and  death.  When  any  man  had  finned  vnder  thelawe,hee 
 brought  vnto  the  temple  or  labernaclefomekind  of  beafl  for  an  ofFering,ac* 
 cording  as  he  was  preicribed,  laying  his  hand  vpon  the  head  of  it,and  after- 
 ward flaving  it  before  the  Lord  J^ow  by  the  ceremony  of  laving  on  the  hand 
 he  teftificd  tKat  he  for  his  part  haddeferued  death,and  riot  trie  beaft;  and  that 
 itbceingflaineandfacrificed,wasaGgnc  vnto  him  of  the  facrifice  of  Chrift 
 offered  vpon  the  crofTe  for  his  finnes.  And  hereby  we  are  taught,that  fo  oft 
 as  wc  remember  the  paffion  of  Chrift,  we  fhould  lay  our  hands  as  it  were  vp- 
 on our  ownc  heades,vtterlyaccufing  and  condemning  our  felues,euermore 
 keeping  this  in  our  hearts,  that  Chrift  fuffered  not  for  himfelf,but  for  our  of- 
 fenceSjwhich  were  the  proper  caufe  of  all  his  woeandmiferie.  And  as  Chrifts 
 ©affionwasgrieuousand  bitter  vntohii»,fo  (hould  our  finnes  likewife  bee 
 grieuous  and  bitter  vnto  vs:let  vs  alwaies  remember  this  *,  otherwifc  we  (hali 
 neuer  rcapcany  found  benefit  by  the  paflion  of  Chrift.     . 
 
 Againe,the  paffion  of  Chrift  is  a  notable  meancs  to  ftirrc  vp  in  our  Kcartf 
 a  purpofe  and  a  care  to  reformc  our  felues»  and  liue  in  holines  and  newnes  of 
 lite;  on  this  mat^per  .  Hadi  thefonne  of  God  fb  mercifully  dealt  with  me,as 
 to  fufferthe  curfe  of  the  whole  lawefor  my  nianifolde  iniquities,and  to  deli* 
 uer  mc  from  iuft  and  deferued  damnatian?yea,no  doubt,he  hath,I  am  refol- 
 ued  of  it:if  I  fhould  go  on  in  mine  old  cour(e,T  (hould  be  themoftihgratefull 
 of  all  creatures  to  this  my  louing  Sauiour:!  will  therefore  by  his  ^race  returnc 
 andreformemylife.  And  in  this  ver)'  point  of  reformation,  the  paffion  of 
 Chrift  is  (et  before  vs  as  a  moft  liuely  patterne  and  example  to  fbllowc.for  <« 
 
 ec.^  .b  nifich{(si\th  S  .Peter  )^  ChriJ}  hath  fit fered  for  vs  in  the  ^Jh,arme  pttrfelties  like- 
 vife  with  theptnte  minde, which  ii,that  he  which  hath  fujferedin  theflefhyhath  cea- 
 fed  from  flnne^Nhtxt  heteacheth,thattheremuft  bein  vs  a  fpirituall  paflioii 
 anfvverabletothe  paffion  ofChrift.For  as  his  enemies  did  lade  him  with  mi- 
 feries  euen  to  the  death  of  the  crofTcfo  HiouldM'e  lade  our  owne  fiefh,that  is, 
 the  corruption  ofourn3tures,with  all  luchmeanes  as  may  fubdueandwea-^ 
 ken,crucifie  .ind  kill  it. To  the  doing  of  this,threethin2;s  cfpecially  arcrcqui- 
 j-ed.FirftjWe  muft  confider  that  the  corruption  of  our  rebebellious  natures 
 is  like  the  great  and  mightieGoliah,and  the  grace  of  God  which  wereceiuc 
 like  young  and  little  Dauidrand  therefore  if  wee  dcfirc  that  grace  fhould  prc- 
 'uaileagainftcorruption,we  muft  diHirme  the  ftrong  man,andftrippehim  of 
 all  his  wenponsrwnich  is  doncjbygiuing  all  the  members  of  our  bodies  tobe- 
 inftruracnls  of  the  fcruice  of G  odin  righteofhefTc  and  holinefTe .  Secondhv 
 
tftheCreede,  Chr  ifts  paflion.      ap^ 
 
 wcrauftintleaiiour  to  kecpc  in  the  corruption  of  nature  as  it  were  choking 
 and  {mothering  it  in  the  hearf,that  by  it  neither  the  world  nor  the  deuill  prc- 
 uaileagainftvs.Andthismultbedonebyhauing  anarrowc  regard  vnto  all 
 the  powers  and  faculties  of  bodie  and  foulc ,  fetting  a  watchbeforc  our 
 eies,eares,lippcs,and  all  other  parts  of  the  bodie,that  are  in  any  aifiion  the  in- 
 ftrumentes  of  the  fouIe;and  aboue  all,as  Salomon  faith ,  by  count  ergarding  the  lob,."  u^'  ♦ 
 heart  with  all  diligence. ^yxhco\xt^2Lxd(&n(k^  of  the  bodie ,  as  through  open  P^^'»  4«»j« 
 windowes  the  deuill  creeps  into  the  hear'f,and  therefore  our  dutie  is,to  ftoppe 
 all  fuch  waies  of  entrance.Thirdly,when  original  corruption  begins  to  rebel 
 either  in  the  minde,  will,or  any  of  the  affe<flions ,  then  muft  we  drawe  out  the 
 (word  ofthefpirit  which  is  the  word  of  God,andincounter  with  that  hyde- 
 ous  gyant,layingloade  vpon  him  by  theitl^gements  and  threatnings  of  the 
 lawe,and  as  it  were  beating  him  downe  with  clubbes,as  Paul  fpeakcth.  And  I'^or.j.ry , 
 if  It  fall  out  that  concupifcence  begin  to  conceiue  and  bring  forth  any  finnc,  »'^0®^'*$'' 
 wemufl:cruifeitinthehead,and  dafh  it  againft  the  ground,  as  a  bird  in  the 
 {hcll,leaftitgrowvptoourvtterconfu(ion.The(earethe  duties  which  wee 
 fliould  learne  by  die  paflion  of  Chrift.But  lamentable  are  our  daies,  in  which 
 all  for  the  raoft  part  goes  contrarie:for  commonly  men  are  fo  farre  from  kil- 
 hng  and  fubdumg  the  rebellion  of  the  naturall  concupifcence,  that  all  their 
 ftudieandcareis,howetheymayfeedeandchcrifhit,  and  make  itftronjyer 
 then  the  mightie  Goliah.But  let  vs  for  our  parts  be  conformable  to  Chrift  in 
 his  paflionjuffering  in  our  flefb  as  he  fuffered  in  bodie  and  Toule  for.  And 
 let  vs  daily  more  and  more  by  the  hand  offaith  apprehend  and  apply  to  our 
 hearts  and  conlciences  the  pafsion  of  Chrift,that  it  may  as  a  fretting  corafiuc 
 eate  out  the  poilbn  of  our  finfull  natures  and  confurae  it. 
 
 Nowe  followeth~the  (econd  point  concerning  the  pa/lion  of  Ghift,  which 
 is,  vnder  whome  he  (uffered^namely  vnder  Tontua  Ttlate.  And  Chrift  may 
 be  (aide  to  (uflFer  vnder  him  in  two  refpe<fls.  Firft,  becaufe  he  was  then  the 
 prefident  of  lurie.Foralittle  before  the  birth  of  Chrift  the  kingdomc  of  the,  ^ 
 lewes  was  taken  away  by  the  Romane  Emperour,  and  reduced  into  a  Pro- 
 uince,and  Tontius  IHlate  was  placed  ouer  the  Tewes  ,  not  as  king,  but  as  the 
 Romane  Empcrours  deputie.  And  this  ciroimftance  is  noted  in  the  hiftory 
 of  theGofpell,and  here  fpecifiedin  the  Creed^  to  ftiewe  that  the  Meffias  was 
 exhibited  in  the  time  foretold  by  the  Prophets.Iacob  foretold  that  Shtip  muft  Gen.4s,.2fe!, 
 be  borne  after  the  fcepter  is  remooued  from  ludah.Ifaiah  futh,that  the  fami- 
 ly  o^lfhai  ("hall  be  worne  as  it  were  to  the  roote  before  Chrift  asa  braunch 
 (ball  fpring  out  ofit.Againe,Chiiftfuflfered  vnder /'<7^;/i«j'Pf7^r^  as  he  was  a 
 iudge:  whereby  we  are  giucn  to  vnderftandofa  wonder ,  namelv  that  Chrift 
 thefonne  of  God,Kingof  heauen  and  earth,  was  airaigned  at  the  barre  of  an 
 earthly  iudge,and  jhere  condemned.  For  thus  much  the  words  in  meanino; 
 import , that  Toi^/m  Pikte  fate  as  iud2;e  vpon  Chrift  ,  to  examine  him,  to  ar^ 
 .yaignehinwndgtuefentence  againft  him  .  Wherefore  before  wee  come  tc 
 fpeake  of  the  degrees  ofthe  pafiion  of  Chrift,we  muft  needs  intreat  ofhis^r- 
 r^ignment  vpon  earth.In  handling  whereof  we  muft  generally  conflder  thed 
 points.Firft  that  when  he  was  arraigned  before  Vtlate  he  was  not  as  a  priuate 
 5san;butas  z^leige^xi^firety  thatftoodJn  the  place  and  liead  of  vs  mifensble  Hcbj.j»*. 
 
 (inncrs. 
 
Chrifts  arraignment.  ^fiExpofttion    * 
 
 finners,  as  the  Prophet  Ifaiah iaith ,  He  kire  our  inftrmltief^  4fid cArried our fir^ 
 rowes :  and  withallin  him  was  mankind  arraigned  before  God.  Secondly,this 
 arraignment  was  made  wot  priuately  in  a  corner ,  but  openly  in  the  publikc 
 court ,  and  that  in  a  great  feaft  of  the  Icwes ,  as  it  were  in  the  hearing  of  the 
 whole  world.  Thirdi-^  jthoug-h  PJatcin  citmg,cxamining ,  and  condemning 
 Chrirt ,  intended  not  to  work-e  any  part  of  mans  redemption ,  yet  was  this 
 wholly  (et  downein  the  counfell  and^ood  pleafiue  ofGod ,  in  who(c  roomc ; 
 Pilate  flitc,af»d  vvho(e  iudoiement  he  excrcifed. 
 
 The  generall  v(e  of  Chrifts  arraignment,is two-fold.  Firfl:,  it  is  a  terrour  t^ 
 all  impenitent  finners:  for  tJiereisno  freedome-or  proteftionfrom  the  Judge- 
 ment of  God,  bat  by  the  arraignment  of  Chrift :  -and  therefore  fuch  as  in  this 
 life  rcceiue  him  not  by  faith,mu(lllt  the  ende  of  this  world  be  brought  outto 
 the  moft  terrible  barrc  ofthelaft  iudgement ,  there  to  be  arraigned  before  the  ' 
 King  of  hcauTn  and  earth  .  And  marke  the  equitie  hereof.  Chrift  himfclfe 
 could  not  haue  beene  our  Sauiour  and  redeemer ,  vnlefle  he  had  bin  brought 
 ©ut  to  theb^rtre  of  an  earthly  iudge,and  arraigned  as  a  guilty  malefadour:and 
 therefore  there  i«  no  man  vpon  earththat  hues  and  dies  outof  Clirift ,  but  he 
 muft  whether  he  will  or  no^hold  vp  his  hand  at  the  barre  of  the  great  iudge  of 
 all  mankind,wherc  he  flialliee  hell  vnderncath  him  burning  redde  hotte,  and , 
 Opening  it  (elft  wide  to  fwallowliim  vp :  and  on  die  right  hand  of  God  (lan- 
 ding all  the  Prophets,  ApofHcs,and  Saints  of  God  giuinj  iudgement  againll 
 him :  on  the  left  hand ,  the  deuill  and  all  his  angels  accunng  him ;  and  within 
 him  a  guilty  confcicnce  condemning  him.  And  thus  one  day  flial  the  arraign- 
 ment of  thofe  perfons  be,  that  with  full  purpofe  of  heart  cleauenot  to  Chrill  i 
 and  yet,  alas,  huge  and  infinite  is  theiiumber  of  thofe  which  make  more  ac- 
 count of  tranfitorie  and  earthly  matters ,  eucn  of  their  pigges  with  xhe^ade' 
 reus ,  then  of  him  and  his  benefits:  and  fuch  perfons  mould  rather  be  j  itied 
 then  defpifed  ofvs  all,  confidering  their  eftateis  fuch,thateuer)'  day  they  arc 
 going  as  traytours  pinnioncd  to  their  owne  iudgement,  that  they  may  goe 
 ihenceto  cternall  execution. 
 
 Secondly ,  Chrifls  arraignment  isa<:omfort  to  the  godly .  For  he  was  ar- 
 raigned before  'Pi/ate ,  that  all  (iich  as  truly  bcleeue  in  him ,  might  not  be  ar- 
 raigned before  God  at  the  day  of  the  laft  iudgement :  he  was  accufed  before 
 ^n  eardily  iudge,  that  the}-^  might  be  cleared  and  cxcufed  before  the  heauenly 
 mdge:lall:ly  he  was  here  condemned  on  earth ,  that  we  might  rcceiue  the  fen- 
 tence  of abfolution  and  be  eternally  faued inheauen. 
 
 The  arraignment  of  Chrift  hath  three  parts:  liis  apprchenfionjhis  accufati- 
 on,his  condemnation.  In  tbeapprehcniion,vvcmuft  confivkr  two  things :  the 
 «lealmg  of  Chrift ,  and  the  deaims;  of  ludas  and  the  lewes .  The  dealing  and 
 proceeding  of  Chrift  was  this :  w-hen  he  faw  riiat  the  tim«?t)f  his  apprehenfion , 
 and  death  was  ncere,  he  fbiemnly  prepared  himfelfe  thereto .  And  his  cxann 
 ple  muft  teach  eucry  one  of  v« ,  who  know  not  the  ftiortnefle  of  our  daies, 
 €uery  houre  toprepare  our  (elues  againft  the  day  of  death,that  the  we  may  be 
 found  readie  ofthe  Lord.  What?  Oiali  the  Sonne  of  God  himfelfe  make  pre- 
 paration to  his  owne  death ,  and  fhall  not  we  moft  miferable  finners  doe  the 
 lame,  who  ftand  in  need  of  a  thoufand  preparations  more  then  lie?  wherefore 
 
 let 
 
ofty(recde,  Chrifts  arraigiiiTient.     Spot- 
 
 lit vs  continually  tbinke  with  our  felues  that  eucry  prefent  day  is  the  lall  day 
 ©Four  life,that  fo  wc  may  addreiTe  our  felues  to  death  againe  the  next  day. 
 
 The  firll  thing  which  Chrifl:  doth  in  this  preparation ,  is  to  make  choice  of 
 the  place,m  which  he  was  to  be  apprehended ,  as  will  appeare  by  conferring 
 the  Euangelifts  together.  S.Matthew  faith,^<f  wer.t  to  the f  lace  uille<dGethfer,3a-^'^^^^--'^'.^' 
 ne :  S.Lukc  faith,  he  went  to  the  mount  cfOhues  as  hercni  accuflomed.  And  thatl-uk.2a.3j>. 
 we  might  not  imagine  rfiatChnfl  did  this  thathe  might  eftape and  hide  him- 
 felfe  from  theleweSjS.Iohn  faith,  that  Judas  which  betrake^himhnero  the  place, 
 becaufe  oftentimes  he  re  fort  edt  hit  her  with  his  T)ifciples:  w^hereas  if  he  had  feared  "  "' 
 apprehenlion  he  would  hauc  rather  gone  afide  to  fbme  other  fccret  and  vn- 
 wonted  place.  This  then  is  the  firfl:  point  to  be  confidcred,thatChrift  know- 
 ing.the  time  of  his  owne  death  to  be  at  hand ,  doth  wiHingly  of  Jiis  owne  ac- 
 cord refort  to  fuch  a  place  in  which  his  enemies  in  all  likebhood  might  eafil)» 
 finde  him ,  and  haue  fit  opportunitie  to  attach  him.  For  if  he  fliould  haue  ftjll 
 remained  in  Teruialem,  the  Scribes  and  Pharifes  durft  not  haue  entcrprifcd 
 His  apprehenfioo',  bccaufe  of  the  people  whome  they  feared  :  but  out  of  the 
 eitie  in  the  garden  all  occafion  of  teare  is  cut  off.  By  this  it  is  manifell ,  that 
 Chrifl:  yceldedhimfelfeto  death  willingly, andnot  of  conlhaint :  and  vnleiTe 
 his  fuffenngs  had  bin  voluntarie  on  his  part ,  they  could  ncuer  hauy  bin  a  (a-- 
 tisfaftion  to  Gods  iuftice  for  our  finnes.  Here  a  quellion  offereth  it  felfe  to 
 be  confidercd ,  whether  a  man  may  lawfully  file  in  danger  and  perfequution, 
 (eeins;  Ghrinhinifelfe  doth  not.  v^^yi^. When  good  meanes  offlying  and  mil 
 occasion  is  ofe-rcd,  it  is  lawful!  to  Hie .  Whentht  Icwes  foughttokill  Paulat 
 Damafcus ,  the  Difciples  tooke  hiin  by  night,  and  put  him  through  tliewnll^ 
 and  let  him  downe  in  a  basket  to  efcape  their  hands.  When  Mofes  was  cnllcd 
 bv  God  io  deliuerthe  Ifraehtes/after  he  had  flaine  the  Egvptian ,  and  the  faft 
 was  knownCjand  Pharao  fought  to  kill  him  for  it,he  fledde  to  the  lan<l  of  JVLi- 
 dian.  And  our  Sauiour  Chrift  fundrie  times  when  he  was  to  be  ffoned,  and 
 otherwaies  hurt  by  the  lewcs ,  withdraw  hiriifelfe  from  amons;  them.  It  is 
 lawFalhhento  flic  in  per{ecution,ihefe  caucats  obfcrued.  Firfl;,  if  a  man  fiiide 
 not  himfclf^  fafficiently  ftrengthened  to  beare  the  croffe .  Secondly  3  his  de- 
 parture muftbc  agreeable  to  thegenerall  calling  of  a  Chriflian/eruing  to  Vc 
 glorie  of  God  ijncithe  good  of  his  brethren ,  and  the  hurt  of  none.  Thirdly, 
 there  muft  be  freedome  nt  the  lead  for  a  time  from  the  bond  of  a  mans  parti- 
 cular calling.If  he  be  a  MagiftratCjlie  inufl:  be  ff  eed  from  ruling:if  a  MiniHcis 
 from  preaching  and  teaching,otherwaics  he-may  not-ffie.  And  in  this  refpcd: 
 Chriff  jwhadid withdraw  himfclfe  at  other  times ,  would  not  flie  at  this  time ; 
 becaufe  the  houre  of  his  fuffering  was  come ,  wherein  he  intended  moH  wil-  io\-^  ig. .  ■„ 
 lingly  to  fubmit  himfclfe  tothe  good  pleafureand  wiii  of  his  father, 
 ,  TThe  fecond  part  of  tlie  pcparation ,  is  thepraier  which  Clirift  made  vnto 
 his  father  in  the  garden.  And  herein  his  example  dcih  teach  vs  earneftlyto 
 pray  vnto  God  againfrthe  danger  of  imminent  deaili ,  and  the  temptations 
 whicliare  tocome.  And  if  ChriCr, who  w^as  without  iinne,  and  had  the  fpirit 
 aboue  meaflire  had  need  to  pray,dicn  much  more  hauewe  need  to  be  watcli-  - 
 fallin  all  krnde  ofpraiers ,  v\ ho  ar-e  laden  with  the  kii  deirof  finncjand  c^fU-^ 
 -jpfTcd  aboutwidiiuaaifold  impediments  anddangeroiis  eneniiesy 
 
3  01      Chrifts  arraignment.  tyfn  Expoftion 
 
 In  this  prayer  fundrie  points  wortbic  our  marking  are  to  be  confidered.' 
 The  firft,  who  praied  ?  ^^«/w.Chrift  the  Sonne  ofGod:but{hll  we  muft  re- 
 member the  diumftion  of  natures  &  of  their  operations  in  one  and  the  fame 
 Chriftjhepraiethnotin  his  Godhead,butaccordingto  his  manhood.  The 
 (ccondiSjfbrwhomchepraieth.  ^/?/ Some  haue  thought  that  this  and  all  o- 
 ther  his  prayers  were  macie  for  his  myf  Hcail  bodie  the  Church  \  but  the  truth 
 is,he  now  praies  for  himfelfe ,  yet  not  as  he  was  God ,  for  the  Godhead  feeles 
 no  want :  but  as  he  was  a  man  abafed  in  the  forme  of  a  feruant ;  and  that  for 
 two  caufes.  Firil: ,  in  that  he  was  a  man ,  he  was  a  creature,  and  in  that  refpe^ 
 was  to  peiformc  homageto  God  the  creator.  Secondly,as  he  was  man,he  put 
 onthemfirmitiesof  our  nature,  and  thereupon  pra|^d  that  he  might  hauc 
 llrength  and^ower  in  hismanhoode  tofupport  him  in  bearing  the  whole 
 brunt  of  the  paflion  to  come. 
 
 The  third  pomt  isjto  whomc  he  praied  ?  Anjw.  To  the  fathcrmeither  muft 
 this  trouble  vs,as  though  Chrift  in  praying  to  the  father,  fhould  pray  to  him- 
 felfe ,  bccaufe  he  is  one  and  the  fame  God  with  hmi .  For  though  in  eflencc 
 they  admit  no  dift.'nclionjyct  in  perfon  or  in  the  proper  manner  of  fubfifbng 
 In  p«rroni;no  ^^^y  ^^^'  ^^^  Father  is  one  perfon,  the  Sonne  an  other :  therefore  as  the  fa- 
 eOsaiiui^  aii-  thcr  fayiogfrom  hcauen,T/7«  u  tkj  welheloued SonfteSp'3i\^t  not  to  himfelfc,but  ,• 
 Shs^jS"^  ^^  ^^^  Sonne :  fo  againe  the  Sonne  when  he  praieth,  he  praies  not  to  himfelfe, 
 butto  the  Father. 
 
 The  fourth  point,  what  was  the  particular  caufe  of  his  prayer.  Anf.  His  a- 
 gonie  in  which  his  foule  was  heauie  vnto  death  *,  not  bccaufe  he  feared  bodily 
 death,butbecaufc  the  malediftion  of  the  law ,  euen  the  ver)'  heate  of  the  furie 
 and  indignation  of  God  was  poured  forth  vpon  him,  wherewith  he  was  aflfe- 
 €led  and  troubled,as  if  it  had  beene  defiled  with  thefinnes  ©f  the  whol  world. 
 And  this  appeares,firfl:  by  the  words  whereby  the  Euangelifb  cxprefTe  the  a* 
 Ma  .^6.\^.  gQ  j^jg  of  Chritl,  which  fignifie  exceeding  great  forrow  and  griefe :  fecondly, 
 »/<o  HF.  gy  j^^^  JolefoU  complaint  to  his  Difciples  in  the  garden ,  CJJ^  fcule  i6  heauie 
 vnto  the  death :  thirdly,  by  his  feruent  praier  thrife  repeated ,  full  of  dolefiill 
 paflions :  fourthly  ,by  the  comming  of  an  Angel  to  comfort  him  :  fifthly,  by 
 nis  bloodie  fvveat,the  like  whereof  was  neucr  heard.  And  herein  lies  the  diffe- 
 rence betwccne  Chrifts  agonic,  and  the  death  of  Martyrs :  he  put  on  the  guilt 
 of  all  our  finnes,  they  in  death  are  freed  from  the  fame :  he  was  left  to  himfelfe 
 void  of  comfort ,  thevin  the  middefl  of  their  a(Bi£lionsfeele  the  vnfpeakabic 
 comfort  of  the  holy  Gholl: :  and  therefore  wc  neede  not  meruaile  why  Chrifl 
 fhould  pray  againft  death ,  which  neuerthelefte  his  members  hauc  receiued 
 and  borne  mofi:  ioyfiilly.  Againe,  this  moH:  bitter  agonie  of  ChriR:  is  the 
 ground  of  all  »ur  reioycing ,  and  the  caufe  why  Paul  biddes  all  the  faithfull  in 
 the  perfon  of  the  Philippians.to  reioyce  alwaies  in  the  Lord,and  againe  to  re- 
 ioy ce.  And  h«re  we  are  further  taught,that  when  we  are  plunged  into  a  fea  of 
 moft  grieuous  affli(ftions ,  and  ouerwhelmed  with  the  gulfcs  of  mofi  dread- 
 full  temptations ,  euen  then,  then  I  fay,  we  fbould  not  be  difcouraged,  but  lift 
 vp  our  hearts  by  fcrutnt  praier  to  God.  Thus  did  Chriff  when  in  the  garden 
 he  was  about  to  drinke  the  cuppe  of  the  wrath  of  God  ,  and  to  fiicke  vp  the 
 f^klijo  1      very  dregges  of  it:and  Dauid  faiih,that  out  of  the  deepeshe  called  of  the  name 
 
 of 
 
oftheCreede,  Chrifts  arraignment.     303 
 
 of  t!ic  Lord  and  was  heard. 
 
 The  fifth' pointj  what  is  thematter  and  forme  of  this  prayer.  AnCvfi,  Chiift 
 praies  to  be  ddiuered  from  the  death  and  pafllon  which  was  to  come ,  faying 
 on  this  manner,  F  atherjet  this  ctippeptjje  from  we:  yet  with  two  claufes  added 
 thereto  ,  Jfit  hepojfible,  dXi^^Not  myvptlUbut  thjvrill  be  done .  Butstmay  be  de- 
 manded, how  it  could  be  that  Chrift  knowing  that  it  was  his  Fathers  will  and 
 counfell  that  he  ihouid  fuffer  death  for  man,and  alfocommmg  into  the  vvorld 
 for  that  ende,  (hould  make  fuch  a  requeft  to  his  Father  without  finne.  'tAnfir. 
 The  requeft  proceedes  oncly  of  a  weaknes  or  infirmitic  in  ChriHs  manhood 
 without  finne ,  which  appeareth  thus  .  We  mud  ftill  confider  that  when  he 
 made  thiypr;^er  to  his  father ,  the  whole  wrath  of  God  and  the  very  dolour? 
 and  pangs  of  hell  (eazed  vpon  him  :  whereby  the  fenfes  and  powers  ot  his 
 minde  were  afloniflied,  and  wholly  bent  \.o  releeue  nature  in  this  agonic  For 
 as  when  the  heart  is  fmitten  with  griefe ,  all  the  blood  in  the  bodie  flowes  thi- 
 ther to  comfort  it :  fo  when  Chrill:  was  in  this  allonifhment,  the  vnderttan- 
 dingand  memorie,and  all  theparts  of  his  humane  nature(as  it  were  for  a  time 
 fufpendmg  their  owne  proper  atn:ions)concurred  to  fullaine  and  fuppcrt  the 
 fpirit  andhfe  of  Chnft,  as  much  aspofiibly  might  be  .■  Now  Chrill  beeing  in 
 the  middeft  of  this  perplexed  eftate ,  prayeth  on  this  manner,  Vather.tfit  he 
 f.t/Jible  let  thu  cuppe pajfe .  And  thcfe  words  proceeo'e  not  from  any  (inne  or 
 difobedrence  to  his  Fathers  will ,  but  onely  from  a  meere  ^  perturbation  of  aioh.ija:;> 
 niindcjcaufed  onely  by  an  outward  mean€S,namly  the  apprchenhon  otGods 
 ana;er  *,  which  neither  blinded  his  vnderftanding  nor  tooke  away  his  memo^ 
 rieTo  as  he  forgot  his  fathers  will,  but  cmely  flopped  and  flatedthe  a(^  ofrea^- 
 foningand  remembring  for  a  little  time :  euen  as  in  the  moil  perfect:  cfocke- 
 that  is  the  motion  may  be  flaied  by  the  a\n-e ,  or  by  mans  hand  ,  or  by  fomer 
 outward  caufc  without  any  defe«^  or  breach,made  in  any  part  oi'\t.  It  may  be 
 obieftcd  that  Chrifls  will  is  flatte  contrarie  to  the  vvii  of  his  father.  ^/^,^Chrills 
 will  as  he  is  man  and  the  will  of  his  father  in  this  agonie ,  were  not  contn-i-e, 
 but  onely  diuers ,  and  that  without  any  contradiction  or  contraftetk-   Now  a 
 manmavwiU  a  diuers  thing  from  that  which  God  wiHcth ,  and  that  without 
 finne.  Paul  defired  to  preach  the  word  of  God  in  z^/ia  and  RakynM ,  but  he  ■.  a  ,^.<r^^^ 
 was  hindrcdby  the  fpirit.  For  all  this ,  there  is  no  contrarie  tie  betwerne  Paul 
 and  the  fpirit  of  God;  but  in  the  fhew  of  difcord  great  confentFor  that  vvhith 
 Paul  wilieth  well ,  the  fpirit  of  God  willeth  not ,  by  a  befter  will:  though  tlic 
 rcafon  hereofbe(ecret,and  thereafbn  of  Pauls  will  manifefl.   Againe  the  mi- 
 nilier  in  charitie  reputing  the  whole  congregation  to  be  eleft,in  holy  mannec 
 ■  feekethandwiUethriiefaluationof  euciv  one,  which  neuerthelefl'e  the  Lord 
 in  his  eternall  counfell  willeth  not.  Now  bctweene  both  thcfe  wills  there  may 
 be  and  IS  a  difference  without  contrarietie.  For  one  good  thing  as  it  is  2;cod' 
 may  differ  from  another ;  but  it  caiviot  be  conn-arie  vnto  it.  It  may  furih  -r  be 
 alleadged,  that  in  this  praier  there  fcemes  tcbea  combateandflgiitin  the 
 minde,wilhandaffc<fl:ions  ofChrifi:,and  tliere^^re  finne.  Anf,  There  .'ire  three 
 kind  of  combates :  the  one  bctweene  reafon  and  appetite,  and  this  fight  is  al- 
 tvaies  finnefulhand  wasnotinCliriil:  the  fecond' 3  s  bctweene  the  flefhand  the 
 ^rit  J  and  this  may  bein  Geds  ehild  who  is  butin  part  regenerate ;  but  it  dici 
 
J04      CHrifls  arraignment.  j4nExpo^ticn 
 
 not  befall  Chrift  who  was  pcrfeftly  hoIy.The  thlrcl  is  a  combate  of  ctiuers  <lc- 
 fires,  vpon  fundrie  re(pe£ls  drawing  a  man  to  and  fro . .  This  may  be  in  raans 
 nature  without  fault;  and  was  in  Chrill,  in  whome  the  defirc  of  doing  his  Fa- 
 thers will  ftriuinii;  and  ftruggling  with  another  dcfire ;  whereby  nature  feeJccs 
 to  preferue  it  felfe,caufed  him  to  pray  in  this  manner. 
 
 The  fixth  point  is  jin  what  manner  Chrifl: prayed.  Anfyv.  He  praiedtohis 
 Father  partly  kneeling,parily  lying  on  his  face^and  that  with  ftrong  cries  and 
 teares,fweating  water  and  bloodrond.all  this  he  did  for  our  finnes.  Here  then 
 behold  the  agonic  of  Chrift  as  a  cleare^chryftalljin  which  we  may  fully  fee  the 
 cxceedmg  greatncs  of  ourfinncs ,  as  alfo  the  hardacs  of  cur  hearts .  \Vc  goc 
 vaunting  with  our  heads  to  hcauen  as  though  it  wei  e  nothing  to  (inne  againft 
 God ,  wliereas  the  horrour  of  the  wrath  of  God  for  our  rebellions,  brought 
 downe  euen  the  fbnne  of  God  himfclfe ,  and  Jaidehiro  grouelms;  vpon  the 
 earth. And  wecanot  fo  much  almoff  as  /bed  one  tearefbr  ouriniquitieSjwber- 
 as  he  fweatcs  blood  for  vs.Oh  let  vs  tl>crcfore  learne  to  abafe  our  IclucSjard  to 
 Carrie  about  vs  contrite  and  bleeding  hearts ,  and  be  confounded  in  our  felucs 
 for  our  finnespaff.  '■  a  r 'jfjo  jrr  ari wo  i  nil  ;r nihvi 
 
 The  lall  point  is  the  euent  of  the  prayer,whjch  is  to  be  Ir^ard,a'St1ie  author 
 of  die  Hcbre  wes  faith,  ^krifl  lefiu  w  the  dates  of  the flejh, did  offer  vp  -Vfjto  hisfa- 
 ''•S'7'  ther prayers yOiyid  flip^IicatioyjSy  rvithfirong  cries  andteares ,  vttto  him  that  woi  ahlc 
 tojaue  him :  andn^oi  alfo  heard  m  that  thin^  which  he  feared.  But  fbmc  will  fay,, 
 how  was  Chrilf  heard,  feeing  he  fuffered  death  and  bare  the  pangs  ofhel,and 
 the  fiiH  wrath  of  God  ?  ifhi;  had  beene  heard  he  fhould  haue  t?eene  deliuered 
 from  all  this.  Aafv.  We  mult  know  that  G  od  heares  our  praiers  two  waies.: 
 I.  when  he  diredly  graunts  our  requefl.  1 1,  when  knowing  what  is  good 
 for  vs,hc  giues  not  vs  our  recjucff  s  diredly ,  but  a  thing  anfwerable  thereunto.. 
 And  thus  was  Chrifl:  heard :  for  he  was  not  deliuered  from  fufFering;  but  yet 
 he  had  ft rength  and  power  giuen  him ,  whereby  his  manhood  was  made  abl^. 
 to  bearc  the  brunt  of  Gods  wrath.  And  in  the  fame  manner  God  hearcth  the- 
 praiers  of  hisferuanrs  vpon  earth.  Paul  praied  to  be  deliuered  from  the  ange]| 
 Satan  that  buffeted -lum  :  but  the  Lord  anfwered  that  it  iliould  not  fo  be ,  be-r 
 caufe  his  gr>ice  whereby  he  was  inabled  to  refift  his  temptation  was  fufficicnt; 
 and  Paul  finding  the  fruit  ofhis  prayers  on  this  manner,  protefts  hereupfcn 
 that  he  will  reioyce  in  his  infirmities.  Others  pray  for  temporall  bleffings,  as 
 health,  life,  liberlie,  &c.  which  notwithftanding  God  holds :backe,and  giues 
 m  ftead  thereof fpirituall  graces,  patience,  faith,  contentationof minde.  Af4^ 
 ^fif}i:-je  faith ,  God  heares  not  our  prayers  alwaies  according  to  our  wills  and 
 Aii<iic  3d  faiu-  defires,but  according  as  the  things  asked  fhall  be  for  our  faluation.  He  is  like 
 <tsvK  "«o^^^^«  the  Phyfitian  ,  who  goes  on  to  launch  the  wound  and  heares  not  the  patient 
 though  he crie  neuerfo,tilI  the  cure  be  ended. 
 
 Nowfolloweththefecondthingtobeconfidcrcd  in  Chrifts  apprehenii- 
 on.  namely  the  dealing  of  the  lewes:  wherein  we  rauft  confider  foure  things: 
 L  how  they  con(ult  togither  concerning  Cbrifts  apprehenfion.  1 1,  how  they 
 came  to  the  place  and  mctte  him.  III.  lx)w  they  laid  hands  on  him.  1 1 1 1. 
 how  they  bound  him  and  tooice  him  away.  For  the  firff :  before  they  enter^ 
 prifcd  tliisjnaUcr,  they  did  wifely  and  warily  lay  their  heads  togither,  to  coni 
 
 fiilt 
 
 Ctr.n.y. 
 
tfthe  Creede.  Chrifts  arrai^rimeHt.      5O5. 
 
 fiilt  of  the  time  and  place :  and  alfo  of  the  mnnner  of  apprthenc'.iug  him .  So 
 
 SaintMatthew  {-xt^^Theve  a^embled together  the  chief c  I'rufls,  and.  t hi  *5'r?'/^f/yMaiIik.>4tf.' 
 arjdihaEUers  of  the  people  into  the  hallofih^  ckicfc  ^'ricfl  called  (^''aifhoi-amd  con- 
 fultt/dhow  they  might  tahe  lefpu  by  ftibtiltis.\M\\tr.Qe  we  leni  ne  two  godcl  mftrii- 
 dions-.fiifl/ihe  lewcs  hauing a  quanell  againil  Chrifl ,  could  neuer  he  at  reft- 
 tjll  they  had  his  blood  :  and  therefore  diey  confuk  how  they  might  take  \\\m  t 
 but  God  did  fo  order  the  ir!attcr,and  dif,  ofe  of  dicir  puipofcs  liixl  coiindtati- 
 ons,that  eucn  thereby  he  did  confound  them  and  their  wliole  nation .  I  or  by; 
 reafon  of  this  hainous  (inne  againil  Chrifi:,  tame  the  iiid  wr^ih  oi:  God  vp- 
 on  dicm ,  and  fo  remainedi  vnto  this  day.  Whereby  vvc  fcr ,  that  the  Lord 
 vvill  ouerdirow  fuch  in  thieir  owne  wifdome ,  that  will  be  wife  vvithcut  the  di-^- 
 retflion  of  Gods  vvord^and  againft  Chrift.  And  thus  it  was  with  Achitophel,- 
 who  forvvifdome  w'as  as  the  oracle  of  God  :  yet  becaufe  he  rtBcllcH  againfl' 
 the  Lordsannointcd,God  confounded  hmi  inliis  owne  wifclome.  For  when- 
 his  counfell  which  .lie  gnue  sgaiiillDauid  wasnot  followed,  he  thought  him- 
 felfedefoifed  asthc  text  (^Cn^andfndledh:^  ap ,  andarofe  and  ivetrt  home  wto  his  ^'-^olij.i^, 
 ciiieyandput  his  houfholdin  orJ^r  anA  hundred  himiclfe:  &  in  this  aiftion  lie  fi^.ew- 
 edhimfelfe  more  fenfJeiTe  then  a  bruit  beaft.  And  in  our  daics-  the  Leaguers- 
 that  haue  bound  themfelues  by  othe  to  roote  out  the  Church  of  God ;  by  his- 
 xnoftwonderfuH  prouidenceturne  dieir  fwords  agritnil  diemfeluesancl  dc- 
 Ih'ov  each  other-.  Therefore  if  we  would  be  wife,  we  mufl  Icarne  to  be  wiicin 
 ChnO: ;  for  els  our  counfell  will  be  our  owne  confuhoa.  Secondly,  hetu:e  w© 
 learne,that  ifany  Ihiall  hue  in  flubbernneffe  and  rebellion  againll  Chrilc ,  the 
 Lord  will  fo  caiiie  and  order  thjOfe  men,  or  that  people ,  that  in  d>e  ende  they^ 
 ihall  be  the  vervcaufss  of  their  <()wne  perdition.  This  we  (ee  motl  plainely  in 
 the  example  of  thefe  Icwes :,  fov  thev  euennore  enu^d  Cbrift  ,and  now  they^ 
 goeon  totakecounfellagainflhim;  but  God  fo  difpofed  thereof,  th^st  eucn 
 bv  this  meanes  they  brought  deilrucliion  vpon  diemiclucs  and  their  countrey. 
 This  mull  teach.  diCe  to  talceheede  how  thou  huefl  in  thy  hnncs :  for  if  thoit 
 doe fojthe  Lordhath manv  waiesto  workethv confuHon  ; as, thy  confcicnce. 
 to  condemirc  tliee ;  thy  friends  to  forfike  thee;  die  dcuiU  &  hisangcis  lo  tor- 
 ment Scmolcfl:  thee;  and~h:s  crcatupes  to  annoy  thee.  Yea,  the  Lord  canleaue 
 all  thefe ,  and  m.ike  diine  ownefclFc  to  be  thedirefr  nieanes  of  wo»  king  thine 
 own  confufionjbodi  in  bodic  and  foule  eternally^  &  diat  euen  th€n,w h'  thou 
 art  moGrvvarie  ;md  wifein  dV;nc  owne  behalfe :   and  this  isthe  reward  of  alt 
 thofe  that  w'aike  on  in  their  cuill  vyaics  v;ithout  any  true  conuerfion. 
 ,    Hauing  confultedjin  tlie  next  place  they  come  to  the  garden  ,whcre  Chrifi: 
 was  to  be  apprehended.  And  here  we  are  to  coiitlder  who  they  \yere  that-ftf.,tii.z<<.47, 
 j  came, namely ,the-Scnbes,and  Pharifes,  the  high  priclh  y  and  their  feniants ;  a  i<*'»8^ ' 
 band  of  fbaldicr,s,&.thc  fcraants  of  Pontius' Pihte)&  the  Elders  of  the  Tcvvesj 
 all  which  caiTjie  with  one  cofent  tQ  the  place  where  Chrift  was^that  they  might; 
 j  attach  him.  Where  we  Icarne  a  good  Xt^on ,  that  all  forts  of  wicked  men  difi- 
 '  Ci'eeins; among; themfclues, can aiz;rce  aeainll  Chrill.  The  Scnbcs  and  Phai i- 
 fes  were  two  contrariefccts ,  and  at  difcord  one  with  another  in  matters  of  re- 
 l}<2;iorj:and  ludas  was  one  of  Chrifls  difciplcs:tbe  Elders  differedfrom  tlic  all  :-. 
 ihcibuidjpurs  wcreGcntilcs :  all  diefe  were  at  variance  among  thcmfelueSi^ 
 ■  anci 
 
gb^     Clirifts  arraignment.  ^nl^xpofition 
 
 and  could  not  one  brooki^  another .  So  alfb  we  read  that  Herod  and  Pontiili 
 
 tiik  xj.a.  p,i  jtc  ^,ej-e  not  friends :  but  at  the  fame  time  when  Chrifl:  was  apprehended, 
 Pilate  fent  him  to  Kerod ,  and  they  were  made  friends.  Now  as  thefe  wicked 
 men  did  all  confpirc  againfl:  Chrifl:  \  (b  doe  the  wicked  ones  of  this  world  in 
 all  countries  and  kingdomes  band  themfelues  agninft  the  Church  of  Chriil 
 atthis  day.  And  hovvfocuer  fuch  be  atdifcord  among  themfelues,yet  they  doe 
 all  ioync  hand  in  hand  to  pcrfecute  Chnft:  in  his  members.  And  the  reaCbn  is 
 plaine  *,  becaufe  Chrifl  and  his  religjon  is  as  flattc  oppofite  to  the  corrupt  di- 
 (pofition  of  all  men,  as  light  IS  to  darknes. 
 
 A2;aine,whereas  vvcfee  (b  many  forts  of  men  (6  amiably  confenting  to  take 
 Chrifl:  we  m.iy  note  how  all  men  naturally  doe  hate  and  abhorrc  him,  and  his 
 religion.  And  looke  as  then  it  was  with  Chrift,fb  hath  it  bin  with  all  his  mem- 
 bers, and  will  be  to  the  cnde  of  the  world.  They  are  accounted  as  the  offfcou- 
 ring  of  the  world ,  men  not  worthie  to  liuc  on  the  face  of  the  earth :  a^  Chrift 
 
 iMiA.  14.^.     told  his  Difciples,faying,7^y?'4//^f  hated  oft^lhiitioMsfor  my  numcsfake. 
 
 Let  vs  alfo  niarke  how  all  thcle  came  furniflicd  to  apprehend  Chrifl :  the 
 
 tuk.aa  s».  *^"^^  Caithyihey  came  ivith  clubs  andflaues  oi  vnto  a  theefe.KW  the  whole  nation  of 
 the  lewes  knew  right  well  that  Chrifl:  was  no  man -of  violence,but  meeke  and 
 k>wly:  and  yet  they  came  armed  to  apprehend  him  *,  as  though  he  had  beenc 
 fome  mightie  potentate  that  would  not  haue  beene  apprehended,but  haue  re- 
 filled them.  Where  we  fee  the  propertie  of  an  cuill  confcience ,  which  is  to 
 fearc  where  there  is  no  caufe  at  all.This  caufeth  fome  to  be  afraid  of  their  own 
 fliadowes :  and  if  they  fee  but  a  worme  peepc  out  of  the  ground ,  xhcy  arc  at 
 
 {¥ov.j8.i.      their  wits  enderand  as  Salomon  {'ixth^The  wicked  flee  nrhen  mnepttrfHeth  them* 
 After  that  they  arc  now  come  to  Chrifl: ,  we  are  to  confider  two  things  in 
 their  meeting :  1.  Chrifts  communication  with  them.  II.  Thetrcafonof 
 ludas-  Concerning  their  confcrence,itis  {ix^JefmknoiviKgallthings that fhould 
 
 4«a.i8.4»j>  •  come  vntehim-^ment  forth,  and  [aid  vnto  them,  fVhomefeekeyef  the)' anfwered 
 him,  hfiii  of  Nazareth:  lefm  aufvpered,  I  am  he.  Now  fb  foone  as  he  had  (aid,  t 
 am  he,[ht  ftouteft  of  them  fell  to  the  ground ,  as  beeing  aftonifhed  at  the  ma- 
 ieftie  of  his  word.  Where  note,that  the  word  of  G  od  is  a  word  of  power.The 
 fame  power  was  in  his  word  when  he  raifed  vp  Lazarus :  for  when  he  had 
 lien  in  the  graue ,  and  had  entred  into  fome  degrees  of  corruption,  he  did  no 
 morCjbut  faide,/^^^:^^'^  come  forth  \:[r\d  he  that  was  dead  came  forth.  And 
 liencc  we  may  al(b  marke  what  a  wonderfiill  might  and  power  is  in  the  word 
 preached:  for  it  is  the  very  word  of  Chrift,  and  therefore  beeing  preached  by 
 his  minifters  lawfully  called  by  him  thereunto ;  hath  die  (ame  power  &  force 
 in  it  which  Chrift  himfelfe  lliewed  when  he  (pake  on  earth.  It  is  the  fauour  of 
 
 tj.Oa,i.\€.  ijfe  ynfo  life  to  faue  thofe  that  heare  it:  or  the  fauour  of  deadi  vnto  death.  It  is 
 like  to  a  vapour  or  perfume  in  the  aire ,  which  in  fome  mens  noflrills  is  fauo- 
 lic  and  pleaiant ,  and  doth  reuiue  diem  :  and  others  againe  it  ftriketh  dead. 
 And  therefore  euery  one  that  either  now,  or  heretofore  hath  heard  this  word 
 preached,  ftiall  finde  it  to  be  vnto  them  either  a  word  of  power  to  faue  their 
 lbules,or  through  their  coniiption  the  minifterie  of  death  and  condemnati- 
 on. Againe,ifa  word  fpoken  by  Chrift ,  beeing  in  a  bafe  or  loweftate,be  able  . 
 ao  ouerthrow  his  enemies ,  thcnat  the  laft  day  when  he  fhall  come  in  liis  glo- 
 
 rie, 
 
of  the  Creese,  Chrids  arraignment      507 
 
 sy,and  power,andniaieftic  to  iudge  both  the  qw'ickc  and  the  deadjwhat  po- 
 wer fhall  his  words  hauc,  Goeyou  curfeA  of  my  father  into  euerUfingfre  vehkh 
 was  prepared  for  the  demtlattd  his  aftgels  ?  The  confidcration  of  this,that  the 
 word  of  Chriil  fliall  euen  be  as  powerfull  at  that  day,  mull  be  a  motiue  to  c- 
 uery  one  of  vs  to  caufe  vs  to  come  vnto  him :  and  while  we  banc  time  in  thefc 
 xiaics  of  grace  and  mere}'  to  feeke  to  be  reconciled  vnto  him  for  al  our  finnes, 
 leaft  at  the  hft  day  we  hearc  that  dreadful  voice  of  Chnft  founding  againft 
 vs,  (^oe ye  curfedintoeuerUflingfre^^e, 
 
 And  thus  much  for  the  communication .  Nowe  foUoweth  ludashis  trca- 
 fon:  wherein  wc  are  to  obferuc  the(e  things.T.the  qualities  and  conditions  of 
 the  man  that  did  the  treatbn .  He  was  by  calling  a  difciplc  chofen  to  be  an  A- 
 poftle  ,  which  IS  the  chiefeft  in  Ecclefiall  callings :  and  among  the  dilciples 
 hee  was  in  fbme  account  ',  bccaufe  he  was  as  it  were  a  lleward  in  Chrifts  fa- 
 milie  ,  and  bare  the  baggc :  but  yet  he  was  a  traitour,  and  did  more  againft 
 Chnft  then  all  the  Icwe^.  did  .  For  he  brought  them  to  the  place  where 
 they  might  apprehend  him :  and  when  they  were  come  did  point  him  out 
 vnto  them,and  delmered  him  into  their  handcsmay  he  gaucthem  a  (ignc  and 
 token, faying,^/^^?;^^  /kspMit  is:take  htm  and  lea^hir»  away  warily. W^x^Vftt,^    ... 
 fee  the  caufe  why  Chriftcailed  ludas  a  Deuihfor  he  faid,H««f  Tnot  chofenycu     ''^*^* 
 twelfie,andone  of  you  is  a  demU.  Hec  became  to  be  a  deuil  and  a  traitour  by  nou-  iob.tf<70» 
 riOiing  a  wicked  and  s  ccuetous  heart.  And  heare  we  are  taught  that  the  mu 
 nifters  of  the  vvordjif  tliey  make  no  conicience  offinne,by  the  luft  iudgemcnt 
 of  God  doe  proGUe  deuils  incarnatc:this  example  of  ludas  doth  manifell  the 
 fame:and  the  reafon  is  pIaine,for  the  more  knowledge  a  man  hath,  the  more 
 wicked  he  is  if  he  want  grace.  They  arc  like  in  this  cafe  vnto  a  man  that  hath 
 meat  and  drink  enoiigli,but  no  ftomackc  to  digeft  meaterwhereby  the  more 
 he  eateth,  the  more  it  tui  neth  to  his  hurt.  This  I  fpeake  not  to  deface  the  cal- 
 lings of  minifl:ers;but  that  thofe  which  preach  Gods  woide,fliould  not  doe  it 
 with  impenitent  heartSjliuing  in  their  ownefinnes.  For  it  is  a  fearefiill  thing 
 for  a  man  to  fpeake  vnto  the  people  of  the  pardon  of  their  (inne,and  yet  tim- 
 felfe  not  to  apprehend  the  fame  by  faith.  A  lump  of  waxe  ifyou  kcepe  it  from 
 heate,or  from  the  fire  it  keepes  his  own  forme  ftill,but  if  it  be  held  to  the  fire,  ^*f'*5'*'' 
 it  melts  and  runnes  abroadilb  minifters  who  by  reafon  of  their  callings  come 
 nccrcGod  ,  ifthcybclumpes  ofiniquitie  andliue  in  their  finnes,they  fhall 
 finde  that  the  corruptions  of  their  hearts  will  melt  abroad  as  waxe  at  the  fire. 
 And  therfore  eucry  one  that  is  defigned  to  this  calling,mufl:  firft:  purge  him-  .^ .  - . 
 (clfe  of  his  owne  finnes,or  els  Gods  iudgements  fhal  fal  vpon  him.as  they  did  Aft.ao.*jg. 
 on  ludas  that  betraied  Chrifl:. 
 
 Secondly ,  let  vs  confider  what  mooued  ludas  to  betray  his  matter ; 
 namely,  the  defirc  of  wealth  and  gaincrand  this  couctou(hes,which  is  an  infa- 
 liable  defire  of  m,oncy,is  the  roote  of  all  finnc  :  not  that  all  finnes  came  of  it, 
 but  becaufe  where  it  is,there  all  other  finnes  are  preferued,&  do  get  flrength.  ».Tim,*,io. 
 The  defire  of  thirtic  peeces  of  filuer  caufed  ludas  to  make  an  agreement 
 with  the  lewes  to  betray  his  mafter.  Some  man  will  happelyfay  that  this 
 praftife  of  ludas  was  very  ftraungCjand  that  no  man  now  liuing  would  doc 
 die  like  tor  any  money.  <iyfnf.  ludas  is  dead  indeede,but  his  praftife  is  yet  a- 
 
 X  I  Uuej 
 
^o3     CHrids  arraignment.  Antvpoplon 
 
 liue:for  in  the  high  and  vvaightic  calhngofthc  miniftei-ie,hethat  hath  charge 
 of  roules,and  either  can  not  teach  and  fecdc  hisflocke,or  elfe  will  not,though 
 he  betray  not  Chrifl:  in  his  ownpcrfon^yet  he  betraies  the  members  of  Chrifl: 
 vntothedcuil.Ifanourcefliould  take  a  inanschildeto  bring  vp,and  yet  feU 
 dome  or  ncuer  giue  it  milke ;  in  fo-much  that  the  childe  pineth  away  for  very 
 hun Ferris  not  {"hee  the  veric  caufe  of  the  death  of  i  t?yes  verely.  And  fo  it  is 
 with  him  that  taketh  vpon  him  the  charge  of  G ods  people ,  and  neuer  feedes. 
 them  with  the  milk  of  gods  word, or  elfe  fo  feldom  that  their  foulcs  do  fami/hr 
 he  is  the  murthcrer  of  them^and  hath  bctraied  them  into  the  hands  of  their  c- 
 ncmic:and  fhall  be  condemned  for  them  asa  traitour  vnto  God  vnlefle  he  re- 
 pcnt-BeiuleSjtnofe  that  line  by  traffique  in  buying  and  felling, make  gaine  by 
 Iying,fv\'eanng,and  breakmgthc  Lords  Sabboth  :&  they  are  alfo  very  ludaf- 
 fesrfor  they  choppe  away  their  fcmles  with  the  dciiillfor  a  little  gaine.  And 
 more  lamentable  is  their  cafe,bccaufe  it  is  hard  to  finde  one  of  an  hundred  in 
 the  world  that  m^es  confcience  of  a  lie,or  of  any  badde  deahng;  if  any  gaine 
 atall  may  come  thereby.  Men  vfe  to  crie  out  on  ludas  for  betra)ing  Chrillr 
 and  they  doe  well ;  yet  they  thenifelues  for  a  little  worldly  pelfe  betray  their 
 ownefoules.  Iffuch  would  not  be  counted  ludafles,  they  m\xi\  leaue  ofFtO' 
 fih  5c  keep  a  good  confcience  in  gods  worlbip,&th^  works  oftheir  callings^ 
 
 Thirdlyiletvsc^nfidervs-hat  courfe  ludas  tooke  in  betraying  Chri{f:hec 
 vv;'svery  fubmiire/aying,/7^/7<?,CJT/^/f;'^W^//£'^/?;>».Why  didne  fo?Here- 
 in  hcplayed  the  moll:  palpable  hypocrite:  for  hauing  gotten  a  peece  of  mo- 
 ney,he  thought  that  neither  Chrift:  ,  nor  any  of  his  fellovve  difciples  f^iould 
 haueknoArneofit(thoughChri(lknewe  it  well  enough)  and  therefore  hee. 
 comes  in  this  maner  to  him,thinking  that  Chrift  would  haue  conueyed  him- 
 felfe  from  amongft  them  all  at  the  verie  pinch,  as  he  had  done  fometimcs  be- 
 fore. And  this  praftife  alfo  of  ludas  is  common  in  the  world^Iudas  an  enemic 
 vi^to  Chrifts  fpeakes  him  faiie,andfalutes  him,and  fo  doemoft  of  our  fecurc 
 and  drowfie  proteftantes  in  England:thcy  falute  Chrift  ,  both  by  hearing  his 
 wortl  and  receiuing  hisfacraments:  and  as  the  Prophet  {^d^ixKthey  homur  God 
 wnhth.''ir/ippsj^^t  their  hearts  afvfarrefrahiw.Wc  may  Cecdai]y  CKp 
 thisteuery  man  will  fay,Lord,Lord,butin  their  hues  and  conuerfation$,fewe 
 there  bee  that  denie  him  not,  both  in  the  duties  which  they  owe  vnto  God, 
 as  alfo  in  diities  towardsthcir  brethren. Many  come  to  heareGods  worde  be- 
 caufe  thev  are  compelled  bv  the  magiftrateslawes :  but  when  they  are  come, 
 thevvvorOiip  not  God  in  their  hearts  :  which  is  plainely  (eene  by  the  breach 
 ofGodsholvfibbothineueryplace:and  that  they  make  more  account  of  a 
 metlc  ofpottage  with  Efau,then  oftheir  birdi-right :  and  of  thirtie  pceces  of 
 filLier,then  of  Chrift  himfelfe. 
 
 The  third  point  to  bee  handled  in  Chrifts  apprehenfion  is,  that  thev  lay 
 hold  onhimrvvhercin  we  muft  confidcr  two  things.!,  the  refiftance  made  by 
 Chrifts  difciples.  1 1,  their  flight.  For  the  firft,  Chrifts  difciples  refiftedjand 
 fpecially  Peter  drawing  hisTword,ftToke  one  of  the  hi2;h  priefts  feruants,and 
 cut  off  his  cTire.This  faft  our  Sauiour  Chrift  reproouesrand  that  for  thefc  cau* 
 i'^-S-  fes.T.becaufe  his  difciples  were  priuate  mcn:and  they  that  came  to  apprehend 
 him  were  iiKvgiftrates.S€condly,he  was,to  worke  the  vvorke  of  mans  redemp .. 
 
 tjona; 
 
oftheCreede.  Chrifts  arraignment,      3  op 
 
 tionrnowc  Peter  by  this  fa^t  did  what  he  could  to  hinder  him.  And  from  this 
 praftife  of  Peter  we  may  learne,that  nothing  in  the  world  is  fo  hard  to  a  man 
 as  to  take  vp  his  croffe  and  followe  Chrift.One  would  thmke  it  fhould  bee  a 
 hard  matter  for  him  to  encounter  with  enemies,  efpecially  they  being  ftron- 
 ger  then  he;but  Peter  ftoutly  rcGftmg  makes  nothing  of  it:whereas  a  little  be- 
 fore when  Chtifttoldehim  and  the  red  concerning  his  palTionjthcy  werefb 
 heauie  with  griefe  that  they  could  not  hold  vp  their  heads:  fo  hard  a  thing  it  is 
 to  beare  the  croffeiand  for  this  very  caufe  afterward  when  Chrift  reprooued 
 him  for  (h'iking.bolh  he  and  all  the  reft  of  the  difciples  fled  away.  Secondly, 
 Peter  in  all  mans  reafbn  was  to  be  commended,  becaufe  he  Itrakeinthe  de- 
 Fenceofhis  irr.ifter.-but  Chrift reprooues  him  for  it.Whence  we  learne,that  if 
 a  man  be  zealous  for  Chnfhhee  muft  be  zealous  within  the  compafle  of  his 
 calling:and  not  be  zealous  firi): ,  and  then  looke  for  a  calling,  butfirfl:  looke 
 for  a  calhngjand  then  be  zealous  .  Which  thing  if  Peter  had  marked  hee  had 
 not  dealtfo  ralhly,for  being  without  the  compaffe  of  his  caljing  he  could  not 
 but  doe  amide.  Here  it  may  be  demaunded^whether  Chiifl:  and  his  religion 
 may  not  be  maintained  by  the  fword?  /^«T^^rjthat  the  magiftrate,  which  is  the 
 vicegerent  of  the  Lord, is  tiie  keeper  of  both  tables :  and  therefore  is  to  main- 
 taine  religion  with  the  fword:and  fo  may  put  to  death  Atheifti,  which  holde 
 thereisnoGod;ofwhic!i  (brt  there  are  many  in  thefe  daics:  and  heretiques, 
 which  malitiouOy  maintaine,and  holde  any  thing  that  ouerlhrowes  the  foun- 
 dation of  rehgion  in  the  Churches  wherof they  were  members.  But  fbme  ob- 
 '  ie(n:,that  in  the  parable  of  the  fielde,  the  feruants  are  commanded  not  to  pluck  Mar.ij.'o. 
 vp  the  tares  from  the  wheat,but  to  fuffer  both  to  growe  till  haiueft :  and  that 
 therefore  there  miiO;  bee  no  feparation  of  heretickes,and  true  Chriitians  be- 
 fore thelafi:  day  ofmdgement.  /^//The  (cope  of  that  place  is  not  to  forbiddc 
 the  execution  of  heret!nucs*,but  it  fpeakes  only  ofthe  finall  feparation  which 
 muft  be  in  the  ende  ofthe  worMFor  there  the  mafler  ofthe  familie  doth  fig- 
 nifie  God  himfelfe,aud  the  fielde,  the  Church  militant  fpread  ouer  the  face  of 
 the  whole  earthrand  by  tares  is  meant  notonely  heretiques ',  butalfb  all  tho(e 
 that  are  forth  ofthe  cnurch:the  feruants  are  Gods  holy  angels_,and  the  harued: 
 is  the  laO:  iudgement.  Here  fiirther  it  may  bee  demaunded,who  mav  vfe  the 
 fword?  ix^,/^  All  men  mav  vfe  the  fword  to  ftrike  and  to  kil,into  vvhofe  hands 
 God  putteth  the  (vN'ord.NoweGod  putteth  it  into  the  handfirfl:  and  princi- 
 pally ofthe  publike  magiftrate ,  who  when  iud  occaGon  ferues  may  drawe  it 
 out.Andagameitispat  into  a  priuate  mans  hand  fbmetime.  A  priuate  man 
 when  he  is  affailed  of  his  enemie  may  take  die  f  vcrde  in  way  of  his  owne  de- 
 fence,and  may  kill  his  enemie  therewithfif  there  be  no  other  helpe)not  doing 
 it  vpon  malice.but  becaule  he  can  no  othcrwife  efcape  ,  and  faue  his  own  hfe; 
 and  io  for  wantofa  m a2,iftrate,he  is  a  magiftrate  vnto  himleh'^e. 
 
 In  the  flight  ofthe  difciples  we  may  confider  two  things:  the  time,and  the 
 qualitie  ofthe  perfons.The  time  was  at  the  apprehenfion  of  our  Lord  5c  Sa- 
 uiour.  And  this  came  to  paflTe  not  without  the  fpeciall  proaidcnceofGod: 
 that  it  might  be  known,diat  Chrift  had  no  helper  or  fellow  in  the  accoplifh- 
 ment  ofthe  work  of  our  redcption:&  that,wheras  wc  for  our  finncs  defcrued 
 to  be  for  faken  of  all  creaturcs^he  being  oiu-  pledge  and  furety  might  be  for  fa- 
 
 X  3  ken 
 
|IQ     Chrids  arraignment.  AnSxpoftmn 
 
 keti  for  \'?  As  for  die  qualitic  of  the  perfons  that  flic,they  were  the  cliofcn  clifc 
 ciplesofChril^/uchashadbeleeucd  in  him>confe{red  him,  and  preached  in 
 his  name  And  this  ferueth  to  teach  vs  that  God  will  otherwhiles  forfakc  hi$ 
 owne children  and  feruantsand  leaue  them  to  themfelues  in  fome  part  ,that 
 they  may  feelc  their  wants  and  miferies,.&  their  weakenefle  in  themfclues,and 
 by  that  OKanes  be  humbled  throughly , and  be  touched  with  an  hungring  de- 
 fire  after  Chrift.  As  amother  fets  down  her  chil3and  hides  her  felfe,  fufFenng 
 it  to  crie,fall,and  breake  the  face,not  becanfe  fliee  hates  it ,  butthat  flaee  may 
 teach  it  to  depend  vpt>n  her,and  loue  her:Ib  god  giueth  grace  to  his  children, 
 &  yet  againe  foroetime  he  doth  in  part  withdrawe  it  from  them,  &  then  they 
 faile  in  their  dutiesfundriewaies:and  this  he  doth  to  make  them  afhamed  of 
 themfelues,and  tocaufethem  to  put  all  their  confidence  oat  of  themfelues  ia 
 the  meritsof  Chrirt. 
 
 The  fourth  thmg  to  be  confidered  in  Chrifts  apprehenfion ,  is  their  bin- 
 
 .18.1  J.  jjj^o.  of  himJn  which  ailion  of  theirs  we  are  to  obferue  firft  of  al  the  circum- 
 ftance  of  time,when  this  binding  was.  When  our  Sauiour  Chrift  had  faid  vn- 
 to  ihzmjam  he^xhcy  being  aftoniihed  fell  to  the  ground  :  and  with  allwhen 
 Peter  hadfmittenoffMalchus  eare  with  hisfworde,  Chrill  healed  the  fame 
 miraculoufly.  Yet  after  all  this,  though  they  had  feene  his  wonderfull  power 
 bothin  word  and  deede,they  proceede  in  malice  againft  him;  and  lay  handes 
 on  him.and  bind  him  as  amalefucliourJn  this  wee  note  what  afearefijll  finnc 
 hardnefl'e  of  heart  is:the  danger  whereof appearcth  in  this,  that  if  a  man  be  o- 
 iKrtaken  with  it,there  is  nothing  that  can  flay  or  daunt  him  in  his  wicked  pro- 
 ceedino-s:no  not  the  powerfiill  words  and  deedes  of  Chrift  himfelf^.  And  in- 
 deede  among  Gods  ludgements  there  is  none  more  fcareful  then  this:arrdyet 
 (how  fearefiil  foeuer  it  be)it  is  a  rife  finne  amongft  vs  in  thefe  our  daies.For  ^ 
 is  very  euident  b^^  common  expcrience,that  the  more  men  are  taught  the  do* 
 ftrine  of  thelawe ,  and  of  the  Gofpclh  the  more  harde  and  fenflcUe  are  their 
 '  liearts:like  vntothe  flithie;  which,  the  more  it  is  beaten  vpon  with  yron  ham-  .- 
 mer^the  harder  it  is.  And  againe,  it  is  hard  to  find  men  that  forrowe  for  their 
 finnes,and  feele  the  want  of  Chrift:  which  argueth  the  exceeding  dcadnes  of 
 foirit.  Andlet  vs  be  rcfolued  that  it  is  a  moft  terrible  iudgemcnt  of  G  od,thc 
 rather  tobefeared,becaureit  is  like  a  plcafant  fleepcintowhich  when  a  man  ij 
 fallenjhe  feeles  neither  paine  nor  griefc.  And  therefore  we  for  our  parts  muft 
 lookc  vnto  it  with  fenrc  and  trcinbling,leaft  it  take  fueh  hold  of  vs,  that  we  be 
 paft  all  hope  of rccouerie. 
 
 Furthermore,  this  bindingofChrift  was  prefigured  vnto  vs  in  the  facrifi- 
 ces  of  the  old  teftament:for  the  beaft  that  was  to  be  facrificed,  was  t)'ed  with 
 cordes  &  bonnd,and  fo  brought  to  the  altnr.  And  wheras  Chrift  was  bounds 
 we  niuft  not  confider  him  in  his  own  perfonjbut  as  he  ftanding  in  our  roome 
 and  ftead  beares  the  perfbn  of  all  finrtersrand  therefore  whereas  he  is  thus  ta- 
 ken captiue  by  his  enemies,to  be  brought  before  a  moriall  iudge,  there  to  be 
 arraigned  for  vsthence  we  learne  two  good  inftruf^ions.  Firft  here  is  a  com- 
 fort toalthe  people  of  god:Chrift  was  bound  by  his  encmics,that  they  might 
 be  vnloofedfrom  the  bondage  of  Satan,  finne^  &  their  own  corruptions(vn- 
 ^«x  which  they  lie  bounde  by  nature)  and  mighthaiic  frtt  hbertic  in  and  by 
 
efty  ^reedc.  Chrifts  arraignment.     '311 
 
 bim.Sccon^ly  all  impenitent  finncrs  arc  taught  hereby  to  r^formc  and  amend 
 their  hearts  &  liues.For  what  exceeding  madnes  is^that  they  by  Chrjfts  bonds 
 being  (et  at  libertie,wilJ  yet  line  and  die  in  their  finnes,  and  take  pleasure  to  lie 
 bound  hand  and  foote  vnder  the  power  of  finne  and  Satan.  And  indeede  this 
 fheweth  vnto  vsthefearefull  and  dangerous  eftate  ofall  thofcthatgoc  on  ftill 
 in  their  finnes.  For  w^hat  can  they  fay  for  thcmfelues  at  the  day  of  iudgemcntj, 
 when  as  now  they  haue  freedome  offered  and  will  not  accept  ofit  ? 
 
 Thus  much  of  Chrifts  apprehenfion :  Now  followcth  the  inditement.  For 
 they  proceed againft  him  iudicially,after  the  cuflomeofthelcwes.Chrifts  in-  ^^ith.itf.ff; 
 ditemcnt  was  twofold.  One  before  Caiphas  the  high  priell  in  the  great  coun-  Luk.«.6tf. 
 fell  at  lerufalem ;  the  fecond  before  the  ciu:ll  ludge  Pontius  Pilate,  as  is  plain-  lo^'-iiip/ 
 lyfet  forth  by  all  the  Euangelifts.  AndChnfts  arraignment  before  Caiphas 
 was  a  preparation  to  the  fecond  before  Pontius  Pilate,  that  the  lewes  might 
 ihroughlyproceede  againft  him.  ^nthcfiiftwcareto  consider  thefe  points  t  : 
 I.  the  time  in  which  Chrift  was  indited.  II.  the  end  of  his  inditement.  III.  the 
 whole  tenour  and  proceeding  thereof.  For  the  firft ;  Chrift  was  indited  care- 
 ly  in  the  morning  at  thcbreakeoftheday :  for  he  was  apprehended  in  the 
 night,  and  with  all  haft  brought  into  Caiphas  hall ,  where  they  kept  him  all 
 night :  and  atthebreake  of  the  day  Caiphas  the  high  prieft ,  and  the  Elders 
 with  the  Scribes  and  Pharifes,  held  a  folemne  councill  againft  him :  and  there 
 they  receiued  accufations  and  condemned  him  before  morning ,  at  which 
 time  they  fent  him  to  the  common  hall,as  Saint  Matthew  Cmxh^fVhen  the  mor- 
 mngvpcu  come, all  the  chiefe  VrieHs  and  Stders  of  the  people  tookecofinfejl  againft  Ie~  ^  ^*'*7'^'S« 
 fm  to  put  him  to  death :  and  ledde  him  away  bound,aiid  deliuered  him  to  Pon- 
 tius Pilate,  In  which  aftion  of  theirs  we  are  to  markc  two  points.  Firft  the  di- 
 ligence of  vngodly  men  and  the  quickn^ffe  of  their  nature  to  pra£li{e  finne 
 and  wickednes :  as  it  was  faide  of  the  olHe  ■  f  wes,  their  feete  runne  to  euill,  and  k-^j  - 
 they  make  haft  to  fhed  blood .  When  the  II  ,^elites  would  facrifice  to  the  gol- 
 den calfe  which  they  had  made ;  it  is  faide  ,  they  rofe  vp  earelyin  the  morning.  '^®*^'  • 
 Hence  it  appeares ,  that  it  God  Icaue  vs  to  our  femes,  we  are  as  readie  to  pra- 
 ftife  any  mifchiefe  as  the  fire  is  to  bur ne  without  delay  and  that  with  much  vi- 
 olence. Now  the  coiifidcrationof  vr/ismuftmooueeueryoneofvstotakc 
 heede  ofall  occafions  and  prouocations  to  finne  w^hatfbeuer  they  be,  that  the 
 corruption  of  our  nature  breake  not  forth  any  way.  Secondly,  in  the  circum- 
 ftance  of  time  of  this  councill ,  we  may  marke  the  rafhnes  of  thinfolemne  af- 
 fembiy  in  iudiciall  proceedings:  whereas  thev  examine  him  both  of  hisdo- 
 ftrinejandalfoof  hisdifciples,  omitting  fiich  circumftancesasflrouldhaue 
 bin  vfed ;  as  theferJous  examining  of  vritneiTes.and  the  weyino-  of  his  contra- 
 rie  anfvvers :  for  he  is  taken  artdbrought  before  the  ^udge  and  condemned  on 
 afudden.  Now  asthis  was  thepraclifeofthis  councill,  fb  on  the  contrarie  the 
 common  complaint  ofthefe  times  is  of  the  flow  difpatch  of  matters  in  law,  & 
 of  the  long  delay  :  in  fomuch  that  (bmebe  almoft  vndoqe  before  their  fuits  be 
 ended ;  whereas  iudiciall  proceedings  were  ordained  by  Qo^ ,  not  for  mens 
 vndoing,  but  for  the  maintaining  of  the  commonpeace^andlibertie,  and 
 w^eardi.  And  therefore  iuftice  ought  to  be  di/patched  with  fiich  ff  eede^as  men 
 thereby  might  be  furthered,and not  hindred."'   < 
 
 X  I  The 
 
312      Chnfts  arraignment.  An  Sxpdjition 
 
 Mat.i«.??.         The  end  of  Clirifts  incitement  was  dircftly  to  kill  him,and  to  put  him  to 
 
 Mar.H*ii.  dcath.Hcrc  is  no  indifferent  proceeding  to  be  looked  for ,  but  plotting  on  c- 
 uery  hand  jr  the  very  blood  of  Chrift.  Where  note,  that  in  the  hearts  of  aH 
 wicked  men,there  is  an  ingrafted  hatred  of  Chrifl:,  and  as  it  were  bred  in  the 
 bone  :  and  the  fameaflfoirtionthe  world  carricth  to  the  members  of  Chrift. 
 This  hatred  is  manifefted  m  the  firft  giuing  of  the  promife,  IvpillfHt  enmitte 
 betroeene  thee  and  the  wo7nan,hetyveene  thy  fee  de  and  herfeede.lx.  appearcs  in  the 
 hatred  that  Cain  bare  to  his  brother  Abel,  Ifmael  towards  Ifaac,  Efau  to- 
 wards Iacob:and  the  Gentiles  that  were  without  the  couenant,  towardesthc 
 Church  ofGod  at  all  times.  And  to  come  neere  to  our  felues,thisingraftecl 
 hatred  that  is  in  the  heart  ofthe  wicked  againft  Chrift  and  his  members,  is  as 
 plentifull,and  as  euident  as  euer  it  was,euen  in  thefe  our  daies.For  among  all 
 men  none  are  more  maligned  and  hated  then  thofe  that  profefte  Chrift :  and 
 for  none  other  caufe,but  becaufe  they  profefte  Chrift.  And  hereupon  the  ve- 
 ry profcftion  of  religion  is  laden  with  nicknames  and  reprochfiill  tearmcs  by 
 all  (brts  of  men. 
 
 And  thus  much  ofthe  cnde  and  intent  oftheir  coun{ell.The  proceeding  in 
 iudgcment  ftandes  in  thefe  points,  l.they  examine  Chrift.  1 1,  they  bring  wit- 
 nertes  a^^ainft  him.I  I  l.they  adiure  him  to  tell  the  who  he  is:  of  thefe  in  order. 
 Firft,they  examine  our  Sauiour  Chrift  ofliis  doctrine  flifpefting  him  to  bee 
 a  falfc  prophet:  fccondly, of  his  difciples,  as  fufpe<^ing  him  feditioufly  to  raifc 
 vp  a  newe  fed  vnto  himfelfe,to  make  a  fadion  amongft  the  Tewes.  Nowc  to 
 this  examination  let  vs  marke  Chrifts  an{\vere,in  which  he  faith  nothing  at  all 
 
 TohjSrfS.  concerning  his  difciples  :  whereas  notwithftanding  he  midithauefaid,  that 
 one  ofthembetraied  him,  anodier  denied  him,and  thereft  fled  away: where- 
 by wc  note,ihat  it  is  not  our  dutie  at  all  times,and  in  all  places,to  fpeake  ofthe 
 faults  and  wants  that  we  knowe  by  others. Secondly,  the  aunfvvere  which  hee 
 makes  is  onely  concerning  his  do<rtrine:  whereby  the  minifters  of  God  and  al 
 _^  men  els  are  taught,that  beeing called  before  their  enimies ,  to  giue  reafon  of 
 
 "^  **  their  doftrine  :  they  are(as  Saint  Peter  faith)io  bealwaies  readie  to  giue  an  ac- 
 count ofthe  hofe  that  U  in  them.  And  further  we  are  to  confider  the  wifdome 
 that  Chrift  vfeth  in  anfvvering",for  he  faidi  nothing  o'i his  do£lrine  in  particu- 
 larjbut  (2i\A,l  fheake  openly  to  the  wortde, I  euer  taught  in  the  Synagogue,  and  in 
 
 Ioh.i3.i9,i<f»  the  temple  whither  the  lewes  reforted:infecrct  haue  I  taught  nothing:  aske  thim 
 therfore  whatJCaid  whi  :h  heard  me:  Behold  they  can  tell  you  what  Ifaid.'Ho'A'  th  e 
 reafon  whv  he  anfwered  thus  fparingly  in  generall  teannes  is' ;  becaufe  their 
 examination  fcrued  onely  to  intangle  him:and  out  ofhis  words  to  gather  matr 
 ter  ofaccufition.  After  whofc  example  wee  may  !carne,that  beeing  called  to 
 make  a^if  vere  of  oar  faith  anci  doiflnne  before  our  enemies,  wee  are  to  doeit 
 fo,as  thereby  we  doe  not  mtangleoiir  fe!ucs;nor  giue  any  aduantage  vnto  out; 
 enemie5:and  hcreofwe  haue  a  notable  example  in  the  ApoftIePaul,Aft.2  ?,^ 
 6.  Ai'-aine  in  the  words  of  Chrifts  anfwere  we  m.uft  obfemetwo  things.  Fir(l, 
 thai  the  place  where  Chrift  taught  was  publike.Now  hence  it  may  be  deman- 
 manded.whetber  minifters  may  handle  tlic  worde  ofGod  priuately  or  no?  , 
 .^Ai/CThefbtc  of  Gods  Church  is  two-fold;  peace.'ibk  or  troublefome.  In  the, . 
 time  of  peace  minifters  muft  preath  the  word  publikely  :but  in  time  of  perfe- 
 
 cution. 
 
oftheCreede*  Chrifls  arraignment.      513 
 
 cution/or  tlie  fafetie  and  preferuation  of  the  Church  ofGod.thej^may  with 
 good  warrant  preach  priuatcly  :  and  indeede  at  fuch  times  the  aflemb'Jics  of 
 tiie  church  make  priuatc  places  publike.  And  hence  we  learncthat  in  time  of     '**"• 
 peaccjali  thofe  that  are  called  to  the  office  of  the  minifteric,muft(if  it  be  pof- 
 fjble)  rpend  their  labour  pubhkeIy,ro  as  they  may  doe  raoft  good ,  Secondly 
 whereas  Chri{l:raith,he  preached  in  their  fynagogues  and  temple  ,  which  at 
 that  time  were  places  fullofdiforder;  info  m>uch  as  he  called  the  temple  ay*?»  wat.„.,j, 
 oftheeites  :  and  the  Scribes  and  Pharifies  had  corrupted  the  dodrineoHhe 
 'L^VJeytya>ifgreJJ?n£  ths  commandements  of  God  in  thetr  owne  traditions :  and  they  Mat.ij.j. 
 taught  iullification  by  the  workes  of  the  Iawe,as  Paul  CsxiKthey  beingignorant 
 of  the  riqhteoHfne;  ofGod^  and  going  about  to  fiablipj  their  orvne  right  eoufnejfe  ^°°^'*°'h 
 vhich  is  by  veorkes  ,And  not  fubmitted  themfelues  to  the  right  eoufns^e  of  God.    Be- 
 fides  alitnisjthey  were  loofe  and  wicked  men  in  their  liucsand  conuerfations: 
 and  therefore  Clinil  commanded  the  people  that  they  fhould  obferue,and 
 doe  whatfoeuer  the  Scribes  and  Phari{iesbiddethem,fitting  in  Mofes  chaire: 
 but  after  their  workes  they  mufl:  not  doe;becaufe  they  fay  and  doe  not.Nowe    ^  '*^'*'^* 
 although  thefe  corruptions  and  deformities  were  in  thelewifli  Church,yet 
 our  Sauiour  Chrifl:  made  no  feparation  from  it,but  came  and  preached  both 
 in  their  temple  and  ()'nagogues,  where  thefe  leducers  and  falfc  teachers  v/ere. 
 And  hence  we  gather^that  the  pra£^ife  ofall  thofe  men  in  our  Church  which 
 feparate  themfelues  from  all  aifemblies  for  the  wants  therof,holding  that  our 
 Church  is  no  Church,that  the  grace  which  is  wrought  by  the  preaching  of 
 the  word  among  vs  is  nothing  els  but  2ifathamcalltllHfion\^\dX  our  Sacraments 
 are  no  Sacraments,  I  fay  ,  this  their  pra£>ife  is  condemned  by  our  Sauiour 
 Chrifls  conuerfing  among  the  lewes.  For  if  Chrifl  fhould  haue  followed 
 their  opin!on,he  ought  to'  haue  fled  from  amongfl  the  lewes,  &  not  fb  much 
 as  once  to  haue  come  into  the  temple,or  taught  in  their  Synagogues;but  con- 
 trariwife  he  ioyncd  himfclfe  with  them:and  therfore  we  can  not  in  good  con-- 
 fciencc  difiovne  our  felues  from  the  Church  of  Endand-The  fecond  thins;  to 
 be  obferued  in  Chrilb  anfwer  is.thathe  referres  Caiphas  to  the  iudgement  of 
 hishearerSjbeingrefolued  ofthctrueth  of  his  owne  doif^rine^though  fundrie 
 of  them  were  his  vttcr  enemies. Behold  then  a  good  example  for  all  the  mini- 
 fters  of  Gods  word  to  follovv',teaching  them  to  deliuer  Gods  word  fo  purely 
 and  fincereKsthatifthey  be  called  into  queflion  about  the  fimejthey  may  bee 
 bold  to  appeale  to  the  cofcicccs  of  their  hearers  although  they  be  wicked  me. 
 
 Nowe  after  this  anfwer,one  of  the  feruants  of  Caiphas  fmitcs  Chnfl:  with  a 
 rodde:in  whomc  the  faying  is  verified, /^i/^f  »?^<f?",//;^/fr»<;?;r/^  ;  that  is,if  the 
 mafl^er  be  wicked,feruants  commonly  will  be  wicked  alfb  :  if  the  maffer  be  an 
 cnemie  to  Ohnfl:,his  feruant  will  be  Chrifls  enemie  alfb.  And  this  is  the  caufe 
 why  there  are  fo  many  lewd  apprentifes  and  feruants,becau{e  there  are  fo  ma- 
 ny lewd  maffers.Many  maffcrs  complaine  offeruants  noweadaies;  but  there 
 is  more  caufe  why  they  fhould  complaine  of  themfelues :  for  vfually  feruants 
 will  not  become  obedient  to  their  mafters,till  their  mafters  firft  become  obe- 
 dient vnto  Chrifl  :  therefore  let  maflers  learne  to  obey  G  od,and  thentheir 
 feruants  will  obey  them  alfb. 
 
 Further,  Chrift  being  faiitten,makes  this  an%er:  Ifl  haue  eui'Jf^okerjybeare 
 i   ..  X  4  ■  rritnejfe 
 
1 
 
 3  .r  4     Clinlls  arraigmnent.  An  Sxpofmn 
 
 wtyte^eoftheeuilhbuttflhiiuewellfpolzenMjyf/Nkeflthoit  me  ?  making  com- 
 plaint of  an  iniuric  done  vnto  him.  Nowe  hereupon  fcoffing  lulian^he  A- 
 poftatafaithjChnfl:  keepes  not  his  ownebwcs ,  but  goeth  againit  his  ownc 
 preceptjw.hen  as  he  faid,  Ifoneftnke  thee  on  the  one  cheeke^turne  to  him  the  other 
 
 Mat.j.jj,  alfo.V>Mi  we  mufl:  knovve,that  in  thefe  wordes  Clirifts  meaning  is ,  that  a  man 
 mu(t  rather  fufFer  a  double  wrong,then  feeke  a  priuate  reuenge.  And  before 
 Chrifl:  fpake  in  his  owne  defence  ,  which  a  man  may  lawefiilly  doe,and  not 
 feeke  anv  rcuenge;:for  it  is  one  thing  to  defend  his  owne  caufe,and  another  to 
 fiecke  reuenge. 
 
 Nowe  folio wes  the  fecond  point  in  their  proceeding, which  isjthe  produ- 
 
 Ui&'i6.6o.  cino-  offalfe  witnelfes  againfl;  him>  as  Saint  Mathew  faith,  7"/?^  whole  (^ounfell 
 foHTJotfal^e  mtneffe  agatnji  htmy  and  thongh  ntAny  came  yet  found  they  none :  for 
 they  could  not  agree  togither  ,  bccaufe  they  alleadged  falfe  thinges  againfl^ 
 him,which  they  could  not  prooue.  And  thus  the  members  of  Chrirt  haue  of» 
 ten  fiich  enemies  as  make  no  bones  lliamefliliy  to  auouch  that  againft  them, 
 
 TartuLApoi.  ^vhicli  tliev  Cannot  be  able  to  iuftifie.The  ten  perfecutions  which  were  in  the 
 
 conw gent,    g^i^  ^  oo.yeares  after  ChrifJr,  arofe  oftentimes  of  {hameleffe  reports  that  men- 
 
 taue  out,which  faid  that  Chriftians  liued  of  mans  flefli :  and  therefore  flewe 
 leir  owne  children:  ^that  they  liued  on  raweflefh,  j.  that  they  committed 
 incefl:  one  with  another  in  their  aflemblies:  4.  that  they  worshipped  the  head 
 ofanaiTe:  $  .that  they  worlliipped  the  Sunne  and  Moone:  6.  that  they  were 
 traitours  and  fought  to  vndermine  the  Romane  Empirerand  Iaftly,wherfoe- 
 uer  was  thunder  or  earthquakes,feditionsor  tumults,  or  any  difquiemcffe  or 
 trouble,Chrifl:ians  were  accufed  as  the  authors  thereof .  Such  enemies  hauc 
 they  had  in  all  agestand  in  thefe  our  daies  the  fame  ispraiflifedjand  will  bee  to 
 the  workles  ende.  Nowe  when  the  firft  witneflcs  could  not  agree  among  the- 
 felues.then  two  other  falfe  witnefTes came  fmth,  which  auouched  that  Chrift^ 
 MsE.14  $8.      (^zx^JtvtUdeJiroy  this  ten^plem.tde  with  hayids^Q^  within  three  daies  rvill  build  an' 
 loh.i,t5).       Other  made  withont  handes.  Indeede  Chrifl:  faid  fome  fuch  wordes;  for  faith  he, 
 veri.aB.  <2)  ■^flroy  this  ten-iple  andrvithin  three  daies  f  will  build  it  vp  againe  .   But  he  fpake- 
 
 this  ofthe  temple  ofhisbodierwhereas  they  malitioufly  did  interpret  him  ta 
 haue  fpoken  ofthe  temple  in  lerufilemi  And  againe  they  change  the  wordes, 
 for  Chrifl:  faid,  Deffroy  this  temple, (^c.hni  thefe  witneffes  affirme  he  faid,/  irtll 
 dejlroy  this  temple  jnadevoith  hands, &c.  And  thus  they  change  both  words  and^ 
 meanino-;and  thereFore  the  Holy  Ghofl  calieth  them  falfe  witneffes .  By  this- 
 we  mufi  be  aduertifed  to  take  heed  howe  we  report  mens  wordes:  for  if  wee 
 chan2;e  the  meaning,though  in  part  we  retaine  the  wordes,we  may  foonebe* 
 come  fl'anderers  and  ftilfe  witneffes :  andas  this  dutie  mufl  be  performed  to- 
 wards all  men,fo  efpecially  towards  the  miniflers  ofthe  Gofpehand  the  reg- 
 ie*^ of  this  dutie  procurcth  many  flaunders  to  the  in  this  our  Church:  where- 
 ofindeede  the  renortersare  the  caufe,andnot  the  minifters  themfelues. 
 
 Now  at  this  filfe  aecufation Chrifl:  was  fiIent,fo  as  Caiphas  asked  him  why 
 he  anfA' ered  nothing.Herein  we  are  to  confider  many  things:  I.  why  Chrifl 
 was  filent.The  caufes  be  two  :firfl:  he  was  to  fLewe  himfelfc  a  patterne  oftrue- 
 Bumilitie  &:  patience,  therfbre  euen  then  would  he  be  filent  whe  he  was  mofl 
 jfklfely  accufed  of  his  aduerfariss.  Secondly  he.  is  filentj  diatilanding  before 
 
 thst 
 
eftheCreede,  Chrifl:sarrajgmii€nt.      315 
 
 the  iute  to  te  condemned,  the  fentence  might  proceed  againfl  him,aiid  hee 
 might  mffer  the  death  appointed,whjch  was  due  vnto  vs^and  fb  become  our 
 redeeraer.AndinChrilb  example  we  mull:  note  that  it  is  afpeciall  dutie  to 
 knowx  when  to  rpeake,and  when  to  be  filent.The  ordering  of  the  tongue  is  a 
 rare  gift,and  few  attainc  vnto  it  Some  will  peraduenture  aske  w  hat  rule  w  ee 
 haue  to  dire£l  vs  herein3v^«/.The  general  rule  for  the  ordering  of  the  tongne, 
 is  the  lawe  of  God.We  are  commanded  to  feeke  the  glorie  of  God  in  die  firft 
 tableland  in  the  fecond  die  good  of  our  neighbour  ;  when  thy  fpeech  there- 
 fore will  ferue  either  for  Gods  glorie,or  the  good  of  thy  neighbor,  then  thou 
 tnuft  fpeake:if  It  ferue  for  neither,then  bee  filcnt.  Againe,if  thy  filence  bee  ei- 
 ther for  Gods  gloriejor  the  good  ofthy  neighbour^then  be  filent:if  it  wil  not 
 ihen  fpeake.  And  becaufe  it  is  hard  for  a  man  to  knowe  when  his  fpeech  or  fi- 
 lence will  ferue  for  thcfe  two  ends:therfore  we  mufc  praie  vnto  God  that  hee 
 W'lU  teach  and  direct  vs  herein:as  Dauid  dcth,^^f  a  vratch  (faith  he)6>  Lord  be-  Pf^^l  241.5. 
 joremymoHth^iindkcefethe dooreofmyllfpsi  dXiAd^yixTit ^O^enthoumj li^^s.O  '^  ^'''^" 
 Lor dyand  my  month  (halljheweforth  thypraife. 
 
 Thus  much  for  the  falfe  witnefles  produced. Now  followeth  the  third  point 
 which  is,the  adiuring  ofChrifl::for  Caiphas  the  high  pricft  charged  him  to  tel 
 him  whether  he  were  the  Chrifl:  the  fbnne  of  God  or  no.  To  adiur^  a  mantis 
 to  charge  and  command  him  in  the  name  of  God,to  declare  atructh,notonc- 
 ly  becaufe  God  is  witnefl'e  thereof,  butalfobecaufeheisaiudgetoreuenge,  j.i-hefl;^  j  .- 
 if  he  fpeake  not  the  trueth.  Thus  Paul  adiured  the  ThefTalomans,  charging 
 them  in  the  Lord  ,  that  his  epiftle  fhould  be  read  vnto  all  the  brethren  the 
 Saints.  And  the  hke  doth  Caiphas  to  Chrifl: .  And  heare  is  a  thing  to  be  won- 
 dred  af>Caiphas  the  high  prieff  adiuredi  him  in  the  name  of  G  od,v\ho  is  ve- 
 ry God,euen  the  Sonne  of  God.  And  this  fhewes  what  a  finall  account  hee 
 made  of  the  name  of  God  ;  for  Hee  did  it  onelytogetaduantageonChriils 
 wordesrand  fo  ^o  many  nowe  adaies ,  who  for  a  little  profit  or  game  make  a 
 matter  of  nothing  to  abufe  the  name  of  God  a  thoufand  waies. 
 
 Chrill  beeing thusadiured,though  filent  beforc,yet  nowcin  reuercnce  to 
 Gods  maie(lie,anfwercd  and faidifirff,  Thouhafifaidtt:  andm Saint  ^'l>•^rke,/ JJiJf  J^'^J" 
 <??«/;£•. In  this  anfwer,appeares  thewonderftil  prouidenceofgod.For  thoug^h  ioh.i<(.7, 
 Caiphas  take  hence  the  occafion  of  condemnins;  Chriil:,  yet  hath  he  withaJl 
 drawne  from  him  a  mofl  excellent  confeffionjthat  he  is  the  Sonne  of  God,  & 
 our  alone  Sauiour.  And  by  this  meanes  he  proceeds  to  fhut  heauen  againfl 
 himfelfe,and  to  open  the  fame  for  vs. 
 
 Thus  we  haue  ended  the  firll  inditement  of  Chrift  before  Caiphas. Nowe  j,,j, ;« ,», 
 follovveth  the  fecond  .which  was  before  Pontius  Pilate ,  in  the  common  hall  ^^  23- 
 at  Ieiuialcm.The  hiftorie  of  it  is  fet  downe  at  lar2;e  in  all  die  Euar^^ehlls.   In  ^t  7'f' 
 this  fecond  inditemet  ofUirul  (that  we  mayreferrc  euery  matter  to  liis  place) 
 we  are  to  obferue  fourethingsrltheaccnfation  of  Chrifl:  before  Pilate.  I  J. his 
 examination.!  I  I.Pilates  pollicie  to  fane  C  hrifl.I  V.  PiJats  ab^luino;  of  him; 
 and  then  the  condemnation  of  Chrifl:  in  both  courts, Ecclefiaflicall  and  ciuilh 
 of thefc  in  order.In  Ghrifls  accu(ation,we  m.ufl:  confider  many  points .  The 
 §rflis,whowere  his  accufers, namely  the  high  Priefl:,theSc. 'bcs,  and  Phan- 
 icS;and  Ekkrs  ofthe  people,and  the-common  people: all  thefc  confpired  to= 
 
 2,etlisf.- 
 
3 1 5     Cirifts  arraignment  tAn  Expoftm 
 
 gifhcr  to  accufe  him .  The  caufe  that  rnooued  the  Pharlfes  and  Elders  of  the 
 
 WAuij.iS.  people heieunto,is noted  by  Saint  Matthew ,  who  (aith  ofemie  they deltuered 
 him.  Enuic  is  nothing  but  a  fadneffe  in  a  mans  heart ,  at  the  profocntic  of  his 
 better.  And  it  raigned  in  the  Scribes  and  Pharifes ,  and  the  occanon  was  this. 
 Chrift  had  tauglit  moft  heauenly  doftrine ,  and  confirmed  the  fame  by  moft 
 wonderful!  miracles ,  and  did  greatly  exceedethem  all,  and  was  in  more  ac- 
 count among  the  people :  and  for  this  caufe  the  Scribes  and  Pharifes  5c  high  , 
 Priefh,repined  and  grudged  at  him .  Now  their  example ferues  to  admonilh- 
 vs  to  take  neede  of  this  finne,as  beeing  the  mother  of  many  milchiefes,  And 
 we  mull  rather  follow  the  example  of  Mofcs ,  who  when  lolua  defii  ed  l^m 
 
 Kumb.iwtf,   to  forbid  Eldad  and  Medad  to  prophccie^anfvvercd ,  Emiefi thotffor  my-jkhe  ? 
 
 »7i^i^  jfffa  [would to  Goda/lthe lords pcop/ervere prophets.  And  we  muR  be  ofth»  iamc 
 
 mmdewithTohnBaptifl:,who  hearing  by  his  difciples  that  the  people  lett  • 
 
 loh  '19.  ^'"^  ^"^  followed  Cnrirtjfaidjhis  ioy  was  fulfilled,  j^r  Chnfl  w^tfl  mcreafeyand 
 hemulidecreafe.  And  io  we  raufl:  be  glad  and  content  when  we  fee  the  pro- 
 fperitie  of  our  neighbours  any  way.Now  the  caufe  why  the  common  people 
 
 Math.i7.»o,  ioyne  with  them  was,  becaufe  the  chiefe  Priefts  and  the  Scribes  &  Elders  had 
 perfwaded  them  to  a  bad  conceit  of  Chrift.  Hence  it  appeares  that  itis  moft 
 requifice  for  any  people,be  they  neuer  fb  good,  to  haue  good  magiftrates .,  & 
 godly  rulers  to  gouerne  them  by  wife  and  godly  counfell.The  neceffitie  here- 
 of was  w^ell  knovvne  to  lethro  Mofes  father  in  law,  though  he  were  a  heathen 
 
 Sxod.i8.2i.  man  :  for  he  biddeth  Mofes  to  prouide  among  all  the  people  men  of  couraga 
 fearing  God,men  dealing  truly,hatin^  couetoufiicfre,and  appointthem  to  be 
 rulers  ouer  the  people.Teaching  vs,tnat  ifcouetous,  malitious,  and  vngodly 
 men,not  fearing  God,  goe  before  the  people ,.  they  alfo  ihall  in  all  likelihood 
 be  carried  into  the  like  hnnes  by  their  example. 
 
 The  next  point  concernes  the  place  where  they  accufe  him ,  which  was  at 
 
 loh.iJ.a8.  the  doore  of  the  common  hall:  for  hauing  brought  him  before  the  counfell  at 
 lerufalem  and  there  condemned  him  of  blafphemie ,  afterward  they  bring 
 him  into  the  common  hall  where  Pilate  fate  iudge .  Yet  did  they  not  enter  in, 
 but  flaied  without  at  the  dore ,  leafi  they  fhottld he  defiled  ,2ii\A  be  made  vnfit  to 
 cate  the  palfeouer.  In  which  pra£life  of  theirs,wx  are  to  marke  an  example  of 
 mofl  notable  both  fuperftition,  and  moft  grofTe  hypocrifie .  For  they  make 
 no  bones  to  accufe  and  arraigne  a  man  moft  iuft  and  innocent,andyet  are  ve- 
 ry ftriffl  and  curious  in  an  outward  ceremonie .  And  in  like  mancr  they  make 
 
 hixCn.^^.s.  no  confcience  to  giue  thirtie  pieces  of  filuer  to  betiay  Chrift ;  but  to  caft  the 
 fame  into  the  treafurie,they  make  it  a  great  and  heinous  offence.  And  for  this 
 caufe  Chri  ft  pronounceth  a  rpoe  vnto  the  Scribes  and  T^harifes ,  calling  them  hj-. 
 
 Math,» J.JJ.'  pocrites:for,Q[ith  he y you  tithe  nijntianyfe,and  commin,  andleaue  the  rv eight ie  mat- 
 ters of  the  lnxp.,ai  if{dgement,andmercie.  And  the  very  fame  thing  we  fee  pra<fli- 
 fed  of  the  Church  of  Rome  atthis  day,and  of  fundrie  Papifts  thatliue  amogft 
 vs:  they  will  not  eate  f^efh  in  Lent,  or  vpon  any  of  the  Popes  fafting  daies  for 
 any  thingrand  yet  the  fame  men  make  no  confcience  of  feeking  the  bloode  of 
 t)  le  Lords  annointed,  and  their  dread  foucraigne.  And  in  this  we  fee  the  moft 
 palpable.and  moft  groffc  hypocrifie  of  thofe  that  be  of  that  Church.But  fhall 
 we  thinkc  that  our  o wnc  Church  is  free  from  fuch  men?  no  ailuredly :for  take 
 
 a  view 
 
efthe  Creese,  Chrifts  arraignment.      J 1 7 
 
 a  view  of  tTicprofediontliatis  vfed  among  the  people  of  England ,  and  it  will 
 appeare  that  they  place  their  whole  religion  for  the  moft  part  in  the  obferua- 
 tion  ©f  certaine  ceremonies.  The  manner  of  moft  men  is  to  come  to  the  place 
 of  aflemblics, where  God  is  worfh!pped,&  there  mumble  vp  the  Lords  pray- 
 cr,the  commandements,and  the  beleefe  in  ftead  of  praiers,which  being  done, 
 God  is  well  (crued  thinke  they :  whereas  in  the  meanc  feafon  they  negleft  to 
 Icarne  and  praftife  fuch  things  as  are  taught  them  for  their  (aluation  by  the 
 muiifters  of  Gods  word.  At  tne  feaft  of  Eafter ,  eucry  man  will  be  full  of  dc- 
 uotionand  charitic,and  come  toreceiuethe  Lords  Supper,as  though  he  were 
 the  holieft  man  in  the  world ;  but  when  thetime  is  palt ,  all  generally  tuine  to 
 their  old  byas  againe :  and  all  the  yeare  after  liue  as  thq'  lill,  making  no  con- 
 fcience  of  lying,flandering,fraud,and  deceit  in  their  aflfaires  among  men.  But 
 we  muft  know  that  there  is  no  foundnes  of  religion,  but  grolTe  hypocrifie  in 
 allfuchmen  ;  they  worfhip  God  with  their  lippes,  but  diere  is  no  power  of 
 godhneffe  in  their  hearts. 
 
 The  third  point  is ,  concerning  the  partic  to  whome  they  make  this  accu- 
 fetion  a^ainfl:  Chrirt,namely,not  to  a  lewebutto  a  Gentile :  for  hriuins;  con- 
 demned him  in  their  Ecclefiafticall  court  before  Caiphas  the  high  prielf, 
 they  bring  him  to  Pontius  Pilate  the  deputie  of  Tiberius  Caefar  in  ludea. 
 Where  we  mull:  obferue  the  wonderflill  prouidence  of  God,  in  that  not  one- 
 }y  the  lewes ,  but  the  Gentiles  alfo  had  a  flroke  in  the  arraignment  of  Chrilf, 
 that  that  might  be  true  which  the  Apoftle  (2i\i\\,(Jod/hHt  vp  aUvnderJtnnejhat 
 he  mijiht  haue  mercie  vpon  alL  F.oaj.ii.jj<, 
 
 The  fourth  point  is,the  matter  of  their  accufation:  they  accufe  our  Sauiour 
 Chrifl:  of  three  things:  L  that  he  (educed  the  people.  IL  that  he  forbad  to 
 pay  tribute  to  Caefar.  1 1 L  that  he  faide  he  was  a  king.  Let  vs  well  confider  Luk.»j.3. 
 thefc  accufations ,  efpecially  the  two  laft,  becauie  they  are  flat  r ontrarie  both 
 to  Chrifts  preaching ,  and  to  his  praftife .  For  when  the  people  would  hauc 
 made  him  a  King, after  he  had  wrought  the  miracle  of  the  liue  loaues  !k  two 
 fiHies,  the  text  faith  he  dej)artedf)-om  among  them  vnto  a  mountaine  himfelfe  a- 
 lone.  Secondly,  when  tribute  was  demanded  of  him  for  Caen!r,thou2;h  he  were  ^^,u','^' 
 the  Kmgs  fonne,and  therefore  was  freed ;  yet  faith  be  to  Peter,  leaf}  rcepjould 
 ejfend  them q^oe  to  thefea,  ayidcafl  ft  anayigle  ayidt^k"  the  firft  fi/li  that  commcth 
 vp,and  when  thou  hafl  opened  his  mouth, thou  ilinlt  finde  a  piece  of  twcntic 
 y)znQCythat  tnke  and  qiae  vnto  them  for  thee  ayid  me.  And  when  he  was  called  to 
 be  a  iudge  to  deuide  the  inheritance  betweene  two  brethren  vhe  refufed  to  doe 
 it,  faying  ,  JVho  made  me  a  iudae  betweene  you  ?  Therefore  in  thefe  two  thinp-s, 
 they  did  moil:  halfly  accufe  him .  Whereby  we  learne  ,  that  nothing  is  fo  falfe 
 andvntme,  buttheilandererdarelay  it  to  the  charge  of  the  innocent  :  the 
 tongues  of  the  flaiKlercrs  are  fnarpe  fwords,  and  venemous  arrowes,to  woud  ^j-^j  ^^^ 
 their  enemies :  their  throats  are  open  fepulchres ,  the  poyfbn  ofafpes  is  Tnder  and  3.51. 
 their  lippes.  If  a  man  fpcake  gracious  words ,  his  tongue  is  touched  with  the 
 fire  ofGods  fpirit :  but  as  S. Tames  mitji^the tongue  ofthe  wicked  is  fire ,  yea  a  i.ini.j.«. 
 world  of  wickcdnes,and  it  is  fet  on  fire  with  the  fire  of  hell :  therefore  let  this 
 example  be  a  caueat  to  vs  all ,  to  teach  vs  to  take  hecde  of  fiandering,  for  the 
 dcuili  then  fpeakes  by  vs,and  kindles  our  tongues  with  the  fire  of  hell. 
 
 Thg 
 
Jig     Chrifts  arraignment.  AnExpoJition 
 
 The  fifth  point  is,  the  manner  of  their  accufation ,  which  is  cliligemly  to  !xc 
 marked:  for  they  doe  not  onely  charge  him  with  a  manifett  vntruth,  but  they 
 ainlufticcForijefecch  Pilate  to  put  him  to  death ,  crying,  *  Crnctfie  hint,  cruc^e him:  mOi. 
 by  thJiSr  much  that  Pontius  Pilate  was  afraid  of  them :  where  w€  fee  how  thefc  fliame- 
 ^^?''^  ^^ot  ^^^^  lewes  goe  beyond  their  compalTe,  and  the  bounds  of  all  accufers,  whofe 
 crucified.  dutie  is  to  teftifie  onei)'  what  they  know .  Now  in  the  matter  of  this  their  ac- 
 ^iath.a7,ij,i}.  cufation ,  appeares  their  wonderfull  mconftancie .  For  a  littlebefore  when 
 Chrift  came  to  lerufalera  riding  vpon  an  afle,  fhewing  fomefignesofhis- 
 kingly  author  J  tie,  they  cut  downe  branches  from  the  tr^es ,  and  ftrawed  them^ 
 in  the  way ,  crymg  ,  Hofanna ,  Blcfled  is  he  that  commeth  in  thename  of  the 
 Lord:  but  now  they  fing  another  fong  ,and  in  ftead  of  Hofanna,  they  crie, 
 Crucifie  him ,  crucifie  him.  And  the  likemconftancie  is  to  be  found  in  the 
 people  of  thefe  our  times.  They  vfe  to  receiue  any  religion  that  is  offered  vn- 
 to  them:  for  in  the  daies  of  King  Edward  the  {ixtn,the  people  of  England  re-  ■. 
 ceiued  the  Gofpel  of  Chrifl: :  but  fbortly  after  in  Queene  Maries  time ,  the 
 fame  people  receiued  the  wretched  and  abhominable  doftrinc  of  the  church 
 of  Rome.  And  not  many  yearcs  after  when  it  pleafed  God  to  bring  againe 
 the  li^ht  of  his  glorious  Gofpel  by  our  gracious  Prince ,  the  fame  people  tur- 
 ned from  poperie,  and  embraced  the  true  religion  againe .  And  thus  with  the 
 lewes  one  while  they  crie  Hofanna  to  Chrift ,  and  receiue  his  Gofpel  j  and 
 fhortly  after  they  crie ,  ^ucifie  him  ,  crucifie  him ,  by  embracing  idolatrous  •, 
 poperie.  Let  vs  therefore  learne  in  the  feare  of  God,by  the  ficklenes  of  the 
 lewes ,  that  fing  two  contraric  fongs  in  fo  fhort  a  fpace  ,  to  acknowledge  our 
 inconftancie  and  weaknes  in  the  matter  of  religion :  whereby  if  God  leaue  vs 
 buta  litlc  to  our  felues,we  fball  ftraightway  forfake  Chrifl:,his  Gofpel,  and  all. 
 Thus  much  of  the  acculation.  Now  followeth  Chrifts  examination  before 
 Pontius  Pilate:  for  when  the  lewes  had  thus  falfly  accufed  him ,  then  Pontius 
 Pilate  tooke  him  and  brought  him  into  the  common  hall ,  and  asked  him  this 
 queftion,  Art  thPH  the  King  of  the  lexpes  ?  Now  Chriil  beeing  thus  examined, 
 made  as  Paul  alfo  te(lifieth,a  good  confeflion.  The  (iimme  thereof  ftands  in 
 foure  heads.  The  firft  is,that  he  confeileth  himfcife  to  be  a  King ;  not  fuch  an: 
 one  as  they  acculed  him  to  be,  yet  a  true  King.  Whence  we  may  learne  diuers 
 inftruftions :  fir  fl:,  that  euery  Chriftian  man  in  the  niidfr  of  his  miferie  and  af- 
 fli^lion ,  hath  one  that  is  moll  (ufficicnt  euery  way  to  defend  him  agamft  all 
 hiseneraies,theworld,theflelb,andthedeuill.  For  this  King  can  doewhatfo-» 
 euer  he  will :  and  therefore  when  the  legion  of  deuills  would  enter  into  a 
 herd  of  fvvine ,  they  could  not  without  his  leaue.  And  when  the  Centurions 
 daughter  was  deacl,he  but  fpake  the  word  and  fliee  arofe.  And  when  Lazarus 
 was  dead ,  and  had  lien  in  the  graue  foure  daies ,  he  but  faide,  Lazarus  come 
 forth,and  he  came  forth  bound  hand  and  foote.  Yea  euen  hell  and  death  giue 
 place  to  his  word,and  nothing  can  rcfifl:  his  power.  And  therefore  he  that  is  a 
 true  member  of  Chrill,  needes  not  to  feare  any  enemies  bethevneuerfo 
 greator  fo  many.  And  againe ,  as  Chrifl  is  able  ,  fo  is  he  readieand  willing  to 
 faue  and  defend  all  that  belceue  in  him .  For  he  it  is  that  gaue  his  life  for  his' 
 rubiefts,which  no  King  would  doe,and  fbedde  his  blood  for  their  redempti- 
 oni  whidi  he  would  ncuer  hauc  done, if  he  had  notdefired  their  {aloation.  Se- 
 condly, 
 
€)fthe{risde,  Chrifts  arraignment.      319 
 
 Con(ny,whereas  Chrift  is  a  mightie  IQng ,  which  can  doe  whatfoeuer  he  will, 
 let  all  fuch  among  vs  that  haue  hitherto  liucd  in  ignorance ,  and  by  reafon  of 
 ignorance  hue  in  their  finnes,at  length  begm  to  come  vnto  him,  and  doe  hJra 
 homage ,  and  with  penitent  hearts  Fall  downc  before  him :  otherwife  if  they 
 continue  in  their  old  rebellions ,  let  them  know  whatfoeuer  they  be ,  hi^h  or 
 low,thathe  hath  a  rod  of  non  in  his  hand  to  bruife  them  in  pieces;  their  loules  Pfal.a.5.an<i 
 fliall  fmart  for  it:  as  both  Pilate,  Caiphas,and  the  reft  of  the  Icwes  were  with  a  *'°'*' 
 full  cup  rewarded  for  crucifying  the  Lord  pf  life.  And  if  Chrift  cannot  draw 
 thee  in  tins  life  from  thy  crooked  waies ,  be  fm^e  at  the  houre  of  death  he  will 
 breake  thee  in  pieces  like  a  potters  vefTcll .  This  muft  we  learne  in  regard  of 
 the  firft  pointjthat  he  faid  plainely ,  He  v^xs  aKing.  ^ 
 
 Now  follows  the  fecond  part  of  his  confeflion ,  namely  that  his  kingdome 
 rvAi  not  of  this  world.  Where  he  fets  downe  what  kinde  of  King  he  is  *,  he  is  no 
 «arthly  king,his  kingdome  ftands  not  in  the  power  of  mcn,nor  in  earthly  and 
 outward  gouernment;  but  his  kingdomeisfpirituall,  and  his  gouernment  is^ 
 in  the  very  hearts  and'confciences  of  men.  His  kingdome  is  not  outward  to 
 be  feeneofmen,  but  inward  in  the  heart  and  foule;  and  therefore  itisonely 
 begunne  in  this  life,and  is  continued  and  accomphi"hed  in  theworld  to  comc- 
 in  the  kingdome  of  glorie:  where  Chrift  ihall  be  all  in  all  in  the  hearts  and* 
 confciences  of  all  the  Eleft .  Now  then,  if  this  be  fb,  howfbeuer  Satan  haue 
 heretofore  raigned  in  vs,  and  made  our  hearts  as  it  were  his  pallaces :  yet  now 
 let  vs  prepare  a  roomefor  Chrift  that  he  may  come  and  dwell  in  vs  :  let  him 
 rule  our  hearts ,  wills ,  and  affc£lions ,  that  they  may  become  conformable  to 
 his  will ;  let  vsrefigneour  feliies  wholly  to  be  ruled  byhim  ,thath]sfpiritual^ 
 kingdome  may  be  in  vs.  This  kingdome  in  the  heart  andconfcicnceisthe 
 pearle  and  hidde  treafure ,  which  when  a  man  findeth,  he  fells  all  that  he  hath  Matb,ij.4^. 
 and  buieth  it.  Let  vs  therefore  in  the  feare  of  God ,  efteeme  it  as  the  moft  pre» 
 tious  thmg  that  may  be ,  and  fo  liue  in  this  world ,  as  that  Chrift  may  rule  in- 
 wardly in  vs,  by  bis  word  and  fpirit.  And  agnine  feeing  this  repment  of 
 Chrill  is  heauenly ,  a!id  the  full  manifeftation  of  it  is  referued  till  the  bfe  to 
 come  :  we  muft  therefore  vfe  this  world  and  all  things  in  it,as  honour,vvea!th, 
 eare,and  hbert!e,as  though  we  vfed  them  not.  As  a  ti  ;uiailer  vfcth  his  llaffein  I'Cor-Tij*,- 
 his  iourney ;  as  long  as  it  doth  further  him,  fo  long  he  will  carrie  it  with  him ; 
 but  when  it  hindereth  him,then  he  cafts  it  away  :  ^o  niuft  we  vfe  the  things  of 
 this  life  ,  namely  as  long  as  they  are  helps  to  fuithcrand  make  vs  fitte  for  the 
 kin2;dome  of  heauen,but  if  they  be  any  hiiiderance  to  this  fpirituall  regiment 
 of  Chrift  ,we  muft  renounce  them  and  caft  them  away ,  be  they  neuer  fb  pre- 
 tious  to  vs. 
 
 The  third  point  ofChrifts  confeflion  is ,  concerning  the  meanes  whereby 
 he  gouerneth  his  kingdome :  / came{£2i\ih he)into  thisvrorldto beare vc'ttne^e  of 
 the  truth,  that  is,  to  preach  the  Gofpcll  and  doftrine  of  fliliiation  :^nd  hereby 
 he  teacheth  that  the  outward  adminiftration  ofhis  kingdome,ftandsrpecia]ly 
 in  the  preachins;  of  the  word,  which  is  a  principall  ordinance  ofhis ,  feruing . 
 to  gather  his  Church  from  the  beginning  of  the  world  to  the  ende  thereof. 
 And  for  this  caufe  he  hath  in  all  ages  fetapart  chofen  minifters  for  die  publi=- 
 lliing  of  the  doftrine  of  thc.Gofpell  Andhenc&it  ismanifeft  that  the  gift  oB" 
 
520     Chrifts  arraignment.  «x^  Expoftim 
 
 prophecie ,  is  the  greatcft  gift  that  God  beftowes  on  his  Church  for  the  tuil- 
 ding  thereof.  And  thcrfore  it  ought  to  be  moil  highly  efteemedjas  a  mofl;  pre- 
 tioiis  iewell.  And  for  this  caufc  alfo  the  fchooles  of  learning  are  to  be  rcueren- 
 ced  &  maintained,^  all  other  mcanes  vfed  for  the  furthering  of  thera^becaufc 
 they  are  vnder  God  die  fountaines  and  vvelfprings  of  this  gift  of  prophecie. 
 The  lall:  point  is ,  concerning  the  fubiefts  of  Chrifts  kingdome,  exprelTed 
 in  thefe  wordSyThey  which  are  eft  he  trmh,heare  my  votce.Jn  which  he  fets  down 
 the  true  marlce  of  his  feruants  and  flibieifls ,  that  they  are  hearers  of  that  hea- 
 uenly  and  fiiuing  word  which  he  reuealed  from  the  bofome  of  his  father .  it 
 may  be  alleado;ed  the  mofl;  wicked  men  vpon  earth,  yea  the  deuils  themfelucs 
 
 Matli.ij.s».  %niay  be  hearers  of  the  truth  of  Chrift.  Jnf.  There  be  two  kind  of  hearers:  one 
 which  hcareth  onely  the  outward  found  of  the  word  with  his  bodily  earcs,and 
 he  hauing  cares  to  heare  doth  not  hcare:  the  fccodjis  he  that  doth  not  only  re- 
 ceiue  the  doctrine  that  is  taught  widi  his  eares ,  but  alfb  hath  his  heart  opened 
 to  feelethe  power  of  itjand  to  obey  the  fame  in  the  courfe  of  his  life.  This  di- 
 
 ^ ,  .  ftindion  is  notably  fet  forth  by  IDmidyCaym^ySacrtfice  and  burnt  offerings  thoa 
 "^  '  '  rvonldefi  not  haueihtit  my  eares  hafi  thoupiercea-whcrehy  he  infinuates  as  it  were 
 two  kinds  of  eares :  one  that  is  deafe  and  cannot  heare  ;  and  thus  are  the  eares 
 of  all  men  by  nature  in  hearing  the  doftrine  of  faluation :  the  other  is  a  ncwc 
 care  pierced  and  bored  by  die  hand  of  God ,  which  caufeth  a  mans  heart  to 
 heare  the  found  and  operation  of  the  word ,  and  the  life  to  exprefle  the  truth 
 of  it.  Now  the  fubie^ls  of  Chrifts  kingdom  are  fuch,as  with  the  outward  hea- 
 rin"-  of  the  word,haue  an  inward  hearing  of  the  fbule,&  grace  alfo  to  obey:6c 
 therefore  all  thofe  that  make  no  confcience  of  obedience  to  the  word  of  god 
 '  preached  vnto  thera,are  no  lelTe  then  rebels  to  Chrift.  We  may  pcrfwade  our 
 
 felues  that  we  are  good  fubiefts,  becaufe  we  heare  the  word  5c  receiue  the  Sa- 
 craments, but  if  our  hues  abound  with  finne,  andif  our  hearts  be  not  pierced 
 through  by  the  fvord  of  Gods  fpirit,  whether  we  be  high  or  low,  rich  or 
 poore,let  vs  be  what  we  will  be,we  are  no  right  fubieifls  indeed ,  but  rebells  & 
 traytours  vnto  the  euerliuing  God.  It  may  be  hereafter  God  will  ^iue  further 
 grace ;  but  as  yet  all  impenitent  perfbns  _,  though  liuing  in  the  midil:  of  Gods 
 church,are  no  obedient  and  fiithflill  fubieds:  dc  dierfore  while  we  haue  time, 
 let  vs  labour  to  performe  in  decde  that  which  we  doe  in  word  profcfle. 
 
 Thus  much  of  the  examination  and  confcffion  of  Chrift .  Now  followcth 
 the  third  point  concerning  the  pollicies  which  Pikite  vfed  to  (aue  Chrift:  and 
 they  are  three. Firl]:,when  he  heard  that  Chrift  was  of  Galilee,he  tooke  occa- 
 fion  to  i'cnd  him  t®  Herod  >  thinking  thereby  to  iTiift  his  hands  of  him,  and 
 
 ?.ak.i>7.  j^Qj  jQ  f]^gj  j^j^  blood.  In  whifh  pollicie  ,  though  he  feeme  vnwilling  to  put 
 Chrift  to  death  ,  vet  herein  he  is  a  moft  vniuft  iudge  :  for  hauing  giuen  tefti- 
 Hionic  of  Chnft,that  he  is  innocent,  he  ought  to  haue  acquitted  him  ,  and  not 
 haue  fent  him  to  Herod  for  further  iudgen.et.In  Herod s  dealing  with  Chrift, 
 we  may  obferuc  thefe  points.  The  firft ,  that  he  is  wonderfully  glad  of  his  co- 
 
 ZAik.2|.8.       min  t»-.  Why  fo?the  text  {aith,becaufe  he  reai  dejtrow  to  fee  htm  of  a  longfeafortM- 
 caufe  he  had  hard  nut  ny  things  of  him ,  and  trujled  to  haue feene  fame  ftgne  done  oy 
 him.  Here  marke  how  he  reioyced ,  not  in  Chrift  becaufe  he  was  Chrift ,  that 
 i$;his  Meffiasand  redeemer,but  becaufe  he  wrought  myraclcs,fignes,6c  won- 
 ders. 
 
dftheCrecde.  Chrids  arraigrJinent      321 
 
 ders.  And  fo  it  is  among  vs  at  this  day :  it  is  a  rare  thing  to  findc  a  in.in  that  lo- 
 ueth  Chri(} ,  becaufe  he  is  Chrili :  ionic  loue  Chrill  for  honour ,  fome  for 
 wealth, 6c  otliers  for  praiferthat  isjbecaufe  tliey  get  hcnour,vvcalth,  and  praife 
 by  confefling  his  name.  Agame,  in.my  profeife  Chrif},  onely  becaufe  it  js  the 
 law  and  cullome  of  their  nation  .   But  we  mufl  learne  to  be  of  this  mindc  to 
 loue  Chnft.becaufe  he  is  Chnft.euen  for  himfelfe,  and  not  for  any  other  finit 
 fter  refpe(fl:  &  we  maO:  reioyce  in  Chrifl  for  himfelfe, though  we  neuer  haue 
 proilt  nor  pleafure,neiiher  honour  or  wealth  by  him.  And  if  we  loue  him  for 
 wealth  or  pleafure ,  or  for  any  other  ende  but  for  himfelfe  alonejwhcn  thefe 
 thingsare  taken  away,then  we  llrdl  vtterly  forfike  Clii id  in  like  manner.The 
 fecond  point  is,that  Herod  defires  Clirirt  to  worke  a  miracle.  He  can  be  con- 
 tent to  fee  the  works  of  Chrift ,  but  he  cannot  abide  to  heare  his  word,  and  to 
 beare  his  yoke.  Like  to  him  are  many  in  thefe  daics ,  which  gladly  defire  to 
 heare  the  Gofpel  of  Chrirt:  preached ,  onely  becaufe  they  would  here  fpeach 
 of  fome  ftrangc  things,laying  afide  all  care  and  ccnfcience  to  obey  that  which 
 they  heare.  Yea  many  in  England  dehght  to  read  iht  fh'aitngc  lullories  of  the 
 Bible ;  &  theictbre  can  rehearfe  the  moil:  part  of  it,  (and  it  u  ere  to  be  wil>ied 
 that  all  could  doe  the  like:)yet  come  to  the  pratflife  of  it ,  the  fime  pcrfons  are 
 commonly  found  as  bad  in  life  3c  conuerfation ,  yea  rather  worfe  then  others. 
 Let  vs  therfore  labour  that  with  our  knowledge  we  may  ioyne  obedience,c<: 
 praftife  with  our  learning;&  as  well  to  be  affecffed  with  the  word  of  Chril^as 
 with  his  works.  The  third  point  is,  that  Herod  derides  Chi  )(!,&  fcncls  him  a- 
 way,  cloathed  in  a  white  garment .  This  is  that  Herod  whom  Chrifl  called  a 
 foxc ;  who  alio  when  he  heard  lohn  Baptifl  preach  ,  did  many  things ,  and  i"k  15.it, 
 heard  him  gladly.  How  then  comes  Herod  to  this  outrage  ofwickcdties^thus 
 to  abufe  Chrid  ?  A/if.  We  mull  know ,  that  although  Herod  at  the  firfl  heard 
 John  preach ,  yet  withall  he  followed  his  owne  affe^Ttions,  and  fought  how  to 
 fiilfill  the  lufl:s  of  his  flefh.  For  when  lohn  told  him  that  it  was  not  law  full  for 
 him  tohaae  his  brother  Philips  wifejie  caflhim  in  prifon,  and  afterward  cut 
 ofFhis  head  for  it:  after  which  offencejhe  is  growne  to  this  hcie.ht  ofimpietiej 
 that  he  now  defpifeth  ChriR,6c  can  not  abide  to  heare  him.  Wnerc  we  learne, 
 that  as  we  are  willing  to  heare  Gods  word  preached  ,  fo  withall  we  mufl  take 
 hcede  that  we  pra<flife  no  manner  of  finne ;  but  make  confcience  of  euciy 
 thing  th:U  may  difpleafe  God.  Thou  maiff,  I  graunt^  be  one  that  feareth  and 
 fanoureth  lohn  Baptift  for  a  time,  wallowing  in  thy  olde  finnes :  but  after  a 
 while,ycilding  to  the  f^vingeof  thy  corrupt  heart,thou  wilt  neuer hearelohn, 
 nor  Chnfl  himfelfe ,  but  hate  and  dcfpife  diem  both .  This  is  the  caiife  why 
 fome  which  haue  beeneprofeffours  of  religion  heretofore,  andhane  had 
 great  mcafure  ofknowledge,are  now  become  very  Joofe  perfons,andcan  not 
 abide  to  heare  the  word  preached  \'mo  themuhe  reafon  is,becaufe  thev  could 
 not  abide  to  leaue  their  finnes .  Therefore  that  we  may  begin  in  die  fpirit  and 
 not  ende  in  the  flclK,.  let  euery  one  that  calls  on  the  name  of  the  Lord  depart 
 frominiquitie. 
 
 Now  follows  the  fecon-d  polheic  of  PiIate.For  when  he  fiiw  the  firfl  would 
 rot  preuaile,then  he  tooke  a  new  courfe:for  he  tooke  lefus  into  the  common 
 lialiaudfcourgedhim,  and  the  fouldiers  platted  a  croyvue  ofthornes  and  put 
 
3  i «     Clirifts  arraignment.  An  Expo/ttton 
 
 loh.i^.1.  "  o"  his  head,and  they  put  on  him  a  purple  garment,  and  (aid,  Hailc  King  of 
 the  lewes ,  and  fmote  liim  with  their  rocmcs .  And  thus  he  brought  him  fbrdi 
 before  the  Icwes,  perfwaduig  h;mfdf  c  that  when  they  faw  him  (b  abafed ,  and 
 fo  ignominioufly  abured,they  would  be  content  there  with,and  exaft  no  grea- 
 ter punifhmentat  his  hands :  thinking  thus  to  haue  pacified  the  rage  of  the  • 
 lewes  and  fo  to  haue  dehuered  ChiiTt  from  death  ,  by  inflifting  vpon  him 
 (bme  lelTerpunifhment.  This  pollicie  is  as  it  were  a  looking  glade ,  in  which 
 we  may  behold  of  what  nature  and  condition  all  plotts  and  pollicies  of  men 
 are ,  which  are  deuifed  and  praftittd  without  the  diredion  of  Gods  word.  In 
 it  we  may  obferue  two  things :  the  fii  (l  is,th2  ground  thereof  j  which  is  amoH: 
 .         J   (illy, fimple,or  rather  (enflelTe  argumcnt.For  he  reafoneth  vs:  I finde m  fault  in 
 
 jf, '  ths  man,  therefore  I  vnllchafttfe  htm  am:  id  Iry^  goe .  A  man  vyould  hardly  haue 
 
 thought,  that  one  hauingbut  comtnon  fciiie.wouid  haue  made  (iich  a  reafon, 
 much  IciTe  a  great  iudge  fitting  in  the:  oomcorGod .  But  in  him  we  may  be- 
 hold and  (ee  the  ground  of  all  huraarie  pcnhcie  which  is  bciide  the  word  of 
 God ,  namely  the  fbolilli  and  blmd  rcafcn  of  men .  The  (econd  thing  to  be 
 confidered  is ,  the  proceeding  and  ilTue  of  this  pollicie .  Pilate  mu ft  cither 
 whippc  Chrift  beemg  innocent  *,  or  pint  him  to  death :  which  are  both  finnes 
 and  great  offences.  Now  he  maketh  choice  of  the  lellcr,  which  is  to  whippc 
 him,  and  is  perfvvaded  that  he  ought  to  ^oc  fo:  whereas  of  two  finnes  or  euils, 
 a  man  ought  to  6.0Q  neither.  And  in  doing  this,  Pilate  bcginnes  to  make  a 
 breach  in  his  conference;  and  that  is  the  fruit  that  all  politicks  reapc  of  their 
 <Jeuifes.  which  proceeds  by  the  light  of  their  owne  reafon ,  without  the  word 
 of  God.By  this  example,we  are  admonillied  of  two  things :  firft ,  that  before 
 we  enterprife  any  bufine.flc,we  muff  redlifie  our  mdgements  by  Gods  word. 
 Dauid  was  a  moft  wife  King ,  and  no  doubt ,  had  withall  a  graue  and  wife 
 
 EC1I.a9.24.  tounfell ,  but  yet  he  preferred  the  word  of  God  before  all ,  faying ,  Thy  te- 
 fitmonies  are  my  counfellers.  Secondly ,  in  our  proceedings  we  muft  keepc  an 
 vpright,  pure,  and  vnblameable  confcience ,  as  Paul  exhorteth  Timothie  t9 
 
 CcTiffl.;.:?,  Itaue  the  myfterie  of  faith  in  afure  confcience ;  giuing  vs  thereby  ta  vnderftand, 
 that  a  good  confcience  is  at  it  were  a  cheft  or  cupboard ,  in  which  we  are  to 
 keepc  and  lockc  vp  our  religion,and  all  other  graces  of  God,as  the  moft  prc- 
 tious  iewells  that  can  be :  and  that  if  we  fuffer  this  cheft  to  be  broken  vp,  all 
 our  riches  and  iewels  arc  gone. 
 
 But  let  vs  yet  viewe  the  dealing  of  Pilate  more  particularly :  he  whippes 
 Chriff  jputs  on  him  a  purple  garment ,  puts  a  reede  in  his  hand ,  fets  a  crownc 
 of  thornes  vpon  his  head,ana  caufes  the  fouldiours  to  mocke  him,  and  fpit  in 
 his  face.  Now  in  this  that  Chrif f  ftanding  in  om*  roome ,  was  thus  fhamefully 
 abufed ,  we  muft  confider  what  was  due  vnto  euery  one  of  vs  for  our  finnes, 
 namely  fhame  &  rcproch  in  this  life ,  6c  in  the  life  to  come  endles  confiifion. 
 And  we  fee  the  confeflion  of  Chrift  to  be  true  which  he  made  to  Pilate ,  that 
 his  kmgdome  was  not  of  this  world ;  for  if  it  had  beene  fo,  they  would  haue 
 put  a  crowne  of  gold  vpon  his  head ,  and  not  a  crowne  of  thornes,  which  no- 
 thing at  all  befeemed  an  earthly  king:  and  in  ftead  of  a  reede  they  would  haue 
 putafceptcr  into  his  hand :  and  in  ftead  of  buffetting  and  fpitting  on  him, 
 ^ivj  would  haue  adored  Iiim,and  faDen  downe  before  him.  Againe,  whereas 
 
 Chrift 
 
 ! 
 
oftheQ^eede.  Chrifts  arraignment     J25 
 
 Girift  our  head  in  this  worId,ware  no  other  crown  but  one  made  of  thorns,it 
 ferueth  to  teach  all  rhofe  that  are  the  members  of  Chrift ,  that  they  rauftnot 
 looke  for  a  crowne  of  glorie  in  this  life;  bccauie  that  is  rcferued  for  the  life  to 
 come.  And  if  we  would  then  weare  the  crowne  of  glorie  with  Chrifl:-,wemufl: 
 here  in  this  life  weare  a  crown  of  thornes,ashe  did:tbr  as  Paul  {ix^Jfvfefnffer  a.Tim.i.fi; 
 rouh  C'^rifl ,rve  Jhall alfo  raigne  tvith  him  :  and  that  which  was  fully  verified 
 in  Chi'ill  the  headjmuftin  fome  fort  be  verified  in  euerj' true  member  of 
 Chrift, 
 
 Pilates  third  pollicie  was  this;when  he  (awe  that  neither  of  the  two  former 
 would  preuaile,he  comes  forth  vnto  the  lewes,  and  makes  an  oration  to  this 
 effe£l;that  nowe  was  the  feail:  of  the  pafTcoucr ,  and  that  they  had  acuftome 
 that  the  Gouernourfhould  then  deliuer  vnto  the  people  a  prifbner  whome 
 they  would:therefbre  he  asked  them  whether  he  ihould  let  loofe  to  them  Bar- 
 rabas,or  Ie(ks  which  is  called  Chrift  :  this  Barrabas  was  a  notable  malefa- 
 ftour,that  with  infiirreftion  had  committed  murther  .  And  thus  Pilate  cun- 
 Twngly  matcheth  Clirift  with  Barrabas ,  thinking  that  the  lewes  would  rather 
 chufe  him  then  Barrabas  beeing  a  notorious  malefa£lour,not  worthie  to  liue 
 on  the  face  of  the  earth  :  and  by  this  meancs  he  thought  to  hauedeliuered 
 Chrift  from  death,though  otherwife  he  accoutcd  him  as  a  malefaftour.  The 
 ground  of  this  pollicic(as  we  fee)  is  an  old  cuftome  of  the  lewes,  that  a  prifb- 
 ner lliould  be  let  loofe  at  Eafler.  And  it  may  be  the  ende  of  this  cuftome  was, 
 to  increafe  the  fblemnitie  of  the  feaft.  But  whatfbeucr  in  tru€th  the  ende  was, 
 the  faft  it  felfe  was  but  a  prophanation  of  the  time  ,  and  an  abomination  be- 
 fore the  Lord:for  Salomon  Cmth,He  that  iufiifieth  the  mc^d,c^  condemneth  the  P«'o^i7«*5» 
 iujlycura  they  both  are  abommatio  beforp  the  Lord.The  like  praftife  takes  place 
 with  many  m  thcfe  daies,who  thinke  the  Lords  day  neuer  well  fpent,vnlefle 
 thev  may  adde  folemnitie  therciinto,by  reucl  &riot,by  frequeting  oftauerns 
 and  alehoufes.  AndfurtHcrmorc,where  Pilate  matcheth  Chrift  beeing  inno- 
 cent with  Barrabas,and  the  people  preferre  him  before  Chrift,  hauing  liber- 
 tie  to  choofe  cither,it  fliewes  that  God  in  his  prouidence  had  appointed  that 
 Chrift  Ihould  not  ftand  in  hisowne  roome  before  Pilate ,  but  in  our  roome 
 and  fteade ,  as  a  Mediatour  bet weene  God  and  vs.   And  in  this  faift  of  the 
 people  we  fee  howefinne  by  degrees  takes  hold  of  men  and  thatfpccdilv. 
 Who  would  haue  thought  that  thefe  lewes,  which  a  little  before  cried  Ho- 
 flinna,and  fpread  their  garments  before  Chrift  in  the  way,  would  euer  haue 
 preFerreda  murthercr  before  him?But  it  was  the  doing  of  the  high  pricftes, 
 the  Scribes,and  Pharifes  ,  who  did  animate  and  ftirre  them  vptothiswic- 
 kednes:  and  hereupon  when  they  had  yeelded  firft  to  to  attach  him,  and  then 
 toaccufehiin  ,  they  are  carried  to  an  higher  degree  of  impietie,  namely  to 
 feeke  his  bloodrand  leaft  he  Ihould  efcape  their  handes  ,  they  plun2;e  them- 
 felues  deeper  yet  preferring  a  wretched  murtherer  ,eue  (editions  Barrabas  be- 
 fore him  This  muft  teach  euery  one  of  vs  to  take  heede  of  the  beginnin2;s  e- 
 uenoftheleaft  (innesjforthcdeuill  is  cunning,  he  will  not  p]un2;e  a  man 
 into  the  greateftfinnes  at  the  firft  :  but  his  manner  is,bv  litdeand  little  to 
 crecpe  into  the  heartrand  hauingonce  poffedion  £hereof,by  fteppesto  bring 
 men  to  the  height  of  fnine^aiKi  that  with  foeede.  We  muft  therefore  in  the 
 
 y  I  fcare 
 
524     Chnfls  arraignment.  JnSxpoJttlon 
 
 fcare  of  G  od  prcuent  finnc  betimes,  and  at  the  firft  motion  cut  off  all  cccafiu 
 
 9,Tto.s.i7.  ons  hcreof:that  which  Paul  faith  of  herefie,  comparing  it  to  a  cankrcr  or  gan;- 
 o;r€ne,may  be  faid  of  all  fmne.  The  nature  of  the  gangrene  is  to  runne  ^om^ 
 oneioyntto another /rom  the  toe  to  the  foote ,  fiom  the foote  to  the  Icgge, 
 from  the  Itf'o-e  to'the  thigh,t!l  it  haue  wafted  and  deftroyed  the  life  of  the  bs- 
 die:fo  <^iue  any  finne  but  an  entranccand  it  will  foone  ouerfpread  the  whole 
 mantand  if  the  dcuill  may  be  fuffered  but  to  put  one  talent  into  thy  heart,hc 
 will  prefently  winde  himfclfe  into  thee ,  his  head,his  bcdie  and  all. The  Pfal- 
 
 Pfi!.ij7.9.  niiftfaithjthatheis  bleffed  that  taketh  the  children  of  the  Babylonians  and 
 dafheth  them  againft  the  O:ones*,and  as  trucly  it  may  be  faid.blefled  is  the  man 
 that  daflieth  the  head  of  his  (innes  againft  the  ground  while  they  are  young, 
 before  they  get  ftrength  to  ouerraaft cr  him. 
 
 Thus  haue  we  fccne  the  pollicies  of  Pilate:  now  followeth  the  abfolution 
 
 M4t.i7.2j.s4.  of Chrillibr  when  Pilate  had  vfed  many  meanes  to  deliuer  him,  and  none 
 
 L11k.a3.14. 2».  ^Yould  preuaile,then  heabfohj€shim,by  giuingdiaers  tcfhmoniesof  hisin- 
 *  *^*     nocencyifor  he  came  forth  three  timcs,and  bare  wimeffe  thereof;  and  laft  of 
 
 loh.,8.}S.       all  he  teftified  the  fame  by  waflVrng  of  his  handes,  which  rite  fignifieth  pro- 
 
 **i>.4«  pei-ly  the  defiling  of  the  handes  before ,  but  as  yet  Pibte  had  not  defiled  his 
 handes,and  therefore  he  vfed  it  as  a  token ,to.fhewe,that  Chriftwas  innocent, 
 and  that  he  would  not  defile  his  owne  hands  with  innocent  bloode.  There 
 were  three  caufesthat  mooued  Pilate  to  ablolue  Chrift.Firft  he  fawe  that  hee 
 was  ziftjiman^^ts  Saint  Matthew  noteth,  and  that  the  high  priefts  and  people 
 
 £.1J.'/S*'^*  had  deliuered/^/>»  vf  ofenme^z^SdSxw  Marke  faith.By  this  it  isplaine,that  a  ve- 
 ry Pa2;an  or  infidell  may  in  fome  things-  goe  beyond  fuch  as  be  in  Gods 
 Church,hauin«r  better  confcience,and  dealing^more  iuftly  then  they.Pontius 
 Pilate  was  a  heathen  man  and  a  Gentile,the  lewes  were  the  Church  and  peo- 
 ple of  the  lining  God:yet  he  fees  plainely  that  Chrift  was  a  iull  man,and  ther- 
 upon  is  mooued  to  abfoluc  himtwhereas  the  lewes  which  fhould  be  men  of 
 confcience  and  religion,fcekc  his  death.  And  thus  a  very  Pagan  may  other- 
 whiles  fee  more  into  a  matter  then  thofe  that  be  reputed  of  the  Church .  And 
 this  muftadmonilh  all  fuch  as  profelTe  the  Gofpelltolookevnto  their  pro- 
 ceedino-s,that  they  doe  al  things  with  vpright  confcience:for  if  we  deale  vniu- 
 ifly  in  our  proceedings,we  may  haue  neighbours,men  ofnoreligion,thatwit 
 looke  through  vs,and  fee  the  grolTe  hypocrifie  of  our  profeflion,  which  alfo 
 would  be  loath  to  doe  thofe  things  which  wee  <^oe  .  The  fecondcaufe  that 
 mooued  Pilate  to  abfolue  Chrift.was  his  wiucsdreame :  for  when  he  was  fet 
 downe  vpon  the  judgement  feate,rhee  fent  vnto  him,faying,H^»<f /^£>»  3^//:7/>7^ 
 
 Wi«.j7.i^.  to  doe  with  that  itijl  mxn :  for  I  haue  fuffered  rnany  things  w  a  dreame  hy  renfon  ef 
 him.  Dreames  are  of  tliree  fortes:naturall,rifing  fi-om  the  conftitution  of  the 
 bodicrdiabolicallfuchascomebythefuggeftion  of  thedeuill:  diuine, which 
 are  from  God  .  Some  haue  thought  that  this  dreame  was  of  the  deuill ;  as 
 thou2;h  he  had  laboured  thereby  to  hinder  the  death  of  Chrift ,  and  confe- 
 quendy  ourfaluation:  but  I  rather  thinke  it  was  occafioned  by  the  things 
 which  fnee  had  heard  before  ofChrift,or  that  it  wasimmcdiatly  from  God, 
 as  the  dveames  of  Pharao  and  Nabuchodonofer,and  ferued  for  a  further  ma- 
 ©ifeftationot:  Chriftsinaoctncy.  Here  it  may  be  asked ,  whether  we  may 
 
 ies;ard. 
 
cftheO-eede.  Chrifts  arraignment.      1 2  j 
 
 ucgarcl  our  cli  camcs  now,as  Pilates  wife  did  or  noJa-^/We  haue  the  bookcs 
 of  the  olde  and  newe  teftament  to  be  our  dire(flion,as  Efai  faith:ro  the  lawe  & 
 to  the  tepmonie^xhtx  mufl:  be  our  rule  and  guide .  In  the/e  daies  we  muft  not  ^  ^  ***• 
 looke  to  be  taught  by  viiions  and  dreames:yet  Ihal  it  not  be  amifle  to  obferuc 
 this  caueat  concerning  drcaines,that  by  them  wee  may  gelTe  the  conftitution 
 of  our  bodies, and  oftentimes  at  the  finneswhercunto  we  are  inclined  .  The 
 h[\  motiue  which  caufed  Pilate  to  abfolue  Chrift  was  a  fpeech  of  the  lewes: 
 for  they  faidjthatChnfl:  ought  to  die  by  their  hwji^ecaufe  hefaidhe  wMthe 
 fimeofGod.Kii<k  the  text  faith,  when  Pilate  ^^WrA.tr,^^w.«f<?/rW.Markc  ioh.15.7^^ 
 ■how  a  poore  Painym  that  kncwenot  Gods  word,  at  the  hearing  of  the  name 
 ,  of  the  fonnc  of  God  is  ftncken  with  feare.  No  doubt  hee  fhall  rife  in  iudge- 
 ment  agaiufi:  many  among  vs  that  without  all  feare  rend  the  name  of  god  in 
 peeccs  by  fwearing,blafpheming,  curfed  fpeaking.  But  \tt  all  ihofe  that  feare 
 the  Lord  learne  to  tremble  and  be  afraid  at  his  bleded  name. 
 
 Thus  much  for  the  caufes  that  mooued  Pilate  to  abfolue  Chriftias  alio  for 
 the fecond  part  Oi  Chrifts  arraignmentjUamely  his  accufation.  Now followes 
 the  third  part,w^hich  is  his  condemnationrand  that  is  twofbld.The  firil:  by  the 
 Ecclefialticallademblieand  counfell  of  the  lewes  at  Ierufalem,in  the  high 
 priefts  halbefore  Caiphas.The  tenour  ofhis  condemnation  was  this.i^^ hath  M^<»tf.^' 
 iUafplTemedyTvhat  haue  we  any  more  neede  ofvoitne^es ,  he  is  wort  hie  to  die  ?  The 
 caufc  why  they  {aienot/'£'y^^//^/>,but,/:;<?  ^  reorthj  to  diesis  this.The  lewes  had  De«t,i7.7,^ 
 two  iurifdiiflionsjtheone  Ecclcfiafticall,the  other  ciuill,  both  prefcribed  and 
 dilbnifHy  executed  by  thecommandementofGod,  till  the  time  of  the  Ma- 
 ck^ees,in  which  both  iointly  together  came  into  the  handes  of  the  prieftsi 
 but  afterward  about  the  dales  of  Herod  the  great,  the  Romane  Emperour 
 tooke  away  both  iurifdi(rtions  fiomthe  lewes  and  made  their  kingdome  a 
 prouince,{b  as  they  could  doe  no  more  but  apprehend,accufe,and  imprifon: 
 as  doth  appeare  by  the  example  of  Saul,who  gate  letters  from  the  high  priefl:  "^'^° 
 to  Damafcus  ,  that  if  hee  found  any  either  man  or  woman  that  beleeued  in 
 Chriftjhe  might  bring  them  bound  to  Ieru{alem,andimprifonthem:but  kill 
 or  condemne  they  could  not. 
 
 By  the  faft  of  this  Counfell  wee  learne  (undrie  points:firfl:,that  generall 
 counfels  and  the  Pope  himfelfe  fitting  iudicially  in  his  confiftorie  may  erre.If 
 dierc  were  any  vifible  Church  of  Godat  the  time  of  Chrifts  arraignment  vp- 
 on  the  face  of  the  whole  world,it  was  no  doubt  the  Church  of  the  lewcs.For 
 Caiphas  the  high  prieft  was  a  figure  of  Chriftjthe  Scribes  and  Pharifes  fate  ill 
 Mofcs  chaire,and  lenifalem  is  called  by  Chrifljthe  holy  cittie,^^^^.^.^.  and 
 27.^  3  .Yet  for  al  this  that  which  was  foretold  is  now  verified,namely  that  the 
 chiefe  corner  ftone  Oiould  be  reiedled  of  mafter  builders  .For  by  the  generall 
 confent  of  the  counfell  at  Ierufalem,Clirifl  the  head  of  the  Catholike  Church 
 and  the  redeemer  orraankinde  is  accufed  of  blafphemie ,  and  condemned  as 
 worthie  of  death.  Wherefore  it  is  a  meere  dotage  of  mans  braine  to  auouch, 
 that  the  Pope  cannot  poffiblyerre  in  giuing  a  definitiue  fcntencein  matters 
 cither  of  faith  or  inancrs.  Neither  can  the  Church  of  Rome  plead  priuiledgc, 
 forlerufalem  had  as  many  prerogatiues  as  any  people  in  ilieworlde  could  Rom  5.3. 
 haue.  ^ 
 
 y  %  Againe, 
 
5 1  ^     Chrids  arraigtimenf.  An  SxpoJttioH 
 
 AgainCjby  tliis  we  fee  there  is  no  reafon  whyweHioiildarcribetoany 
 man  or  to  oecumenicallcounfels  thcmfelues ,  abfolute  and  fGueraijne  power 
 to  determine  and  g'me  iudgement  in  matters  ofreligion,coniidering  they  arc 
 in  danger  to  be  ouertaken  with  notable  flippes  and  errours. .   And  therefore 
 
 Ma«  iJ.io.  ^i^g  fbneraignitje  of  ludgement  is  peculiar  to  the  fonne  of  god,  who  is  the  on- 
 ly dcdour  and  hivv  gitier  of  the  Churchrand  he  puts  the  fame  in  execution  in 
 and  by  the  written  word.  As  for  the  fpeech  of  the  papilts  calling  the  Scrip- 
 tures a  dtir/t'js  If4ii7e,ix  is  litde  to  be  regarded :  for  the  Scriptures  are,as  it  were, 
 the  letter  of  the  huing  God  fent  from  heauen  to  his  Church  vpon  earth  :  and 
 therefore  they  fpcakeasplainely  and  as  ftifficientlyvntovs  of  all  matters  of 
 faith,as  a  man  can  fpeake  vnto  his  friendcby  letter ,  fo  be  it ,  we  haue  the  gift 
 of  djfcerning.Yet  doe  wenot  barre  the  Church  of  God  from  all  iudgement 
 For  the  minilleriall  power  of  giuing  iudgement  both  pubhkely  and  pnuatlv 
 is  graunted  vnto  it  of  God:and  that  is  to  determine  and  giue  fcntence  of  mat- 
 ters in  quefbon  according  to  the  word  as  the  lawyer  giues  iudgement^not  ac- 
 cording as  he  wiUjbut  according  to  the  tenour  of  the  law. 
 
 Thirdly  wee  learne ,  that  perfbnall  (uccedion  is  no  vnfallible  marke  of  the 
 trtie  faith,and  of  true  paftoursivnlefl'e  withall  be  loyned  fucceflion  in  the  do- 
 £lrine  of  the  Prophets  and  Apoftles.  For  Caiphas  held  his  office  by  fiiccefli- 
 onfroni  Aaron:  and  yet  in  publike  aifembly  condemned  the  Meflias  fpokcil' 
 ofby  MdfeS  and  the  prophets. Therefore  the  fucceflion  of  bifliops  of  Rome 
 from  Peter  is  oFno  moment,ynle{rethey  can  prooue  that  their  religion  is  the 
 religion  of  Peter,which  they  can  neuer  doe. 
 
 And  thus  much  of  Chrills  firfl:  condemnation.The  fecond  was  by  Ponti- 
 us Pilate  ,  who  (ate  in  an  other  court  as  a  ciuilliudge,  and  the  tenour  ofhis 
 
 -^  ,  {entehce  was,that  the  Tewes  Ihould  take  him  and  crucifie  him.  Here  we  muft 
 confider  the  reafons  that  mooued  Pilate  to  determine  thus :  the  firfl:  was,  the 
 impatience  of  the  leWesrhe  for  his. part  was  loath  to  defile  his  handeswith- 
 
 M«a7.2)-.  inn  ocent  bltiod.but  the  le  wes  cried  ,  his  hhod  he  vpon  vs,and  on  our  children: 
 which  accordin^to  their  wilhcame  vpon  them  within  fewe  yeares  after,  ancf 
 {o  remaineth  fl:ill  vnto  this  daie.  By  which  we  are  taught  to  take  heede  of  im- 
 precations againfl  our  felues,our  children,or  fcruantSjOr  any  other  creatures: 
 for  God  heareth  mens  praiers  two  waies :  either  in  mcrcy,or  in  hisvvrath  and 
 dan2;er.  If  thou  curfe  thy  fe!fe,or  any  other,ex'cept  thou  turne  vnto  the  Lord 
 bvfpctdierepentance,hc  mayheare  thy  praier  in  his  wrath,  andverifiethy 
 curfe  vpon  thee  to  thy  vttcr  confuflon  The  fecond  reafon  that  mooued  Pilate 
 to  condemne  Chrill:  was  ,  becauft  he  feared  men  more  then  God:for  bceing^ 
 
 iokii>.i2.jj.  dcpLUie  vnder  Tybcrius  Cefir  ouer  theprouince of  Tndea  ,  for  feare  of Ico- 
 fin<i;hisoHice,an'd  ofdifpleafingthelewcs,  hee  condemned  Clirill  after  hee 
 had  abfolued  him: whereby  w:ee  fee,  that  it  is  a  grieuous  finne  to  feare  dulV 
 and  alhes  more  then  the  liuing  God .  And  therefore  Saint  Tohn  faith ,  that 
 
 i»*ncl  ii-8.  tJ^^j'carefallJfjallhnue  their  portton  hi  the  burnin<i^  like:  that  is,  (llch  as  are  more 
 afraide  of  man  then  of  God.  And  this  finne  in  Pilate  wanted  rot  his  iufV 
 rewarde:  for  not  long  after  he  loft  his  deputie-fhippe ,  and  Cefars  fauoar, 
 
 rurc\v»W.!ih.  and  fled  to  Vienna;vvhere  liuing  in  banin:iment,he killed  himfelfe .  And  thus  - 
 
 ^*^""^       God  rat€t<s  v\ith  thsjn  that  feare  the  creatmsmore  then  the  Creatcur. 
 
 That  • 
 
cfthe(reede.  Cliriils  arraignment     327 
 
 That  we  may  tlicrefore  auoid  the  heauic  hand  of  God ,  la.  vs  kame  to  fearc 
 God  aboue  all :  elfe  we  fliall  diflionour  God ,  and  fhamc  the  religion  which 
 weprofelTe. 
 
 The  proper  ende  of  Chrifts  condemnation  let  downe  though  not  in  Pi- 
 lates  willj  yet  in  Gods  eternall  counlell  was ,  that  he  might  be  the  caufc  of  ab- 
 folution  at  the  bane  of  Gods  iuftice  vnto  all  thoft  whatfoeuer  they  arc  which 
 fhall  come  to  life  eternall.  For  we  mtift  ftill  remember ,  that  when  Chrift  was 
 condemned  by  mortall  Iudges,he  ftood  in  our  place,  and  in  him  were  all  our 
 iinnes  condemned  before  God.Therefbre  to  conclude  this  point;  if  this  were 
 the  ende  of  the  counfeil  of  God ,  to  haue  his  ownc  fonne  condemned  by 
 Pontius  Pilate  a  mortall  iudgc ,  that  we  mi^ht  not  be  condemned  but  abfbl- 
 tied  before  Gods  iudgement  feate:  let  vsaTi  labour  to  haue  this  abfolution 
 fealed  vp  in  our  hearts  by  the  teftimonic  of  Gods  fpirit.  For  one  day  we  muft 
 come  to  the  barre  of  Gods  iudgement :  and  if  wee  haue  not  an  abfolution 
 by  Chrifts  condemnation  at  Pilates  earthly  barre,  let  vs  looke  for  nothing 
 cife  but  the  fearefuU  fcntence  of  condemnation  at  the  celeftiall  barre  of  GocE 
 iuftice,to  be  vttered  at  the  day  of  the  laft  iudgcment.  If  a  man  /hould  commit 
 fuch  an  heynous  offence ,  as  that  he  could  no  other  way  cfcape  death  but  by 
 the  Princes  pardon,  he  neither  would  nor  could  be  at  reft ,  till  by  one  meanes 
 or  other  he  nad  obtained  the  {ame,and  had  gotten  it  written  and  fealcd;whith 
 done,  he  would  carrie  it  home ,  locke  it  vpfafe  and  found,  and  many  times 
 looke  vpon  it  with  great  ioy  and  gladncflc.  Well ,  this  is  the  cafe  of  cuery  one 
 ofvs:  by  nature  we  are  rebells  and  traytours  againft  God ,  and  haue  by  our 
 Iinnes  deferucd  tenne  thoufand  deaths .  Now  our  onely  ftay  and  refuge  is, 
 that  Chrift  the  fonne  of  God  was  condemned  for  vs :  and  therefore  in  Chrift 
 we  muft  (uefor  pardon  at  Gods  hands ,  and  neucr  reft  till  we  haue  the  aflu- 
 rance  thereof  fealed  vp  in  our  hearts  and  confcienccs :  alwaies  remembring, 
 that  euer  after  we  lead  a  new  life,  and  neuer  commit  the  like  finnes  againft 
 God  any  more.  It  were  a  blefled  thing  if  this  would  enter  into  our  hearts:  but 
 alaSjWe  are  as  dead  in  our  finncs  as  a  dead  carkaffeis  in  the^raue .  The  Mini- 
 fters  of  God  may  teach  this  often  vnto  vs,and  we  may  alfo  heare  the  famerbut 
 fatan  doth  fo  poffeflc  mens  hearts,that  they  feldom  or  neuer  besjin  to  beleeuc 
 or  receiue  it  till  it  be  too  late  .  Eucry  one  can  fay,  God  is  mercifuU,  but  that  is 
 not  enough :  for  Chrift  becing  moft  righteous  was  condemned  ,  that  thou 
 beeinga  wretched  (inner  mighteft  be  faued :  and  therefore  thou  muft  labour 
 for  thy  felfe,to  haue  fome  tefiimonie  of  thine  abfolution  by  Chrifts  condem- 
 nation ,  fealed  vp  in  thine  owneconfcience,  that  thou  maift  more  afluredly 
 fay,God  is  and  will  be  merciful!  vnto  thee. 
 
 Hauing  fpoken  of  the  whole  arraignment  of  Chrift,  and  ofTiis  paflion  in 
 general! .  Now  let  vs  proceede  to  the  parts  ofthepaflion,  which  are  three» 
 Chrifts  Execution ,  his  Burial! ,  and  his  Defcending  into  hell .  This  beeing 
 withall  remembred,  that  thefe  three  parts,are  likcwife  three  degrees  of  Chrifts 
 humiliation. 
 
 Chrifts  Execution  is  that  part  of  his  paffion,which  he  bare  vpon  the  croffcj 
 cxprcffed  in  the  words  of  the  Creede,  he  roM  crucified ,  and  died.  In  h.^ndling 
 of  it  we  muft  obfcrue  fiuc  things  :Ltheperfon  that{uffered:II.the  place  where 
 
 Y  ^  he 
 
I  »4     Chrifts  execution.  Ja  fxpffjieh» 
 
 lisf^fTcred.I  I  I.thet'imc  when  he  fuffcred.I  V.themrvnner  howehcfufferccf. 
 V.  the  cxvcllcncic  of  his  paflion.  For  the  firftjthe  perfbn  that  (ufFered  was 
 Chrift  the  iuft,as  Peter  (arth  ,  (Ijriji  alfo  hath  once  fuffersdforjimesy  the  iuft, 
 
 s.p«.?.t8.      for  the  vftiujiiind  againe,C/?;r//?  lejui  the  iuR  (iaith  S.  lahn)^^  the  reconeiliatiotf 
 
 cioii.i.s.      y^^^  oHrJtnnes.hnA  in  his  execution,  we  fhall  haue  manifeft  declarations  of  his 
 righteoufncs  and  lufticejConfiftmg  in  two  moft  worthie  points.  Firft,  when 
 he  was  vpon  the  crofle  ,  and  the  fouldiours  were  nailinghis  handes  and  feetc 
 thereunto,and  racking  his  bodie  mod  cruelly^hc  praied,  Father yforg^iue  thew, 
 .  they  know  not  what  they  ^o.Thefe  fouldiers  were  by  al  hkelrliood  the  very  fame 
 
 *^  *  that  apprehended  him,and  brought  him  before  Caiphas,  and  from  thence  to 
 Pontius  Pilate,and  there  platted  a  crowne  of  thornes  and  (ct  it  on  his  hcad,5K 
 buffeted  him,and  fpitefully  intreated  him  as  we  haue  heard  :  and  yet  Chrifl 
 fpeakesno  worde  ot  reuenge  vnto  them,  but  with  all  patience  in  the  very  ex« 
 tremitie  of  their  malice  and  iniurie,hc  praicth  vnto  his  father  to  forgiue  tncm. 
 Hence  wee  are  taught  that  when  iniuries  arc  done  vnto  vs,we  ought  to  ab«» 
 ibine  from  all  afFe(ftion  of  reuenge,  and  not  fo  much  as  manifell  the  fame  ei«» 
 llher  in  word  or  deede.  It  is  indeede  a  hard  lefTon  to  learne  and  pradtife:  but  it 
 is  our  parts  to  indeauourto  do  it:andnot  onely  fo,  but  to  be  readie  for  euil  to 
 doe  good.-yeajcuen  at  that  infljnt  when  other  men  arc  doing  vs  wrong :  euen 
 then  (I  fay)  wee  mufl  be  readie,  if  it  be  poflible  to  doe  them  good.  When  33 
 Chrifts  enemies  were  pra£lifing  againft  him  all  the  treaeherre  they  could ,  c- 
 uen  then  he  performeth  the  worke  of  a  Mediatour,  and  praieth  for  them  vn- 
 lo  his  father,and  feeketh  their  faluation.  Againcwhereas  Chrifl:  praieth  thus^ 
 Father, forgiue  them^mt  gather ,  that  the  mofl  principall  thing  of  all  that  mat? 
 ought  to  feeke  after  in  this  hfe,is  the  forgiueneffe  of  finnes-Some  thinke  that 
 happines  confifteth  in  hGnour,fbmein  wealth,{bme  in  pleafurcfbme  in  this, 
 (bmein  diat:but  indeed  the  thing  which  we  fhould  mofi  labour  for,is  recon- 
 ciliation with  God  in  Chrift  ,  that  wee  may  haue  the  free  remiflion  ofall  our 
 iwines.Yea  thisis  bleffednes  itrelfe,a5  Dauid  faith,  ^/^j/^^i^  he  rvhofe  inkiHUieU 
 for^iueniandwhofejinneis  couered.Hcrc  then  beholde  the  madneffe  of  the  men 
 
 l£t:^.».  of  this  worlds  ,  that  cither  feeke  for  this  bleffing  in  the  lafl  place  or  not 
 at  all. 
 
 The  fecond  teflimonie  of  Chrifls  righteoufncfle  giuen  in  the  middefT:  of 
 his  paffion  was,  that  he  behelde  his  mother  fl:andingby,and  commended  her 
 
 j^  ^  to  the  cuftodie  of  lohn  his  difciplerwhereby  he  gaiie  an  example  of mofl  ho- 
 ly obedience  vnto  the  fifth  commandementi  which  prefcribeth  honour  vnta 
 f nher  and  mother.  And  this  his  faft  (hewcth ,  that  the  obferuing  of  this  com- 
 mandement  ftandeth  not  in  outward  Ihew  and  reuerence  onely ;but  in  a  god*^ 
 iy  rccompence  ,  in  procuring  vnto  parents  all  the  ^ood  we  can,both  concer- 
 nino-  ibis  and  a  better  life.It  often  falls  out  that  children  be  as  it  were  Cains  to 
 father  andmotherrfome  raile  on  them  ,  fome  fight  With  them;others  fee  them 
 pine  away  and  fleruCjand  not  releeue  them. But  till  dutiftil  children  muftherc 
 lenrne.that  as  their  parents  haue  done  many  duties  vnto  them ,  and  brought 
 them  vptfo  they  againe  muilin  all  rcuerenceperfx)rme obedience  vnto  them 
 both  in  word  and  d<iede:and  when  occafion  is  offered  releeue  them,yea  in  all 
 tfeey  cau,  doe  good  vnto  them.  Againe.jn  this  we  may  feewh^t  a  vvretclicd 
 
 ftate.- 
 
efihe  Creedle,  Chrifts  CXCCUtionI      |2^ 
 
 JVatc  IS  that  which  the  Church  of  Rome  callcth  the  (late  of perfccJiion-jnaincIy 
 to  line  apart  from  the  companie  of  iTien,m  fafting  and  praying  all  the  daies  of 
 a  mans  ]ife:for  hereby  the  bond  of  nature  is  broken,anc[  a  man  can  not  do  the 
 dutie  vnto  his  parents  which  Gods  lawe  requireth ,  and  Chrift  here  himfelfc 
 pradifethjnor  the  duties  of  a  member  of  Chrift  which  arc  to  be  done  to  die 
 whole  Church,and  to  the  reft  of  the  members  thereof 
 
 The  place  where  Chrift  fuffered  is  called  Oz//*^r/>  or  Golgotha ^\}^^i\s^xhG 
 place  of  dead  mens  skulles,  without  the  walles  of  Icrufalem.  Concerning 
 thereafon  of  this  name, men  bee  of  diuers  opinions  .  Some  fay  it  was  fojj^'''**»?-*» 
 called,  becaufe  Adam  was  buried  there,  and  that  his  skull  beeing  therecyprjib.de 
 found  gaue  the  name  to  the  place.  And  this  is  the  verie  opinion  of  fome  an-"|j"'^'J^^ 
 cient  diuines  ,  that  Chrift  was  there  crucified  where  Adam  was  buried;  71.de  tem}».' 
 but  becaufe  it  hath  no  certaine  grounde,  I  kauc  it  as  vncertaine.  Others  "^^j°'^J'^^ 
 thinke  it  was  called  Caluarie  ,  becaufe  the  lewes  were  wont  to  carric  out  ceiiam. 
 the  bones  of  th«  dead  men  ,  and  there  to  heape  them  togitherjas  in  times 
 paftihe  manner  was  in  the  vauts  of  fimdrie  Churches  in  this  land.  And 
 ibme  others  thinke  it  was  called  Golgotha  or  Cuiluarie^  becaufe  theeues  and 
 murtherers ,  and  malefaclours  were  there  executed,ftoned,  burned :  where- 
 by it  came  to  pafle  that  many  skulls  and  bones  of  dead  men  were  found 
 there. 
 
 The  time  when  Chrift  was  cxecuted,was  at  the  levres  palTeoucr,  when 
 fiot  onely  the  Ievves,but  al(b  many  Profelytes  of  many  countries  and  nations 
 Aver€iiflembled:and  therefore  this  execution  was  not  in  apriuate  corner ,but 
 openly  in  the  viewe  of  the  world.  For  as  he  was  a  Sauiour  not  to  the  lewes 
 onely  but  alfb  the  Gentil  es :  fo  it  was  very  requifite  that  his  death  ihouldbec 
 publike  before  all  men  both  lewes  and  Gentiles.  As  for  the  houreof  the  day, 
 in  which  he  fuffered.there  is  (bme  difficultie  in  the  Euan2;elifts ;  for  S.  lohn  .  _ . 
 {aith,that  he  was  condemned  about  thejtxt  houre  of  the  dayrand  Saint  Markc  MarkfipV 
 iaith,he  was  crucified  the  third  houre.Ucnce  it  may  be  demaunded,  howe  both 
 fliele  can  ftand  togifher.^?7/Howelbeuer  the  lewes  naturall  daie  beganne  at 
 •uening,yetthe  articificiall  daie  beganne  atfiinne-rifing ,  and  ended  at  funne- 
 {etting:and  it  was  diuided  two  waies.  Firft,  into  tvvelue  partes  called  twelue 
 lioures,whether  tlie  daies  were  longer  or  fhortcr.  Secondly  into  foure  partes 
 or  quarters,and  euery  part  contained  three  houresras  from  the  firft  houre  to 
 tliethird  was  one  part  called  7«^n^/«^.from  the  third  houre  to  the  {ixt,another 
 part  called  thejtxt  hofirerfrom  thefixt  houre  to  the  ninth,the  third  part  called 
 the  ninth  hoMre:a.nA  from  the  ninth  houre  to  the  twelfth,  the  fourth  part  called 
 enemng.  Nowc  when  Saint  Tohn  faith,Chrift  was  condemned  about  the  fixt 
 liouretitmuft  be  vnderftood  of  the  fecond  quarter  ofthe  daie,  called  the  fixt 
 Iioure:and  whereas  Saint  Marke  faith  he  was  crucified  the  third  houre  ofthe 
 day  ,  hee  fpeakes  of  the  lefTer  houres  ,  twelue  whereof  made  the  whole 
 day  :  and  thus  they  both  agree  ,  for  the  third  houre  ofthe  day  and  the 
 beginning  ofthe  fecond  quarter  followe  each  other  immediately.  Againe 
 it  may  be  anfwaed  ,  that  Chrift  was  condemned  at  fixe  of  theclocke  af- 
 ter the  Romane  account,  which  begins  the  day  at  midnight ;  and  crucified  A-Gdlnoa. 
 attlirec  (which  is  nine  ofthe  dockcinthe  morning  with  vs)  after  the  lewes  ^"''  ''^'^' 
 
 IT  4  account 
 
J  3  01     CHriflsexcoition.  Ah  Ssepofition 
 
 account  who  begin  their  artificiall  day,as  I  &id,at  the  fiinne  rifing. 
 
 The  fourth  and  lad  point,is  the  order  and  whole  preceding  of  Chrifts  e»- 
 ecution'jwhich  may  be  reduced  to  foure  heades:the  I.his  going  to  execution,, 
 the  1  I.his  crucifyingjthe  1 1  I.his  death,the  I  V.the  confequents  of  his  death. 
 Againe  in  his  going  to  execution  we  may  confider  many  points. 
 
 The  firfl;,that  he  is  brought  out  of  lerufalem  as  a  malefa<ftour.  For  the  old 
 
 r  and  ancient  cuflome  of  the  lewes  was  to  put  thofe  whome  they  iudged  to  be 
 
 v.Tifi4.'     notorious  offenders  to  death  without  their  tents  when  they  wandered  inthc 
 
 t'7-53-       vvilderneffejand  without  the  walls  of  Iferu{alem,leaft  they  fliould  any  way  be 
 defiled  with  their  blood.  And  this  fell  out  b)  the  Ipeciall  prouidence  of  God, 
 that  that  might  befiilfilled  in  Chrift  which  was  prefigured  in  the  (acrificcs  of 
 the  old  tellament, when  the  bodies  of  beails  were  not  eaten  of  the  priefts,  but 
 burnt  without  the  campe :  thercfore(faith  the  holy  Ghoft)^»^»  lefm  that  hee 
 
 ibr.iLi.     T»i(Jhtfan^tfie  the  people  with  hu  otvm  f/oodj/uffered  without  the  gates. 
 
 Hence  may  all  Chriftians  learne  to  knowe  their  ownceffatcand  conditi- 
 on:firll,in  this  w^orlde  they  mufl:  looke  to  be  TiCHounXtdxY^eoffcouriyigofthe 
 
 :©r4.ij.  earth^andthe  filth  of  the  word ,  as  the  ApofHe  faith  ,  and  wee  muft  all  prepare 
 our  felues  to  beare  this  eflrate.They  that  will  be  Gods  children  muft  not  look 
 to  be  better  accepted  of  in  the  world  then  Chrift  was.  Secondly  by  this  euery 
 one  of  vs  muft  learne  to  bee  content  to  vfe  this  worldc,as  ftraungers  and  pil- 
 erimes',becing  euery  dale  and  houre  rcadie  to  leaue  thefamc.For  if  Chrift  the 
 K)nne  of  Goa  himfelfe  was  brought  out  of  lerufalem ,  as  not  beeing  worthie 
 to  haue  his  aboade  there  ,  then  muft  euery  chriftian  man  looke  much  more 
 for  the  like  cxtremitie.  And  therefore  it  is  not  good  for  vs  to  haue  our  hearts 
 tied  to  the  world,  and  to  feeke  alwaies  to  beapprooued  of  the  fame  :  for  that 
 aro^ueth  that  we  are  no^t  hke  to  Chrift :  but  we  muft  rather  doe  as  poore  pil» 
 o-rimes  in  ftraunge  countries*,and  that  is  onely  to  looke  for  (afe  conduit  tno- 
 rouo-h  the  mileries  in  this  worldihauing  in  the  meane  feafon  our  hearts,  wills, 
 and  affections  fet  on  the  kingdome  which  is  in  heauen.  The  fecond  thing  is, 
 thatChrift  was  made  to  beare  his  ownecroffe:  forfoitfeemes  the  manner  of 
 the  Romans  wasto  deale  withmaiefaCtours.  And  this  muft  put  vsin  minde 
 of  that  notable  leffon  which  Chrift  himfelfe  taught  his  difciples  ;  name» 
 Wjthat  \^any  man  will  be  hli  difctplejoee  mufl  dsnie  himfelfe, take  vp  his  owne  croffe 
 
 &'9'*h  daily ydnd  folhwe  /j/w.-where  by  the  croffe  we  muft  vnderftand,  that  portion  of 
 afHitlion, which  god  hath  alotted  to  euery  one  of  his  children:  for  there  is  no- 
 child  of  God  to  whome  he  hath  not  menfured  out  as  it  were  fome  bitter  cup 
 of  miferiein  this  life.  And  therefore  Paul  faith,  Nowe  reioice  Tin  my  fufferifjg 
 forjoH.mdfulfaithereflofthefiiferin^sofChrifl  inmjflefh.   By  Chrifts  fuffe- 
 
 olalli.24,  ^y^„^  i^g  meaneth  not  the  paffion  of  Chrift,  but  the  fufferings  of  the  bodie  of 
 Chrift,that  is,the  Cliurch  whereof  Chrift  is  the  head.Moreouer  we  muft  flif* 
 fer  as  he  did,5c  that  daily:bccaufe  as  one  day  followeth  another,  fd  one  croffe- 
 comes  in  the  necke  ofanother.  And  whereas  Chrift  beares  the  croffe  that  was 
 laid  on  him  by  the  handes  of  the  fouldiers,  itmuft  teach  vs  not  to  pull  croffes 
 vpon  our  relues,but  waite  til  God  lay  them  on  vs",  and  when  that  time  comes 
 we  muft  willingly  bend  our  fhoulders,ftoope  downe,and  take  them  vp;\vhe=.- 
 ther  they  be  in  bodie  or  infoule^and  that  euery  dai&if  it  beLGods  will  fo  long- 
 ass 
 
 I 
 
0fthe  Creedf,  Chrifts  execution.      3  3  e 
 
 as  wcliucrandby  tVis  Ml  we  moft  notably  refemblc  our  SauiourChrift. 
 
 Thirdlyjwhen  Chrift  had  carried  his  crofTe  fo  long  til  he  could  carrieil  no 
 longer  ,by  reafon  of  the  faintnefTe  of  his  bodie,which  came  by  buffets,  whip- 
 toings,and  manifold  other  iniuri€S,then  the  fouldiers  meeting  with  one  Simo 
 ©f  Cvrene  a  ftranger,raade  him  to  bcare  the  crofTeiwhere  we  are  put  in  mi»d,  ^"J^J-»^ 
 that  ifwe  faint  in  the  way  and  be  wearieedwith  the  burden  of  our  affli^i- 
 ons,God  will  giue  good  ilTue,  and  fend  as  it  were  forae  Simon  of  Cyrene  to.  Mat.si.is. 
 helpe  vs,and  to  be  our  comforter. 
 
 The  fourth  point  is,  that  when  Chrift  was  carrying  his  owne  crolfe,  and 
 wasnowepafling  on  towards  Golgotha,  certainc  women  methim.and  piiy- 
 'm<r  his  cafe  wept  for  himrbut  Chnlt  anfwered  them  and  Caid/JDaughters  cf/e- 
 ru/a/em,weepe  not  for  mefkut  for  your  felfies,andyourchUdrerjj^c.V>y  this  we  are  t-"I^»3*7* 
 fiiftofall  taught  to  pitietheftateofthofe  that  be  in  affliftionand  miferie,  e- 
 Ipecially  thofe  that  be  the  children  of  God:  as  the  Apollle  exhorteth  vs,(ay- 
 m^^Kjmemher  thewthat  are  in  hondes, 04  though  you  were  boundrcith  them:  and  Hebr.jj,|,. 
 them  that  are  in  affHtltonyOi  though  you  were  ajjiiEled  with  thew.  In  this  lande  by 
 Gods  efpeciall  blefling  we  haue  enioied  the  Gofpell  of  Chrift  with  peace  a 
 long  time,whereas  other  countries  and  churches  are  in  great  diftrefle :  fbme 
 wallowe  in  palpable  ignorance  and  (uperftitioniothers  naue  libertie  to  enioy 
 the  Gofpell  and  want  teachersrand  feme  haue  both  the  word  and  teachers  & 
 yet  want  peace,and  are  in  continuall  pcrfecution.  Nowe  when  we  that  haue 
 the  Gofpel  with  peace  doe  heareofthcfemiferies  in  our  neighbour  church» 
 CSjWee  ought  to  bee  mooued  with  compaffion  towards  them,  as  though  wee 
 our  felues  were  in  the  fame  affliftions.  Secondly^whcrcas  Chrift  CimhyfVeepc 
 ftot  for  me,but  for  your  fe/ues  J:\cdothtezch\s  to  take  occafion  by  other  mens 
 .tniferics  to  bewaile  our  owne  eftatertoturnc  our  worldly  gricfes  into  godly 
 (brrowefor  our  finneSjwhich  caufeth  vs  rather  to  weepe  for  our  offences,  thl- 
 for  our  friends,  although  euen  this  may  alfo  be  done  in  a  godly  maner.Whcn 
 a  man  by  bleeding  at  the  nofe  is  brought  into  danger  of  his  life,  thePhifitian 
 licts  him  bloode  in  another  place ,  as  in  the  arme,  and  turnes  the  courfe  of  the 
 blood  another  waie  to  faue  his  life:6c  fo  muft  we  turne  our  worldly  forrowes 
 for  loffe  of  goods  orfriendes ,  to  a  godly  forrowe  for  our  offences  againft 
 God:for  as  S.Paul  Cxi&iyG  odly  forrowe  caufeth  repentance  vnto faluation ,  not  to  xXIck.j^w,  . 
 be  repented  of: but  rv^rldly  forrow  caufeth  death. 
 
 The  fift  point  is,that  when  Chrift  was  brought  to  the  place  of  execution, 
 they  g3ue  him  vineger  to  drinke  mingled  with  mirrhe  and  gall  :  fome  fay  it  Mar,j5.s|. . 
 was  to  intoxicate  his  braine,and  to  take  away  his  fenfcs  and  memorie.  If  this 
 be  true,we  may  here  behold  in  the  lewes  a  moft  wicked  part,that  at  the  point 
 of  death  when  they  were  to  take  away  the  life  of  Chrift ,  the)'  for  their  partes 
 had  no  care  of  his  foule.  For  this  is  a  dutie  to  be  obferued  ofallmagiftrates^ 
 that  when  they  are  to  execute mnlefaftors.they  rr,*'uft  haue  a  fJDeciall  regard  to 
 the  good  and  Valuation  oftheirfoules.But  fome  thinke  rather  that  this  potion 
 was  to  fliorten  and  ende  his  torments  quic1<;ly.Some  of  vs  may  peraduenturc 
 ihinke  hardly  oftheTewes,forgiuingfo  bitter  a  potion  to  Chrift  at  the  time 
 ofhis  death:but  the  fame  doth  euery  finncr  that  repenteth  not.  For  whenfoe- 
 wsr  wseimnCjWedaeasjnuch  as  temper  a  cup  of  galljor  the  poifon  of  afpesj . 
 
fji     drifts  ej^ecutidti;  ''An  Expo/tnan 
 
 and  as  it  were  giuc  it  to  God  to  drinke :  for  (oGod  hamfelfc  comparcth  tlio 
 finne  of  the,wackcd  Icwcs  to  poyfon/aying,?"/?^^  vi^e  is  of  the  lim  ofSodont, 
 
 t?«w.jt^^.  and  oftheinhe/ofg0morrha,their  grapes  are  grapes  ef^ally  their  dnflers  be  hitter , 
 their  rpine  is  the  poifon  of  dragons tMfid  the  cruell^all  of  a\bes.  And  for  this  caufc 
 we  ought  to  thinke  as  hardly  of  our  felues  as  ofthc  Icwes,becaufe  (b  oft  as  wc 
 commit  any  offence  againfl  God ,  we  doe  as  much  as  mingle  ranke  poifon, 
 and  brino-  it  to  Chrift  to  drink.  Now  aftci'ward,  when  this  cup  was  giuen  him 
 he  tafted  of  it ,  but  dranke  not ,  becaufe-he  was  willing  to  fuffer  all  things  that 
 his  father  had  appointed  him  to  fuffer  on  the  croffe ,  without  any  (hortening 
 or  IcfTeningof  his  painc. 
 
 Thus  we  fee  in  what  manner  Chrift  was  brought  forth  to  the  place  of  exe- 
 
 ""  cution :  Now  foUovveth  his  crucifying.  Chrift  in  the  prouidenceofGod  was 
 
 to  be  crucified  for  two  caufes :  one,that  the  figures  of  the  old  teftament  might 
 be  accomplished  and  verified.  For  the  heaue-ofliring  lifted  vp  and  fliakcd  . 
 from  the  right  hand  to  the  left ,  and  the  brafen  ferpcnt  erefted  vpon  a  pole  in 
 the  wildcrnefTc,  prefigured  the  exalting ofChrilt  vpon  the  croflc.  Thefe- 
 
 (>Xi.r^  cond,  that  we  might  in  confcience  be  refolued ,  that  Chrift  became  vnder  the 
 la  A'  and  fuffered  the  curfe  thereof  for  vs,and  bare  in  his  ownc  bodie  and  foulc 
 the  cxtrcmitic  of  the  wrath  of  God  for  our  offences.  And  though  other  lands 
 of punifliraents  were  notes  of  the  curfe  of  God ,  as  ftoning  and  fiich  like ;  yet 
 was  the  death  of  the  croffe  in  fpeciall  manner  aboue  the  reft  accurfcd ,  not  by , 
 the  nature  of  the  punifhment ,  not  by  the  opinions  of  men ,  not  by  the  ciuiU 
 lawes  of  countries  and  Idngdomcs,butby  tlie  vertu^  of  a  particular  comraan- 
 
 Eter.  2t.ij.  ^Jefnent  of  God,  forefeeing  what  maner  of  death  Chrift  our  redeemer  fhouU 
 die.  And  hereupon  among  the  Icwcs  in  all  ages  this  kind  of  punifhment  hath 
 beenc  branded  with  fpeciall  ignominiCjasPaul  fignifieth  when  he  faith,  He  a- 
 
 Sim^i^!*.      hafedhimfelfe  to  the  death,eneyt  to  the  death  of  the  crop :  and  it  hath  beenc  allot- 
 
 fe.saiB.«.tf.  ted  as  a  moftgrieuous  punifhment  to  moft  notorious  malefaftours .  If  it  be 
 faid  that  the  repentant  thiefe  vpon  the  crofle  dyed  the  fame  death  with  Chrift 
 and  yet  was  not  accurfed,the  anfwer  is,  that  in  regard  of  his  offences  he  defer- 
 ucd  the  curfe  and  was  aftually  accurfed,and  the  figneofthis  was  the  death 
 which  he  fuffered,and  that  in  his  owne  confeffion :  but  becaufc  he  repented, 
 his  finnes  were  pardoned,and  the  curfe  remooued.lt  may  further  befaid,that 
 crucifying  was  not  knowne  in  Mofes  daies ,  and  therefore  not  accurfed  by  a- 
 iw  fpeciall  commandementofGod  in  Deuteronomie.  j^^fiv.  Mofes  indeedc 
 fpcakes  nothing  io  particular  of  crucifjing,  yet  neuerthelefTe  he  doth  include 
 the  fame  vnder  the  gencrail .  For  if  euer)'  one  which  hangs  vpon  a  tree  be  ac- 
 curfed ,  then  he  alfo  which  is  crucified ;  for  crucif^'ing  is  a  particular  kinde  of 
 hanging  on  the  tree .  Laftly  it  may  be  alleadged ,  that  Chrift  in  his  death 
 could  not  be  accurfed  by  the  law  of  Mofes ,  becaufe  he  was  no  malefaftour. 
 e^yw'.Though  in  regard  of  himfelfe  he  was  no  finner,yet  as  he  was  our  fiire- 
 tie  he  became  finne  for  vs ,  and  confequently  the  curfe  of  the  law  for  vs ,  in 
 that  the  curfe  euery  way  due  vnto  vs,by  imputation  and  application  was  made 
 his. 
 
 Furthermore  Chrift  was  crucified  not  after  the  manner  of  the  lewcs ,  who 
 %'£ed  to  hang  male&ftours  vpon  a  tree  binding  them  thereto  with  cords ,  and 
 
 that 
 
that  when  they  were  cleac!,l)Ut  after  the  vfuall  mancr  of  the  Romanes ;  his  bo^Fdlai-sj. 
 die  being  partly  nayled  to  the  crofle,and  partly  in  thenayling  extreamely  rac- 
 ked, otherwife  I  fee  not  but  that  a  man  might  remaine  many  daies  too^itner  a«* 
 hue  vpdn  the  crofTe.  And  here  we  haue  occafion  to  remeber  that  the  Papifts 
 who  arc  fo  deuout  and  zealous  towardes  crucifixes  arc  farre  decciued  in  the 
 making  of  them.  For  firft  of  alljthecrofTcwas  made  of  three  pieces  of  wood/**^?^^^ 
 one  faftened  vpright  in  the  ground  to  which  the bodic  &  back  leaned,  the  fe-  AT'i'^h ^* 
 cond  fattened  towards  the  top  of  the  firft  ouerthwart,  to  which  the  hads  were  mif^  '°*  ^ 
 nailcd:the  third  fattened  towards  the  bottome  of  the  firit ,  on  which  the  feete 
 were  fet  and  nailed :  whereas  contrariwife  popifh  earners  and  painters  faften  ^  ,    .... 
 both  the  feet  of  the  crofle  to  the  firft:  fecondly  the  feete  of  Chnft  were  nailed  de  paSonJin* 
 afunder  with  two  diftinftnailes,  and  not  nailed  one  vpon  another  with  one '"°P*"  ^^" 
 nailealonc  as  Papifts  imagine,and  that  to  theverj-  bodie  ofthe  crofterfor  then  ^"^ 
 the  (buldiers  could  not  haue  broken  b©th  the  legges  ofthe  theeues ,  but  onely 
 the  outmoft:  becaufe  one  of  them  lay  vpon  the  other. 
 
 Let  vs  now  come  to  the  vfe  which  may  be  made  ofthe  crucityino-of  Chrift, 
 Firft  of  all  here  we  Icarne  with  bitterncfle  to  bewaile  our  finncs :  for  Chrift 
 was  thus  cruelly  nailed  on  the  cro  fte,  and  there  fuffered  the  whole  wrath  of 
 God^notfor  any  offence  that  euer  he  committed ,  butbeeing  our  pled «^  and 
 furetie  vnto  God ,  he  fuffered  all  for  vs :  and  therefore  iuft  caufe  haue  wc  to 
 mourne  for  our  offences ,  which  brought  our  Sauiour  Chrift  to  this  lowc  e- 
 ftate.If  a  man  fhould  be  i^o  farre  in  debt  that  he  could  not  be  freed,  vnleffethc 
 furetie  Ihould  be  caft  into  prifon for  his  fake ;  nay ,  which  is  more ,  be  cruelly 
 put  to  death  for  his  debt,it  would  make  him  at  his  wits  end,and  his  very  heart 
 to  bleed.  And  fo  is  the  cafe  with  vs  by  reafon  of  our  finnes;  we  are  Gods  deb- 
 ters.yea  bankrupts  before  him,yet  haue  we  gotten  a  good  furetie,eucn  thefon  ^^  '^'"^ 
 of  God  bimfclfe ,  who  to  recouer  vs  to  our  former  hberticwas  crucified  fot 
 the  difcf  large  of  our  debt.  And  therefore  good  caufe  haue  we  to  bewaile  our 
 eftate  cucry  day,  a ;  by  the  prophet  it  is  faid ,  Theyjhalllooke  on  him  rehome  they  7_(U.  \ 
 haue  pearceJ,  [heffhall  tamemfor  htm  as  oyje  mournethfor  his  orvne  fenne:thefjhall 
 heforiefor  himasoneti  forte  for  his firj}  Borne.  Looke  as  the  blood  followed  the 
 riaiil£5  that  were  ftricken  through  the  blefTed  hands  and  feete  of  Chrift ,  (6 
 ffioukl  the  meditation  ofthe  croffe  and  paflion  of  our  Redeemer  beas  it  were 
 nayles  anclTpearestopTerce  vs,tfiat  our  hearts  might  bleed  for  our  finnesrand 
 we  are  nottothinke  more  hardly  oF  the  Tcwes  for  crucif^^ing  him  then  of  our 
 felueS)  Hecaufe  euen  by  our  finnes  we  alio  crucified  him  .  Thelc  are  the  \'ery 
 nayles  which  pierce  his  hands  and  feetCjancTthefe  aTe^e  fpeares  which  pierce 
 through  his  fide.For  the  lolTe  of  a  little  woridly  pelfe,oh  how  are  we  orieuedi 
 but  feeingour  tranfgreffions  arc  the  weapons  whereby  the  fonne  of  God  was 
 crucifiedjlet  vs(I  fay  it  againe  and  againe)learnc  to  be  grieued  for  them  aboue 
 
 all  things,and  with  bleeding  and  melting  hearts  bow  and  buckle  vnder  themj, 
 iisvnder  the  crofTe. 
 
 Secondfy,Chrift  fiith  ofhimfelfe,  as  Mofesiiftvp  theferfentin  thetriiiier-  loh,>x^.^ 
 
 ii$s,fomtil}  the  fonne  of  man  be  hftedvp :  the  comparifon  is  excellent  and  wor- 
 
 ^ie  ^wt  marking .  Tn  the  wildernes  of  Arabia  die  people  of  Ifrael  rebelled  a- 
 
 gHn{lGod.j,anddiereupon  he  feiufierie-fcipents  among  them,  which  ftung 
 
 asianjr 
 
334     Chrifts  execution.  AnExpofthn  "■■  '- 
 
 many  of  them  to  death :  now  when  they  repentcc!,Mofes  was  commanded  to. 
 makeabrafenferpentjandtofetitvpon  a  pole,  that  as  many  as  were  ftung 
 might  looke  vnto  it  and  recouer :  and  if  they  could  but  call  a  glaunce  of  thcl 
 eye  on  the  brafen  (crpcnt ,  when  they  were  (lung  cuen  to  death^the)'  wer^  rc- 
 ftored  to  health  and  life .  Now  euer)'  man  that  liueth  is  in  the  fame  cafe  with 
 the  Ifrachtes  *,  Satan  hath  ftung  vs  at  the  heart ,  and  giuen  vs  many  a  deadly 
 woundjif  we  couldfeele  it,  and  Chrift  who  was  figured  by  the  brafen  ferpent 
 was  likewife  exalted  on  the  crofle,  to  coaferre  righteoufheile  and  life  eternall  ' 
 to  euery  one  of vsrtherefore  ifwe  will  efcapc  eternal!  death,  wc  mud:  renoucc 
 our  {elues,and  lift  vp  the  eyes  of  our  faith  to  Chrift  crudfied,and  pray  for  the 
 pardon  of  our  (innes :  and  then  fhall  our  hearts  and  confcicnces  be  healed  of 
 the  wounds  and  gripes  of  the  deuill :  and  vntill  fuch  time  as  we  haue  grace  to 
 doe  this,  we  Ihall  neuer  be  cured ,  but  ftill  lie  wounded  with  thf.  ftings  ofSa- 
 tan,aiid  bleedmgto  death  euen  at  the  very  heart ,  although  we  fecle  no  painc 
 or  griefe  at  all .  But  fome  may  askc  how  any  man  can  fee  hnn  cru cificd  now 
 after  his  death  ?  Anf.  "Wherefbeuer  the  word  of  God  is  preached,there  Chrift ' 
 
 <S2l.  jj,  is  crucified ,  as  Paul  faith ,  Ohfoolijh  Galatians ,  rpho  k-uh  hevritchedyou  that  ye 
 fifd  linot  obey  the  trnth,  to  n'home  before  lefus  (^hriB  vom  defcribed  in  yourfightt 
 ,aftd  ani::ig  yoft  crucified?  meaning  that  he  was  liuely  preached  among  them. 
 \Ve  Tieedc  not  to  goe  to  wodden  croffes ,  or  to  golden  crucifixes  to  (eekefbr  . 
 Iiim  *,  but  where  the  Golbel  is  preached,  thither  muft  we  goejand  there  lift  vp' 
 our  eyes  offaith  to  Chrift:,  as  ne  is  reuealed  vnto  vs  in  the  word ;  refting  on 
 him  and  his  merits  with  all  our  hearts ,  and  with  a  godly  fbrrow  confefle  and 
 bewaile  our  finnes,  craning  at  his  hands  mercie  and  pardon  for  the  lame .  For 
 till  fuch  time  as  we  doe  this ,  we  are  grieuoufly  ftung  by  Satan ,  and  arc  euery 
 moment  euen  at  deaths  dore.  And  if  we  can  thus  behold  Chrift  by  faith,  the 
 benefits  which  come  hereby,  fhall  be  great :  for  as  Paul  faith,  the  old  man,  that 
 is,the  corruption  of  our  nature,and  the  bodie  of  finne  that  raigneth  in  vSy/ball 
 he  crucified  with  him :  for  when  Chrift  was  nailed  on  the  crofle ,  all  our  finnes 
 were  laid  vpon  him ;  therefore  if  thou  doft  vnfainedly  beleeue ,  all  thy  finnes 
 are  crucified  with  him ,  and  the  corruption  of  thy  nature  languilheth  and  di- 
 cth  as  he  languifhed  and  died  vpon  the  crofle. 
 
 Thirdly ,  we  muft  learne  to  imitate  Chrift :  as  he  fiifFered  himfclfc  to  be 
 nayled  to  the  crofle  for  our  finnes ,  fb  anfwerably  muft  euery  one  of  vs  leamc 
 to  crucifie  our  flefli,and  the  corruption  of  our  nature,and  the  wickednefleof 
 
 GtaL].t4«  our  owne  hearts,as  Paul  faith,7'^<?>'  that  are  Chrifls ,  haue  crucified  theflejb  with 
 the  lufis  and  ajfe^ions  thereof.  And  this  wc  (hall  doe,  if  for  our  finnes  paft  wc 
 waile  and  mourne  with  bitternefle^and  preuent  the  finnes  to  come  into  which 
 we  may  fall  by  reafonofthc  corruption  of  our  namres,  by  vfing  all  good 
 meanes,as  praier  and  fafting,and  the  word  of  God  preached,and  by  flying  all 
 occafions  of  offence .  We  are  not  to  deftroy  our  bodies  or  to  kill  our  felues, 
 but  to  kill  and  crucifie  finne  that  liueth  in  vs,and  to  mortifie  the  corruption  of 
 our  nature  that  rebels  againft  the  fpiritChriftianitie  ftands  not  in  this,to  hcarc 
 the  word  of  God ,  and  outwardly  to  profefle  the  fame,  and  in  the  mcane  fea- 
 fbn  ftill  to  line  in  our  finnes ,  and  to  pamper  our  owne  rebellious  flcfli  *,  but  it 
 Ccachcth  ys  alwaies  to  haue  in  readines  fbme  Ipearc  or  other  to  wound  finne, 
 
 and 
 
of  the  Creede,  Chrifts  eKCCUtion.      %  3  5 
 
 and  the  (word  of  the  fpint  to  cut  downe corruptfon in  vs ,  th^t  thereby  we 
 may  iliew  our  felues  to  be  hucly  followers  of  ChrilHndeede. 
 
 Fourthly,  by  this  wee  may  learne  that  the  wrath  of  God  ag;ainfl:  finne  is 
 wonderfull  great,  bccaufe  his  ownc  Sonne  bearing  our  perlon,  and  becing  in 
 cur  place, was  not  onely  crucified ,  and  racked  moll:  cruelly ,  but  alfo  bai  e  the 
 whole  wrath  of  God  in  lusfoule  ;  and  therefore  we  mufl;  Icaue  off  to  make 
 io  little  account  of  finne  as  commonly  we  doc. 
 
 '  Fifthly, whereas  the  perfon  crucified  w^as  thejonneof  God,  it  fhcweth  that 
 the  loue  of  God  which  he  bare  vnto  vs  in  ourFedcmption  is  endleffe  \  like  a 
 fea  wlthouTbanke  or  bottomc,it  can  not  be  fearched  mto  :  and  if  we  fliall  not 
 acknowledg;e  it  to  be  fb,our  condemnation  will  be  the  greater. 
 ~STxtly,in  this  that  Chrifl  bare  the  curfe  of  the  law  vpon  the  croffcjwc  learne 
 that  thofe  t'lat  be  the  children  of  Gcd,  when  they  fufferany  iudgement, 
 crofre,or  calamine,  either  in  bodie  or  in  minde  or  both.doe  not  bearc  them  as 
 thecurfesof  God,butasthechall:ifmentsofalouingfather  .  For  it  doth  not 
 ftand  with  the  iufhce  of  Godto  punifh  one  fault  twifeiand  therefore  when  a- 
 ny  man  that  putteth  his  whole  confidence  in  God  ,  Oiall  either  in  his  ownc 
 perfon,in  his  good  name ,  or  in  his  goods  feele  the  heauic  hand  of  God  ^  God 
 doth  not  as  a  ludge  curfe  him,  but  as  a  father  corrcft  him  .  Here  then  is  con- 
 demned the  opinion  ofthe  Church  of  Rome,which  hold,  that  we  by  our  fuF- 
 ferings  Aot  in  fome  part  fatisfie  the  iuff  ice  of  God  :  but  this  can  not  (land,  be- 
 caufeChri(ltdidmakeaperfe6l  fatisfaftion  totlie  iufhceofhis  father  t^orall 
 pumlhment.  And  therefore  (atisfaclion  to  God  made  by  man  for  temporalis 
 punifhment  is  needleffe.and  much  derogates  from  Chrills  paflion. 
 
 In  the  crucifying  of  Chrift ,  two  diings  fpccially  mud  be  confidered  :  The 
 manner  of  the  doing  of  it,  and  his  continuance  ahue  vpon  the  crofTe.  Touch- 
 ing the  manner,thefpiritofGod  hath  noted  two  things.  The  firft,that  Chrifl: 
 was  crucified  between  two  theeues,the  one  vpon  his  left  hand, the  other  vpon 
 his  right ;  in  whiHTadtion  is  verefied  the  faving  of  the  Prophet  Efai ,  He  was  ^  . 
 ntimbred among  the  vnicked:  and  the  lewes  for  their  parts  doe  hereby  telhfie,  "  '  "'  * 
 that  they  efleeraed  him  to  be ,  not  fome  common  wicked  man,  but  eucn  the 
 captaine  and  ringleader  of  all  theeucsand  rnalefaiflours  whatfocucr .  Nowe 
 whereas  Chrill  (landing  vpon  the  crolle  in  our  roome  and  (lead  ,  is  rcpnted- 
 the  head  and  prince  of  all  finners ,  it  ferueth  to  teach  euerv  one  of  vs  that  bc- 
 Iccue  in  him,to  iudge  onr  felues  niofl-  vile  and  niifcrablc  finners ,  and  to  fay  of 
 our  felues  with  Paul^diat  we  arethc  chiefe  of  all  finners.  The  fecord  thmg  is,  i.'ilsn.a.tj. 
 ihat  Chrid  was  crucified  naked  :  Lecaufe  he  was  (Inppedof  liis  grivment.-;  by 
 die  fouldiours  when  he  waTlcTbe  crucified  .  The  caufeswIiyTieTuTFered  na- 
 ked, are  f  hefe.  Firff ,  Adnni  by  his  fail  brought  vpon  all  mankind  death  both 
 of  bodie  and  tbulc.and  alfo  the  curfcs  of  God  which  befall  man  in  this  jik :  a- 
 mong  which  this  was  one ,  that  the  nakedneHe  of  the  bodie  fhould  be  ij:,no- 
 minious;  and  liereupon  when  Adam  had  finned  ,  and  faw  himfelfe  naked,  he  <^'^"-3-7*^ 
 fledde  fi-om  the  prefence  of  Godj.ind  hid  himfelfe  ciien  for  very  fhame.Chrift 
 therefore  was  dripped  ofhis  garments,  and  faffcred  naked,  that  he  might 
 Beare  all  the  punifiiment  and  ignominie  that  was  due  vnto  inan  for  Imne .  So- 
 ^eondlvjthis  came  tapaffe  by  the  goodneffe  of  God  j  ihatwe  might  haue  a  re- 
 '.         *  m€-die: 
 
5  J  (^     Chrifts  execution.  An  Ixpofttton 
 
 medie  for  our  fpirituall  nalcecJnefle, which  is, when  a  man  hath  his  (innes  Ipng 
 open  before  Gods  eyes;  and  by  reafbn  thereof  he  hjmfclfe  lieth  open  to  all 
 Gods  iudgeraents .  Hereof  Chrifl;  fpeaketh  to  the  Angel  of  the  Church  of 
 Laodicca,faYing,71?;&«yrfr/>/?  lam  rich,  and encreafedmth goods ,  andhaue  needc 
 
 Rev.  J.17.  ofnothing,andkno-a>eji  not  how  thou  art  wretched,miferable,  blinde,  and  nak^i.  ^q 
 w^hen  the  Ilraelites  had  committed  idolatrie hy  the  golden  calfe.  Moles  telleth 
 
 Exod.ji.1,-.  them  that  ihcy  were  n.^.kfd,noi  onely  becaufe  they  had  fpoiled  themfelues  of 
 their  cannfrs,bute(pecially  becaufe  they  weredeftitute  of  Gods  fauour,  &]ay 
 open  &  naKcd  to  all  his  iudgements  for  that  flnne.  And  Salomon  Qinh,fVhere 
 
 l?iov.:5.i?.  ^^^'"^  ^  ^°  vijionythere  the  people  are  made  naked^At  is,their  fins  lie  open  before 
 God;  and  by  r.ealbn  thereof  they  themfelues  are  fubie^ft  to  his  wrath  and  in- 
 dignation .  Now  Chrjft  was  crucified  naked ,  that  he  might  Cake  away  from 
 vs  this  fpirituall  nakedneffe ;  and  alfo  giuc  vnto  vs  meete  garments  to  cloath 
 vs  withall  in  the  prefence  of  God ,  called  whAte  r'ayment,  as  Chrili  laith,  I coun" 
 
 Hev.j.ig.       fell  thre  fr^  bMe  of  me  white  rajment ,  that  thou  maifl  be  cloathed,  and  that  thy  fl" 
 
 Rev,7  u.  ^'^''^  nakedneife  doe  not  appear e :  and  ,  Long  white  robes  dipped  in  the  bloode  of  the 
 Lambe,whKh.  ferue  to  hide  the  nakednefTe  of  our  fbules.Whatthefe  garments 
 arc,  the  Apoftlc  lliewcth  when  hcCaith^zyf/lthat  are  baptized  into  Chrifl,  hane 
 
 tpli.4.2^  f^t  °^  Chrtfl.  And,  Fat  on  the  new  man  which  after  Cjod  ii  createdin  richteotifncs 
 and  true  holtneffe.O^x  nakedneffe  makethvs  more  vile  in  the  fight  of  God, 
 then  the  moft  loathsome  creature  that  is ,  can  be  vnto  vs ;  vntill  W€  hr.ue  put 
 on  the  righteoufnelTe  of  Chrifl:  to  couer  the  deformitie  of  our  fbules,  that  wc 
 may  appeare  holy,and  without  Ipot  before  God.Third!y,Paul  (a^ih^fVeknow 
 
 &^CQt.$.i,i,],ifour  eartlj/y  houfe  of  this  tabernacle  be  defrayed,  we  haue  a  building  qiuen  of 
 God,  C^c.  For  therefore  wefgh ,  deflring  to  be  cloathed  with  our  haufe  which  is 
 from  heauen,  becaufe  if  we  be  cloathed  we  Jhall  not  be  found  naked.  Where  it  is 
 hke  that  the  Apoftle  alludeth  to  the  nakedneffe  of  Adam  after  his  fall ; 
 and  therefore  giueth  vs  another  reafbn  why  Chrifl  was  crucified  naked , 
 namely  that  after  this  life  liec  might  cloath  all  his  members  with  ctcrnall 
 glorie. 
 
 If  this  be  fb,that  a  part  of  our  reioycing  ftands  in  the  glorious  nakednes  of 
 Chrifl  crucified ,  there  is  no  reafon  why  we  /hould  be  puffed  vp  with  the  va- 
 nitie  of  our  apparell.  It  fhould  rather  be  an  occafion  to  make  vs  afhamed, 
 then  to  make  vsproudc.  The  theefe  may  as  well  bragge  of  the  brand  in  his 
 hand ,  or  of  the  fetters  on  his  heeles ,  as  we  may  of  our  attire;  becaufe  it  is  but 
 the  couerin^  of  our  fhame :  and  therefore  fhould  put  vsin  mind  of  our  finnc 
 and  rhamcfullnakedncflc. 
 
 Aa2.renn.119.     The  aboad  of  Chrifl  vpon  the  crofle ,  was  about  the  fpace  of  fixe  houres. 
 
 fpnSaa*    ^^^  ^'^^  death  of  rhe  croffe  was  no  fuddaine  but  a  *  lingering  death .  And  in 
 
 Hsurs.  this  fpace  of  time  there  fell  out  fine  notable  euents.  The  mfl,  that  the  fbul- 
 
 3M3r.ij).r4.  ^jjours  hauing  flri££€d  Chrifl  of  his_g;arments ,  deuided  them  into  fourc 
 parts,  and  calf  lottes  for  his  coatc,  becaufe  it  was  wouen  withouTfeame .  And 
 by  this  appearcFthegreat  loue  of  Chrifl  to  man,who  was  not  only  content  to 
 fuffer,  but  alfb  to  loofe  all  that  eucr  he  had,euen  to  the  s;armcnts  on  his  backe 
 to  redeemer's ;  teaching  vs  anlwerably  thatif  it  plcafeGodtocall  vsto  any 
 elaJt hereafter ,  we  mufl  be  content  to  part  withall  for  his  fake ,  that  we  may 
 
 ,  vvinne 
 
ef  the  C^eecie,  Chrifts  execution.      3  %  7 
 
 winneliim.  Aga]ne,in  thefe fouldiours  we  may  behold  a  pi£\urc  of  llVis 
 world:  when  they  had  nayled  Chrift  to  the  croire,they  will  not  loofe  fo  much 
 as  his  garments ,  but  they  come  and  deuide  them  and  caft  lottesfor  them  :  as 
 for  Chrift  himfelfe,  the  Sauiour  and  redeemer  of  mank!nde,thc)'  regard  him 
 not.  And  thus  fareth  the  world  j  it  is  a  hard  thing  to  Imde  a  man  to  accept  of 
 Chrift,  becaufe  he  is  Chrift  his  redeemer  :  but ,  when  gaine  comes  by  Chrift, 
 then  he  is  welcome.  E{au  that  efteemed  nothing  of  his  fathers  blcffing,made 
 great  account  of  his  brothers  pottage .  The  Gaderenes  made  more  account 
 of  their  fwine ,  then  of  Chrift ;  for  when  they  lieard  that  they  were  drownedj 
 they  befeech  him  to  depart  out  of  their  coafts .  Nay  fo  bad  is  this  age  ,  that 
 fuch  as  will  be  taken  to  be  the  fpeciall  members  of  Chrift^  doe  not  onely  with 
 the  fouldiours  ftrippe  Chrift  of  his  garments,but  more  tlien  this,thcy  bercaus 
 him  of  his  natures  and  offices  The  church  of  Romeby  their  tranftibftantiati- 
 on  ftrippe  him  of  his  manhood :  and  by  making  other  priefts  after  the  fame 
 order  with  him,which  doe  properly  forgiue  finncs,  ftrip  pe  him  of  his  prieft- 
 hood:and  of  his  kingly  office ,  by  ioyning  with  him  a  Vicar  on  earth,  6c  head 
 of  the  Catholikecharch,and  that  in  his  prefence :  whereasall  deputiftiips  and 
 commiffions  ceafe  in  the  prefence  of  the  principall.  And  v.'hcn  theyhaus 
 done  all  thiSj  then  they  further  load  him  with  a  number  of  beggarly  ceremo- 
 
 nies •,  andfodoe  nothing  elfe  but  make  a  =^  feigned  Chrift ,  in  ftead  of  the  true  aFiairium^ 
 and  alone  Meffias.  5/  ^J-n£^  o^ifi^  "  '^' 
 
 The  fecond  euentwas ,  that  Chrift  was  mocked^  fall  forts  of  men.  Firft, 
 they  fet  vplhe  caufe  written  why  he  was  crucified ,  namely, Tl'/iii'  the  King  o/M3th.j7.375. 
 the  lewes :  then  the  people  that  pafted  by  reuiled  him,  wagging  their  heads  at    '^' 
 him,and{aid,T'/7<?»/W^<fi7r<?/>/?  the  temple  and  buildeU  it  tn  three  date i,faue 
 thyfelfe,&c.  Likewife  thehighPriefts  mocking  him,  with  the  Scribes  and 
 Pharifes  &  the  Elders,  CaJdyHe/aued  others  Jet  himfauehimfe/fe.The  fame  alfb 
 did  one  of  the  theeues  that  was  crucified  with  him ,  caft  in  his  teeth .  Behold 
 here  the  wondcrfull  ftrange  dealing  of  the  lewes:  they  fee  an  innocent  man 
 thus  pkjfully  and  grieuoufly  racked,and  nayled  on  the  crolTe ,  andlTis  bTodde 
 cliftlllin^downe^rom  hands  and  feetc  :  and  yetare  they  vyithout  alT^Me  an3 
 compa/lion,and  doemakebuFa  mocke and  a  skofte'atFim  .   Andinthiswe 
 may  plainh'  (ce  how  dangerous  andiearefull  their  cafe  is,  who  are  wholly  gi- 
 uen  vp  to  the  hardneffe  of  their  owne  hearts :  and  we  arefiirther  admonifhed 
 to  take  heede  how  we  glue  our  felues  toiefting  or  mocking  of  others .  And 
 if  any  man  thinke  rr  to  be  a  light  finne,  let  them  conGder  what  befell  the  lewes 
 for  mocking  Chrift.  The  hand  of  God  was  vpon  them  within  a  while  after, 
 and  fo  remaineth  to  this  day.  Little  children  wickedly  brought  vp,  when  they  iKing^An, 
 faw  tlilhatlienian  oKjod  comming ,  thev  mocked  him  ,  and  faide,  Come  vp  ^4* 
 thou  bald  pate ,  cojne  vp  thou  baldpate  i  but  Eliiha  looked  backe  on  them,  and    ■ 
 curfed  them  in  the  name  of  the  Lord ,  and  two  wilde  beares  came  out  of  the 
 forreft  and  tare  m  pieces  two  and  fourty  ofihem.  Julian  once  a  Chriftian  Em- 
 perour ,  but  after  an  Apoftata  ,  did  nothing  els  but  mocke  Chrift  and  his  do* 
 ^rine,and  made  ieafts  of  flindry  places  of  Scripture:but  beinginfight  againft 
 the  Perfians,  waswoundcd  with  a  dart(noman  knowing how)and  died  fcof- 
 v£ng.and.blafpheming.  And  (uch like  are  theiudgementsof  God,  which 
 „  ,  hsfiJll 
 
3j3     Chrifts  execution.  AnExpo^tion 
 
 befall  mockers  and  fcorners.  Let  vs  therefore  in  the  fearcof  God  leamc  to  i% 
 chew  and  auoid  this  finnc. 
 
 Furthermore  if  we  fhall  indifferently  confider  all  the  mocks  and  fcornings 
 of  the  lewes.,  we  fnall  finde  that  they  can  not  truly  conuince  himoTthcTeaft 
 fimie  *,  which  femeth  to  cleare  Chriit,  and  to  prooue^hat  he  was  a  moft  mno- 
 cenTman,  in  whofe  vvaies  was  no  vvickednes ,  and  in  whofe  mouth  was  found 
 no  guile:  and  therefore  he  was  moft  fit  to  ftand  in  our  roome ,  and  (ufFer  for 
 vs  which  were  moft  vile  and  finnefull.  And  here  by  the  w^ay  a  queftion  offe- 
 .  ,  rcth  it  felfe  to  be  skanned.  S .  Matthew  faith,  The  theeues  which  were  crnctfied 
 
 '  ^  "^*  vfith  him,caji  the  famein  hiiteeth  which  the  Scribes  and  Pharifes  did.  S.  Luke 
 
 Luk.x3.j9.  faithjthat  orie  of  the  theeues  mocked  him .  Now  it  may  be  demanded ,  how  both 
 thcfe  can  be  true?  ^4|^.Some  reconcile  the  places  thus  \  that  the  Scripture  fpca- 
 
 Synahdochc,  ^'"S  generally  of  any  thing,by  a  figure  doth  attribute  that  to  the  whol,  whicli 
 is  proper  to  fome  part  onely;and  fo  here  doth  afaibe  that  to  both  the  theeues 
 which  agreeth  but  to  one.Othcrs  anfwer  it  thus:  that  at  the  firft  both  oftbee- 
 «ill  doers  did  mocke  Chrift,and  of  that  time  fpeaketh  Matthew :  but  after- 
 ward one  of  them  was  miraculoufly  conuerted ,  then  the  other  alone  mocked 
 him^and  of  that  time  fpake  S.Luke.  And  tjhisi  rather  take  to  be  the  truth.  But 
 what  was  th^  behauiour  of  Chrift ,  when  he  is  thus  laden  with  reproch  ?  In 
 wonderful!  patience  he  replies  not ,  but  puts  vp  all  in  filence .  Where  we  arc 
 taught,that  when  a  man  fhall  raile  on  vs  wrongfiilly ,  we  muft  not  returne  re- 
 buke for  rebuke,nor  taunt  for  taunt:but  we  muft  either  be  filent,or  els  fpcakc 
 no  more  then  fliall  ferue  for  our  iuft  defence.  This  was  the  pra^ife  of  the  IG- 
 raelites,by  the  appointment  of  Hezekias,when  R  abfliakah  reuiled  the  Tewes, 
 and  blafphemedthe  name  of  God",  the  people  held  their  peace ,  and  anfv\'ercd 
 him  not  a  word:  for  the  kings  commandement  waSj^»/B7«>r  him  not.  So  Han- 
 
 &<xii!g.i3.3<f.  ^^  beeing  troubled  in  minde ,  praied  vnto  the  Lord ,  and  Hely  marked  her 
 mouthjfor  fhec  fpake  in  her  heart ,  and  her  lippes  did  mooue  onely ,  but  her 
 voice  was  not  heard,therefore  Hely  thought  (hee  had  bin  drunken ,  and  faid. 
 How  long  roilt  than  he  drunken  fpftt  arvay  thy  drunkennejfe from  thee.Such  a  fpeech 
 would  haue  mooued  many  one  to  very  hard  wordes :  but  ftiee  faide ,  Nay,  my 
 
 *'  ^^  '"'^  lord,  t>ut  1  am  a  vpoman  troubled  iMJpir it ,  I  haue  drunke  neither  reinenor  flrong 
 drinke :  l>tit  hauspovpredoHt  my  foule  before  the  Lord.  This  is  a  hard  leftbn  for 
 men  to  learne ;  but  we  muft  mdeauour  our  felues  to  pra£life  it ,  if  we  will  be 
 followers  of  Chrift,and  ouercomecuill  with  good. 
 
 The  third  thing  that  fell  out  in  the  time  of  thrifts  crucif}'ing ,  was  the  piti- 
 full  complaint,  m  which  he  cried  with  a  loud  voice,  Elt,8ii,kmafabaFthamy 
 
 ^^r  <5.  ^^"''■^^  n/J^fj  God.,mj  god,why  haFi  thouforfaken  me  ?  In  the  opening  of  this  co- 
 plaint  many  points  muft  be  skanned .  The  firft  is ,  what  was  the  caufc  that 
 mooued  Chrift  to  complaine?  v^^Itwasnotany  impatience  ordifconten- 
 tation  ofmind.or  any  dcfpairc,or  any  diftemblingjasfomc  would  haue  it:but 
 it  was  an  apprehenfion  and  a  feeling  of  the  whole  wrath  of  God ,  which  (ea- 
 zed  vpon  him  both  in  bodie  &  foule.  The  fecond,what  wasthe  thing  where- 
 of he  doth  complaine.  Anf.  That  he  is  forfaken  of  God  the  father .  And  from 
 this  point  arifeth  another  queftion.  How  Chrift  beeing  God,can  be  forfaken 
 ef  God  ?  for  the  Fadicr,  the  Sonne,  and  the  holy  Ghoft  are  all  diree  but  one 
 
 and 
 
dftheCreede,  Chrifts  CJifccution.      ^J? 
 
 .  and  tlic  fame  God.  tAnf,  By  God  we  mud  vndcrfland  God  the  father  the 
 firil  pcrCbn.  According  to  the  common  rule,when  God  is  compared  with 
 the  Sonne  or  the  holy  Ghoft,then  the  father  is  meant  hy  this  title,God ;  as  in 
 this  place  :  not  that  the  father  is  moreGodthentheSonne,fbrin<iignitieall 
 the  three  perfons  arc  equall:but  they  are  diftinguiflied  in  order  oneIy,and  the 
 fither  is  firft.  And  a^ame  whereas  Chrift  complaincth  thathc  was  forfaken,it 
 tnuft  be  vnderftoodjn  regard  of  his  humane  nature,not  oFhis  godhead.  And 
 Chrifts  manhood  was  forfaken^not  that  his  godhead  and  maiinood  were  fe- 
 Ueredjfor  they  were  euer  ioyned  togither  from  the  firfl  moment  of  the  incar- 
 nation :  but  the  godhead  of  Chri(t,and  fb  the  godhead  of  the  father  did  not 
 ihewe  foorth  his  power  in  the  mafihoodc,  but  did  as  it  were  he  a  fleepefor  a 
 time,that  the  manhood  mightfuffer:when  a  man  fleepeth,  the  foule  is  not  fe- 
 aered  from  the  bodic,but  lieth  as  it  were  dead^and  exercifeth  not  it  (elfeteiien 
 fb  the  godhead  lay  ft:il,5c  did  not  raanifeil  his  power  in  the  manhood,&  thus 
 the  manhood  (eemed  to  be  forfa  ken  .  The  third  point  is,  the  manner  ofthis 
 complaint  \CMy  God,my  God,  (aith  heerthefe  wordes  are  wordes  of  faith,I  (ay 
 not  of  iuftifyincr  faithjwhereof  Chrift  ftood  not  in  neede^but  hee  had  fuch  a 
 faith  or  hope,wnereby  he  did  put  his  confidence  in  God.   The  lall  wordes, 
 Tivhy  hafl  thouforfakenme  ?  feeme  at  the  firfl:  to  be  wordes  of  difl^rufl:.  Howe 
 then^'will  fome  fay  jean  thefe  wordes  ftand  with  the  former:  for  faith  and  di- 
 ftrull:  are  flat  contraries?  ^^f.  Chrifl:didnotvtterany{peech  ofdiftruft,but 
 onely  make  his  moneand  comp!aint,by  rea(bn  of  the  greatnes  ofhis  punifh- 
 ment :  andyet  fl:ill  relied  himfelfe  oft  the  afliflance  ofhis  father.  Hence  wee 
 learne  firfl:  that  religion  doth  not  fl:and  in  feehng  but  in  faith:which  faith  wee 
 snufl:  haue  in  Chrifl.-though  we  haue  no  feeling  at  all  :  for  God  oftentimes 
 doth  withdrawe  his  grace  and  fiuour  from  his  children,  that  hee  may  teach 
 them  to  beleeue  in  his  mercy  in  Chrift  then,whenthey  feele  nothinglelTe  the 
 liis  mercie.  And  faith  and  feeling  cannot  alwaies  ftand  togither,  becaufe  faith 
 is  a  fubfiOiing  of  things  which  are  not  feene ,  &  the  ground  ofthis  hoped  for, 
 and  we  mull:  liae  by  fiith,and  not  by  feeling.Thoiigh  feeling  of  Gods  mercy 
 be  3  good  thing,yet  God  doth  not  alwaies  vouchHife  to  giue  it  vnto  his  chil- 
 drenrand  therefore  inthe  extremitie  ofafflicT:ions  and  temptations,  vv'ee  inufl: 
 alwaies  truft  anil  rely  on  god  by  fiith  in  Chrilhas  Chrift  himfelfe  doth  when 
 he  is  as  it  were  plunged  into  the  fca  of  the  wr?th  of  God.  Secondly,here  wee 
 may  fee  how  God  dcaleth  with  his  children;for  Chrift  in  the  fenfe  and  feelin"-' 
 ofhis  humane  naturcwastorfaken  ,  yet  had  he  furetruft  and  confidence  in 
 Godjthat  caufed  him  to  fay,  <-Jt^*  God,tny  Qod.  God  will  oftentimes  caft  his 
 deere  children  into  huge  gulfcs  of  woe  and  niiferie ,  where  they  ftiall  fee  nei- 
 ther banke  nor  bottome,nor  any  way  to  getouttvet  men  in  this  cafe  muft  not 
 defpaire,  but  remember  ftill  that  that  which  befell  Chrift  the  head, doth  al/b' 
 befall  his  membcrs.Though  Chrift  him-felfe  at  his  death  did  be::re  the  wrath 
 ofGodinfuchmeafurCjasthatin  the  fenfe  and  feeling  of  his  humane  nature 
 he  was  forfakenryet  for  all  this  he  was  the  fonne  of  God,  and  had  the  fpirit  of 
 his  father,crying,  A/y  God.wy  God.  AM  therefore  though  wc  be  wonderfully 
 afilifted  either  in  bodie  or  in  minde,fo  as  wc  haue  no  fcnfeor  feehng  of  Gods 
 mercv  at  all,yet  muft  wcnot  defpaire  and  thinke  that  we  arc  caft-awaies,  but 
 
 Z  X  ftill 
 
:^^o      ChriftseKceution.  An  fxpojttlon 
 
 ftiil  labour  to  truft  and  rely  on  God  in  Chrifl:,and  build  vpon  this  that  wc  arc 
 his  children,though  wee  feele  nodiing  but  his  wrath  vpon  vsv  againfl:  mercy 
 cleaning  to  his  mercie.  This  was  Dauids  praftife:  In  the  day  oftroHble'^2iA\  he) 
 1  fought  the  Lord:r»y  fore  rantie  andceafed  not  in  the  night:  mj  foule  refufed  com- 
 
 Pfat.77.j.5.    ^ort.l didthinke  vpoij  Cjod andwas tfofthkdrmy  fmte  rra4fu//ofaijgmJh:3.Vid(o  he 
 eirf  o  I       Continueth  on,  (iiying,  fVill  the  Lord  abfent  himfeifefor  euertandwillhejlewt 
 
 &c.*  '  *  m  morefamnrUutth  God  forgotten  to  heTMentfpill^hwi  in  the  ende  he  recoucreth 
 himfelfeout  of  this  gulfe  of  temptation, (aying^^TV/ 1  remember  theyeresofths 
 riqht  hand  of  the  mo/}  high :  I  remember  the  norkes  of  the  Lordy  certenly  f  reTxtem" 
 her  the  wonders  of olde.  Wherefore  this  pra<^fe  of  Chrifl  in  his  pafllon,mu{l  • 
 thenberemembredofvsall ,  when  Godlhall  humble  vs  either  inbodieor 
 {bu!e,or  both. 
 
 Thefourth  thing  wliieh  fell  out  when  Chrifl  was  on  the  crolTe  was  this: 
 after  Chrift  kiKW  that  all  things  were  pcrforraedjand  that  the  fcriptures  were 
 
 i&1j.i5.j8.  fulfilled,hefaid, /r^/^,andthen  there  ftandmg  aveflelfiill  ofvjneger,one 
 ranne  and  filled  a  fponge  therewith,  and  put  it  about  anhyiTopftalkejand 
 put  it  to  his  mouth  :  which  when  he  had  receiued,  he  f^d,//  isfLmfhed.  The 
 points  here  to  be  confidered,.are  foure.The  firft,  that  Chrift  thirfteth .  And 
 we  muft  knoWe  that  tBsthirO-  was  a  part  of  his  paflioiv,and4ndeedeit  was  no- 
 
 !ud.4,i:?,  fiii^ll  pine,as  wc  may  fee  by  this:  when  Sifera  was  ouercome  by  Ifirael,  and 
 had  fled  from  his  enemies  to  laels  tent,  he  called  for  alittle  water  to  drinke^. 
 beino-  more  troubled  with  tliirft  ,then  with  the  feare  of  death  at  thtJbandof 
 hisenemies-AiidindeedethirlVwas  as  m  grieuou;tamenintheEaftcoun- 
 tiie,asany  torment  elfe.  And  hereupon  Sapfon  was  more  grieucd  with  thirft, 
 
 iud.i5»s?.      then  with  fear«  of  many  thoufandPhiliftims, 
 
 A"-aine,'vvhereas  Chrill  complaines  that  he  thirfisth'^ii  was  not  for  hisown. 
 feke,but  for  our  offences  :.  ;md  therefore  anfwerably  we  muft  third  after- 
 Chrift  and'his  htnt^xK^asthe  drte  &  thirfie  land  where  no  water  is,  doth  after 
 rainerand  as  the  hart  bray  eth  after  the  rmersofvMter,  fo  muft'we  (ay  with  Da-- 
 
 2fal  I45/.5C    y^x^^My  foalepanteth  after  theefi  Lcyd,2iVi^  the  benefits  of  thy  death». 
 
 ^^''*  Thefceondjthat  a  fponge  full  of vineger  tied  vpon  an  hy ffop  ftalke,  was; 
 
 reached  to  Chriif  vpon  the  croffe;  Now/i^  may  be  demanded,how  this  coulck 
 bee  coiifiderin«;  the  f^alkc  of  the  hyffop  is  not  paft  a  foote  \onyAnfK%  thci 
 ti-ee  of  muft  ar  diced  with  the  Icw^sis  fure  greater  and  taller  then  with  vs,in« 
 fo  much  that  the  birdes  of  heauen  build  their  neafts  in  it  :  fo  it  may  bee  that. 
 hvlTbp  2;roweth  much  longer  in  thofe  countries  then  with  vs.  Or,  as  I  take  it. 
 2ather,the  hyfTop  (fnlke  was  put  vpon  a  reede,and  b}'  that  meanes  die  IpongCi 
 
 '     '^^^*     was  put  vp  to  the  mouth  of  Chr ill. 
 
 The  third  point  iSjthat  Chnft  drinkcth  the  vineger  offeredibut  whcn?Not, 
 before  all  thincrs  were  finifhed  that  were  to  bee  done  on  the  erode.  And  by 
 this  he  Hiewes  his  exceeding  care  for  our  (aluation.He  laid  afide  al  things  thaf 
 would  turne  to  his  own  eafe,that-he  mighrfully  work  our  redemptio,6ciulfil 
 die  will  of  his  fathervvho  feiit  him  into  the  world  for  that  end  .  The  Iikecare 
 Hiull  euery  one  of  vs  haue  to  walks  dutifullyiand,  as  it  v/ere,to  goe  with  tho- 
 rough-llitch  in  our  particular  c.illings,thatGcd  mny  be  glorified  by  vs.  Wh&. 
 Abrahams  feruantcamctoBetbifil  to  get  awifcfor  liaac,  meat  was  fet  be- 
 
oftheCreede.  Chrifts  execution  ^      ?4X 
 
 Vore  hinijtut  !ic  C^idjm/hot  eate  hefore  I  hAuefdiry  mejfaq^eXo  likcwife wee  Centa4.|j. 
 muft  firtt  (ee  Gods  gloric  procured  in  our  affaires,  and  then  in  the  fecond 
 pUcCjif  commodity  or  praife  redound  to  vs,we  murt  afterward  take  it. 
 
 The  laft  point  is,that  when  Chrift  had  drunke  the  vineger,he  faid, It  isfi-  , 
 ^ySr^.  Which  words  may  haue  a  double  fenrc:one,that  fuch  thmgs  as  were  fi- 
 ;o-urcd  by  the  facrifices  ofthc  old  teftament  are  accompliflied;  the  other ,  that 
 nowc  vpon  the  crolTe  hce  had  fini(hcd  his  {htisfa£lion  to  the  iuftice  of 
 his  father  for  mans  finne.  And  this  of  the  twaine  I  rather  think  to  be  his  mea» 
 nino-.lfitbefaid,that  the  buriali  and  r€(urre<flion  andafccntion  of  Clirifl:,&c. 
 which  are  very  neceflTarie  to  mans  redemption  ,  were  not  yet  begun,the  ami- 
 fvv^ere  iS;that  tne  workes  of  Chrifts  priefthood  which  fbllowe  his  death  feruc 
 not  to  makeany  fitisfiction  to  Gods  iuftice  for  finne,but  onely  to  confirmc 
 or  apply  it,3fter  it  is  made  and  accompliilicd  on  the  crofle .  And  if  this  be  fb, 
 that  Ciirift  in  his  owne  pcrfbn  accorapli/hed  the  worke  of  redemption,and 
 made  a  fall  and  perfect  fitisfaftion  for  vs,as  ihefe  words  import,/^  isfimfljed^ 
 then  humane  {atisfaclions  to  gods  lullicc  for  finne  are  altogither  Superfluous. 
 The  fifth  eucnt  that  fell  out  when  Chrift  was  vpon  the  croffc  was,that  hec 
 cried  with  a  loud  voice, and  faid,  Father  ,  into  thy  handes  [lay  dovpne  my  Ifirit^ 
 that  is,I  commend  my  fbulcis  being  the  mod:  pretious  thing  which  I  haueiii 
 this  world  into  thy  cuftodie.who  art  a  moft  faithfull  keeper  thereof .  Thefe 
 Wordes  are  taken  by  Chrift  out  oft'iePfalmes.-for  when  Dauid  was  in  dan- 
 ger ofhis  life  by  reafbnpfSauljandhaci^  no  friend  to  truft  ,  he  makes  choi(c 
 of  God  to  be  hib  kceper,and  (ixiAjfi^thy  handes.O  Lordydo  F  commend  my  Cpi-^^^^h^'i-' 
 rir.Nowe  our  Sauiour  Chrift  beins;  in  the  hkediftreflejboth  by  reafon  of  the 
 '  lewesjwhoeucry  way  fou2;ht  his  final  dcftruftion  6cconfufion,&e{pecially 
 fcecaufe  he  felt  the  Full  wratTi  of  God  feazing  \^on  hnn,  doth  make  choice  of 
 Dauids  WGrds,ana  apply  them  to  hlmfelfe  in  his  diftretfe.  And  by  his  exnm- 
 ple  we  are  taught  not  onely  to  reade  the  genera!!  hiftorv  of  the  bible,  but  alfb 
 I  to  oblerue the  thino;s  commanded  andforbidden,and  to  apply_thc  fame  vnto 
 our  felues,and  to  oar  p.irticular  eftates  and  dealings  what(6euer:thus  the  pro- 
 pKeTDauid  faith,  Iji  the  roll  of  the  Ifooks  it  is  wrttten  ofme^thAtJJhoulddoe  thy 
 yf>iJl^  O  7ny  God^  How  cara  this  be?fbr  no  part  of  Scripture  penned  beforethc  ^^^^  4t''7= 
 daies  of  Dauid  faith  thus  ofhim.True  indeedei  but  as  I  take  it,  Dauids  mea- 
 ning is,that  he  read  the  booke  oFthc  lawe ,  and  found  gencralljprcceptf  and 
 commandements  giuen  to  Kings  and  Princes,that  they  fliould  keepe  all  the 
 ordinances  and  commandements  of  God :  which,  he  beeing  a  King,  apply  es 
 particularly  to  his  owne  pcrfon, ,  and  thereupon  faith.  In  the  volume  of  the 
 Fookettii  written  of  me,  C:^{.  And  this  dutie  is  well  praftifed  by  the  people  of 
 God  at  this  dayjfor  the  Pfilmes  of  Dauid  were  penned  according  to  the  c- 
 ftateofthe  Church  m  his  time:2nd in  the{e  daies  the  Church  of  Goddoeth 
 fing  the  (ame  with  the  fame  (pirit  that  Dauid  didjand  doth  apply  their  feue- 
 
 Iraleftates  and  conditions. 
 Nowe  in  that  C  hrift  commends  his  fbule  Into  the  liandes  of  his  father,  hee 
 doth  it  to  teiVifie  that  he  died  not  bv  conftraint,but  willingly:  and  by  his  own 
 praclife  he  doth  teach  vs  to  do  the  like,  namly  too;iue  p  our  own  foules  into 
 the  hands  of  god:  &becaufe  this  dutie  isoffomedifficultic^wemuftobfenie 
 ■•-.  Z  2.  three 
 
 V 
 
34  i     Clirids  execution.  A^Sxpopm  ^ 
 
 three  motiues  or  preparatlues  which  may  induce  vs  to  the  hettcr  cfohig  of  it. 
 Thefirllis,  to  confider  that  God  the  father  of  Chi  ift^is  the  creatour  of  our 
 foules,and  therefore  he  is  called  thefathcr  of  spirits.  And  if  he  be  a  ci  eatour  of    i 
 theiii,thenis.healfoafiiithfullprereruerofthem.For{lireitiSj  that  God  wili     i 
 preferue  his  owne  workemanihip.Who  is  or  can  be  fo  careful!  for  the  orna-     I 
 ment&preferuationofanyworkeasthecraftef-mafter?  andfhall  not  God     I 
 be  more  carehill  then  man?  Wherefore  S.Peter  exhortcth  vs  to  committe  our     j 
 foules  vnto  God,as  vnto  a  fluthEillcreatour .   The  fccond  motiue  is  thisiwee 
 muft  looke  to  be  refolued  in  our  confciences ,  that  C  od  the  father  of  Chrifl:  is 
 our  fatherreuerym.in  for  himfclfemufi:  labour  to  haue  the  aflurancc  of  the 
 pardon  of  his  owns  finnes,arKl  that  the  corruptiorK>f  his  foule  bee  vvafhed  a- 
 vvay  in  die  blood  of  Chrifl:,that  he  may  fay,  I  am  iufhfied ,  fanflified,  and  a- 
 dopted  by  Chrift.  And  when  any  man  can  fay  thuSjhe  fhall  be  mod:  defirous 
 and  willing  to  commit  his  foule  into  the  handes  of  G  od.  This  was  the  reafbn 
 which  mooucd  Chriil  to  lay  down  his  ibule  into  the  handes  of  God,  becaufe 
 he  is  his  father. T\\Q  third  motiue  or  preparatiue  is,  a  continuall  experience  & 
 obferuation  of  Gods  loue  and  fauour  tov/ards  vs,in  keeping  and  preferuing 
 
 l^al.js*        him;as  appearesby  Dauids  example.  Into  thy  /;ozWj(faith  he)  I  commit  mjfon/er 
 for  thoiihafl  redeemed  me,OthoH<jod  of trtteth. 
 
 Tlie  time  when  weare  fpecially  to  commend  our  foules  into  the  hand  of 
 God,isfirft  ofall  the  time  ofany  affliction  ordanger  .This  was  the  time  whe 
 Dauid  commanded  his  foule  into  the  hands  of  God  in  the  Pfalrae  before  na- 
 med. We  kiwwe  that  in  any  common  danger  or  peril! ,  as  the  ficking  ofa  cit» 
 ty, orburningofanhou{e,ifamaiihaueanypretious  iewell  therein, he  will 
 firft  fetch  that  out,and  make  choife  ofa  faithhill  friende,  to  whofe  cuflodie  he 
 will  commit  thefiraeieuen  (b,in  comon  perils  and  daungers  we  muft  alwaies- 
 remembertocomArjitourfoulesasamolc  pretious  iewell  into  the  handes  of 
 Godjvvho  is  a  faithful!  creatour.  Another  more  ipeciall  and  nccefFarie  time  of 
 praftifing  this  dutie,is  the  houre  of  death  ,  as  here  Chrifl:  doth,  and  Steuen, 
 who  when  the  levves  floned  him  to  deatli,cal!cd  on  God, and /aid,  Lordlefu» 
 receme  my  ^/W/.  And  as  this  dutie  is  very  requifite  and  nccellarie  at  all  times,(c> 
 moftcfpecialiv  in  the  houre  of  death  ;  becaufe  the  danger  isgrcatbyreafo». 
 that  Satan  will  then  chiefdy  afTiidt  vs  ,  and  the  guilt  of  f  nne  will  efpccially 
 then  wound  the  confcience.Lan:!y,at  a!  times  we  inufl:  commit  our  (bules  in- 
 to Gods  handesrfor  though  we  benotalwaiesinafHiifl^ionjyet  weare  alwaies 
 in  great  dangerrand  when  a  man  lieth  downe  to  refl,heknoweth  not  whether 
 he  mall  rife  againe  or  no  :  and  when  he  a» ifeth,  he  knoweth  not  whether  hec 
 fliall  lie  downe  againe.  Yea,at  this  very  houre  we  knovve  not  what  will  befall 
 dicnext. 
 
 And  great  are  the  comforts  which  arife  by  the  praiftife  of  this  dutte.When 
 Dauid  was  in  great  danger  of  his  life,and  his  owne  people  would  haue  floned 
 hira,becaufe  their  hearts  were  vexed  for  their  formes  and  daughters  which 
 
 j.Sam.jo.<f.    the  AmaleKites  had  taken*,itis  faid  hee  comforted  hmfelfe  in  the  Lordhu  God. 
 
 3.Tua.i.i2.  And  the  praftife  of  Paul  in  this  cafeis  moft  excellent:/»^  thewhich  caffe^Qnh 
 \\c)rffiffer  thofethmgs,hitt  I  am»6t  afhamed  :  for  Iknove  rphome  I  haue  helee^ 
 aedaand  1  am  ^erjwadedthat  hee  is  ahU  toheefe  that  yvhkh  I  hatic  comrmtted' 
 
of  the  Creede,  Chrifts  esJfecUtionp      343 
 
 'v^o  hm  m^Amfi  thai  iay.  This  worthie  fcruant  of  God  had  committed  his  life 
 and  foulc  into  Gods  hand :  and  therefore  he  faith ,  tn  allmyfujferwgs  1  am  not 
 ajhamed:  where  wc  fee,that  if  a  man  haue  grace  in  his  hfe-time  to  commit  his 
 foule  into  Gods  hand ,  it  will  make  him  bold  euen  at  the  point  of  death.  And 
 this  mud  be  a  motiue  to  caiife  cuery  man  daily  and  hourely  to  lay  downe  his 
 foulc  into  the  handes  of  God ,  although  by  the  courfe  of  nature  he  may  hue 
 twentie  or  fourtie  yeares  longer .  But  howfoeuer  this  dutie  be  both  neceflane 
 ^nd  comfortable  ,yet  few  there  be  that  praftife  the  fame.  Men  that  haue  chil- 
 dren are  very  carcnill  and  diligent  to  bring  them  vp  vnder  (bmc  mans  tuition? 
 5c  if  thev  haue  cattel,{heep,or  oxcn,they  prouide  keepers  to  tend  lhcm:but  in 
 the  meane  (eafon  for  their  owne  foules  they  hau€  no  care :  they  may  finke  or 
 fwimme  or  doe  what  they  will.  This  fhew^es  the  wonderfull  blmdnes  or  ra» 
 ther  madnefTe  of  men  in  the  world,  that  haue  more  care  for  their  cattcU ,  then 
 for  their  owne  foules :  but  as  Chrifl:  hath  taught  vs  by  his  example ,  (b  let  cue- 
 ty  one  of  vs  in  the  fcare  of  God,  Icarneto  commit  our  foules  int©  the  hand  of 
 God. 
 
 -  Ag3ine,in  that  Chrifl:  laves  downc  his  owne  fbule ,  and  withall  the  fbules 
 
 of  all  the  faiihflill  into  the  hands  of  the  father ,  we  further  Icame  three  things. 
 
 The  firfl: ,  that  the  foule  of  man  doth  not  vanifh  aw^ay  as  the  foules  of  beads 
 
 and  other  creatures :  there  is  great  difference  betweene  them :  for  when  the 
 
 beaft  diethjhis  foule  dicth  alfb :  but  the  foule  of  man  is  immortall.  The  confi- 
 
 derauon  whtreof  malt  moooue  euery  man  aboue  all  things  in  this  world  to 
 
 be  careful  for  his  foulcrif it  were  to  vaniih  away  at  the  day  of  death  as  the  foule 
 
 of  beafls  doe,the  ncgleft  diereof  were  no  ^rcat  matter:  but  feeing  it  muft  hue 
 
 for  ruerjcither  in  etcrnall  Joy,or  elfe  in  endfefle  paines  and  torments ,  it  ftands 
 
 vs  vpon,euery  man  for  limfelfej  (b  to  prouide  for  his  foule  in  this  life ,  that  at 
 
 the  day  ofdeath  when  it  ihall  depart  fiom  his  bodie,  it  may  hue  in  eternall  ioy 
 
 and  happineffe .  The  fecond ,  that  there  is  an  cfpecinll  and  particular  proui- 
 
 denceofGodjbecaufe  the  particular  fbule  of  Chrifl:  is  committed  into  the 
 
 hands  of  his  father ,  and  fo  anfv^'erably  the  foules  of  euery  one  of  the  faithfull 
 
 arc.  The  third,  that  euery  one  which  beleeueshimfelfe  to  be  a  member  of 
 
 Chr!fl:,mufl:  be  willing  to  die  when  God  fliall  call  him  thereunto  .  For  when 
 
 we  die  in  Chrifl,the  bodie  is  but  laid  afleepe,  and  the  foule  isrcceiued  into  the 
 
 hands  of  a  mofl  loiiingGod  arrd  mercifiill  father ,  as  the  foule  of  Chrifl:  v,'as. 
 
 Laft-ly ,  whereas  Chrifl:  furrendring  his  fbule  into  his  fathers  hands,  calls  it  a 
 
 fpirit,we  notc,thatthe  fou^e  of  man  is  a  fpirit,  that  is,  a  fpirituall,  inuifible,fim- 
 
 ple  eflence  without  compofition  created,as  the  angels  of  God  are .  The  qiie- 
 
 ftion  whether  the  foule  of  a  childe  come  from  the  foulc  of  the  parents  as  the 
 
 bodie  doth  come  from  their  bodies,  may  eafily  be  refolued  .  For  the  fbule  of 
 
 man  beeing  a  fpirit,can  not  beget  another  {pirit,as  the  angels  beeing  fpiriluall 
 
 doe  not  beget  angelstfor  one  fpirit  begetteth  not  an  other.Nay  which  is  more, 
 
 one  fimple  element  begetteth  not  an  other ,  as  the  water  begetteth  not  water, 
 
 fior  aire  begetteth  airerand  therefore  much  lefle  can  one  (i^ule  beget  an  other, 
 
 AgainCjif  the  foulc  of  the  child  come  from  the  foule  of  tlie  parentSjthcn  there 
 
 is  a  propagation  ofthe  whole  fbule  of  the  parent  or  of  fome  part  thereof  If  it 
 
 foe  faide ,  that  the  whole  foule  of  the  parents  is  propagated,  then  the  parents 
 
 Z  3  fhould 
 
J  44     Chrifts  e5f  ccutioa  Jn^xpojition 
 
 fliould  want  their  owrc  foules  and  could  not  liue.If  it  be  (aid  that  a  part  of  the 
 parents  foule  i^propagated:!  anPvvere-that  the  (o'jlc  being  a  fpnit  or  a  fimple 
 fubllance  cannot  be  parted:and  therefore  it  is  the^  fifcfl:  to  conclude,that  the 
 bodie  indeedc  is  of  the  bodie  of  the  p  irents ,  and  that  the  foule  of  nvin  while 
 die  bodie  IS  in  inakin2;,is  created  of  nothinc;  :  and  for  this  very  caufc  God  is 
 called  i\\t  father  offftrits. 
 
 Thus  much  of  the  crucifying  of  Chridrnowe  follovveth  his.death.  For  ha- 
 uino-  laid  downehJs  foulcinto  the  hands  ofhis  father,  the  lioly  Ghoft  fiuth,^? 
 viui^,  ^-^^^  '^P  theghoji :  to  giuc  vs  to  vnderftand ,  that  his  death  was nofantalncall 
 but  a  real!  death  jJH  that  his  bodie  and  foule  were  feuered  as  truely  asvvhena- 
 fiv  oi:  vsdie.Iatreaiing  of  Chrifls  death  wercuR  confider  many  points.  The 
 KrlfthltTt  was  tieedfull  that  he  Hiould  die,and  that  for  two  caufes.  Firft,  toja.- 
 tisfie  Gods  lulhceiforfinne  is  fo  odious  a  thing  in  Gods  fight.that  he  will  pu- , 
 niih  it  with  an  extreamcpunifI^ment:thcreforc  Chrift  ftandingin  ourroomc 
 mun  not  onely  fltfFer  the  niiferies  of  thishfe,  butalfo  die  on  thecrolTcjthat 
 the  verr  extremitie  of  puniOiment  which  wee  Hiould  haue  borne, might  bee 
 laid  on  himcand  fo  wein  Chrift,might  fully  Citisfie  G  ods  iuftice :  for  the  jr^- 
 aes  ofjlnne  is  ^eath  .  Secondly ,  ChriH:  died  that  he  might  fulfill  the  trueth  of 
 Gods  word  winch  had  {aid,that  man  for  eating  the  forbidden  ^miPiculddie 
 '•*''7*  the  deatlj/The  pj^opernes  of  Chrifls  death  are  two:the  fird^that  it  was  a  volu- 
 tarie  and  willing3cath:the  fecond ,  that  it  was  a  cur  fed  death.  For  the  firll, 
 whereas  T  fay  Chrifls  death  was  voluntarie,!  meane  tnat  Chrifl  died  willing- 
 lv,and  ofhis  owne  fiee  accord  gaue  vp  himfelfe  to  fuffer  vponthecrofle. 
 Howfbeuei'  the  Icwes  did  arraigne,and  condcmne,and  crucifie  him,yet  if  hee 
 had  not  willed  his  own  death,and  ofhis  free  accord  gitien  himfelfe  to  dicrnot 
 the  Icwes  nor  all  the  whole  worlde  could  euer  haue  taken  avva)-  his  life  from 
 him  He  died  not  by  confJraint  or  compullion,but  moll:  willingtyrand  there- 
 fore hee  faith,  iV<7  wan  tak£th  my  life  from  mc  ,  ^/^f_/£faith  he)  tayttdoyvne  of 
 my  felfe:  I  hitue  power  to  I.  ly  it  downc,ayul  haue  porrcr  to  take  it  againe  .  And  our 
 Sauiour  Chrili:  gaue  cuident  tokens  hereof  in  his  death,fbr  r/W /f//«  rr^V.;^" 
 n>ith  a  loud  voice, and  (Ktue  vp  the  ^hofl.  Ordinarily  men  that  die  on  the  erode, 
 laf»'ui(h  away  bv  litde  5c  little,(St  before  dicy  come  to  yeeld  vp  their  liues  they 
 
 Sia.j-j^.  loofe  their  fpeech,and  onely  ratde  or  make  a  noife  in  the  throate  :  but  Clirifl: 
 at  that  very  inn:ant  when  he  was  to  giue  vp  the  gholl,cried  with  a  loud  voice:: 
 which  /bcWcth  plaine1y,that  he  in  his  death  was  nrore  then  a  conquerour  o- 
 uer  death.  And  therefore  to  giue  all  men  a  token  ofhis  power,and  to  fhewe 
 that  he  died  voluntarily ,  it  pieafed  him  to  cne  with  a  loud  voice  .   And  this. 
 
 M^-Jf^p*      made  the  Centurion  to.  ftv  that  he  yyas  the  Sonne  of  God.  Agsine,  ChriR  ^Tf 
 
 ecTnoFasother  men  d9c  ",  becaufe  theyfirir  giue  vp  the  gholi.and  then  lav 
 
 their  heads  afide  :  but  hein  token  that  his  death  wis  vohjntane,firfl:laieshis. 
 
 head  afide  after  die  mannci'  ofa  dead  man ,  and  then  afterward  g;iue.s  vp  the» 
 
 /ghortLaifUsChrirtdiedloroiier  then  men  are  wont  to  doe  vponthe  crolTe, 
 
 loll  19  2»^  andtliis  was  the  caufe  that  made  Pilate  v/onder  thathe  was  fofo one  dead- 
 
 ftiiraj44.  JsTovv  this  came  to  paffe  not  becaufe  he  was  loiith  to  fuffer  the  extremitie  of 
 death:but  becaufe  hevvQuldmnkeJtmfinifefl:  to  all  menthr.the  had  power 
 to  die  or  doc  to.  die- And  indeedc  diisis  our  comfort  tliat  Chnfi  <^i^(\  not  for: 
 
 ^ 
 
of  the  Creede.  Chrids  execution.      5  45 
 
 Ysty  conftralntjtut  willingly  of  his  ownc  accord. 
 
 And  as  Chrilh  death  was  voluntarie  ,  fo  was  italfb  an  accurled  death,  and  ^^^  ^^  j. 
 therefore  it  is  called  the  death  of  the  crofe.  And  it  containcth  the  firft:  jwijihe  poin?the  * 
 4««oa4iiLuii;i:the  fiift  is  the  feparation  of  the  bodie  from  the  foule:the  fecond  ^^^^^  ^^^^ 
 
 JmWW  n       1  \r     %    r  /^      i  m        •  >-m      T,  ui.it  h»  was 
 
 is  the  Itp^tion  or  bodie  and  foule  from  Ood :  iinrliliinihwirs  in  Chi'ift:  for  auafiedau4 
 bcfide  the  bodily  death,hee  did  in  foule  apprehend  the  wrath'of  God  due  to  ^''°  '^***^' 
 man  for  finneiand  that  made  him  ci  ie,C-^  God,mj  Gvd,ivhy  haji  thouforfakcn 
 me? 
 
 And  here  wee  mull:  not  oraitte  a  necelTarie  point,  namely  how  farrc 
 foorth  Chrift fufFered  death.  -r^^/K-f^f. Some thinke that  heejufferedonc- 
 ly  a  bodily  death,  and  fuch  paines  as  followe  the  diflolution  of  nature:  but 
 «iiey ,  no  doubt ,  come  to  lhort,for  why  £hould  Chrift  haue  feared  death 
 fo  greatly  if  it  had  beene  nothing  but  tne  dilTolution  of  nature.  Somea- 
 gaine  thinke  that  he  died  ,  not  onely  the  firfl: ,  but  alfo  the  fecond  deaths 
 but  itmnybee  theygoc  tofarre  :  for  if  todiethefirftdeathbeetoftifFera 
 totall  feparation  of  l3odie  and  foule ,  then  alfb  to  die  the  fecond  death  it 
 wholly  and  eucric  way  to  bee  feuered  from  all  fauour  of  God,  and  at 
 the  leafl:  for  a  time  to  bee  opprefled  of  the  farne  death  asj^he  damned  are. 
 Kowe  this  neuer  befell  Chrifl:  ,  no  not  in  the  middeft  oThis  lutfehngcs, 
 confidenng  that  cuenthenhewas  able  to  call  God  his  God.  Therefore  the 
 '  (afeft  is  to  follow  the  meanejnameiy  that  Chrifl  died  the  firft  death  in  that  his 
 bodie  ayd  Ibule  were  really  and  wholly  feuered  ,  yet  without (iiffcring  any 
 corruption  in  his  bodie,which  is  the  effeft  and  fruit  of  the  fame:  &  that  with- 
 all  he  further  fuffered  the  extreame  horrours  and  pangs  of  the  fecond  death, 
 not  dying  the  fame  death  nor  btingfoiiaken  of  God,morctheninhisown 
 apprehenfion  orfeeling.For  in  the  ver)'  middeft  of  his  fufFerings  the  father 
 was  well  ple.ifed  with  him.  And  this  which  I  fay  doth  not  any  wmt  leflon  the 
 fiifhciencieof  the  nierit  of  Chrifl  :  for  wh^^reas  he  fuffered  trueh'  thesejgfc 
 wrath  of  God)Mid  J.V  vny  torments  of  the  damnjsd4n  his  foulcit  rs  as  much 
 as  if  all  the  men  m  the  worlde  had  died  the  fecond  death, and  had  bin  wholly 
 cut  off  from  G  od  for  eiier  and  euer.  And  no  doubt  Chrifl  died  the  firff  death 
 cnelv  fuffering;  the  pangs  of  the  fecond  i  that  the  firfl  death  might  be  an  en- 
 trance not  to  the  feconddeath  which  is  etemall  damnation ,  but  a  paflage  to 
 life  etern  all. 
 
 The  benefits  and  comforts  which  arife  by  the  death  ofChriff  are  fpecially 
 foure.The  firfl  is  the  change  of  our  naturall  death,!  fay  not  the  taking  of  it  a- 
 way.for  wc  mull  all  die;but  whereas  by  nature  death  is  a  curfeof  Godvpon 
 man  for  eating  the  forbidden  fruite,by  the  death  of  Chnfl  it  is  changed  from 
 a  curfe  into  a  blefling:and  is  made  as  it  were  a  middle  way  and  entrance  to  co- 
 uaigh  men  out  of  this  worlde  into  the  kingdome  of  gloriein  heauen:  and 
 therefore  it  is  f^iidjChrifl  by  his  death  hath  delmered  them  from  thefeare  of 
 death,  rvhich  aflthe  dates  of  their  lines  were  fl^i'iefl  to  ^ondaae.  A  man  that  is  to  ^^•*»*?« 
 encounter  with  a  fcorpionjif  he  knowe  thatithath  a  fling,  he  may  be  difmai- 
 ed*,but  beeing  alTured  that  the  ffing  is  taken  away ,  he  neede  not  feare  to  en- 
 counter therewith.Nowe  death  in  his  ov\Tie  nature  confidcred.is  this  fcorpi- 
 Oii  armed  with  a  fting :  but  Chrifl  our  Sauiour  by  his  death  hath  pulled  out 
 
 Z  4  the 
 
34^     Cli"fts  execution.  AnSx^ofi'ton 
 
 the  fting  of  our  death,  and  on  the  erode  triumphantly  faith,  0  death, where  is 
 or-ij-JJ»  thyJimg?OgraueyT»hereiithy  vi^ory?  and  therefore  cucn  then  when  vvce  feele 
 thjyjaojs  of  death  approch,  wee  fhould  not  fearc  but  conceiuc  hope ,  confi- 
 dering  that  our  death  is  altered  and  changed  by  the  vertue  of  the  death  jg£ 
 Chrid  fc„Sf^Q"fr  \-  ^^  death  of  Chrift  hath  quite  taken  away  the  fecond 
 death  from  thofc  that  are  m  Chrifl::as  Paul  fiith,  There  is  no  m  condemnation  to 
 "'  '**  Ihsm  whtch  are  in  Chrtji  lefm,  which  walke  not  after  the  flsfhrbnt  after  thejprrit^ 
 Thirdlv.the  death  of  Chrill  is  a  mcanes  to  ratifiehis  iaft  will  and  teftarnenti 
 For  thu  caufewM  (fhnfi  the  A4ediatour  of  the  newe  teftament,  that  through  death 
 (which  was  for  the  redemption  of  the  tranfqreffions  which  were  in  the  former  tefia- 
 ntent)  they  which  were  called  might  receiue  the  promife  of  the  et email  inheritance. 
 For  where  a  teflamentiSitheremnJi  be  the  death  of  him  that  made  the  teflament: 
 for  the  teflament  is  confirmed  when  men  are  dead  for  it  is  yet  of  no  force  as  long  as 
 he  is  aline  that  made  it.  And  therefore  the  death  of  Chrifl:  doth  make  his  laft 
 wil  and  teflament  which  is  his  couenant  of  g;race,authentical  vnto  vs.Fourth- 
 ly,the  death  of  Chrifl:  doth  ferue  to  abohfli  the  origmall  corruption  of  our 
 finnefuU  hearts.  As  a  tlrong  coradue  laid  to  a  fore,eatcs  out  all  the  rotten  and 
 dead  flefh.-euen  fo  Chrifl:s  d«ath  being  applyed  to  the  heart  of  a  penitent  (in- 
 ner by  faith,weakens  and  confumcs  the  i^nne  that  cleaucsfbfaft  vnto  our  na- 
 tures and  dwells  within  vs. Some  will  {ay,howe  can  Chrifts  death  which  now 
 as  not,becaufe  it  is  long  agoe  paft  and  ended,kill  finne  in  vs  nowe?2xf;i/a'.In« 
 deede  if  we  regard  the  a£t  of  Chrifls  dcath,it  is  paf  Ijbut  the  vertue  and  pow- 
 er thereof  endureth  for  euer .  And  the  power  of  Chrifb  death  is  nothing  ^^ 
 but  the  power  of  his  Godhead,  which  inabled  him  in  his  death  to  ouercomc 
 bell^the  grauc,  death ,  and  condemnation ,  and  to  disburden  himfelfc  of  our 
 finnes-l^owe  when  we  haue  grace  to  denie  our  felucs,and  to  put  our  truft  ia 
 Chrifl:,&  by  faith  are  ioyned  to  him,theas  Chrifl:  himfelfe  by  the  power  of  his 
 godhead  ouercame  death,hell,and  damnation  in  himfelfej  fo  fhall  wee  by  the 
 feme  power  of  his  godhead  kill  and  crucifie  finne  &  corruption  in  our  felue?. 
 Therefore  (eeing  we  reape  fuch  benefit  by  the  deadi  of  Chrift,  if  wee  will' 
 fhcwe  our  felucs  to  bee  Chriftians ,  let  vs  reioyce  in  the  death  of  Chrift": 
 and  if  the  queftioa  bee,  what  is  the  chiefeft  thing  wherein  wee  reioyce  in 
 this  world?wc  may  anrvver,the  very  crofle  of  Chrift,yea  the  verie  leaft  drop 
 of  his  blood. 
 
 The  duties  to  be  learned  by  the  death  of  Chrift  are  two:the  firft  concernes 
 all  i^'norant  and  impenitent  finners  .  Such  men  whatfbeuer  they  be,  by  the 
 death  of  Chrift  vpon  the  crofle ,  muft  be  mooued  to  turne  from  their  finnesi 
 and  irdiPTonfideration  hereof  v/ill  not  mooue  them  ,  nothing  in  the  world 
 will.  By  nature  euery  man  is  a  vaiLll  of  finncand  a  bondflaucofSatanTthe 
 "Hcuill  raio-nes  and  rules  in  al  men  by  nature,and  we  our  felues  can  ^o  nothing 
 but  (crue  and  obey  him.Nay  (^ which  is  more)  we  liue  vnder  the  fearefull  curfe 
 of  God  for  the  leaft  finne.  Well  now ,  fee  the  loue  ofthefonnc  of  God,that 
 wane  himfelfe  willingly  to  death  vpon  the  crofle  for  thee,  that  he  might  free 
 thee  from  this  moft  fearefiil  bondage.  Whcrfore  let  all  thofe  that  Due  in  fin  6c 
 jo-noracc  reafon  thus  with  thefeluesrHath  Chrift  the  fon  of  god  done  this  for 
 ^\and  (nal  we  yet  Imeinour  finncsJhath  he  fetopenas  it  were  the  veric  gates 
 
.  efthe  Creede.  Cfirifls  execution. 
 
 of  hell,ancl  Hiall  we  yet  lie  weltringin  our  damnable  waies  and  in  the  fliaciowc 
 of  death?In  the  fcare  of  God  let  the  death  of  Chrift  be  a  nieanes  to  turne  vs  to 
 Chriftiif  It  can  not  mooue  vs^let  vs  be  refolued  that  our  cale  is  dangerous. To 
 goe  yet  turther  in  this  point^euery  one  ot  vs  is  by  nature  a  licke  maiT,  woun- 
 ded atthe  very  heart  by  Satanrthough  we  feele  it  not,  yet  we  are  deadly  ficke: 
 and  beholde,  Chrifl:  is  the  good  phifit'an  ofthe{bule,and.nonein  heauen  or 
 carth,neitherSaint,angel,norman  can  heale  this  our  fpirituall  wound  but  he 
 alonerwho  though  he  were  equall  with  the  Father,  yet  he  came  downe  from 
 his  bofome  and  became  man,and  liued  here  many  yeares  in  miferie  and  con- 
 tempt:and  when  no  hearbe  nor  plaifter  cou5d  cure  this  our  deadly  wound  or 
 defperat  fickne(re,he  was  content  to  make  a  plaifter  with  his  owne  blood:the 
 painehetookeinmakingitcauledhim  to  (weate  water  and  blood  :  nay  the 
 making  of  it  for  vs  coft  him  his  life,  in  that  he  was  content  by  his  owne  death 
 to  free  vs  from  death:which  if  it  be  true,as  it  is  moft  truc,then  woflill  &  wret- 
 ched is  our  ca(e  if  we  will  ftiU  liue  in  finne,and  will  not  vfe  meanes  to  lay  this 
 plaifter  vnto  our  hearts.  And  after  the  plaifter  is  applyed  to  the  fbule  ,  wee 
 /hould  do  as  a  man  that  hath  bin  grieuoufly  fick,who  when  he  is  on  the  men- 
 ding hand,gets  ftrength  by  httle  and  little.  And  fo  fhould  we  become  newe 
 creatures  going  on  from  grace  to  gracft,  and  fhew  the  fame  by  huing  godlily, 
 righteouny,and  foberly,that  the  worlde  may  fee  that  we'are  cured  of  our  fpi- 
 rituall difeafe.O  happie,yea  thrice  happie  are  they  thathauc  grace  from  god 
 to  doe  this.  The  feco  nd  dutie  concernes  them  which  are  repentant  finners. 
 Hath  Chrift  giuen  himfelfc  for  thee,  and  is  thy  confcience  ftded  in  this?  then 
 thou  muftanfwerably  beare  this  mind,and  ifthyjife  would  feruejbj;  the^lo- 
 ry  of  God  and  the  good  of  his  Church  ,  thou  wouldft  theh^iueitmolft  wil- 
 Bng^Iy  ifthou  becattedTKeretoTSecondly,if  Chrift  for  thy  good  hath  giuen  hFs 
 KTe^then  thou  muft  in  like  maner  be  content  to  die  for  thy  brethren  inChrift, 
 ifneede  be:f/<?^(faith  Saint  \o\m)lMd  downe  hii  life  for  vs, therefore  wee  ought  to  i.iolin.j.i^, 
 lay  downe  our  hues  for  our  ^r^f/7r<f«.Thirdly, if  Chrift  was  content  to  Oiedde  his 
 owne  heart  blood  not  for  himfelfe,but  for  thefinnes  of  euerie  one  of  vs ,  then 
 we  muft  be  thus  aftededjthat  rather  then  by  finning  wee  would  wi^'  :ng!v  of- 
 fend God^wc  iliould  be  content  to  haue  our  own  blood  iLed:  yea  if  thcfe  two 
 things  were  put  to  our  choifcjeither  to  doe  that  which  might  dilpleafe  God, 
 or  els  to  fufFer  death,  wee  muft  rather  die  then  Aoz  the  fame.  Of  tliis  mindc 
 hauebeeneall  the  M?rtyrs  ofGod,who  rather  then  they  would  yeeld  to  Ido- 
 latrie,  were  content  to  fufFer  moft  bitter  torments  and  cruell  death.  Yea,€uery 
 good  Chrirtianis  fo aff^£led,that  he  had  rather  choofe  to  die  then  to  liue^not 
 mooued  by  impatience  ir^refpeft  of  the  miferies  of  this  life :  bur  becaufe  hee 
 would  ceafe  to  offend  fo  louing  a  father.  To  finne  is  meate  and  drinke 
 to  the  worIde,but  to  a  touched  and  repentant  heart  there  is  no  torment  fo 
 grieuous  as  this  is,to  finne  againft  God,if  once  he  bee  per{waded  that  Chrift 
 iedforhim. 
 
 ;^  Thus  much  forChrifts  death:  nowe  followe  thofe  things  wliich  befell 
 Clirift  when  he  was  newely  dead*,and  diey  are  two  efpecially.  The  firft  ,  that 
 Eis  legges  were  not  broken  as  the  legges  of  the  two  theeueswere.OFihc  firft, 
 S  John  rendreth  a  reafon;naniely3that  the  Scripture  might  be  fulfilled,  which 
 
 faithj. 
 
54^     Chrifts  execution.  Jn'Expo^tion 
 
 loh.tj.'S.      faith,  not  a  bone  ofhimjhalhe  broken :  which  wordcs  were  (pokcn  by  Mofes  of. 
 
 Esod.ii.4<j,  the  pafchnll  lami3e,and  are  here  applied  to  Chrirt ,  as  beeing  typically  figured 
 thereby.  And  hence  we  obferue  tnefe  two  things. Fuftjthat  Chrj[ft  crucihed  is 
 the  truepafchall  lambe,  as  S.Paul  faith,  (^hrtfi  our pajfeoner  is facrificed:  andS« 
 
 l£?i5r      ^°^"  (^diilhfBcholdthe  lambe  of  god,  diftinguilLing  him  thereby  from  the  t)'pi- 
 call  lambc.  In  this  that  Chrift  crucified  is  the  true  pafchall  lambcjlhe  childe  of 
 God  hath  wonderfull  matter  ofcomfort.  The  Ifraelites  did  eatc  thepaiTeO' 
 .  ucr  in  Egypt,  &  fprinkled  the  blood  of  the  lambe  on  the  p  ofts  of  their  dorcs, 
 
 that  when  the  angel  of  God  came  to  deftroy  the  firft  borne  both  of  man  and 
 beaft,  and  fiw  tliebloodvpon  their  houfes  might  paifeouer  them,  that  the  _ 
 plague  fliould  not  be  vpon  them  to  defl:ru<ftion.  So  likewife  if  thou  dolifeed 
 on  the  lambc  of  God,  and  by  aliuelyfaith  fprinkle  the  dore  of  thine  heart 
 with  his  bloode  ,  the  iudgcments  of  God  in  this  life,  and  the  terrible  curfe  of  i 
 ,  death ,  with  the  fearefuU  fentence  of  condemnation  at  tbe  day  of  ludgement, 
 and  all  punifhments  due  vntothyfinnes  fliall  palTe  ouer  thee,  and  not  fb 
 much  as  touch  thee.  And  whereas  the  leg^cs  of  our  Sauiour  Chrift  were  not 
 broken  by  the  fbuldiours,  who  fought  by  all  meanes  poffible  toworkea- 
 gainft  him  all  the  mifchiefe  they  could:  we  may  note,  that  the  enemies  of 
 -  Chrift  and  his  Church ,  let  them  intend  to  ftiew  neuer  fo  much  malice  agamft 
 him,  they  can  not  gocbej'^ond  that  libertie  which  God  giueth  them  ,  they  can 
 doe  no  more  for  their  hues  then  that  which  God  willeth.  TheMedcs  and 
 
 ^  Perfians  are  called  the  Lords  fan^ified  ones :  Cyrus  is  called  the  man  of  Gods 
 
 !f  aLj^.w*  tounfelly  becaule  whatfbeucr  they  intended  againft  the  people  of  God,  yet  in 
 all  their  proceedings  they  did  nothing  but  that  which  God  had  determined 
 before  to  be  done.  And  when  Senacherib  came  againft  the  lewes  as  a  wildc 
 beaft  out  of  his  denne,the  Lord  tellcth  Hezekiah  concerning  Aftiur  that  he 
 
 ifa  jya^.  ^ill  put  A^  hooke  in  his  nofir tils, and  his  bridle  in  his  lipfes ,  and  bring  him  backe  a- 
 gaine  the  fame  way  he  came,  that  is ,  he  will  fb  rule  him  that  he  fhall  not  doe  the 
 kaft  hurt  vnto  the  Icwcs,more  then  God  will.  Tbs  is  a  matter  of  great  com- 
 fort to  Gods  church  opprefled  with  manifold  enemics,Pnpifts,Tewcs,Turks 
 and  all  infidels, malitioully  bent  againft  it  for  Chrifts  fake .  For  though  they 
 intend  and  pra<rtife  mifchiefe,  yet  more  then  Gods  will  and  counfell  is ,  they 
 can  not  doe :  becaufe  he  hath  his  ring  in  their  noftrils,  and  his  bridle  in  their 
 lippes  to  rule  them  as  he  lifteth. 
 
 Thefecond  thing  which  fell  out  immediately  vpon  the  death  of  Chrift  is, 
 that  the  (buldiours  pearced  his  fide  w  ith  a  fpeare,and  thence  iffued  water  and 
 blood.The  vfe  which  arifeth  of  this  point  is  two-fold:  firft,it  ferues  to  proouc 
 that  Chrill  died  truly,andnot  in  fhew,or  a  fained  death:  for  there  is  about  the 
 heart  a  filme  or  skinne  like  vnto  a  purfe  wherein  is  contained  cleare  water  to 
 
 cclem^dere  coole  the  heat  of  the  heart ,  and  therefore  when  water  and  bloode  iflued  out 
 
 jjpiicJdiuo.  after  piercing  of  the  fide,  it  is  very  likely  that  ^  that  veiy  skinne  was  pierced : 
 for  els  in  reafon  we  can  not  coniefture  whence  this  water Ibculd  come.  Saint 
 lohn  an  eye-witnes  of  this  thin^,  beeing  about  to  prooue  that  lefus  the  fonnc 
 of  Marie  was  the  true  Meilias,bringeth  in  fixe  witnefles :  thiee  in  heauen,?^^ 
 Father, the  Word,anA  the  holy  Ghofl :  &  three  in  earth,  the  7Vater,the  Spirit,  and 
 
 iMi-s^      the  blood:  where  no  doubt  he  alludeth  to  the  water  and  Wood  that  ilTued  out 
 
 o£| 
 
oftheCreede,  Chrifts  execution,      ^45 
 
 of  ilie  fide  of  Chrifl :  by  ^irit  we  may  vnderftand  the  cfficacie  and  operation 
 of  Gods  :?pirit  making  men  to  bnngforth  thefruits  of  thenime^as  Ioue,pcace, 
 ioy,&c.  And  the  fecond  vvitnes,  namely  water,  hath  relation  to  the  water  that 
 came  forth  of  Chnl}s(ide,which  fignifeththemwardwaihingawayoffinne, 
 and  the  purging  of  the  heart  by  Chnfls  blood :  which  alfo  is  and  was  ^\^m^td 
 by  the  oiitward  washing  of  the  bodie  with  water  in  baptifme .  The  third  wit- 
 nes  he  calls  blood,alludmg  to  the  blood  diatifTued  out  of  Chriffs  fide:  v\ here- 
 by is  lignificd  the  expiation  or  fiUisfaftion  made  to  Gods  iuflice  for  mans 
 fmne.  The  fame  vfe  had  the  cercmoniall  fprinkling  in  the  old  teffanient^typi- 
 cally  fr^nifyin^  the  fprinkling  of  Chrid s  blood.Now  thcfe  three  witnefles  are 
 not  to  be  fought  for  in  heauen,  but  euery  Chrillian  man  mufl  fcarch  for  them 
 in  his  ovvne  heart  and  confcience ,  and  there  fliall  he  finde  them  in  fomemca- 
 fure.  And  this  water  and  blood  flowing  out  of  the  Hde  of  Clinfi:  bccuio-  now 
 dead ,  fignifieth  that  he  is  our  luffification  and  fanftificationcuen  after  his 
 deathrand  that  out  of  his  death  fprings  our  hfe :  and  thcrfore  as  Euc  was  made 
 of  aribbe  taken  out  of  the  fide  of  Adam  :  fo  fprings  the  Church  out  of  the 
 blood  that  fiowes  out  of  the  fide  of  the  fecond  Adam. 
 
 Hauing  thus  intreated  of  Chriffs  execution ,  letvs  now  cometothelaft 
 point,namely  the  excellencic  of  Chrifts  pa/Iion^cofiffmg  in  thefe  two  points: 
 I.  a  Sacrifice:  1 1,  a  triumph.  For  thefirif^when  C  hrifl:  AiQ(\  he  offered  a  pro- 
 pitiatorieand  reall  facrifice  to  his  father:  and  herein  his  dcadi  and  paffion  dif- 
 tereth  from  the  fufferings  and  deaths  of  all  men  whatfoeuer .  In  this  ficriffcc, 
 wc  mafl:  confider  foure  things :  I.  who  was  the  prieft.  1 1.  whaX  was  the  facri- 
 fice III.  what  was  the  altar.  I  V.the  time  wherein  this  facrifice  was  offered. 
 The  priell:  was  Chrift  himfelfe ,  as  the  author  of  the  cpiffles  to  the  Heb:  ewes 
 prooues  at  large  from  the  third  chap,  to  the  9.  and  of  him  we  are  to  confider 
 ihcfe  foure  points.The  firft  ,whatis  the  of^ce  of  Chnfls  pricHhood.  x/»/.The 
 office  of  Chriffs  prieff  hood  ff ands  in  tlirce  things :  I.  to  teach  doftrine ,  and 
 therefore  he  is  called  the  highfriefl  ofcHrprofe//7of7,thAtis,ofthQ  Gofpel  which 
 we  profeffe ,  becaufe  he  is  the  author  and  Doiftour  of  the  fame.  II.   to  offer  ^*'^'^"^*''* 
 vp  hirafclfc  vnto  hisfithcr  in  the  behalf  ofman,for  the  appeafino;  of  his  wrath 
 forfinne.  III.  to  makerequeff  or  interceflion  to  God  the  father,  that  he 
 would  accept  thefacrifice  which  he  offered  on  the  croffe  for  vs .  The  fecond 
 point  is,  Accordmg  to  which  nature  he  was  a  prieff:  whether  in  his  manhood, 
 or  in  his  godh.ead;,or  both  togither  ?  Jft/.  The  ofhce  of  his  prieffhood  is  per-  ^ 
 
 formed  by  him  accordmg  to  both  his  natures :  and  therefore  he  is  a  priefl  not 
 as  the  Papiff  s  would  haue  him ,  according  to  his  manhood  onelv,  but  as  he  is 
 both  God  and  man  :  for  as  he  is  a  Mediatour,  Co  is  he  a  prieil :  but  Clirift  is  a 
 jMed>aroiir  according  to  both  naturcs:cach  nature  doingthat  which  IS  peculi- 
 ar to  \t,Sc  conferring  fomething  to  the  worke  ofredcmption:  and  therfore  he 
 -is  a  pnefl  as  he  is  both  God  and  man.  The  diird  point,  Aftei  what  order  he  is 
 ii  pnefl  ?  /Inf.  The  Scripture  mentioneth  two  orders  of  priefis :  the  order  of 
 Leui,andtheordcrofMekhifcdcck.Chrifl  wasnot  aprieft  after  the  order 
 of  Aaron  :  andyetnotwithffanding  in  that  priellhood  were  many  notable 
 jites  whereby  the  prieflhoodc  of  our  Sauiour  C hull:  was  refemblcd  ,  and 
 V^e may  note  fiuccfpecially.  Fu-ft  intheannointing^of  the  high  priefi.?,  as  of 
 
 Aaroa 
 
550      Chrifts  facrificc.  iyfn  ExpofttoH 
 
 EKod.19.7.    Aaron  and  his  fonnes  after  hiin,oile  was  poured  on  his  head,  and  it  ran  down 
 P&1.115.1.      fQ  tPjg  yery  edge  of  his  garments ,  whereby  wa§  %nified  that  Chrift  the  true 
 Ffal.4y.7.       high  prieft  was  annointed  rcith  the  oj/le  ofgladnejfe  aboue  hit fell<m>es, xhzt  is,that 
 his  manhoode  was  filled  with  the  gifts  and  graces  of  God ,  both  in  mcafurc, 
 Exod.»8.2.     number,and  degree  aboue  all  men  and  angels.  Secondly,  the  fumptuous  and 
 gorgious  apparell  wliich  the  high  Prieft  put  on ,  when  he  came  into  the  ftn- 
 ftuarie ,  was  a  figne  of  the  rich  and  dorious  robe  of  Chrifts  righteoufhefle,- 
 which  is  the  puritie  and  inte^ritie  of  his  humanenature  and  of  his  hfe.  Third-  ' 
 ly ,  the  (peciall  parts  of  the  nigh  Priefts  attire  were,  firft  the  Ephod ,  the  two 
 E  xo  d.aSajsii;  moulders  whereof  had  two  onyx  ftones ,  whereon  vyere  cngrauen  the  names 
 *?  •    of  the  twelue  tribes  of  Ifrael :  iixe  names  on  the  one  ftoiie ,  and  fixe  on  the  o- 
 ther,as  ftones  of  remembrance  of  the  children  of  Ifrael  to  God  wardrfccond- 
 Iy,the  brcftplate  of  iudgement  like  the  worke  of  the  Ephod,  wherein  were  fct 
 twelue  ftones  according  to  the  names  of  the  children  of  Ifrael ,  grauen  as  fig- 
 nets  euery  one  after  his  name.Now  by  thefc  two  ornaments  were  figured  two 
 things  in  Chriftrby  the  firft ,  that  he  carries  all  the  Eled  on  his  fhoulders,  and 
 fupports  them  by  his  fpirit  fo  log  as  they  are  in  this  world,  againf  I  the  world, 
 the  nefh,and  the  deuill.By  the  fecond,tnat  Chrift  our  high  prieft  beeingnow 
 in  his  fanftuarie  in  heauen,hath  in  mcmorie  all  the  Eleft ,  6c  their  very  names 
 arc  written  as  it  were  in  tables  of  gold  before  his  face ,  and  he  hath  an  cfpcciall 
 loue  vnto  them  and  care  ouer  them ,  Vpon  this  ground  the  church  m  the 
 Canticles  praies  on  this  manner,  Set  me  Oi  afeale  on  thy  heart, a^d an  djignet  vp- 
 <p««.8,^.       on  thy  arme.  And  indeede  this  is  a  matter  of  comfort  vnto  vs  all,  that  Chrifl 
 hath  our  feuerall  names  written  in  pretious  ftones  before  his  face ,  though  he 
 be  now  in  heauen  and  wc  on  earth:  and  that  the  particular  eftatc  of  euery  one 
 of  vsis  both  knowne  and  regarded  of  him.  Againe ,  God  gaue  to  Mbfes  the 
 ZJrim  and  Thummim ,  which  was  put  on  the  breaftplate  of  the  high  prieff, 
 -when  he  was  to  aske  counfell  from  God  ofthings  vnknownc,bcf  ore  the  mer- 
 cie  feat,whence  God  gaue  anfvver.  What  the  Vrim  and  Thummim  was,  it  is 
 not  knowne :  and  it  is  like  it  was  not  made  by  any  art  of  man  ,  but  giuen  by 
 God ;  and  how  it  was  yi^t^  wc  can  not  tell :  but  yet  the  fignification  of  the 
 words  affoardeth  matter  of  meditation.  Z-^r/w  fignifies /t^/^/j ,  and  Thummim 
 figm^cs perfe^ionf .  And  by  this  a  further  matter  was  prefigured  in  Chrift, 
 who  hath  the  perfit  Vrim  and  Thummim  in  his  breaft :  firft  ,  becaufe  in  him 
 C6tof[Ii.j.      are  hidde  all  the  treafures  of  wifdome  and  knowledge :  fecondly ,  becaufe  he 
 reueales  to  his  Church  out  of  his  word  fuch  things  as  none  can  know  but  the 
 PTaUiM        children  of  God:  as  Dauid  faith,  Thefecret  of  the  Lordis  reuealed  to  them  that 
 ff  h  1.17.      feare  him.  And  for  this  caufe  the  fpirit  of  Chrift  is  called  the  jpirit  ofreifdome 
 c^or.  j.sa.     andreueUtion-.^Vid  thejpirit  ofCJod,wherehy  we  k»6w  the  things  that  are  ^men  vn- 
 to vs  ofgod:z%  namely, our  ele^lion,  vocation,  iuftification,  and  fanftification 
 in  this  lifc,and  our  etcmall  glorification  after  this  life:yea  to  euery  member  of 
 Chrift  within  his  Church  ne  giuesafpeciall  fpirit  of  reuclation  out  of  the 
 word .,  whereby  he  may  know  that  God  the  fiithcr  is  his  father ;  the  fbnne  the 
 redeemer,  his  redeemer  *,  and  the  holy  Ghoft  his  fan£tifier  and  comforter. 
 Laftly,thc  high  prieft  had  a  plate  on  his  forehead ,  and  therein  was  cngrauen 
 I5x«i  i%,f.    the  hoUnes  oflehoHah'\kix%  fignified  the  holines  of  Chrift;for  as  he  is  God,he  is 
 
 bolines 
 
efthe  Creede.  ChrHls  facrifice.      3  5 1 
 
 holines  it  felfetand  as  he  is  man^he  is  moft  Iiolv,  becing  faiK^ificd  by  the  holy 
 Ghofl  for  this  cnde,  that  he  might  couer  our  finnes  and  vnrightecufnes ,  with 
 his  righteoufnes  and  holy  obedience. 
 
 The  fecond  order  ofpricfthood  is  the  order  of  Mekhifedcckjof  which  or- 
 der Chrirt  was ,  as  Dauid  faith,  Thou  art  a  prieflfor  euer  after  the  order  of  Mel-  Hs6.7> 
 chifedeckj  and  that  in  two  fpcciall  refpet^s.  I.  Melchifedeek  was  both  a  pneft 
 and  a  king:  fo  was  Chrifh  1 1.  Melchifedeek  had  neither  father  nor  mother, 
 becaufe  hishiftorieisfet  downevvith  mention  of  neither  ;folikewiie  Chi  ill  as 
 he  is  Godjhad  no  mother;  andas  he  is  man ,  he  had  no  father.  The  Papiils  a- 
 uouch  Chrift  to  bea  prielt  of  this  order  in  a  new  refped,  in  that  as  Mtkhife- 
 deck  offered  bread  and  wine,when  Abraham  came  h'om  the  flaiiditer  of  the  Gen.t4.1t. 
 Kin»s:  (b(fay  they)ChriH;in  his  lafl:  flipper  did  offer  his  owne  bo  die  &  blood 
 ynder  the  formes  of  bread  and  wine.  But  this  is  a  friuolous  deuice  of  theirs  : 
 for  if  we  read  Hebr.  7.  where  this  point  is  handled  ,  there  is  no  comparifon  at 
 all  made  of  their  two  facrifictS;  but  the  refemblances  before  named  aie  fet 
 downe,in  which,perfon  is  compared  with  perfon  Againe,it  is  not  faid  in  Gc- 
 jpefis  that  Melchifedeek  offered  facrihce',  but  thathe  brought  forth  bread  and  Protuiitnc;^ 
 wine,and  made  a  feafl  to  Abraham  and  his  companie.  And  if  Chrifl:  fhould^  ^"'^^ 
 be  of  the  order  of  Melchifedeek ,  in  regard  of  the  offering  of  bread  and  wine, 
 yet  would  this  make  much  againft  the  Papifts .  For  Melchifedeek  brought 
 forth  true  bread  and  true  wine>but  in  the  facrifice  of  the  malfe  there  is  no  tiue 
 breadnor  true  wine:but(asthey  fay)ihereall  bodie  and  blood  ofChnft  vnder 
 the  forme  of  bread  and  wine. 
 
 The  fourth  point  is ,  whether  there  be  any  more  reall  pricfls  of  the  newc 
 Teftament  belide  Chrifl  or  no  ?  A^f.  In  the  old  teftament  there  were  many 
 priefts  one  following  another  in  continnall  fiiccedion ,  but  of  ihe  new  Teita- 
 xnent  there  is  one  onely  reall  priefl,Chrift  lefus  God  and  man ,  and  no  more: 
 as  the  author  of  the  Hebrewes  faith  ,  becaufe  he  endurethfor  euer,  he  hath  An  e-  ^^^'f^' 
 nerhMing  ^rieflhoode :  and  the  word  tranOated  [/fierlafiwg]  iignifieth  fuch  a  '^'^c5'^^' 
 priellhood,  which  can  not  paiTe  from  him  to  any  other ,  as  the  priefll.ocd  of ''^''''° 
 Aaron  did.  And  therefore  the  prieflhood  ofChriff  is  fo  tied  tohis  oune  per- 
 fbn,diat  none  can  haue  the  fame  but  he;  neither  man  nor  angd,nor  any  other 
 creature,no  notthe  Father  nor  ihe  holy  Ghoft. But  the  facloursof  the  chijich 
 of  Rome  will  fay ,  that  Chrilf  may  liaue  men  to  be  his  deputies  in  his  (lead  to 
 offer  f;icrifice./f';^We  muff  coiifickr  Chi  ill  two  waies:  I.  as  he  is  Co\^^.  I  Las 
 he  is  Mediatour.   As  he  is  GcmX  with  the  fvuhcr  and  with  the  holy  Ghoff,  he 
 ..hath  Kings  and  Magi  Urates  to  be  his  deputies  on  earth  :  and  therefore  they 
 are  called  Elohimy  that  'n,gods.  But  as  he  is  Mediatour ,  and  (o  confequentiy  a  ^  ^^'^^^ 
 prieff  and  aKing,he  hath  neither  deputie  nor  vicegerent;  neither  king  to  rule 
 in  his  0;ead  ouer  his  Church,  nor  pricfl  to  offer  facrihce  for  him  :  nay  he  hath 
 no  Prophet  to  be  his  deputie,  as  he  is  the  doifteur  of  the  Church.  And  there- 
 fore he  faith  to  his  difciples;  be  not  called  AoCioxs,  fcr  omisyoi  r  doSior.luAQcd- ^.^^^ 
 he  hath  his  miniffers  to  teach  men  his  wikbut  a  deputie  to  offer  facrifice  in  his 
 itead  he  hath  not.  And  therefore  we  may  with  good  confcience  abhorre  the 
 mading  pricOhood  of  the  church  of  Rome,  as  a  thin2;  fetdicd  fro  the  bottom 
 f£hell :  and  their  mafling  prJeils  as  inflruments  of  Satan ;  holding  this  for  a 
 -  ^  "  Y-er^ 
 
■J 
 
 *5p     Chrifls  {acrifice.  'A»ExpofttoH 
 
 very  truth ,  that  vvc  haue  but  one  onely  prieft  euen  Chrlfl  hitnfelfe  Goc?  andl 
 man.  indecde  all  Chriftians  are  pneibto  offer  vp  fpirituall  (acrifice :  but  it  i$ 
 the  propertie  of  Chrift  alone  to  offer  an  outward  andrcall  (acrifice  vnto  God 
 now  in  the  new  Teftament. 
 
 Thus  much  of  the  firft  point  who  is  the  prieft.The  fecond  followcthrwhat 
 is  the  facnfice.  A^/jp.  The  facrificc  is  Clirift,  as  he  is  man,or  the  manhoode  of 
 
 aor  thisod-  thrift  crucified .  As  the  priefl  is  both  God  and  man  *,  fo  the  facrifice  is  man, 
 
 head.  »  not  God.So  It  IS  {aide,we  dXcfa-Mifiedl-y  the  offering  of  the  bodyofleftts  Chrifl, 
 
 Hei>.io.to.  Touching  this  facrifice ,  fiindrie  queftions  are  to  be  skanned.  The  firft ,  what 
 kind  of  (acrifice  it  was  ?  Anf.  In  the  old  teftament  there  were  two  kinde  of (a- 
 cnfices :  one,  propitiatorie  which  (erucd  to  fatisfie  for  (inne ;  the  other  eucha- 
 rifticall  fxjrpraifc  and  thankfgiuing.  Now  the  facrifice  of  Chrifl  was  a  facri-' 
 
 lob  1.8.  '  fice  propitiatorie  fpecially  prefigured  by  the  typical  (acrifice, called  the  whole 
 burnt  offering ;  for  as  it  was  all  confiimed  to  allies  vpon  the  altar ,  and  turned 
 itnto  fmoke,fo  the  fire  of  Gods  wrath  did  feaze  vpon  Chrifl  on  the  crofre,and 
 did  conftjme  him  as  it  were  to  nothing  to  make  vs  fomething.Sccondly  ,when 
 Noe  offered  an  whole  burnt  offering  after  the  flood,  it  is  faide,  Godfmelled a 
 
 <;en.s.>i,  foHour  of  reft :  not  becaufe  he  was  delighted  with  the  fmcil  of  the  facrificc,  but 
 bccaufe  he  approoucd  his  faith  in  Chrifl.  And  hereby  was  figured,  that, 
 
 rph.^.a.  Chrifl  vpon  the  croffe  was  an  offering,  6c  a/acrifice  of  afweetefmelhngfauotir 
 vnto  God:  becaufe  God  was  well  pleafcd  therewith .  Now  whereas  Chni^  was 
 content  wholly  to  offer  vp  himfelfe  to  appeafe  the  wrath  of  his  father  for  vs:it 
 roufl  teach  vs  to  giue  our  bodies  and  foules,  as  holy,liuing,and  acceptable  (a- 
 crifices,  wholly  dedicating  them  to  theferuice  of  God. 
 
 The  fecond  qncflion  is,how^  oftChrifl  offered  himfelfe  ?  ty^nf.Oncc onc- 
 .^  o  I  V  ^"*^  ^^  more.This  mufl  be  held  as  a  principle  of  diuinitie:^//^  once  offertn^ 
 hathhe  confecratedfor  euer ,  them  that  are  fan^tfed :  a.v\A  a^^iinc yChrif}  wm  once 
 ^** '  offered  to  take  atvay  theftnnes  of  many.  And  it  ferueth  to  ouerlhrow  the  abomi- 
 nable (acrifice  of  the  maffe  ,  inwhich  the  true  bodie  and  blood  ofChrift  is  of- 
 fered vnder  the  formes  of  bread  and  wine,reallv  and  fubftantially(as  they  (ay) 
 for  the  rcmiffion  of  the  finnes  of  the  quicke  and  the  dead ,  and  that  continual- 
 ly: but  if  this  vnbloodie  facrifice  of  Chrifl  be  good ,  then  it  is  cither  the  con- 
 tinumg  of  that  which  was  begunne  on  the  croffe  by  Chrift  himfelfe  ,  or 
 the  iteratioirof  it  bv  the  mafle  priefl.  Now  let  Papifts  chufe  whether  of  thefe 
 two  they  will :  if  tliey  f  ly  it  is  the  continuing  of  the  (acrifice  of  Chriff ,  then 
 they  fpeake  outragious  biafphemie :  for  it  is  in  effe£l  to  fay,  that  Chrifls  (acri- 
 fice was  not  perfe<n:,but  onely  begun  on  the  cro(fe,  and  muff  be  accomplifh- 
 cd  by  the  maffepiiefl  to  the  end  of  the  world. If  they  afHrme  the  fecond,that  it 
 is  an  iteration  or  Chriffs  Iacrifice,then  alfb  they  fpeake  blafphemie:for  hereby 
 they  make  it  alfb  an  imperfit  facrifice,  becaufe  it  is  repeated  and  iterated :  for 
 vponthis  ground  doth  the  author  to  the  Hebrues  prooue,  that  the facrifices 
 of  the  old  teftament  w^ere  imperfit ,  becaufe  they  were  daily  offered.  And 
 whereas  they  fay  thei-e  be  two  kinds  offacrifices,one  bloody  once  onely  offe- 
 red vpon  the  crolfeithe  other  vnbloody,  which  is  daily  offered,  I  an(vvTr,that 
 this  difliniflion  hath  no  ground  out  of  Gods  word :  neither  was  it  knowne  to 
 
 £i«.<!.i4.      theholy  Ghoft  wh©  faith,that  without  hloodthere  iinoreir.iifton  offmnss. 
 
 Thcj 
 
of  the  Creede,  Chrifts  facrifice,      353 
 
 The  thirc!  qucftion  Is^  what  n  the  fruit  ofthis  facrifice  ?  a^;;/  The  whole 
 effedl  thereof  IS  contained  in  thcfe  foure  things:  I. the  oblation  of  Chnft  pur- 
 geth  the  beleeuer  from  all  his  finncs  whether  they  be  originall  or  adlualh  fo  it 
 is  (aid,  If  we  n>alke  in  the  light, yve  hanefellorvjhip  one  with  anothey :  and  the  blood  of^-^°^-^-7* 
 Jeffs  Chnsl  his  fonnepnrgeth  vsfom  all^nne :  whether  they  be  finnes  of  omi(Ii- 
 on  in  regard  of  our  duties;  or  of  cominiflion  in  doing  euiil.  1 1,  the  oblation 
 feruethfor  the  iuftifying  ofaiiniier  before  God,  as  Paul  faith,  J-Va^re  itifttfied  Rcm.j^o, 
 by  his  hlood,and  are  reconciled  to  God  by  his  death.  This  being  here  remembred,       ' 
 that  in  the  paffion  of  Chrifl  we  include  his  legall  obedience ,  whereby  he  ful- 
 filled the  la  AT  for  vs.  1 1 1,  the  ablation  of  Chriil:  ferues  X.o  purge  mens  confci- 
 cnces  from  dead  workes ;  How  much  more  thenjhall  the  blood  ofChrifl,  which 
 through  the  eternalljpirit  offered  himfelfe  without  Jpot  to  god,pHrge  your  confcten-  ^^«^•i'-'4. 
 cesfom  dead  works  tofertte  the  lining  God.  I V.  the  oblation  of  Chrift  procures 
 vs  libertie  to  enter  to  heauen ,  'By  the  blood  ofChrifi  lefm  we  mciy  be  bold  to  en-  Heb.io.ao. 
 ter  into  the  holy  f  lace,  by  the  n£W  andlming  way  which  he  hath  prepared  for  vs 
 throtigh  the  vaile ,  that  is,  hisflejh.  By  our  finnes  there  is  a  partition  wall  made 
 betweene  God  and  vs :  but  Chrifi;  by  offering  himfelfe  vpon  the  crolfe,  hath 
 beaten  downe  this  wall ,  opened  heauen ,  and  as  it  vvere,tramcd  the  way  witli 
 his  ovvne  blood,whereby  we  may  enter  into  the  kingdome  of  God,and\vith- 
 out  the  which  we  can  not  enter  m  at  all. 
 
 The  lart  quertio  is,how  this  facriHcc  may  be  applied  to  vs.  Anr.T\\Q  meanes 
 of  applying  this  (acrifice  be  two:  I.  the  hand  of  G  od  which  offereth.  1 1,  the 
 han-d  of  the  beleeuer  thatreceiueth  the  facrifice  offered .  The  hand  of  God 
 wherby  he  offereth  vnto  vs  his  benefit,isthe  preaching  ofihe  word,&  the  ad- 
 miniftrationof  the  Sacraments,baptifme,and  the  Lords  fupper:and.\\  her efo- 
 cuerdiefe  his  holy  ordinances  arc  rightly  adminiibed  and  put  iiipradjfe,. 
 there  the  Lord  puts  forth  his  hand  vnto  vs ,  and  offereth  mort  freely  the  ver- 
 tue  and  benefit  of  the  death  ofChriff: .  And  then  in  the  next  place  commeih 
 the  hand  of  the  beleeuer  whichis  f  nth  in  the  heart ',  which ,  when  God  cffe- 
 teth,doth  apprehend  and  receiuc  the  thing  ofl^eredjand  make  it  ours. 
 
 The  third  thing  to  be  (poken  of  is ,  the  altar  whereon  Chrift  offered  him- 
 felfe .  The  altar  was-not  the  cro(le,but  rather  die  godhead  ofChrift .  He  was 
 both  the  prieff  ,the  ficrifice,  and  the  altar:lhe  facnfice^as  he  is  man;thcprieff, 
 as  he  IS  both  God  and.marr;  theakar,as  he  is  Gc  :l.The  propertie  of  an  aitar,is 
 to  fanclifie  the  facnfice:as  Chriil  faith,  ye  fool\;  aMdblind,whether  is  greater  the  .,  , 
 ojfnn<r,orthc altar  that fanchfeth the ofering'^  Now*  Chnllasheis  God.  \in- 
 ^ifieth  himfelfe  as  he  was  man:.and  f  A(fr(?/Jrf(faith  he)  for  their  fakes  fnclife  I  ioh.17.1s1. 
 wy  ^elfehy  doing  two  things :  L  hy  fetting  apart  the  manhood  to  be  a  fanifice 
 vnto  his  father  for  our  finnes.  I L  by  giumg  to  this  lacrifice  merit  or  efh'ca- 
 lie  to  deferue  at  Gods  hands remiffion  ofour  finnes :  the  manhood  of  Chrid 
 v.'ithoat  the  Godhead  hath  no  vertuenor  efficacie  in  it  leife  to  be  a  meritori- 
 ous facrifice  :  and  therefore  the  dignitie  and  excellencie  which  11  hath  is  deri- 
 ued  thence.  As  for  the  chalkieand  flonie  altars  of  the  Church  of  Rome, 
 they  are  nothing  els  but  the  toyes  of  mans  braine.  Chriii  himfelfe  is  the  one- 
 Jy  reall  altar  of  the  new  teffiiment.  And  in  (lead  of  altars  which  were  vnder  the 
 fojWc  hauicsiow  the  Lordstable  wheion  we^celebrate  the  Sacrament  of  his 
 
 botiie 
 
354      Chriflsracrificc.  ^trExpoftion 
 
 bodie  and  blood,  to  fbcw  forth  his  death  till  he  come. 
 
 Luk.4.1]?.  The  fourth  point  is ,  concerning  the  time  of  Chrifts  oblation ,  vvhich  he 
 
 himfclfe  calleth  the  acceptable  yeare  of  the  Lord;  alluding  vnto  an  other  ycre 
 
 Lev.ijr.io.  vndcr  the  law  called  the  yeare  of  lubilc ,  which  was  euery  fiftie  yearc  among , 
 the  lewes,  in  which  at  the  found  of  a  trumpet  all  that  had  Ctt  or  fold  their  poG» 
 feflions  recciued  them  againe :  all  that  were  bondmen  werethen  fet  at  libertie. 
 This  lubile  was  but  a  figure  of  that  perfe<lldeliucrance  which  was  to  be  ob- 
 tained by  Chnflspaflion,  which  was  not  temporaric  dcliuerance  fbrcucry 
 fiftie  yeare ,  but  an  eternall  fi:eedome  firom  the  bondage  of  finne,  hell ,  death, 
 and  condemnation.  And  the  preaching  of  the  word  is  the  trumpet  (bunded 
 which  prodaimeth  vnto  vs  frecdome  from  the  Jkingdome  of  darknes,and  in- 
 «ites  vs  to  come  and  dwell  in  perfe£l  peace  with  Chrift  himfelfe.  Well,  if  the 
 
 Jrcare  of  perpetuall  lubile  be  now  come ,  in  what  a  wretched  eftatc  all  our 
 oofe  and  blind  people  that  eftecme  nothing  of  that  libertie  which  is  ofFerc  * 
 to  thcm,but  choofe  rather  to  liue  in  their  finnes ,  and  in  bondage  vnder  Satai 
 and  condemnation, then  to  be  at  fircedome  in  Chrift. 
 
 Now  follow  the  vCcs  which  are  to  be  made  of  the  facrifice  of  Chrift.  The 
 
 ^n-g^.  prophet  Aggai  faith,  that  the  fecond  temple  built  by  Zorubbabel  was  no- 
 thing in  beautic  vnto  the  firft  which  was  built  by  Salomon :  and  the  rcafon  is 
 plaine,for(as  the  lewes  write)it  wanted  fiue  things  which  the  firft, teple  had:  L 
 the  appearing  of  the  prefence  of  god  at  the  mercie  (eat  between  the  two  Chc- 
 rubinis.  1 1,  the  Vrim  and  Thummim  on  the  breaft-plale  of  the  high  prieft. 
 III.  theinfpiration  of  the  holy  Ghoft  vpon  extraordinaric  Prophets.  I  III. 
 the  Arkc  of  the  Couenant:  for  that  wasloft  in  the  captiuitic.  V.fire  from  hea- 
 uea  to  burne  the  (acrifices.  Yet  for  all  this ,  the  Prophet  afterward  faith,  TTje 
 
 Afg.».io.  ^lorieofthelaH  Houfe, /hall  be  greater  then  thefirj}.  Now  it  may  b€  demanded, 
 how  both  thefe  (ayings  can  ftand  together.  J^/t/C  We  are  to  know,  that  the  fe- 
 cond Temple  was  ftanding  in  the  time  when  Chrift  was  crucified  for  our 
 finnes;  and  it  was  the  ficrifice  of  Chrift  which  gaue  glorie  and  dignitie  to  the 
 fecond  temp!e,though  otherwife  for  building  and  outward  ornaments  it  was 
 farre  inferiour  to  the  firft.  And  by  this  we  are  taught,  that  if  we  would  brin^ 
 glorie  vnto  our  owhe  felues,vnto  our  houfes  and  kindred ,  either  before  God 
 or  before  men,  we  muft  labour  to  be  partakers  of  the  facrifice  of  Chrift ,  and 
 the  fprinkling  of  his  blood  to  purge  our  hearts.  This  is  the  thing  that  brings 
 renowne  both  to  place  and  perfon ,  how  bafe  foeuer  we  be  in  the  eyes  of  the 
 world.  Secondly,  all  oblations  and  meatc  offerings  were  fprinkled  with  fait 
 
 Si«cbl43.24.  3nd  encry  facrifice  of  propitiation  which  was  to  be  burned  to  afhes ,  was  firfl 
 falted:  and  hereby  two  things  were  fignified.  The  firft,that  cuer)'  one  of  vs  in 
 
 Sz§c5i,rf,4,  our  felues  are  loathfome  or  vile  in  the  fight  of  God ;  like  vnto  ftinking  carri- 
 on or  raw-flefh  kept  long  vnpoudcred.  A  dead  and  rotten  carkeifc  is  loath- 
 fome vnto  vs  i  but  we  in  our  felues  are  a  thoufand  times  more  loathfome  vn- 
 to God.The  fecondjthat  we  are  as  it  were  falted  and  made  fauorieand  accep- 
 table to  God  by  the  vcrtue  of  the  facrifice  of  Chrift  vpon  the  erode.  Our  du- 
 tie  then  is  to  labour  that  we  may  fcele  in  our  felues  the  biting  and  fharpnes  of 
 the  oblation  of  Chrift ,  to  waft  and  confumc  the  fuperfluitics  of  finne  and  the 
 corruptions  of  our  natures.  And  we  muft  withall  indeauour ,  that  the  whole 
 ^  courfe 
 
 3 
 
M '-^     \  ■  f^ftheQreede.  ChiiflsJacnficCi     ^JX 
 
 courfe  of  our  liucs,  ...o  u'fpeech  it  felfetegratious  and  poured  vviclvfal^ 
 ieaft  God  at  length  fpsi0*T>sa3ut  of  his  niouth.Ta  this  ende  hath  God  appoin-  J,^|°jjj^* 
 ted  his  miniftcrs  to  be  the  fait  of  the  earth, that  by  their  minifterie  they  niiglft 
 appiy  the  death  of  Chrifl,  and  feafon  the  people.  And  it  hath  pkafcd  God 
 to  befprinkle  this  land  with  more  plentie  of  this  fait  then  hath  beenc  heieto- 
 fore.But,alas,(mall  is  the  number  ofthem  that  giue  any  reliih  of  their  good 
 feafoning.The  more  lanrcntable  is  their  cafe.For  as  fielh  that  cannot  be  feafo- 
 «ed  with  falt,putrifies:(bmen:that  cannot  bee  {weetncd  and  changed  by  the 
 facrificeofChrifVjdoerot and periQim their finnes.  The  waters  thatiihued^^^'47'8"* 
 from  vnderthe  threfholdoftheSand>uaric,whe  they  came  into  ="  the  deadfea,  nm.'"^^"'*"'' 
 the  waters  thereofwereholcfomerbutmyrie  places  and  marifheswliich could 
 not  be  feafoned.were  made  (aJtpits.  Now  thefe  waters  are  the  preching  of  the 
 gofpel  ofChnft,  which  flowingthrough  all  the  partsotthis  lie ,  ifit  doe  not 
 feafon  &  change  our  nation,it  llial  make  it  as  places  of  nettles  &  faltpits,  &  at 
 length  be  an  occafion  of  the  eternal  curfc  of  god.  Thirdly,ChriIls  prieilhood 
 kxvits  to  make  euery  one  of  vs  alfo  to  be  prielh.  And  being  prieflsjwe  muft 
 likewife  haue  our  ficrifice  and  our  altar.  Our  facrifice  is  the  cleane  o^ermg^  Mal.i.ii, 
 -which  is  the  lifting  vpof/>«;'<f^^WlrJ  to  God  without  wrath  or  doubting  in 
 our  prayers:alfb  our  bodies  and  foules,our  hearts,and  afFeftions,  the  workes  '•"^'"•^'S* 
 of  our  hues^and  the  workes  of  our  callings  :  all  which  muft  be  dedicated  to 
 the  feiuicc^fgod  for  his  glorie,and  the  good  of  his  Church.  The  altar  wher- 
 on  wee  muft  offer  our  ficrifice,isChriftourredeemer,bothGodandman, 
 bccaufe  by  the  vertuc  of  his  death  as  with  fweete  odours  he  perfumes  all  our 
 obedienccand  makes  it  acceptable  to  God.  The  miiiifters  of  the  Gofpellafe  Hebwjlio; 
 jilfb  in  this  manner  priefts,as  Paul  infinuateth  when  hee  calleth  the  Gentiles 
 his  offering  vnto  God.  And  the  preaching  of  the  word  is  as  it  were  a  facrifi-  Ro"»-»?'»^' 
 ting  knife,wherby  the  old  Adam  muft  be  killed  in  vs  ;&  we  made  an  holy  5c 
 acceptable  {weetefinelhng  oblation  vnto  Godj{an<5bfied  by  the  holy  Ghoft. 
 Therefore  eucrie  one  that  heirctliGodsworde  preached  and  taught,  muft 
 indeauour  that  by  the  profiiable  hearing  thcreof,his  finnes  and  whole  nature 
 imay  befubdued  and  killed,  as  the  beaft  wasflaine  &:  {aCrificed  vpon  the  altar 
 by  the  hand  ofthe  LcuiteLaftly  the  exhortation  of  the  holy  ghoft  muft  here 
 \iZZOV\^\^txz^Seem^{{z\^\\\\z)^ve  haue  an  high  friefl^vcihich  is  oner  the  houfe  of 
 god^letvs  draw  neere  with  a  true  heart  in  ajfurance  offaith,(prinkledin  our  hearts  "^""^®'-^* 
 from  an  euiil confcieme ^andv^afljedin  our  bodies  with  pure  rrater:  the  meanino-  of 
 the  wordes  is  this,that  if  Chrift  haue  offered  fuch  a  facrifice  of  fiich  value  and 
 price ,  which  procureih  pardon  of  finne,  iuftification,  fanftification,  and  re- 
 demption,then  we  muft  labour  to  be  partalcers  of  it;  to  haue  our  bodies  and 
 Jfoules  purified  and  clenfedby  his  blood,  and  fanftified  throughout  by  the 
 holy  ghoft ,  that  thereby  we  may  be  made  fitte  to  doe  facrifice  acceptable  to 
 GodinChrift.ThisisthevfewhichtheApoftlemakcth  ofthe  dodrine  of 
 Chriftspriefthood  in  that  place,  which  alfo  euery  man  fhould  apply  vnto 
 •him{clfe:for  why  ftiould  wcliuein  our  finnes  and  wicked  waies,eiierv  houre 
 incurring  the  danger  of  Gods  iudgeraents,  feeing  Chrift  hath  offerecl  fuch  a 
 Sacrifice  whereby  we  may  be  purged  and  clenfed.and  at  length  freed  from  all 
 %'^e  aad  miferie» 
 c  •  ..'■  A  a  I  Thus 
 
>» 
 
 S     Chrifts  triumph.  An  Sxpo/fttett 
 
 Thus  muchof  diriftsfacrificernow  followcsliistriumpih  rpon  tlic  crofle. 
 That  Chri-ft  did  triumph  when  he  was  vpon  the  croffcjit  is  plainly  fet  downe 
 by  the  Apoftle  Paul  >  where  he  faieth  ,  that  fnttim  out.  the  handwriting  oforcli^ 
 nances  that  rvas  againfi  vSywhich  was  contrarie  to  vSyheenen  tool^  it  out  of  the  way^ 
 
 '*^  andfafienedit  vpon  the  crojfe^and  hath /potted  the  principalities  and  powers  ,  and 
 hath  made  /hewe  of  them  openly ,  and  hath  triumphed  oner  them  in  the  fame 
 crojfe  .  This  triumph  is  fet  forth  by  fignes  and  teftimoniesoftwo  forts.  1« 
 By  fignesofhisglone  and  maiellic .  11.  By  fignes  of  his  viftorie  on  the 
 crolTe.The  fignes  of  his  glorie  and  maieftic  are  principally  Ccuen.  The  firft 
 as  the  title  fet  oiier  his  head  vpon  the  croffcylefm  of  Nazareth  king  of  the  lewes. 
 The  ende  why  titles  were  fct  ouer  the  heads  of  malefaftours  was,ihat  the  be? 
 holders  might  knowe  the  caufe  of  the  punilhracnt,  and  bee  admoniflied  to 
 take  heede  of  hke  offences,  and  be  itirred  vp  to  a  diflike  of  the  parties  execu- 
 ted for  their  offences.  And  therfore  no  doubt,Pilate  wrote  the  title  of  Chrift 
 for  the  ag2;rauating  of  his  caufe,and  that  with  his  owne  hand.  Yet  marke  the 
 ftraunge  euent  that  followed :  for  when  Pilate  was  about  to  write  the  (uper* 
 fcription,God  did  (b  gouerne  and  ouer-rule  both  his  heart  and  hand,  that  in 
 ftead  of  noting  fome  crime,he  (ets  downe  a  moil  glorious  and  worthic  title, 
 calling  h\m,fe/ks  of  Nazareth  king  of  the  /fTr-fj-.-which  wordes  containe  thevc? 
 ry  fummc  and  pith  of  the  whole  gofpel  of  Chrift,deliuered  by  the  Patriarchci 
 and  prophets  from  age  to  age. We  rauft  not  thinke  that  Pilate  di^hisof  any 
 
 food  minde,or  vpon  any  loue  or  fauour  that  he  bar«  to  Chrift:  but  onely  as 
 cwas^idedandouerruledbythe  power  of  God  fortheaduancementof 
 the  honour  and  glorie  ofChrift.Thehke  did  Caiphas>who  though  afwornc 
 cnemie  to  Chrjfl:,yet  he  vttered  a  prophecy  ofhim^faym^jhatifwasneceffa" 
 Tie  that  one  fhoitlddie  for  the  people:  notthat  he  had  any  intent  to  prophecy:but 
 becaufe  the  Lord  vfed  him  as  an  inRrument  to  pnblifh  his  trueth.  And  when 
 Balaam for  the  wages  of  vnrighteoulheffe  would  haue  curfed  the  Lords  peo- 
 ple,for  his  life  he  couldnot;nay  all  his  curfins^s  were  turned  into  bleflings.By 
 this  then  it  appeares,  that  it  is  not  poflible  for  any  man,doe  what.he  can,  to 
 ftoppe  thecourfeof  thego(pel  ofChiift:nay:(as  we  fee)God  can  raife  vp  th« 
 vvickedfometjme  to  fprejd  abroad  andto  publiOi  the  truth,though  they  the- 
 felues  intend  the  contrarie.Furthermore  let  vs  marke  that  when  the  Icwes  did 
 moft  ofall  intend  to  bring  difgraceandignominie  vpon  our  Sauiour  Chrid, 
 then  did  they  inoft  of  all  extoll  and  magnifie  his  name  :  the)' could  not  for 
 theirliueshaue  giuen  hira  a  raorerenovvmed  title  then  this;,thathc  was- King 
 of  the  Icwes.  And  the  fame  is  the'cafeofall  the  members  oFGhrifl:  :  for  let  a. 
 man  walkcin  2;ood  confcience  before  God  and  iTian,he  (hall  finde  this  to  bee 
 irucjthat  wlien  hee  is  mofl  difgracedin  the  world,then  commonlyhe is  mofi 
 honoured  with  God  and  men. 
 
 Further,  Pilate  wrote  this  (uperfcription  in  three- languages,  Hebrev^^ 
 Greeke,and  Latine;  And  no  doubt  the  end  tl^ereofin  the  prouidenceof  Goil 
 was, that  the  pafiK-in  of  Gnrift,  asalfo  the  pubhfhing  ofhiskingdome  ScCo- 
 fpell  might  be  fprcadouer  the»W'holeworM.  This  fiicwcs  the  malice  cf  the 
 Church  of  Kome,  which  will  not  fuffer  the  word  of  God  to  be  published  but 
 mthe Xatine  tonguejleaft  the  people  £houId  be  intan  «led  in.crrours. 
 
 ^gain^. 
 
cftheCreede^  Clirifts  tnuttipli.      357 
 
 *  AsaiiiejwKcn  Pilate  had  thus  written  the  (iipcrfcription ,  the  high  pricfts 
 itld  Pharifes  offended  thereat,came  to  Pilate  wilhng  him  to  change  thetitic, 
 j&ying,  ^ rite  not  the  King  of  the  lewes-^hutthathefaidylamtheKingofthe^^,^^^ 
 tevoes:  but  Pilate  anfvvered  them  againe ,  716^/ TT'A/c/:;/^4«<?»'n//e«, //7^w 
 ror'ittenll\iOM^\  Pilate  had  beene  ouer-ruled  before  to  condemne  Chriftto 
 dcath,ag;anfl:hisowneconfdence,yetwiUhe  not  in  any  wife  condifcend  to 
 chano-e  the  fuperfcription.Howe  comes  this  to  pa{Ie?Surely,  as  he  was  ruled 
 by  the  hand  of  God  in  penning  it,fo  by  the  fame  hand  of  God  was  he  confir- 
 med in  not  changing  it.Hence  we  learne  fundrie  inft ruftions.  Fiift ,  that  no 
 manintheworldjethimindeauourhimfelfetothe  vttermoft  of  his  power, 
 is  able  to  rtoppe  the  courfe  of  the  kingdomc  of  God:it  (lands  firme  and  fure, 
 and  all  the  worlde  is  not  able  to  preuaile  a^ainft  it.  Secondly,  whereas  Pilate 
 beeino-butan  heathen  man  was  thus  conltant,  that  he  will  nothauehis  wri- 
 ting cnanged*,we  may  note,how  permanent  &  vnchangeable  the  writings  of 
 the  holy  word  of  God  are.They  are  not  the  words  of  headien  men,  but  were 
 fpoken  by  the  mouth  of  the  Prophets  and  Apoftles,  as  God  gaue  them  vtte- 
 rance.  The  booke  of  Scripture  therefore  is  much  more  immutable,fo  as  no 
 creature  fhall  be  able  to  change  the  ieaft  part  of  it  till  it  be  fulfilled.  Thirdly, 
 byPilatesconrtahcy,welearnetobeconll:antin  the  pra£life  and  profelTion 
 of  the  religion  of  Chriftrthis  is  a  necefTarie  lelTon  for  thefe  daies,wherin  mens 
 profeflions  doe  fleete  like  water  and  goe  and  come  with  thetyde.  Many  zea- 
 lous pTofeflburs  to  day,but  to  morrowe  as  could  as  water.  And  the  complaint 
 of  the  Lord  touching  times  paft,apccs  to  our  daies :  O  E^hramtiWhatJhall  I  ^'^ 
 fay  to  theefthy  right eoufytejfe  is  like  the  mormng  derve. 
 
 The  fecond  is,the  conucrfion  of  the  theife:a  moft  worthy  argument  of  the 
 godhead  of  Chrift .  For  by  it  when  he  was  vpon  the  crolfcjand  in  the  very 
 middefl:  of  his  paflion,he  giues  vnto  all  the  worldea  liuely  an<l  notable  expe- 
 rience of  the  vertue  and  power  of  his  dcath,{b  as  his  veric  enemies  might  not 
 onely  beholde  the  paHion  it  felfe,but  alfb  at  the  fame  time  acknowledge  the 
 admirable  efficacie  thereof  And  therefore  with  thepadion  of  Chrifl:,wec 
 muft  ioyne  the  conucrfion  of  the  thieie  :  which  is  asit  were  a  cryftall  glafle 
 wherein  we  may  fenfibly  behold  the  endlelle  merit  and  vertue  of  the  obedi- 
 dience  of  Chrift  to  his  tather,euen  to  the  death  of  the  croflc.  And  therefore 
 I  will  briefely  touch  the  fpeaall  inftruftions  which  are  to  be  learned  by  it. 
 Firft  let  vs  marke  that  both  the  thieues  in  euer)'  refpe£l  were  ec|uall ,  both 
 wicked  and  lewd  liuers:andfor  d^eir  notorious  faults  both  attached,condera- 
 ncd,  and  executed  both  on  the  crofie  at  the  fame  time  with  Chriftcyet  for  all 
 this,the  one  repenting  was  fiued, the  other  was  not.  And  in  their  two  exam- 
 ples we  fee  the  ftate  of  the  whole  worlde,  whereof  one  part  is  chofen  to  Ufc 
 cternalhand  thereupon  attaines  to  faith  and  repentance  in  this  life:the  reft  arc 
 reiefted  m  the  eternall  counfell  of God,for  iuft  caufes  knowne  to  himfclfe,&: 
 fiich  being  left  to  themfelues  neuer  repent  atal.Secondly  we  are  taught  here- 
 bythat  the  whole  workc  of  our  conucrfion  and  (aluation  muft  beeafcribecC 
 wholly  to  the  meerc  raercie  of  God:of  thefe  two  tliieucs  the  one  was  as  deep- 
 ly plunged  in  wickednes  as  the  other^&yet  the  one  is  faued,  the  other  conde- 
 eed-Thelike  was  in  Jacob  &  Efauiboth  borne  atone  timc,and  ofthc  famepa-  nom  ^  i^ 
 
 Aa  2  rents 
 
Chrifls  triumpli.  AnSxpoJiiio» 
 
 rents,and  neither  of  them  had  done  good  nor  eu'ill  when  the)'  wire  borne:  yet 
 one  was  then  loucd,the  other  was  hated  rjyca  if  we  regard  outward  prero<^a- 
 tiues,Efau  was  thefirft  borneandyet  was  rcftifed. 
 
 Furthermore^the  theite  on  the  crofTe  declarethhis  conueifion,by  manifeft 
 fignes.and  fruites  of  repentance,as  appeares  by  the  wordcs  which  he  fpakc  to 
 his  fellow,  Feareft  not  thopt  god  feeing  thou  art  in  thefnme  condemniitioniX\io\x^\\ 
 handes  and  feete  were  fafi:  nailed  to  the  crofTe,  yet  heart  and  tongue  are  at  li- 
 bertte  to-giue  fomc  tokens  of  his  true  repentance.The  people  of  this  our  larid, 
 heare  the  word,but  for  the  moflr  part  arc  without  either  profit  in  knowledge 
 oramendcmentoflife  :  yet  for  all  this ,  the)' perfwade  themfelues  that  they 
 haue  good  hearts  and  good  meanings, though  they  can  not  beare  it  away,and 
 vtter  It  (b  well  as  others.Biit  alas,poorc  f0ules,they  are  deluded  by  Satan: for  a 
 manthatisconuertedjcannotbut  exprelTe  his  conuerfion,and  bring  foorth 
 thefruits  thereof.  And  therefore  our  Sauiour  Chrifl:  faith,  Ifatnm  beleeue  in 
 meyoutofhiih^iiejhallflorveriuers  ofrvater  of  life.  Thegrace  (as  Elihu  faith)of 
 God  is  like  newe  wine  in  a  vedell which  muft  hiuc  a  venf,and  therefore  hee 
 that  fhewethno  tokens  ofGods  grace  in  this  life,is  not  as  yetconuerted  i  let 
 him  thinke  and  fay  of  himfelfe  what  he  will.  Can  a  man  haue  life,  and  neuer. 
 m6oue  nor  take  breath?and  can  hee  that  bringeth  forth  no  fruite  of  his  con*, 
 uerfion  liue  vnto  God?  Wei,  let  vs  now  fee  w^hat  were  the  fruits  of  the  thicfes- 
 repcntance.They  may  be  reduced  tafoure  hcads.Fiifl:,hc  rebukes  his  fellow 
 for  fnbcking  Clinft,indeauouring  thereby  to  bring  him  to  the  fame  conditi-: 
 on  with  himfelt-e,if  it  were  podible: whereby  hedifcouers  vnto  vs  the  pro- 
 pertieofa  true  repentant  finner,whichis,to  labour  and  ftriuc,  (bmuch  as  in- 
 him  liethjto  bring  all  men  to  the  fame  ftate  that  hee  is  in.  Thus  Dauid  hauing 
 tryed  the  gicat  louc  andfauour  ofGod  toward  himfelfe,  brcaketh  foorth  and 
 faith  ,Come  children ,  loArken  vnto  me ,  and  1  will  teach  yon  the  feare  of  the  Lord: 
 iliewing  his  defire  that  the  fame  benefits  which  it  had  pleafed  God  to  beftow- 
 o'n  him,might  alfo  in  like  manner  beconueied  to  others.Therfore  it  is  a  great 
 iliame  to  fee  men  profeiling  religion, carried  away  with  cuery  conipany,and 
 with  the  vanities  andfalKions  of  the  world,whereas  they  (hould  rather  drawe 
 er-,f^  the  worrt  men  that  be  to  the  fellowlliip  of  thofe  graces  of  God  which 
 they  haue  receiued.That  which  the  Lord  fpake  to  the  prophet  Ieremie,mu{t 
 beapplied  to  all  menrLet  them  returne  vnto  thee,  but  rcmrne  not  thou  vnto 
 them.Tn  inftruments  of  muficke  the  Ihing  out  of  tune  muft  be  fet  vp  to  the 
 red:  that  be  in  tune,and  not  the  rell  to  it. 
 
 A2;aine,inthat  hecheckes  his  fcl!owe,it{liewcs  that  thofe  which  be  tou- 
 ched for  their  ownefinnes,  areal(b  grieued  when  they  fee  other  men  finhc-^ 
 and  offend  God. But  to  %ot  further  in  this  point,let  vs  diligently  and  carefulr- 
 Ivmarke  the  manner  of  his  rcpYOo€e,Fearefithou  not  God  feeing  thou  art  jn  thin 
 fame  condemnationAn  which  words  he  rips  vp  his  lewdnes  cuen  to  the  quicke,/ 
 afnd  <yiues  him  a  worihie  ^vw  ,  telling  Kim  that  the  caufeof  all  their  former 
 wickednefTcjhadbeene  the  want  of  the  feare  of  God.  And  this  point  mul^ 
 euerv  one  ofvs  markcwith  great  diligencc.For  ifweenter  into  our  hearts 
 and  make  a  throu2;h  fearch  ,  wee  fball  finde  that  thisistherooteand  foun- 
 j0ine.ofall  oar  offeiiecs  » 'Wcejiniferable  men  for  the  moil  part  haue  not 
 
 -T  (• .  a^3ce.- 
 
tftheCreede,  Chrifts  triutrpli.      jjp 
 
 grace  to  conGcler  tliat  wc  arc  al  A'aies  before  God ;  and  to  quake  and  tremble 
 at  the  confideiation  of  his  prcfence:  and  this  makes  vs  fo  often  to  cflfend  God 
 in  our  hues  as  we  doe .   Abraham  comming  before  Abimclech ,  iLif  ting  for 
 himfclte,  (aidc,tliat  Sara  was  his  {ifl:€r,and  being  demanded  why  he  6^^  fo,an- 
 fvvered,  becauje  he  thought  rhefeare  ofGodrtxis  not  in  that  placet  infinuating  that'-'^'***'"» 
 he  which  wants  the  feare  oFGod,wil  not  make  confcience  of  any  finnc  what- 
 focucr.  Would  we  then  euen  from  thebottomeof  our  hearts  turne  to  God, 
 and  become  new  creatures,  then  let  vs  learne  to  feare  God  :  which  is  nothing 
 els  but  this ,  when  a  man  is  perfvvaded  in  his  owne  heart  and  confcience  that 
 wherefoeuer  he  be,he  is  m  the  prcfencc  and  fight  of  God,and  by  reafon  thcr- 
 
 V  of  IS  afraid  to  finnc.  This  wc  muff  haue  fully  fettled  in  our  hearts,  if  we  defirc 
 to  learne  but  the  firft  leffon  of  true  wifdomc.  But  what  reafon  vfeth  the  theefc 
 to  draw  his  fellow  to  the  feare  okGo^XThou  <?rA(faith  he)/"«  the  fame  condemna^ 
 ?/>»,thatis,by  thy  finnes  &  manifold  tranfgrcflions  thou  hafl  dcfeiued  death, 
 and  it  is  now  moffiuffly  inflifted  vpon  thee;  wilt  thou  not  yet  feare  God  ? 
 Where  we  are  taught ,  that  temporal!  punifhmcnts  and  erodes ,  ought  to  be 
 mcanes  to  worke  in  vs  the  feare  of  God ;  for  that  is  one  end  why  they  arc  fent 
 oiGoA.It  u  good  for  wf  (faith  Dauid)^^*«f  /  haue  been  cha(}tfed,that  J  may  learne  Pral.ii9.7& 
 thyftatutes.  And  Paul  faith,  fVhen  we  are  cha/ltfed,rfe  are  nurtured  of  the  Lord,  i.cer.ii.}». 
 And  the  lewes  are  taught  by  the  prophet  Micah  to  fay ,  /  wUlheare  the  wrath  Mkh.?.». 
 
 z-4>fthe  Lord-,  becanfe  Ihauejtnnedagainfl  him. 
 
 The  fecond  fruit  of  his  conuerfion  is,  that  he  condemneth  himfelfe  and  his 
 fellow  for  their  finnes,  faying ,  Indeede  rve  are  righteoufiy  here^for  we  receiue 
 things  worthie  for  that  rve  haue  ^t?^, that  is, we  hauc  wonderfully  finned  againfl 
 Gods  maieftie,and  againfl  our  brethren ;  and  therefore  this  grieuous  punifh- 
 ment  which  we  bcare,  is  mofl  iufl:  and  due  vnto  vs.  This  fruit  of  repentance 
 Iprings  and  growes  very  thinne  among  vs ,  for  fewc  there  be  which  doe  feri- 
 oufly  condemnc  themfelues  for  their  owne  finnes :  the  manner  of  men  is  to 
 condemnc  others,  and  to  crie  out  that  the  world  was  neuer  fb  bad ,  but  bring 
 them  home  to  themfelues,and  you  fliall  find  that  they  haue  many  excufes  and 
 defences  as  piaifler-workc  to  caff  ouer  their  foule  and  filthie  finnes :  and  if 
 they  be  vrged  to  fpcake  againff  themfelues,the  worfl  will  be  thus;  God  helpe 
 vSjWe  are  all  finners ,  euen  the  befl:  of  vs.  But  certenit  is,  that  he  which  is  tho- 
 roughly touched  in  confcience  for  his  finnes ,  both  can  and  will  fpeake  more 
 againfl:  himfelfe  for  his  manifold  offences ,  then  all  the  world  befides.  Thus 
 Paul  when  he  was  conuerted ,  calls  himfelfe  the  chiefe  of  allfmmrs .  And  the  x.Tici.i.ij. 
 prodigall  childe  confefTcd  that  he  had  finned  againfl  lieauen  and  agamfl  his 
 tather,and  was  not  worthie  to  be  called  his  child. 
 
 The  third  fruit  of  his  conuerfion  is ,  that  he  excufeth  our  Sauiour  Chrif!-, 
 and  giueth  teflimonie  of  his  innocencie,  faying;,'^//^  this  man  hath  done  nothing 
 Mmtffe.  Marke  here ;  Pilate  condemned  Chrift ,  Herod  mocked  him ,  all  the 
 learned  Scribes  and  Pharifes  condemned  him,  and  the  people  crie,awav  with 
 him  ,lci  him  be  crucified:and  among  his  owne  difciples  Peter  denied  him,and 
 the  reH:  rannp  away ;  there  remaines  onely  this  poore  fillv  wretch  vpon  the 
 croffe  to  g'rue  teftimcnie  of  Chrifls  innocencie:  whereby  we  learne,  that  God 
 choofeth  the  fimple  ones  of  this  world,to  ouer  throw  the  wifdom  of  the  wife: 
 
 Aa  ^  and 
 
}5q     ChnftstnUmpn.  Anttpoplcff 
 
 and  therefore  we  muft  take  lieeJc  that  wee  be  not  offendectat  the  Gofpcl!  of 
 Chrifljby  reafon  that  for  the  moft  pait  fimple  and  raeanc  men  in  the  world 
 embrace  it.Nay  marke  further,this  one  theife  beeing  conuerted  had  a  better 
 kudgement  in  matters  conccrnmg  Gods  king  dome  .  ther>the  whole  bodic  oC 
 the  lewes.  And  by  this  all  ftudents  tTiay  learne,that  if  they  defire  to  haue  in 
 thcrafclues-vpiight  iudgement  in  matters  ofrehgion>firfi:ofaH  they  rauft  be- 
 come repentant  lirmersiand  though  a  man  haue  neuer  fo  much  learning  ,yet 
 if  he  be  carried  away  with  hi?  owne  blind  affeftions  and  lufts,they  will  cor^ 
 ruDtand  darken  his  iud2;£ment.  Men  which  woike  in  mines  and  coale- pits 
 vnderthc  earth,  arc  troubled  with  nothing  fo  much  as  with  damps,  which 
 make  theircandle burnc  darke,and  (biTretimes  put  it  quite  out .  News  euery 
 mans  flnnes  arc  the  damps  of  his  heart,wh2ch  when  they  take  place,  doe  dim 
 the  lio-ht  of  his  indgeirent,and  cad:  a  mift  ouer  the  mind.and  darken  the  vn- 
 derftandingand  reafon:and  therefore  a  needefull  thing  it  is  ^  that  men  in  tha 
 firft  place  fiiould  prouide  for  thei^  ovvin  conuerdon. 
 
 The  fourth  fruit  ofhis- repentance  is ,  that  he  praieth  for  mercy  at  Chriftis 
 h^n6.S  J  Lor  d{^d,M\\  \\Q)rememhern7e  rphen'thou  cowmefi  into  thy  ktngdomhn  which 
 praier  wemay  (ee  what  is  the  propertie  of  faith.  This  theife  at  thisinftant 
 heard  nothino-  ofChnftbutthefcornings^  and  mockmgs  of  the  people,an(i 
 he  (aw  nothing  but  a.bafe  cftatefuU  of  ignominic  and  /hame ,  and  the  curfed 
 death  of  the  crofle.yetneuertheleffe  hee  nowe  belesues  in  Chriil,and  there* 
 fore  intreats  for  faluation  at  his  hand .  Hence  we  tearne.thatit  i$  one  diing  to 
 beleeue  in  Chrifl:,and  another  to  haue  feeling  and  experience ;  and  that  euen 
 then  when  we  haue  no  ftnfc  or  experience  we  mufl  bel'eeue  :  {or  faith  is  the 
 m  4 12«  fuhftjlim  of  things  which  are  not  feene :  and-  Abraham  a^otte  hope  didbeleeue  v» 
 der  /75/>f  .-and'Iob  {iv^^thoagh  thou  killme,yet  will  IheUeue  in  thee.  IiiPhilofG- 
 phy  a  manbeginncsby  experience,  after  which  comci  knoweledge  and  be- 
 leefe.is  whs  a  man  kith  put  his  hand  to  the  fire,<Sc.feeles  it  to  be  hot,he  comes 
 to  knowetherebv  that  fire  burnes:butin  Diuinitie  wee  muft  beleeue  though 
 we  haue  no  feelingrfirft  comes  faith,3nd  after  comesfcn(e  and  reeling  .  And 
 the  o'round  of  ourrelision  Ifandcs  in  this,to  beleeue  things  neither  feene  nor 
 felt,to  hope  aboue  all  hope,and  without  hope  :  in  extremitie  of  affliftion  to 
 beleeue  that  God  loueth  vs>when  he  feemeth  to  be  our  encmie,  and  to  perfe- 
 uerein  the  fame  to  the  end. 
 
 The  anfwer  which  Chi  ifbmadc  to  his  pivierw^iSjTi^iif  ni^tpidt  thou  hee 
 vpith  msin  Paradtfe.  Whereby  he  tell:ifies  in  the  middell:'  of  His  fuifcrings  the 
 power  which  he  had  ouer  the  fbules  of  men :  and  verifies  that  gratious  prc- 
 mife,Aske  and  ye  iTiall  receiue/eeke  and  ye  lliallfinde,knoeke  and  it  fhallBc 
 opened  to  you. :  and  withal!  confutes  the  popifh  pur2;atoiv.  For  if  any  man 
 fhould  haue  gone  to  that  forged  place  of  torment  ,  then  the  theife  vpon  the 
 croffe.who  repenting;  at  the  iaftgafjje  wanted  time  to  make  fitisfa^lion  for 
 thetcmporall  puniiTiment  of  hisfinnes.  And  by  thi-;  conuerfion  ofthe  ihiefc 
 we  mav  learnethat  if  any  of  vs  would  turne  to  God  and  repent,wemufl:  haue 
 three  things.I.The  knowledge  of  our  owne  finrres.  1 1.  From  the  bottome  of 
 our  hearts  wee  muft  confefie  and  condemne  our  felues  fj&rthcm,and  fpeake 
 the  worfi  that  can  be  of  our  (clueSjin  regard  of  our  finneii.I  I  I.We  rauit  ear- 
 
 ceftly- 
 
eftheCreede.  Chrifts  tritinipli.      i6l 
 
 sieCliy  crawcpardionforthemjanclcallformercic  at  Gods  handes  in  Chrift, 
 U'ithall  reforming  our  liucs  for  the  time  to  comc:if  wc  docj  we  giue  tokens  of 
 fepentanceiif notjwe  may  thinke  what  we  wilLbut  we  deceiue  our  felues^and 
 are  not  trucly  conucrted.  And  here  we  muft  be  warned  to  take  heede  Icall  wc 
 abufcas  many  do,the  example  of  the  thicfe,to  conclude  thereby  that  we  may 
 repent  when  w-e  will, bccaufe the  thieft  on  trie  croiTe  was  conuertcd  at  the  laft 
 gafpe.For  there  isnot  a  fecond  example  like  to  this  in  all  the  whole  Bibie:it 
 was  alio  extraordinarie.  In  deed  fundrie  men  arc  called  at  the  eleuenth  hourej 
 but  it  is  a  moft  rare  thing  to  finde  the  conuerfion  of  a  finner  after  the  eleuenth 
 houre.and  at  the  point  of  the  twelfth.  This  mercy  God  vouchfafed  this  one 
 thiefe,that  he  might  be  a  daj[le  in  which  we  might  behold  the  efficacJe  of  the 
 death  of  Chriflbut  the  hkc  is  not  done  to  many  men,no  not  to  one  of  a  thou- 
 fand.LetVs  rather -con  Iider  the  ^ate  of  the  other  thiefe,who  neither  by  the 
 dealing  of  his  felloWjnor  by  any  fpeech  of  Chrift  could  be  brought  to  rcpen- 
 tanccXct  vs  not  therefore  dcfcrre  our  repentance  to  the  hourc  of  death :  for 
 then  we  fhall  haue  fore  enemies  againfl:  vsrthe  world,the  flefhsthc  deuill,  and 
 ia  guiltic  confcience*,&  the  beft  way  is  before  hand  to  preuent  them.  And  ex- 
 perience lliewes  that  if  a  man  defore  repentance  to  die  laft  ga(pe,  often  when 
 fie  would  repent  he  cannot.  Let  vs  take  Salomons  counfel,  %eme(?er  thy  crea- 
 tour  in  the  dates  ofthyyouth,i>efore  the  emll  dates  come.  If  wc  will  not  heare  the 
 Lord  when  he  calleth  vs>hee  will  not  heare  vs  when  we  call  on  him. 
 
 The  third  figne  was ,  the  ccchpfingor  darkening  of- the  funnc  from  the 
 iGxt  home  to  the  ninth.And this  ecclipfe  was  miraculous.For  by  the courfc 
 of  nature  the  (linneis  neuerecclipfed,but  in  the  newc  moone :  whereas  con- 
 trariwife  this  ecclipfe  was  about  thetime  ofthe pafleouer  which  was  alwaieSLuk.JH4. 
 kept  at  the  full  moonc .  Qiicftion  is  made  touching  the  largcnes  of  it:fome  \i  hw  tiui 
 moouedby  the  words  of  Liikc,who  faith  that  darkenes  was  vpon  the  whole  ^JuTc 
 earth  J  haue  thought  that  the  ecclipfe  was  vniuerfall  ouer  the  whole  world: 
 fjut  I  rather  thinke  that  Saint  Lukesmeaningis,  that  it  wasouer  the  whole 
 Tegion  or  countrie  of  luiic  .  For  if  fuch  a  wonder  had  happened  oucr 
 the  whole  worlde ,  all  Hsftoriographers  Greeke  and  Latine  and  KWxono- 
 «ners,  diligent  obferuers  of  all  ecchpfcs,  would  haue  made  fpeciall  men- 
 tion thereof  .  And  though  fome  ^  writers  fay  that  it  wasouer  the  ^  I^oJe  ^^J^[j'.^;^^[^' 
 earth ,  and  that  it  was  fetdownein  record  both  by  the  Romans  and  Gre-  cu' 
 ■cians  ,  yet  all  theirwritings  prooue  no  more  but  this,that  it  was  ouer  lu-  '^^^^-'^'i-^-^- 
 Tie  and  Galely  and  the  countries  bordering  neere  vnlo  .   The  vfes  of  this 
 miracle  are  manifolde.  I.  This  darkening  ofthe  funnc  giues  a  checke  to 
 the  lewes  for  their  crucifying  of  Chrift:  they  were  not  alliamed  to  ap- 
 prehend ,  accufe ,  and  condemne  him  :  yet  this  glorious  creature  the 
 funne  pulleth  in  his  beames ,  beeing  as  it  were  afhamed  to  behold  that, 
 which  they  werenotafhamedtodoe.I  Lit  ferues  to  fignifie  the  great iudo-e- 
 ment  of  God  to  come  vpon  the  Iewes.ForwhcnasChriftfuf?«red,  dar'ke- 
 neffe  was  ouer  all  the  land  of  IuTie,and  all  the  World  bcfides  had  the  light 
 ofthe  funne,  fo  fliortly  after  blindcneffe  of  minde  wasouer  the  whole  na- 
 '^ion  ofthe  lewTS ,  and  all  the  world  befides  fawe  tlie  fonne  of righteoufnefte  scrr.j.j. 
 fliiningvnto  them  in  preaching  ofthe  gofpel.  III.  It  ferues  toaduertife  vs^''^"''^' 
 
 Aa  4  that 
 
5^2     CHrifts  trhimpli.  AnSx^ofltio» 
 
 that  (ucli  IS  carrie  thcmfelues  towardes  Chrifl:  as  the  Tewes  Hid,  haue  noihin* 
 
 g  jg^       els  in  them  but  clai'kcnes,and  they  that  fit  in  darksne^e  a-AdJhadow  ofdeath\  and 
 
 i  i'75?'  therefore  not  able  any  whit  better  to  fee  the  way  that  leadeth  vnto  hfe,then  he 
 which  is  caft  into  a  dark  dungeon  can',who  if  they  thus  remainejfhal  at  length 
 be  caft  into  vtter  dnrkenes.This  being  the  ellate  of  all  them  tliat  be  forth  of 
 
 ««•»•»•  Clirift ,  wee  mull  labour  to  be  freed  from  this  darkene(re,that  the  day-ftarrc 
 may  rife  in  our  hearts,and  iLine  vpon  vs,and  put  hfe  into  vs.  I  V.This mira- 
 culous and  wonderfull  darkening  of  the  funne  doth  conuince  the  lewes,  thai 
 Chrift  whome  they  crucified  was  the  Lord  ofglorie,  and  the  Sauiour  of  the 
 world:and  it  is  very  like  that  this  was  the  principall  ende  of  this  miracle.  For 
 whereas  neither  his  doftrine,  nor  his  former  miracles  could  mooue  them  ta 
 acknowledge  him  for  that  Mcflias,yet  this  one  worke  of  God  doth  as  it  were 
 ftrike  the  naile  to  the  head,and  ftop  al  their  mouthes.  V-Befides  this, where- 
 as at  the  very  inftant  when  Cliriftwasabouttoraakeafatisfaftion  to  theiu- 
 fticeofhisfalherforourfinn.es;  the  funne  was  thus  darkened  :  ittcachcthvs 
 firft  to  think  of  the  paflion  of  Chritt,not  as  of  a  light  matter  ,but  as  one  ot  the 
 wreateft  wonders  of  theworld,at  the  fight  whereof  the  verieframe  ofnaturc 
 was  chano-ed:fecondly,to  thinke  of  our  owne  finncs,as  the  vileft  things  in  the 
 worlde,and  that  they  deferue  the  intolerable  wrath  of  God:  confidenng  that 
 at  the  time  when  they  were  to  bee  aboh(hed,the  courfe  of  nature  euen  in  the 
 very  heauens  is  turned  vpfide  downe. 
 
 The  fourth  fi2;nc  is  ^thc  rending  of  the  vailc  of  the  temple  from  the  top  to 
 
 «.»741.  the  bottome  .  The  temple  was  deuided  into  two  parts  :  the  one  more 
 inward  into  whichno  man  might  come  but  the  high  prieH:,  and  that  once  a 
 yearcand  it  was  called  the  holy  of  holiesithe  other  was  that  where  the  people 
 came  and  offered  facrifices  vnto  the  Lord.  Nowe  that  which  parted  the  tem- 
 ple into  thefe  two  parts  was  called  the  vaile,&at  the  timeof  Chrifts  paffionit 
 was  rent  from  the  toppe  to  the  very  bottome.This  hath  diuers  vfes:  I  .The  ho- 
 ly of  holies  fignified  the  third  heauen,  where  God  llieweth  himfclfe  in  glory 
 and  maieftie  vntohis  Saints:and  the  rending  of  the  vailc  figureth  vnto  vSjthat 
 bv  the  death  of  Chrift  heauen  which  was  otherwife  llmt  by  our  finnes  is  now 
 fet  opcn,and  a  way  made  to  enter  thereto.I  Lit  fi^nifieth,that  by  the  death  of 
 Chrift  we  haue  without  impediment,  fi-ee  accefle  to  come  vnto  God  the  fa- 
 ther by  earneft  praier  in  the  name  of  Chrift*,  whkh  is  a  moft  vnfpeakable  be- 
 nent.I  I L  It  fignifieth  that  by  Chrifts  death  an  end  is  put  to  all  ceremonies, 
 to  ceremoniall  worftiip,and  the  facrifices  of  the  old  teftamentrand  that  there- 
 fore in  the  newe  teftament  there  remaineth  one  onely  rcall  and  outward  facri- 
 fice,that  is, Chrift  crucified  on  the  crofie  :  and  the  whole  feruice  and  worfhip 
 ofGodforoutward  ceremonies  moft  fimple  and  plaine.  IV.  The  temple 
 was  the  chiefe  and  one  of  the  moft  principal  prcrogatiues  that  the  lewes  had; 
 it  was  their  fflorie  that  they  had  fuch  a  place  wherein  they  might  worlliip  and 
 doe  feruice  to  the  true  God:and  for  the  temples  fake  God  often  fpared  them, 
 and  therefore  Dnniel  praieth :  O  Lord ,  heare^the  praier  of  thyfernam^andhis 
 tiia.9,vj,  fnppiication,andct^ufe  thy  face  tofhinevpon  thefanBuarie  that  lieth  vrafiforthe 
 Lords  fake.  Yet  for  all  this,  when  they  began  to  crucifiethe  Lordoflifctheir 
 prerosatiues  helpes.  them not,nay  they  are  depriucd  theicof,  and  God  euen 
 
 vvJth 
 
,j  'tftheCreede»  Chrifts  triumph.      %S'% 
 
 with  his  owncliancl  rendes  the  vaileofthe  temple  in  funcIer,(ignifyin"-vnto 
 them,that  if  they  forfake  him,he  will  alfo  forfake  them.  And  fo  may  we  fay  of 
 the  church  of  England-No  doubt  for  the  gofpels  fake  we  haue  outward  peace 
 andfafetie,andraanyotherble(lings,  and  are  m  account  with  other  nations: 
 yet  if  we  make  no  confcience  to  obey  the  word  of  God,  &  if  we  haue  no  loue 
 of  Clirill  and  his  members,God  wil  at  length  rcmooue  his  candlefticke  from 
 YS,and  vttcrly  depriuc  vs  of  this  ornament  of  the  Gofpell,  and  make  our  land 
 as  odious  vnlo  all  the  world,as  the  land  of  the  lewes  is  at  this  day.  Let  vs  ther- 
 tbre  with  all  care  and  diligence  fhewe  forth  our  loue  both  to  Chriil:  himfelf« 
 and  to  his  members,andadorne  the  gofpell  which  wee  profeiFe  by  bringing 
 forth  fruits  worthy  of  it. 
 
 The  fifth  figne  is  the  earthquake, whereby  hard  rockes  were  clouen  a  fim- 
 der.  And  it  ferues  very  fitly  to  fignifie  further  vnto  vs ,  that  the  finne  of  the 
 lewcs  in  putting  Chrifi  to  death  was  fo  heauie  a  burden,  that  the  earth  could 
 not  beare  it,  but  trebled  thereat^though  the  lewes  themfelues  made  no  bones  ^^  ^7J* 
 of  it.  And  it  is  a  thing  to  be  wondred  at:  that  the  earth  doeth  not  often  in  thefe 
 daies,tremble  and  quake  at  the  monflrous  blafphemies  and  feareful  othes  by 
 the  wounds  and  blood  and  heart  of  Chrift,  whereby  his  members  are  rent  a- 
 {under,and  he  traiteroufly  crucified  againe.Secondly,the  earthquake  Ihewes 
 vnto  vs  the  exceeding  and  wonderfull  hardnes  of  the  hearts  of  the  lewes,  and 
 ours  alfo:they  crucified  Chrirt  and  were  not  touched  with  any  remorfe;and 
 wee  can  talke  and  heare  of  bis  death,yca  we  can  fay  hee  was  crucified  for  our 
 {innes:and  yetare  we  nothingaffe(n:ed  therewith,  our  hearts  will  not  rende 
 when  as  hard  rockes  cleaue  afunder.  Thirdly,  the  moouing  of  the  earth,and 
 the  rending  of  the  rockes  afunder,  may  be  a  figne  vnto  vs  of  the  vertue  of  the 
 dod>rine  ofthe  gofpel  of  Chrifl: :  which  is  nothing  els  but  the  pubhfhino-  of 
 the  paflion  of  his  deathrwhich  being  preached,  fhall  Ihake  heauen  and  earth, 
 fea  and  land.It  fhall  moouc  the  cartheii,hard,  and  rockie  hearts  of  men ;  and  Agg^-y. 
 raife  vp  of  meere  ftones  and  rockes  children  vnto  Abraham.  But  the  maine 
 vfe  and  ende  of  this  point  is,to  prooue  that  he  that  was  crucified,  was  the  true 
 Alefliasthe  fonne  of  Godrand  therefore  had  the  power  of  heauen  and  earth, 
 and  could  mooue  all  things  at  his  pleafure. 
 
 The  fixt  figne  ofthe  power  of  Chrifl:  \%^^\\-\t.  grams  didopen^  ^manj  bodies 
 cfthe  Saints  which  jle ft  ^r<?/^,and  cameout  of  their  graues  after  his  lefurreiT^io,  Mat.i7.ifj.j1, 
 and  went  into  the  holy  citie,and  appeared  vnto  many.  The  vfc  of  this  fro'nc  is 
 this:itfignifies  vnto  vs.that  Chriil  by  his  death  vpon  the  croiTc  ^<\  vanquifh 
 death  in  the  graue,and  opened  it,and  thereby  tef  hficd  that  hee  was  the  rcfur- 
 reftion  and  the  life:fo  that  it  fhall  not  haue  euerlaff ing  dominion  ouervs:but 
 that  he  will  raife  vs  vp  from  death  to  life,and  to  euerlaflino-  glorie- 
 
 The  feuenth  figne  is  the  teflimonie  ofthe  Centurion  with  his  fbuldiours 
 which  flood  by  to  fee  Chrifl:  executed:  S.  Marke  faith,  when  he  fawe  that 
 Chrifl  thus  crying  gaue  vp  the  ghoff,he  laid ,  truely  this  was  the  fonne  of  God, 
 Thus  wee  fee  it  is  an  eafie  matter  for  Chrifl  to  defend  his  owne  caufe:!ct  Iq.^^^-'J*^*' 
 das  betray  hnn,Peter  denie  him,and  all  the  refl  forfake  him,yct  he  can  iFit  ^q 
 pleafe  him  make  the  Centurion  that  flandeth  by  to  fee  him  executed  to  tcflify 
 of  his  imiocency.But  what  was  the  occafion  that  mooued  him  to  giuc  fo  wor- 
 thy 
 
II 
 
 3^4     Chriflstriumpli.  tAn  Expoftion  > 
 
 Iilath.j7.54.  iliie  a  teftimonie  ?  S.Matthew  faith,  it  was  feare,  and  that  feare  was  caufecfjby 
 hearing  thcloud  crie  of  ChriH:,ancl  by  feeing  the  earthquake  &  things  which 
 were  done.  And  this  muft  put  vsin  minde  not  to  paffeby  Gods  iudgements 
 w  hich  daily  fall  out  in  the  world,  but  take  knowledge  of  tnem,  and  as  it  were,  1 
 to  fixe  both  our  e^^es  on  them.  For  they  arc  notable  meanes  to  ftrikeand  afto-  f 
 niHi  the  rebellious  heart  of  man,and  to  brine  it  in  awe  andfubicftion  to  God. 
 After  that  the  two  firfi:  captaines  with  theirlifties  commanding  the  Prophet 
 Elias  to  come  downc  to  king  Achaziah,  were  confumcd  with  fire  from  hea- 
 uen,the  king  fent  his  third  captain  ouer  fiftic  with  hisfiftie  to  fetch  him  down:* 
 but  what  d'5th  he?  it  is  faid,he  fell  on  his  knee  before  Ehah,and  befought  him, 
 K'  «e  1 1  ^yingj^  '^•^^  of  God ,  Ipraj  thee,  let  my  life  and  the  lines  ofthefefftiefemants  ki 
 ■*''^*  /jr^/^w/^i/^/Wfr^j-.ButwhatwasthecaufewhyhepraiedthusJSurelyheob- 
 ferued  what  iudgements  of  God  fell  vpon  his  two  former  fellow  captaines. 
 Behold,  faith  he, there  tame  don>nefrefrom  heat-ten ,  and  deuoured  the  two  former 
 captaines  with  their  fifties :  therefore  let  nvf  life  bepretiopis  nove  in  thy  fight .  Thus 
 laying  to  his  owne  heart  and  making  vfe  of  Gods  iudgements ,  he  humbled 
 Hjbac.3.i<f.  himfelfe  and  was  fpared  with  his  fiftie.  And  Habaccuk  (aith.  When  1  heard  the 
 voyce,mm^y  otGods  m6i^tm.tn\.%jottennes  entredinto  my  bones ,  andltrcmb" 
 led  in  myfelfe  that  I  might  beftfe  in  the  day  of  the  Lord .  Now  what  this  feare  of 
 the  Centurion  W3s,there  is  a  further  c[ueftion,and  it  is  very  like  that  it  was  but 
 afudden  motion  or  a  certaine  prcparatiue  to  better  things .  For  he  was  but  an 
 heathen  man,  and  had  as  yet  no  knowledge  c  FChrift,  and  whether  he  repen- 
 ted or  not  It  is  vncerten :  and  we  muil  not  maruell  at  this ,  for  there  are  many 
 fuddaine  motions  in  /hew  very  good  ,  that  vpon  like  occafions  rife  in  the 
 hearts  of  natural!  men.  When  God  plagued  the  land  of  Egypt,  then  Pharaoh 
 Exevl.9.17.  fcnr  for  Mofes  and  confefTcd  that  the  Lord  was  righteous,but  he  and  his  pco- 
 ^i^  p!c  were  wicked;  and  defired  Mofes  to  pray  to  God  to  take  away  the  plague, 
 
 who  did  fo:  but  fbfoone  as  the  hand  of  God  was  flayed,  he  returned  to  his 
 old  rebellion  againe.  And  as  a  dogge  that  commeth  out  of  the  water  fhaketh 
 his  eares,  and  yet  returneth  into  it  againe :  fb  is  the  manner  of  the  world:when 
 crolfesand  calamities  befall  men ,  as  fickneffe,  lofle  of  friends  or  goods,  then 
 with  Ahab  they  outwardly  humble  themfclues  and  goe  foftly :  the)'  vfe  to  fre- 
 c^uent  the  place  where  die  word  is  preached  and  Gods  name  called  vpon:but 
 alas ,  common  experience  fhewcsthat  thcfe  things  are  but  fittcs  arifing  of  vn- 
 certen and  flittering  motions  in  the  heart.  For  fo  foone  as  the  croffe  is  remoo- 
 ued,  they  returne  to  their  oldbyas  againe,  and  become  as  bad  and  as  backe- 
 ward  as  euer  they  wererbeeing  hke  to  the  tree  that  lies  in  the  water,  wliich  for 
 a  while  is  greene,  but  afterward  withereth .  And  therefwe  we  for  our  parts, 
 when  any  good  motions  come  into  ourhcartsas  the  beginnings  of  further 
 grace ,  we  (I  fay)  muft  not  quench  them  but  cherilh  and  preferue  them ,  re- 
 membring  that  th'e  kingdome  of  heauen ,  is  like  a  graine  of  muftard  fecde, 
 w^hich  when  it  is  f<3wnc  is  the  leaR  of  all  Xtz^zs, :  but  afterward  it  groweth  vp 
 into  a  trec^that  the  roules  of  the  heauen  may  build  their  neff  s  in  it :  and  like  to 
 this  arc  the  firft  motions  of  Gods  fpirit ,  and  therefore  they  mufl  be  cherUhcd 
 and  maintained. 
 
 And  thus  much  for  the  feuen  fignes  ofthc  po wer of  Chrifts  godhead. 
 
 No^v 
 
Kow  followes  thcrecondpartofthetiiumpli  of  dirifl, which  contnineth 
 {i^nz%  of  his  vidorie  vpon  the  croiTe  ,  notably  exprelTcd  h y  Paul  when  he 
 {^ii'&iyAyidffttUYigoHt the  haitd  vprittngof  ordinances  yvhich  rcoi  aq^atnjlvs jivhtch q^^^^   ,_ 
 
 iphed  openh  in  the  fat 
 ner  of  heathen  triumphs :  for  it  was  the  cuftome  of  tht  heathei5  princes  when 
 they  had  gotten  thevidorie  ouer  their  enemies,  firil:  to  caufe  a  pillar  of  (lone, 
 or  fome  great  oke  to  be  cut  downe  ,  and  fct  vp  iw  the  place  of  viOorie  j  vpon 
 which  either  the  namesof  the  chicfe  enemies  were  fet,  or  their  heads  were 
 hangedjor  words  were  written  in  the  pillar  toteflifieihevidorie.This  beeing 
 done  J  there  followed  an  open  lliew ,  in  which  fir  ft  the  conquerour  prepares 
 for  himfelfe  a  chariot  ofvidioi'ie  whercm  he  was  hirafelfe  to  nde ,  and  then  the 
 chicfe  of  his  enemies  bound  and  pinioned,  were  led  openly  after  him.  Now 
 on  thefame  manner  vpon  the  crolle  there  was  a  pitched  ^AA  ;  the  Eroperour 
 on  the  one  fide  was  Chrifl" ;  his  enemies  on  the  other  fide  were  the  world ,  the 
 fiefh.,  htW,  death,  damnation  ,  the  deuill,  and  all  his  angels :  all  which,banding 
 themfelues  againfl:  him  were  allfubdued  by  lum  vpon  the  fame  crofieuind  he 
 himfelfe  «aue  two  figncs  of  his  triumph ,  one  was  a  monument  of  the  v!^o- 
 rie,thc  other  an  open  Oiew  of  his  conqueft ,  Now  the  monument  of  Chrifts 
 viiflorie  was  the  crolTe  it  felfc,  whereon  he  nailed  the  obligation  or  bill  which 
 was  againfl:  vs :  whereby  iatan  might  haue  accufcd  and  condemned  vs  before 
 God.  ForwcmuftconfidcrthatGodthe  father  is  as  acrcdjtour  ,  and  we  all 
 debters  vnto  himrhe  hath  a  bill  of  our  hands  which  is  the  law ,  in  that  it  i^iucth 
 teftimonie  againft  vs ;  firfl by  thelegall  wa(hings,which  did  lliew  and  (ignifie 
 that  wc  were  altogether  defiled  and  vncleane;  fecancHyby  thefacrifices  that 
 were  daily  offercdfor  the  prop'niation  for  our  finnes  .  Now  Chrill:  was  our 
 furetie,and  paid  euery  iotte  of  the  debt  which  we  Ihould  haue  paide ,  and  re- 
 Cjuiringthe  acquittance,  taketh  the  ccremoniall  law ,  and  the  cuifeor  the  ma- 
 rall  lavv,and  nailes  them  to  the  crolfe. 
 
 Furthermore  in  the  fhew  of  conquen,the  chariot  is  the  croiTe  hkewife:  for 
 it  was  noi  oncly  a  monument  of  viftoric,butalfb  a  chariot  of  triumph .  And 
 the  captiues  boundand  pinioned  which  follo'.v  Chrill: ,  are  the  principalities 
 and'powerSjthat  is,thc  deu!l!,nnd his  an^fls,hel';death,nnd  condemnation:all 
 which  are  as  it  were  t.ikcn  prifoncrs ,  their  armour  and  weapons  are  taken  fro 
 them, and  they  chained  and  bound  each  to  other. 
 
 The  meditation  of  this  point  ferueth  to  admoniili  vs  to  abandon  all  man- 
 ^  neroffinne,  and  to  make  confcience  of  cuervgooddutieif  we  willari2;ht 
 "  profefTc  the  golpel  of  Chrifbfor  when  we  fi;-;ne,we  doe  as  it  were  pull  ChrilV 
 out  of  his  chariot  of  triumph,  and  vntie  Sathans  bonds,&  g-jue  him  weapons, 
 and(asmuchaswecan)makehim  valiant  and  ftrongagainc.  Now  for  any 
 man  to  make  Sathair  and  finne  valiant  andftrong  againil  himfelfe,  whereas 
 Chrifl  hatli  wealcned  him  ,  and  euen  bruifed  his  head,  is  no  better  then  to  be- !  hii.j.iS» 
 come  an  enemie  to  the  crolTe  of  Chrift.  Againe.heveby  we  are  taught  to  pray 
 vnto  God  that  our  bhnde  eves  may  be  opened  ,  that  wc  may- difccrne  aright 
 ofthcpafiion  ofChrift.  It  isawondcrtofeehowe  men  are  cairicd  away 
 
 With 
 
^66     ChriP  tnUmpK  AaBxpofitlon 
 
 with  a  liking  of  vainc  fhcv^'cs ,  games ,  and  cntcrludes :  how  they  fpcnde  cuen 
 whole  daics  in  beholding  them ,  and  their  money  alfo  that  they  may  come  to 
 the  places  where  they  are :  oh  then  how  exceedingly  ought  our  hearts  to  be 
 rauillied  with  this  raoO:  admirable  flie  w ,  in  which  the  fonne  of  God  himfclfc 
 rides  mofl:  gloiioufly  in  his  chariot  of  triumph ,  and  leades  his  and  our  moft 
 curfed  enemies  captme,yea  treades  them  vnder  his  foote.  This  triumph  is  kt 
 forth  vnto  vs  in  the  preaching  of  the  Gofpel,  and  may  be  feene  of  vs  all  freely  ^ 
 without  money  or  money- worth.  What  wretches  then  fhall  we  be,  if  we  fuf- 
 fcr  our  hearts  to  be  filled  with  earthly  delights ,  and  in  the  meane  feafbn  hauc 
 little  or  no  dcfire  to  behold  with  the  eyes  ot  our  minde  this  goodly  fpe£^aclc 
 that  IS  to  be  feene  in  the  paffion  ot  Chrifl:,that  ferues  to  reuiue  and  refreili  our 
 fbules  to  life  eternall. 
 
 Thirdly ,  if  Chrill  when  he  was  mofl:  wcake  and  bafe  in  the  eyes  ofmen, 
 did  mofi:  of  all  triumph  vponthe  crofic ;  then  euei  y  one  of  vs  mull  leame  to 
 fay  with  the  Apoflle  Paul ,  Cfod forbid  that  Ipjonld  reioyce  in  any  thing  but  in  the 
 
 G3l.<f.i4'  ^^^^^  ofChrifl  lefm  our  LorJ.Th:[t  we  may  f  ly  this  truly,firfl:  of  all  we  mull  la- 
 bour to  hauc  the  benefit  of  the  crofTfe  of  Chrifl  not  onely  in  the  remidion  but 
 alfo  in  the  mortification  of  our  {innes:fecondly,we  muftnot  be  difcomforted, 
 but  rather  reioyce  and  triumph  therein.  A  Chrillian  man  can  neuer  hauc 
 greater  honour  then  to  fiiffcr  for  the  Gofpel  of  Chrift  when  God  calleth  him 
 
 t.cor.4.5».  tnereunto  :  and  therefore  Saint  Paul  fetteth  forth  another  moft  glorious  fhew 
 which  all  thofe  mufl  make  that  fufFer  any  thing  for  Gods  caufe.  They  muft 
 encounter  with  the  world,the  fTlefh,and  the  deuill,and  are  placed  as  it  were  on 
 a  thcatcriand  in  this  conf^id  the  beholders  are  men  and  angels;  yca,the  whole 
 hoaft  ofheauen  and  earth : the  vmpire  or  iudgeis  God  himfelfe,who  wil  giuc 
 fentence  of  viftorie  on  their  (idc ,  and  fo  they  lliall  ouercome .  We  muft  not 
 hereupon  thruft  our  felues  into  danger :  but  when  it  (hall  pleafc  God  to  call 
 vs  thereunto  ,  we  muft  thinke  our  felues  highly  honoured  of  him .  As  when 
 God  fendeth  lofte  offriends,  of  {iibftance,or  good  name,  or  any  other  cala- 
 niitie ,  we  muft  not  defpairc ,  or  be  ouer  grieued ,  but  rather  reioyce  and  ad- 
 drelTe  our  felues  then  with  our  Sauiour  Chrift  to  make  a  triumph. 
 
 Thus  much  of  Chrifts  triumph,and  thepaflion  of  his  crolTe.NowfolIow- 
 cth  the  fecond  degree  of  his  humiliation,  in  thefe  words,«^»^  buried.  Where 
 we  muft  confider  thefe  points :  I.  why  it  was  needefull  that  Chrift  fhould  be 
 buried.  II.  who  was  the  author  of  his  buriall.  III.  the  manner  or  prepa- 
 ration to  his  buriall.  I  V.  the  place  and  time  where  and  when  he  was  buri- 
 ed. Of  thefe  in  order.  For  the  firft  *,  the  caufes  are  many ,  but  efpecially  fourc 
 why  Chrift  was  to  be  buried.  I.  th:,*:  the  truth  and  certentie  of  his  death 
 iTji^ht  be  confirmed  vnto  vs ,  and  that  no  man  might  Co  much  as  imagine  that 
 liis  death  wasa  fantafticall  death,  or  his  bodie  afantafticall  bodie  :  for  men  vfc 
 not  to  burie  a  liuing  but  a  dead  man ,  or  a  man  in  fhew  but  a  true  man.  1 1, 
 that  his  buriall  might  be  vnto  hima  jpafTagcfrom  the  eftate  of  humiliation  to 
 the  eftate  of  exaltation,  which  be^an  in  his  refurre£lion:andhe  could  not  haue 
 rifenagaineifhehad  not  becne  firft  buried.  III.  that  the  outward  humilia- 
 tion in  the  forme  of  a  feruant,  which  he  tooke  vpon  him,might  be  continued 
 vpoR  him  to  the  loweft  degree  of  all :  and  therefore  it  was  not  fufflcicnt  that 
 
 he 
 
lieihotiM  be  crucified  cufcn  to  death,  but  beeing  deacl,he  mufl  be  ulfo  buncd- 
 I V.  Chrifl:  was  buriedjthat  he  might  not  onely  vanqujili  death  on  diecrciie, 
 but  euen  after  the  manner  of  coriquerours  fubdue  him  at  his  ovvne  hoinejand 
 as  it  were  plucke  him  out  of  his  o  wne  cabine  or  denne. 
 
 The  authours  of  Chriftsburiall  were  lofeph  of  Arimathea,and  Nichode-  M^tf,.,^. 
 muSjwho  came  to  lefus  by  night.  Now  concerning  them  and  this  their  fi^,  war.  15  43. 
 there  are  many  things  worthie  toI)e  confidered  in  this  place.  Firfi  of  all  they  °  ''^'^ ' 
 were  difciples  of  Chrifl: ,  and  the  difference  betweene  them  and  the  reft  is  to 
 be  confidered. The  other  difciples  though  in  numt»er  they  were  but  few  ,  yet 
 in  the  feaft  before  his  paflionthey  openly  follov/ed  hiiT!:but  when  Chiill  was 
 to  be  arraigned ,  and  the  perfecution  of  the  Church  oi  the  new  teftament  be- 
 ranin  him, then  ludas  betraied  him^Peter  denied  him,and  the  reft  fled  away: 
 yet  euen  at  the  fame  inftant  thefe  two  fecret  difciples  of  our  Sauiour  Chrift, 
 iofeph  of  Ariraathea  and  Nichodemus  take  courage  to  themfclues,  and  in 
 time  of  danger  openly  profefle  themfelues  tobeChnfts  difciples  by  an  ho- 
 nourable and  folemne  buriall  j  God  no  doubt  opening  dieir  hearts  and  ina- 
 bling;them  todoefo.  The  like  is  to  be  feenein  all  ages  fince  thepaflionof 
 Chnll  in  the  Church  of  God,  in  which  men  zealous  for  the  G  ofpcl  in  peace 
 haue  beene  timerous  in  perfecution  ,  whereas  weake  ones  haue  ftood  out  a- 
 gainft  their  enemies  euen  vnto  death  it  feife.  The  reafon  is ,  becaufe  God  will 
 humble  thofe  his  (cruants  which  are  oftentimes  indued  with  great  mcafurc  of 
 graces,  and  contrariwifc  exalt  and  ftrengthen  the  weake  and  feeble :  and  the 
 fame  no  dOubt  will  be  found  true  among  vs ,  if  it  ftiould  plcafe  G  od  to  fende 
 any  new  triall  into  the  Church  of  England.  This  femes  to  teach  vs  to  thinke 
 charitably  ofthole  which  arc  as  yet  but  weake  among  vs:  and  withallin  our 
 profedion  to  carrie  a  low  {aile  and  to  thinke  bafely  of  our  (clues ,  and  in  the 
 whole  courfe  of  our  liues  crcepe  alow  by  the  ground, running  on  in  feare  and 
 trembling ,  becaufe  the  Lord  oftentimes  humbles  thofe.  that  be  ftrong ,  and 
 giue  courage  and  ftrength  to  weake  ones  boldly  to  confelTe  his  name.  Se- 
 condly,whereas  thefe  two  difciples  h.iue  fuch  care  of  the  buriall  of  Chrift ,  we 
 learne  that  it  is  our  dutie  to  be  carcfull  alfo  for  the  honeft  and  folemne  buriall 
 of  ourbrcdiren.  The  Lord  himfelfc  hath  commanded  it,  Thou  art  daft  and  ts  Gert.3.19. 
 duji  thoufhalt  returne.  Alfo  the  bodies  of  men  are  the  2;ood  creatures  of  C^od, 
 yea  the  bodies  of  Gods  children  are  the  temples  of  the  holy  G  hoft ,  5c  thercr- 
 tore  there  is  good  caiife  why  they  il  iould  be  honcPily  laid  in  the  cardi.  And  it 
 was  a  curfe  and  iudgcment  of  G  od  vpon  lehoiakim  that  he  muft  not  be  bu-  i-i^  --li- 
 ned, but  like  a  dead  afte  be  drawne  andcaft  outof  thegates  oflerufalem. 
 And  fo  the  Lord  threatens  a  curfe  vpon  the  Moabites,  becaufe  they  did  not^j^.^^^ 
 burie  die  king  of  Edom,  but  burnt  his  bones  into  lime .  Aiid  therefore  it  is  a 
 •nece(firic  dutie  one  neighbour  and  friend  to  iooke  to  the  honeft  buriall  of 
 anotlier.  Hence  it  followes ,  that  the  pradlife  of  Spaine  and  Italic  and  all  po- 
 pifTi  cuntries,wh"ich  is  to  kccpethc  parts  of  mens  bodiesandfuch  like  reliques 
 of  Saints  vnburied,  that  they  may  be  feene  of  men  and  worlhippcd ,  hath  no 
 warrant:  duft  they  are  and  to  duft  they  ought  to  be  returned. 
 
 Furthermore  t]>::  properties  andvertuesof  both  thefe  men  arcfeuerally 
 to. be  confidered-Andfirft:  to  begin. withlofeph,  he  was  ^Scnatour ,  a  man  of 
 
 -,rcat: 
 
Chrlftsburiall.  e/A  Exfofiifft 
 
 great  account ,  authoritie ,  and  reputation  among  the  Tcwej.  It  may  (eenie« 
 ftrangc  thing  that  a  man  of  (iich  account  would  abafe  himfclfe  fo  much  as  to 
 take  downc  thebodie  of  Chrift  from  the  croflc .  It  might  haue  becne  an  bin- 
 derancc  to  him  and  a  difgrace  to  his  ellate  and  calling :  as  we  (ec  in  thcfc  daies, 
 it  would  be  thought  a  bafethin^  for  a  knight  or  lord  to  come  to  the  place  of 
 execution  and  take  downe  a  thiefeftom  the  hand  of  the  hangman  to  buric 
 him :  but  this  noble  Senatour  lofcph  for  the  loue  he  bare  to  Chrift ,  made  no 
 accotmt  of  his  ftate  and  calhng ,  neither  did  he  fcorne  to  take  vpon  him  (b 
 tafe  an  office ,  coniiderin*  it  was  for  the  honour  of  Chrift :  where  we  learne, 
 that  ifwe  truly  loue  Chnft,and  our  hearts  h^  fet  to  bclceuc  in  him,wev>i!l 
 neuer  refufe  to  pei  forme  the  bafefticruice  that  may  be  for  his  honour,  no- 
 thing fhall  hinder  vs.  It  is  further  faid  thit  he  w^sa  aood mati a^d a  tuft :  cndal- 
 '  foaricloTnaH,  And  thefirft  appeareth  in  this ,  that  he  would  neither  confent 
 •to  the  counfell  norfa^^ofihe  lewcsin  crucifying  Chrift.  Itisrareto  finde  the 
 like  man  inthefe  daies.  From  riiis  example  we  leame  ihcfe  leftons.  I.  that  d 
 rich  man  remaining  a  rich  man  may  beaferunntoFGodjandalfobefaued! 
 for  riches  are  the  good  bleflin2;s  of  God  ,  r.nd  in  t'licrnfelurs  dec  no  whit  hin- 
 der a  man  in  comming  to  Chnft.But  fome  will  lay,Chnft  hmiieJlx;  Jauh ,  //  w 
 eajlerfor  a  *  cahle  to  goe  through  the  eye  of  a  needle  ^  then  a  rich  man  to  enter  into 
 the  kmgdome  ofheauen,  ^Anf^.  It  is  to  be  vnderftood  of  a  rich  man,  fo  long  as 
 he  fwcileth  with  a  confidence  in  his  wealth:but  weknovv,thatifa  cable  be  vn- 
 twifted  and  drawnc  into  fm.iU  threeds ,  it  may  be  drawne  through  the  eye  ofa 
 needle:  fo  he  that  is  rich  let  him  denie  hirafelfe,abafe  hiiiifelfc,and  lay  ande  all 
 confidence  in  him{elfe,in  his  riches  and  henour^Sc  be  as  it  were ,made  fmall  as 
 twine  thrced,  and  with  this  good  Senatour  lofeph  become  the  difciple  of 
 Chnft,  he  may  enter  into  the  kingdome  of  heaueru  But  Chrift  faith  in  the 
 parable  that  riches  are  thornes ,  which  choke  the  grace  of  God.  <iAnfii>.  It  is 
 true ,  thc^' are  thornes  in  that  fiibieftorinthatmanthat  putteth  his  truft  in 
 them ;  not  in  their  owne  nature ,  but  by  reafon  of  the  corruption  of  mans 
 heartjwho  makes  of  them  his  God.  Saint  lohn  faith  fuither,that  lofeph  was  4 
 dtfciple  of  Chrift ,  but  yet  a  clofe  difciple  for  fearc  of  the  lewes ."  And  this 
 fliewes,that  Chrift  is  moft  ready  to  receiue  them  that  come  vnto  him,though 
 they  come  laden  with  manifold  wants.  I  fay  not  tliis ,  that  any  hereby  fhould 
 takeboldnes  to  liuein  their  finncs  ,but  my  meaning  is ,  that  though  men  be 
 wcake  in  the  fdith,yet  are  they  not  to  be  difmaied,but  to  come  to  Cnrift,  who 
 refiafeth  none  that  cometo  him.  Drarv  neere  to  God  (faith  S.  lames)  and  he  will 
 draxv  neere  toyoH,C.\\h{\i  doth  not  forfakc  any,till  they  forfake  him  firft.Laftly 
 the  holy  Ghoft  faith  of  him  ,  that  he  waited  for  the  kingdome  of  God,  that  is,  he 
 A\\  belecue  in  the  Meflias  to  come,  and  therefore  did  waite  daily  till  the  time 
 was  come,  whe  the  Meflias  by  his  death  and  paffion  lliould  abolifli  die  kin^« 
 domeoffinne  and  Satan  ,  and  eftablifli  his  owne  kingdome  throughout  the 
 whole  world.  The  fame  is  (aid  of  Simeon  that  he  was  a  good  man  and  feared 
 ■God,  and  waited  for  the  confolation  of  Ifracl .  This  was  the  moft  principall 
 vertuc  of  all  that  lofeph  had,and  the  very  roote  of  all  his  goodncs  and  rigntc- 
 oufnes,  that  he  waited  for  the  kingdome  of  God.  For  it  isthepropcrtieof 
 £iith  whereby  VYchauc  confidence  in  theMefTws  to  change  our  nature,  and 
 
 to 
 
10  purific  the  heart,  and  to  make  it  bring  forth  works  of  righteoufhes .  ♦n  zxiC 
 be  many  among  vs,thatcan  talkc  of  Chrifts  kingclome,and  of  redcmptioii  oy 
 him,aiiQ  yet  make  no  confcience  of  finne,  &  haue  little  care  to  liuc  according 
 to  thcGofpel  which  they  profelTcand  all  is,bccaufe  they  doe  not  foundly  be- 
 keue  in  the  Meflias,and  they  waite  not  for  the  kingdolhe  of  heaucn,&  there- 
 fore there  is  no  change  in  them:but  we  for  our  partsmuft  labour  to  haue  this 
 affiance  m  the  Meflias  with  lofeph ,  and  to  waite  for  the  fecond  appearance, 
 that  thereby  we  may  be  made  new  creatures ,  hauing  the  kingdome  of  Satan 
 battered  and  beaten  downe  invs,andthckingdomeofGod  ere£lcdinour 
 hearts. 
 
 Touching  Nichodemus  Saint  lohn  faith, that  he  came  to  lefm  hy  night.  Ma- 
 ny men  build  vpon  this  example,  that  it  is  lawfiill  to  be  prefent  at  the  Mafle ; 
 fo  be  it,  in  the  meane  feafbn  we  keepe  our  hearts  to  God :  and  indeede  fiich 
 men  are  like  Nichodemus  in  that  they  labour  to  burie  Chrifl:  as  much  as  they 
 can,  though  now  after  his  refurre^ion  he  fhould  not  be  buried  againe .  But 
 though  Nichodemus  durfl:  not  opely  at  the  firfl  profelTathc  name  of  Chi  iff  i 
 yet  after  hisdeath  when  there  is  moii  daunger  he  doth:  and  by  this  meaneshc 
 .|:cformeth  his  former  a£f  ion. 
 
 i^   Thus  much  of  the  perfbns  that  buried  Chritl.  The  third  thing  to  be  obfcr- 
 ued  is  the  manner  of  Chrifts  buriall ,  which  ftandedi  mthefefoure  points. 
 Firft:,thcy  take  downe  his  body  from  the  crolTeifecondlvjthey  winde  it:third* 
 ly,they  lay  it  in  a  tombe:  foarthly,the  tombe  is  made  fare.  Of  thefe  in  order. 
 Eirfl ,  lofeph  taketh  downe  £he  bodieofChriitfi-om  thccrofTe  whereon  he 
 was  exccutedjbut  marke  in  what  maner:  hedoth  it  not  on  his  own  head  with- 
 out leaucjbut  he  goeth  to  Pilate  and  beg^^eth  the  bodie  of  Chrifl  ,and  craueth 
 libertie  to  take  it  downe ,  becaufe  the  djfpofing  of  dead  bodies  was  in  Pilates 
 hand, he  beeing  dcpntie  at  that  tune :  wherebv  we  leai ne ,  thatin  all  our  dea- 
 lings and  3(ff  ions(thoU;^h  they  hau'-  ncticr  io  good  an  end)our  dutie  is  to  pro- 
 ceeds as  peaceably  with  all  men  as  mav  be,  as  Saint  lames  faith:  die  wifdorac 
 that  is  from  aboue  is  firff  pure,then  peaceabie,gentle,&c.  Againe,this  teach- ^*"**''' 
 €th  vs ,  that  in  alkhings  which  concerne  die  authoritic  of  the  Magiff  rate,  and 
 belong  vnto  him  by  the  rule  of  Gods  vvord,we  muft  attempt  or  doe  whatfbe- 
 uer  we  Aot  by  leaue.  And  by  tl?is  we  fee  what  vnaduifed  courfes  tliey  take,that 
 being  priuate  men  in  tii's  our  C  hurch^  will  notwithftanding  take  vpon  them 
 to  plant  Churches  without  the  leaue  of  the  JVlagiff  rate  beeing  a  Chriflian 
 prince.  Hauing  thus  taken  thcbodie  of  Chrill:  downe ,  they  goe  on  to  winde 
 it.  And  Tofeph  for  his  part  brotght  linnen  cloathes ,  and  Nichodemus  a  mix- 
 tUiC  of  inyrrhe  and  aloes  to  the  quantitie  of  an  hundred  pounds  for  the  ho- 
 nourable buriall  ofChrift.  His  winding  was  on  this  manner :  they  wrapped  [^j^,?'"^,"^* 
 his  bodie  haflily  in linnenclothes,fvvcete  odours  put  thereto .  Belidesall  this,  aP.Ram.theoL 
 in  the  Te.ves  burialls  there  was  embalming  and  wafhing  of  the  bodie, but J'^'f,^^^^.^^ 
 Chrifts  body  was  not^embalmed  or  waOiedjbecaufe  thev  had  no  time  to  doe  inthr.t  hepm 
 it,  for  the  preparation  to  the  PafTcouer  drew  iieare .  And  whereas  thefe  two  ^r  his  jiS^S. 
 men  burie  Chriftnt  their  ovvnecoftandchar^es,we are  taught  to  be  like  affe-  ninig,anahis 
 £ted  to  the  liuing members  ofChrift :  when  they  want  we  muft  relecue  and  |o  h^u  jo?Ss 
 «cmfoii  thiliberally  and  freeiy.  It  «iay  here  beskmandcdjwhethcr  jne«  raav  t>«nai .  r  iyu.g 
 
S^7^     Chriftst''      "  AnExpoJstion^  . 
 
 ^rcat''  ^t  t  :>1V<^  iih.klng  funerals ,  confidering  cucn  Ghrifl  himfelfciswitlt 
 i  '  'toi  oft  |^^t}f  .-d.  ^»^';xhe  bodies  of  all  dead  men  arc  to  be  buried  in  feemclv- 
 aiia  iioneft  manner,and  if  they  be  honoufablejthey  may  be  buried  honoora*^ 
 biy:  yet  now  there  is  no  caufe  why  mens  bodies  Oiould  be  waflied ,  anointed» 
 i.Cot:.i;.  jp.    ^"*^  embalnied,as  the  vfe  was  among  the  lewes:  for  they  vfed  eml>alroino-  as  a 
 pledge  and  figne  of  the  refurreftion  j  but  now^fince  Chrifts  comraino- we 
 hauc  a  more  ccrten  pledge  thereof,  euen  the  refurre^ion  of  Chrift  himfelfej 
 and  therefore  it  is  not  requifite  that  wc  fhould  vfe  embalming  and  wafliino-  a* 
 the  lewes  did.  And  the  claufe  which  is  fpecified  in  Saint  Matthew  isnotto  be. 
 isiath.17.5i>.    omitted jthat  lofeph  wrapped  Chrifts  bodie  in  a  cleane  hnnen cloath :  whercbf 
 we  learne  ,  that  howfoeuer  the  ftrange  falliions  fetcht  fiom  Spainc  and  Italic 
 Tit.j.;.         are  monftrous  and  to  be  abhorred :  yet,  feeing  the  bodie  of  a  man  is  the  crea^ 
 xoJutf'.      *^^^  of  God,  therefore  it  muft  be  araied  in  cleanly  manner,  and  in  ho/^  comelk 
 ioh.15,,41.     nes.  Paul  requires  that  the  minifter  of  the  Gofpel  in  all  things  be  feemely  ot 
 Mnth.i7.1J0,   comelyrand  herein  he  ought  to  be  a  pvitterne  of  fbbrietie  vnto  all  men. Thud»- 
 ly,after  they  haue  wound  the  bodie  of  Chrif  t,they  lay  it  in  a  tombe,  and  laftlf 
 triey  make  it  (ure,  clofing  it  vp  with  a  ftone  rolled  ouer  the  mouth  of  it.  A\C^ 
 the  lewes  requeft  Pilate  to  feale  it  that  none  might  prefumeto  open  it :  be*- 
 fides,tb.ey  fet  a  band  of  fouldiours  to  watch  the  tombe,  and  to  keepe  it  that  his 
 bodie  be  notftollen  away.IMany  reafons  might  be  alleadged  ofihis  their  dea- 
 ling, but  principally  it  came  to  paffe  by  the  prouidence  of  God  ,  that  hereby 
 he  might  confirme  the  re(urre(n:ion  of  Chrift.  For  whereas  the  lewes  would 
 neither  be  mooued  by  his  doflrine  nor  by  his  works  and  miracles  to  beleeue, 
 he  caufeth  this  to  be  done ,  that  by  the  ceitentie  of  his  refiirrcftion  he  mi^ht 
 conuince  them  of  hardnefle  of  heart,  and  prooue  that  he  was  the  fonneof 
 X3od. 
 
 '  Thus  much  ofthemanner  of  his  buriall.  Now  followes  the  place  where 
 Chrift  was  buried.  In  the  place  we  are  tomarke  three  things:  firft,that  Chrift 
 was  laid  in  lofcphs  tombe ,  whereby  we  may  gather  the  greatnes  of  Chrifk 
 pouertie ,  in  that  he  had  not  fo  much  ground  as  to  make  himfelfe  a  graue  in-: 
 •and  this  muft  be  a  comfort  to  the  members  of  Chrift  that  are  in  poUertit. 
 And  It  tcacheth  them , if  they  haue  no  more  but  food  and  raiment,  to  be  there- 
 with content,  knowing  that  Chrift  their  head  and  king  hath  confecrated  this  . 
 very  eftate  vnto  them.  Secondly ,  the  tombe  wherein  Chrift  ^vaslaide  was  a 
 new  tombe  wherein  neuer  any  man  lay  before.  And  it  was  the  fpeciall  ap- 
 pointment of  Gods  prouidence  that  it  lliould  be  fo,  becaufe  if  any  man  had 
 bin  buried  there  aforetime ,  the  malitious  lewes  would  haue  pleaded ,  that  it 
 Was  not  Chrift  that  rofc  againe  but  fome  other.Thirdly  we  muft  obferue,that 
 this  tombe  was  in  a  garden, as  the  fal  of  man  was  in  a  garden, and  as  the  apprc- 
 henfion  of  Chrift  in  a  garden  beyond  thebrooke  Cedron.  And  here  we  muft 
 note  the  praf^ife  of  a  good  man  .  This  garden  was  the  place  of  lofephs  de- 
 light and  holy  recreation,  wherein  he  vfed  to  folace  himfelfe  in  beholding  the 
 good  creatures  of  God ;  yet  in  the  fame  place  doth  he  make  his  owne  ^rauc 
 long  before  he  died:  whereby  it  appeares,that  his  recreation  was  ioyned  with 
 a  meditation  of  his  ende:and  his  example  muft  be  followed  of  vs.  True  it  is , 
 €xo^  hath  2;iuen  vs  his  creatures  not  onelv  forjieceflitie  >but  alfo  for  our -law- 
 full 
 
eftheCreede,  Ch  rifts  turiall.      371 
 
 Bill  c?e1ighf,l)Ut  yet  owrdutie  is,  to  mingle  therewith  ferious  meditation  and 
 confideration  ot  our  lafi:  end.  It  is  a  bruiiih  part  to  vfc  the  bleffings  and  crea- 
 tures ofGod,and  not  at  all  to  be  bettered  in  regard  of  our  laft  endbyafiir-  , 
 ther  vfe  thereof. 
 
 The  time  when  Chrifl:  was  buried  was  the  cuening ,  wherein  the  Sabbath 
 was  to  begin  according  to  the  mannerof  the  lewes ,  which  began  their  daies 
 atfunncfettingfrom  eueningtoeuenmg  according  to  that  in  Gcncfis :  ^^^  ^- luv^v*; 
 neniftg  and  the  mornwg  rvoi  the  firfl  ^^^.Nowe  lofeph  commeth  a  little  before  Mad1.a7.if; 
 €ueningandbeggeth  the  body  of  Chrifl  and  buricth  it:whercnote,thathoW" 
 focucr  we  are  not  bounde  to  kecpe  the  fabbath  (b  ftriftly  as  the  lewes  were, 
 vet  when  we  haue  any  bufines  or  worke  to  be  done  of  our  ordinarie  calling, 
 wee  muft  not  take  a  part  of  the  Lords  (abbath  to  doe  it  in  ,  but  preuent  the 
 timc,and  doe  it  cither  before  as  lofeph  did,  or  rather  after  the  fabbath.  This 
 is  little  praclifed  in  the  worlde  .  Men  thjnke  if  they  goe  to  Church  before 
 and  after  noone  to  hearc  Gods  worde,thcn  all  the  day  after  they  may  doc 
 what  they  lift,and(pendthereIl:ofthe  time  at  their  owne  pleafure:  but  the 
 whole  day  i  s  the  Lords,and  therefore  mud  be  (pent  wholly  in  his  feruice  both 
 by  publike  hearing  oftheword,andalfo  by  priuate  reading  and  meditatiori 
 on  the  (ame. 
 
 To  conclude  the  do(flrine  ofChriftsburiall.Here  it  may  bee  demanded, 
 fiowe  he  was  al waies  after  his  incarnation  both  God  and  manjConfiderin j^  he 
 was  dead  and  buried,and  therfore  bodic  and  foule  were  fundered,  and  a  ^za^ 
 man  feemes  to  be  no  man,  <>-/«/  A  dead  man  in  his  kind  is  as  true  a  man  as  a 
 liuing  man;for  though  bodie  and  foule  be  not  vnited  bv  the  bond  of  life ,  yet 
 are  they  vnited  by  a  relation  which  the  one  hadi  to  the  cdier  in  the"(foun(cIl  & 
 good  pleafure  of  god'jand  that  as  truely  as  man  and  woman  remaine  con  pled 
 JHto  one  flefh  by  a  couenant  of  marriage,though  afterward  they  be  diflant  a 
 thoufand  miles  afunder.  And  by  vertue  of  this  relation  euery  foule  in  the  day 
 ofiudgcmentlhall be  reunited  to  hisownbodie,and  euerie  bodie  to  hi>  own 
 foule.  But  there  is  yet  a  moreftraighter  bond  betweene  thebodre  and  foule 
 ofChriil:  in  his  death  and  burial!.  For  as  when  he  was  liuing  his  foule  was  a  ^^ 
 meane  or  bond  to  vnite his  godhead  and  his  bodie togithci:fo  when  hec  was 
 dead  his  verie  Godhead  was  a  meane  or  middle  bonde  to  vnite  the  bodie  and 
 foule  :  and  to  (ay  otherwile  is  to  didolue  the  hypodaticall  vnion,  by  vertue 
 whereof  Chrifts  bodie  and  foule  though  feuered  each  from  other,  yet  both 
 were  (bll  ioyncd  to  the  godhead  of  the  fonne. 
 
 The  vfe  and  profit  which  may  be  made  of  Chrifts  buriall  is  twofolde:  I.  It 
 ferueth  to  worke  in  vs  the  buriail  of  all  our  finnes.  Kmrve  ye  not  ("faith  Paul) 
 that  allrvho  hanebeeMe  i^tiptiz^dif^to  Chrifl  Joat^e  heene  bafti^edinto  his  death,  C^  Fonsj.igt, 
 are  iftriedwith  him  by  baptifme  into  his  death  ?  Ifany  fliall  demaund  ho  we  any 
 man  is  buried  into  the  denth  ofChrifljthe  anfwere  is  this  :  Euery  Cliriflian 
 man  and  woman  are  by  fiith  myftically  vnited  vnto  Chrifr,  and  made  all 
 members  of  one  bodie,whcreof  Chrifl  is  the  head.Nowc  therefore  as  Chrift 
 by  the  power  of  his  godhead  when  hee  was  dead  and  buried ,  did  ouercome 
 the  graue  &  the  power  of  death  in  his  own  perfon:fo  bv  the  very  Gme  pow- 
 «rby  raeanesof  hisfpirituall  coniunftion  dothhe  worke  inall  his  members 
 
 Bb  I  aipi" 
 
\yi     CIi rills  dercenf! on.  AH'BxfoJItiBn  _ 
 
 s.King.j.n.  ^  roirituall  death  and  buriall  offinne  andnaturall  comfptlon.  WRen  tf^elfra- 
 elites  'A-erc  inburjing  of  a  man  ,  for  feare  of  the  (bul.diours  ofthe  Moabitcsi, 
 tliey  call  liim  for  halt  into  the  fepulchre  of  Eliflia.  Nowe  the  dead  man  ,(b 
 fooneashee  was  downe,and  had  touched  the  bodie  of  Ehfha,hee  reui- 
 ued  and  ftood  vpon  his  f  eete  :  fo  let  a  man  that  is  dead  in  fmne  bee  caft  into 
 the  graue  ofChriil,that  is,let  him  by  t^fith  but  touch  Chiift  dead  and  buried; 
 it  will  come  to  pafle  by  the  vertue  of  Chrilts  death  and  buriall  that  he  fhall  be 
 raifed  from  death  and  bondage  of  finne  to  become  a  ncvve  man. 
 
 Secondly  ,  the  buriall  of  Chrifl:  ferues  to  be  a  fwecte  perfume  of  all  our 
 graues  and  burials:for  thegraue  in  it  felfe  is  the  houfe  of  perditionjbut  Chnft 
 by  his  buriall  hath  asitvvere  confecrated  and  perfumed  all  our  graues.-and  in 
 l»3,5>a  .  ftead  ofhoufes  ofperdition,hath  made  them  chambers  ofrcfland  lleepe,yca 
 beds  of  do  wne,and  therefore  howefoeuer  to  the  eie  of  man  the  beholding  of 
 a  funerall  is  terrible,yet  if  wee  coul<ithen  remember  the  buriall  of  Chriftjand^- 
 confider  howe  he  thereby  hath  changed  the  nature  ofthe  graue,  cucn  then  it 
 would  make  vs  to  reioice.La(Hy,wee  mulHmitate  Chrifts  buriall  in  beeinw 
 continually  occupied  in  the  fpirituall  buriall  of  our  finnes. 
 
 Thus  much  of  the  burjali  .  Nowe  foUoweth  the  third  and  lafl:  degree  of 
 p.vu-et.in      Chrifts  h\im\\mion:Hedefcendedwto  helLli  feeraes  very  likely  thatthefe  words 
 iymb.;       ^  v\'er€  not  placcd  in  the  Cr^cde  at  the  firlV,  (or  as  (bme  thinke)  that  they  crepf 
 ira.mun  oi-  ^^^  |^^^  neghgence,becauffeaboue  threefcore  Creeds  of  themoft  ancicm  coun- 
 fels  and  tathcrs  want  this  clauferand  amongthe  reft  the  Nicene  Creede .  But 
 if  the  auncient  and  learned  fathers  aflembled  in  that  Counfell  had  bcene  per- 
 fwadcd ,  or  at  the  leaft  had  imagined  that  thefe  words  had  bin  fet  down  at  the 
 firftbythe  Apoftlcs,  no  doubt  they  would  not  in  any  wife  haue  left  them- 
 Rnffinexpo.':.  out.  And  an  auncient  writer  faith  direftly^thattliefe  wordes,^^  ^<f/'^W<f<!/'/«/*- 
 ^^^^^'  he!l,-ycQ,  not  found  in  the  Creede  ofthe  Pvomane  Chur  dinner  vfed  in  thechur- 
 
 ches  ofthe  Eaft:  and  if  they  be,  that  then  they  fignifie  the  buriall  of  Chrifl:.. 
 And  it  mart  not  (eeme  ft^raunge  to  any  that  a  worde  or  twainein  procefTe  of 
 .    J    .  time  Oiouldcrcepe  into  the  Creed,  confidering  that  the  originall  copies  oF 
 onezl  the  bookes  ofthc  olde  and  newteilament  haue  in  them  fundrie  ^  varieties  of 
 
 h^!ath^j7.2,    readiJi^-sand  ^  wordes  otherwhiles  which  from  the  margine  haue  crept  into 
 3Uchaiis.       the  text.NeucrthelelTe  confidering  that  ihis  daufehath  long  continued  in  the- 
 Creedepnd  that  bv  common  confent  ofthe  Cathohke  Church  ofGod,  and 
 itmry  carrieafitte  fenfeandcxpofitionjitisnotasfome  would  haue  it^tobec 
 put  forth. 
 
 Therfore  that  we  may  come  to  fpeake  ofthe  meaning  of  it,  we  mufl:  know 
 
 that  it  hath  foure  vfiiall  expofttions,which  we  will  rehear{e  in  order,and  then. 
 
 make  choice  of  that  which  (hall  be  thought  to  be  the  fitteft.  The  firflls^that 
 
 Chrifts  foule  after  his  paffion  vpon  the  crolT'e,did  really  and  locally  dc/cend 
 
 into  the  place  ofthe  damned.Butthisfeemes  not  to  be  true.  Thereafbnsare 
 
 the(e.  I.  all  the  Euan;E^€lifts,and  among  the  reft  S.  Luke/ihtending  to  make 
 
 Luk.f.|.        an  *^  exaSi  ■,7arr.ition  ofthe  life  and  death  of  Chrift,haue  kt  downe  at  large  his 
 
 .r;S'"^  ^''^*"D^jffion,death,buriai},  refurre(^ion,and  afcenfion  ,  and  withall  ihey  niake  re- 
 
 ^a^tSm.      hearfilloffmallcirciimflances,  therefore  no  doubt  they  would  not  haue  o- 
 
 siittedChviftiocall  ddc^iUinto  the  place  of  the  damnecljif  there  had  bcenc 
 
vfthe^reede,  Chrifls (3e(ccnfion.     57 J  . 
 
 any  fucli  tiling .  And  the  ende  why  they  penned  this  hi(loricwas,that  wee 
 inight bclecue that  lefusisChiHlthefonneofGod'jandbeleeuingjWeeniidit  '  '*°**' 
 hauchfeeiierlaitmg.Nowethere  could  not  haue  beene  a  greater  matter  for 
 theconHrinationot  our  faith  then  this,  that  lefus  the  fonne  of  Marie  who 
 went  downe  to  the  place  of  the  damned,  returned  thence  to  liue  in  happines 
 foreuer.  II.  If  Chrift  did  goe  into  the  place  of  the  damned,then  either  in 
 fbule  or  in  bodie,or  in  his  godhead. But  his  Godhead  could  not  defcend,  be- 
 caufe  It  is  cuer)'  vvhere.and  his  bodjc  wasin  the  graue.  And  as  for  his  (bule  it 
 went  not  to  hell ,  but  prefently  after  his  deathit  went  to paradife,  that  is^thc 
 thiid  heauen,a  place  of  ioy  and happineffe,Luk:.2  5 .4 5  .This  dayfjalt  thou  bee 
 tpuh  mem  Paradife:  which  vvordes  ofChrifl:  mufl:  be  vnderftoode  of  his  man- 
 hood or  foulc,and  not  of  his  Godhead. For  they  are  an  an{vvere  to  a  demand: 
 and  therefore  vnto  it,they  muti  be  futable.Nowe  the  thiefe  feemg  that  Chrift 
 was  firft  of  all  crucified,and  therefore  in  all  likelihood  fhould  firft  of  all  die, 
 makes  his  requeft  to  this  effed  :  Lord,thou  fhalt  iliortly  enter  into  thy  king  - 
 dome,remember  mc  then;  to  which  Chrifls  anlwere  (as  the  very  wordes  ini- 
 port)isthusmuch.I  lliall  enter  into  paradife  this  day,and  there  (halt  thou  bee 
 with  me.Now  there  is  no  cntrance,but  in  regard  of  his  (buleor  manhood-For 
 tlic  Godhead  which  is  at  all  times  in  all  places,  cannot  be  (aid  properly  to  en- 
 ter into  a  place.  Againe  when  Chrift  (d^ixh^thonjhalt  he  with  we  in  ^aradife^\e, 
 <!oth  intimate  a  relemblance,  which  is  betweene  the  firft  and  fecond  Adam. 
 The  firft  Adam  finned  againft  God,and  was  prefently  caft  forth  out  ofpara- 
 dife.  Chrift  the  (econd  Adam  hauing  made  a  (atisfiidion  fijr  finne,  muft  im- 
 mediately enter  into  paradife.Nowe  to  (ay  that  Chrift  in  (bule  de(cended  lo- 
 cally into  hell, is  to  abolifh  this  anolagie  between  the  firft  &  fecond  Ada.  1 1 1. 
 Auncient  councels  in  their  confeflionsand  Creeds  omitting  this  claufeihew, 
 that  they  did  not  acknowledge  any  reall  defcent,3nd  that  the  true  meaning  of 
 thefe  words,6f  ^^j'cf^^r^^,  was  fufficietly  included  in  (bme  of  the  former  articles, 
 and  that  may  appeare,becau(e  when  they  fet  downe  it,  they  omit  (bmcof  the 
 former:as  AthanafiusinhisCreede  fetting  downe  i^\tkv^oxAs,he deCcended,  ario.<TetK«f. 
 <^c.  omits  the  ^ar/^/Z,  putting  them  both  for  one ,  as  he  cxpoundes  himfelfe^^l^j*^^^*** 
 *  elfe  wherCoNow  let  vs  fee  thereafbns  which  may  be  alleadgcd  to  the  cotrarv. 
 ObieH.  I.  Matth.  1  2. 40.  The  fonne  of  man  ftiall  be  three  daies  and  three 
 nights  in  the  heart  of  the  cai  th,that  is,in  hell.  c^^/I.This  expofition  is  dire- 
 £W\  againft  the  fcope  of  the  place:  for  the  Phanfes  defiredtc  (eeaJipieyX^ndii  is, 
 fome  fenfible  and  manifeft  miraderand  hereunto  Chrift  andvers  tnat  he  will 
 giue  dicra  the  fignc  of  lonas,  which  cannot  be  the  defcent  of  his  foule  into  the 
 place  of  the  danedjbecaufe  it  was  infenfible',but  rather  his  buriall,  and  after  it 
 hismanifeft  and  glorious  refunecS^ion.I  I.The  heart  ofth.eeaith  may  as  well 
 (ignifiethe  graue  as  the  center  of  the  earth  .  For  thus  Tyrns  bordering  vponE«ch.»7.4. 
 thefea,i?faidtobeinthehcartofthefea.  TIL  This  expofinon  takes  itfor^."'^"''''^'»*'' 
 grauntedthat  hell  is  featcd  in  die  middeft  of  the  earth  :  whereas  the  fcriptures""*"*  • 
 reueale  vnto  vs  no  morebut  this,that  he!'  is  in  thelower  parts:but  where  the(e 
 lower  parts  fhoulJ  be,  no  man  is  able  to  define. 
 
 .    Obioci.  II.   KO:,!.:^-].  Ihouyctlt  not  leaue  my  foule  inhell^neitherrvih  thou 
 
 Jiijferthj holjoneto/ee corrti^tion.iAnfive/.  Thefe  words  canno:  prooue any 
 
 i-    .  Bb   3  local! 
 
J  74      Chrifts  defcenfion.  Ayi  fxpojition 
 
 localUiefcent  of  Chrifts  foule.  For  Peters  drift  in  alleadging  of  them  is,  to- 
 prooue  the  refurreQ:ion,ancl  he  faith  expreflyjthat  the  words  muft  be  vnder- 
 rtood  of  the  refurreftion  of  Chrift,verr  ?  i .  Hee  feeing  this  before  f^ake  of  the 
 refurreclion  ofChrifl.  What  ?  namely  thefe  wordes,  hui  foule  rx>a^  not  left  in  hell, 
 C^f.Nowe  there  is  no  refurre(flion  of  the  foule,but  of  the  bodie  onely ,  as  the 
 foulecannotbefaidtofalljbutthebodie  .  It  will  berephedthat  the  vvorde 
 4y;;;^!i  cannot  fignifie  the  bodie,and  the  word  a<rnc  the  graue.  i^fnf  Thefirft 
 worde  fi  '^niRes  not  onely  the  ipirituall  part  of  a  man,  the  foule;  but  alfo  the 
 whole  pel  fon,or  the  man  himfelfe,  Rom.  1 5 .  i .  i  .Cor.  i  5 . 4  t  .  And  the  fecond 
 is  as  well  taken  for  the  graue,ns  for  hel.Apoc.2  0.i4.Deathand«£cr»'  arc  caft 
 into  the  lake  of  fire .  No  we  wee  can  not  fay,thathell  is  cafl:  into  hell,  but  the 
 o-raue  into  hell.   And  the  very  fame  word  in  this  text,  muftncedes  haue  this^ 
 ftnfe.  For  Peter  makes  an  oppofition  betweene  the  graue  into  which  Dauhi 
 is  l"hut  vp,and  the  hell  out  of  which  Chrifl:  was  deliuered,verf  29. :?  i .  Againe 
 .     it  will  be  faid,that  in  this  text  there  be  two  diOinft  partes:the  firfl  of  the  fouley. 
 B8l[.ir.<iuefti    commino-  forth  of  hell,in  thefe  wordcs,77:;o«  wilt^ot  leaue  my  foule  in  hell.The: 
 ^edeicea,      fecod,of  the  bodies  rifing  out  of  the  graue,in  the  next  wordsineither  vilt  th«H 
 fiifer  wyfle/h  to  fee  corruptio.  Ay  fit  is  not  fo-For  flefh  in  this  place  fignifies  not; 
 the  bodie  alone,but  the  humane  nature  of  Chrifl-,  as  appeares  verf  5  o.  vn» 
 lelle  we  Hiall  fav  that  one  and  the  fame  word  in  the  fame  fentence  is  taken  two- 
 waies.  And  the  words  rather  carrie  this  fenfe;Thou  wilt  not  fufFer  me  to  con- 
 tinue loner  in  the  o-raue  *,  nay  which  is  more  ,  in  the  time  of  my  continuance- 
 there,thou  wilt  not  fuffer  mc  fo  much  as  to  feeleany  corruptioi^becaufe  I  anr 
 thy  holy  one. 
 
 'ohieB.   Ill,   I .  Pet.  ^  1 9 .  Chrifl  was  ijmckened  in  fj>irit,hy  the  which  fpiri^- 
 he  went  andpre^tched  to  the  Spirits  rr>hich  are  in  prifon.  ^^nfwere.  The  place  is  not' 
 for  this  pur pofe.  Forbv  fpirit  is  not  meant  the  foule  of  Chrift.but  his  god- 
 head,which  m  the  miniflerie  of  Noe  preached  repentance  to  the  olde  world; 
 And  1  thinke  that  Peter  in  this  place  alludes  to  another  place  in  Gencfis  5.  ^. 
 where  the  Lord  faith, U^)" (pint Jhail not  alvfdes flriue  with  ntan^hecaufe  heis  hut 
 ficjli.   And  if  the  fpirit  doe  (i2;nifie  the  foule,  then  Chrifl  was  quickned  either 
 Bvhis  foule  or  in  his  fouIe.But  neither  is  true.   Forthefirfl,  it  can  not  bee 
 faid.that  Chrifl:' was  quickened  by  hisfoule,becaufeit  did  not  ioyne  it  felfe  to 
 the  bodie:but  the  godhead  ioyned  them  both .  Neither  was  he  quickened  in 
 foule:for  his  foule'died  not.  It'couM  not  die  the  Hi  fl  death  ,  which  belongs  to- 
 the  bodierand.it  did  not  die  the  fecojid  death.which  is  a  total!  feparation  froni. 
 God:onelv  it  fuflferedthe  forrowcs  of  the  fecond  death,  which  is  the  appre- 
 henfion  of  the  wrath  of  God',as  a  man  may  feele  the  pangs  of  the  firfl  death,. 
 andyetnotdiethefirfldeathjButliue.  Againe,  it  is  to  nocnde  that  Chrifts 
 foule  fhould  2;oe  to  hell  to  preach,  confTdering  that  it  was  neuer  heard  of? 
 thatone  foule"  Ihould  preach  to  anotherefpccially  in  hell.where  all  are  con- 
 demned, and  in  confcience  conui6>ed  of  their  iufi:  damnation ,  and  where- 
 there  is  no  hope  of  repentance  or  redemption.  It  will  be  anfwered,  thaf 
 irhis  preaching  is  onely  reall  or  expcMmcnta11,becnufe  Chrifl  flieweshim- 
 fclfe  there  to  conuince  the  vnbeleefe  of  his  enemies  :  but  this  is  ffatte  a- 
 gamll  rsafoji.  For  whena  snan  is  jul% condemned  by  God^and  theVefore 
 ^■'  fumci*- 
 
i 
 
 of  the  Creese,  Chrifls  <3efcenf!on,      jyy 
 
 liifficicntly  conui^cdrwhat  neede  the  iud^c  himfelfe  come  to  the  place  of  ex-  After  iuft  ex» 
 ecution  to  conuirt  him.  And  it  is  fiatagainlt  the  text.  For  the  preaching  that  is  ^'"'^' '°"  j'" 
 l^oken  of  here ,  is  tfiat  which  is  performed  by  men  in  the  minifterie  of  tht  feJa  ""**  ^ 
 Word,as Peter  expounds  himfelfe,  i  .Pet.4.6.  To  thi^pHrpofe  wm  the  Gojpelalfi 
 freachedvnto  the  dead,  that  they  might  be  condemned  according  to  men  intheflejh, 
 thint  they  rmght  hue  according  to  God  in  thejpirit.  Laftly ,  there  is  no  reafbn  why 
 Chrifl:  Oiould  rather  preach  and  fliew  himfelfe  in  hell,  to  them  that  were  dif- 
 obedient  m  the  daies  of  Noe,then  to  the  retl  of  the  damned. 
 
 And  this  is  the  firfl:  expofition  ,  the  fecond  follows.  He  defcended into  heU^ 
 that  is,  Chrift  defcended  mto  the  grauc,  or  was  buried.  This  expofition  is  a- 
 greeablc  to  the  truth,  yet  isit  not  meete  or  conuenient.  For  the  daufe  nextbe- 
 foitjoe  wA^  bftried,  contained  this  point :  and  therefore  if  the  next  wordes  fol- 
 lowing yceldc  the  fame  fen{e,there  mult  be  a  vainc  and  needleile  repetition  of 
 ^ne  and  the  fame  thing  twi(c,which  is  not  in  any  wife  to  be  allowed  in  fo  fhort 
 a  Crcede  as  this.  If  it  be  (aid  that  thefe  words  arc  an  expofition  of  the  formerj 
 the  anfwer  i-Sjthat  then  they  fhould  be  more  plaine  then  the  formcr.For  when 
 one  fentence  expoundeth  an  other,  the  latter  muft  alwaies  be  the  plainer ;  but 
 of  thefe  two  fentences ,  He  yeas  buried,  he  defcended  into  hell ,  the  fir  ft  is  very 
 plaine  and  eafie ,  but  the  latter  very  ob(cure  and  hard,  and  therefore  it  can  be 
 no  expofition  thereof:  and  for  this  caufe  this  expofition  neither  is  to  be  re* 
 ceiued. 
 
 Thirdly,others  there  be  whichcxpound  it  thus ,  He  defended  into  hell,  that 
 is,Chrift  lefuSjU^en  he  was  dying  vpon  the  cro{rc,fclt  and  fiifFered  the  pangs 
 of  hell  and  the  fiill  wrath  of  God  feazing  vpon  his  fouIe.This  expofition  hath 
 his  warrant  in  Gods  word,  Vv'herc  hell  orten  fignifies  the  forrowcs  and  paincs 
 of  hell,as  Hanna  in  herfongvnto  the  Lord  faith ,  The  Lord  kiUeth  andmak^th  i.«am.2.^. 
 
 ^  Alifie,he  bringethdownetohellandr,nfeth  vp,  that  is ,  he  maketh  men  feelc  woC 
 and  miferiein  their  foulcs,  euen  thepangsofhell,  and  after  reftor^th  them. 
 And  Dauid  Cuth^ThefrroTves  of  death  compajfedme^andtheterrours  of  hell  laid  pCaU^^» 
 hold  on  me.  This  is  an  vfuall  expofition  receiued  of  the  Church,  and  they  ^^/^.^v^»^^ 
 
 , ,  which  expound  this  article  thus,giues  this  rcafon  thereof:  The  former  wordsJ^'t  e<i-  «  oyn 
 teas  crMcified,dead,a?id  buried,  doe  containe({av  they)the  outward  (ufferino-s  oP*'^*^  1*^  * 
 Chrifl; :  now  becaufe  hefuffered  not  onely  outwardly  in  bodic,  butalfo  in-  f^^  ^ 
 wardly  in  {bule,theiefore  thefe  words,^<?  defcended  into  hell,  doe  fet  forth  vnto  e^t  t€ti^t£< 
 vshis  inward  fufferings  infoule,vvhen  he  felt  vpon  the  crofTe  thcfull  wrath  of-^^^^  <^ff^'cl 
 <jod  vpon  him.  This  expofition  is  good  and  true ,  and  whofoeucr  will  may  jf^  o*^^.  v 
 receiue  it.  Yet  neuertheleifeit  feemes  not  fo  fitly  to  agree  with  the  order  of  the  ^^*^^^je- 
 former  articles.For  thefe  words,rp^w  cructfied,dead,  and buried,mu[i  not  be  Vn- 1''^^-  Ceifo] 
 dcrftood  ofany  ordinarie  death,but  of  a  curfed  death  in  which  Chrifl:  fuffe-  "^'^^  ^' 
 
 :  red  the  fill  wrathof  God,cucn  the  pangs  officii  both  in  (buleand  bodie :  fee- 
 ing then  this  expofition  is  contained  in  the  former  words,  it  cannot  fitly  f^nd 
 wi^h  the  order  of  this  fliort  Creede,vnlefle  there  fhould  be  a  diftinft  article  of 
 things  repeated  before. 
 
 But  let  vs  come  to  the  fourth  expofition,  He  defcended  into  /;^//,that  is,when 
 he  was  dead  and  buried,  he  was  held  captiue  in  the  graue,  and  lay  in  bondage 
 Tndcr  death  &r  the  fpacc  of  three  daies.This  expofition  alfo  jnay  be  gathered 
 
 Bb  3  forth 
 
57<^     Chrifts  <5cfccnGon.  AnBx^ojition 
 
 forth  of  the  Scriptures.Saint  Peter  fiixh  yGoel  hat  hrjffedJjim  vp ,  (rpenking  of 
 
 A&a44«       Ghrifl:)^W  loofedtheforrowes  ofdetithyhc^ftfe  if  rrof  vnpojfthU  that  ^jejhould  hes 
 
 Jt",  '     ;  boldcn  ofitJVJhcrc  vvcc  may  fee,  that  betweeiie  the  death  and  rerurrei>ion  of 
 
 iV**-^^  Chrilljthere  is  placed  a  third  matter,\vhich  is  not  mentioned  in  any  claufe  of 
 
 ''<  '  t^^he  Apoftles  Creede/aue  in  this>  and  that  is  his  bondage  vnder  death,which 
 
 ^   _  "tyommethinbetvveenchis  death  and  rifingagaine.And  the  words  themfelues 
 
 i..' >^*loe  mollntlv  beare  this  (enfeasthe  fpeech  of  Jacob  (heweth,  Iwtllgoe  downe 
 
 Gen.j7.5j/     into  ^  hellvntomy  fonnemottrmng.   And  this  expofition  dothalfo  beftagree^ 
 
 *  «^jthigtauc  ^,- j|^  ji^g  order  of  the  Creedevfirft  he  was  crucified  and  died ,  fecondly  he  was 
 buried, thirdly  laid  in  tlic  graue,(5c  was  therein  held  in  captiuitie  and  bondage 
 vnder  death.  And  thefe  three  degrees  of  Chrifts  hurailiati6,aremoft  fitly  cor- 
 jefpondent  to  the  three  do^'ees  of  his  exaltation.Thc  firft  des;ree  of  exakati- 
 on.he  rofe  airaine  the  r^^W^-jrjanfwering  to  the  firfl:  degree  of  fus  humiliation^ 
 hedledihc  fecond  degree  of  his  eKa\t2Ltiony.hee  a/ce»ded  into  heauefty  anfwering- 
 to  his  o-oing  downe  into  the  ^rauCytvasifHried  :  and  thirdly  his  fitting  at  the 
 rio-ht hand  of  God.(which  is  tfce  highcfl:  depee  of  his  exaltat'ion)anE\'ering 
 tothcloweftdcgreeofhishximiliation,Af -at/r^Wf^i/^ft^^f//.  Thefe  two  laic 
 cxpofitions  arc  commonly  receiued,  and  wee  may  indifferently  make  choice 
 of either:but  the  taft(as  Itake  it)is-nioft  agreeable  to  the  order  and  wordcs  of 
 theCreede^. 
 
 Thus  much  for  the  meaning  ofthe  wordes.  Nowefollowethevfes.  And 
 firft  of  all  Chrifts  defcending  into  hell,  teacheth  euery  one  of  vs  that  profefle 
 the  name  of  Chpi{l:,that,if  it  fliall  pleafe  G  od  to  afHi^  vs,either  in  bodic  or  in 
 mind.orin  botli, though  it  be  in  moft  grieuous  and  tedrous  manner,  yet  muft 
 we  not  thii"^e  it  (fraunge.For  if  Chrift  vpon  the  crofFe  not  onely  (uffered  the 
 pan^s  of  hell,but  after  he  was  dead,death  takes  him,and  as  it  were  carries  him 
 intohis  denne,or  cabbin',and  there  triumpheth  ouer  him,holdinghim  in  cap-  ^ 
 tiuVtie  and  bondage,and  yet  for  all  this  was  he  the  fonne  of  G  od:  and  therfore 
 when  Gods  hand  isheauie  vpon  vs  any  way,weare  not  to  defpaire,but  rather 
 thirxlce  it  is  the  2;ood  pleafure  of  God  to  trame  and  falHon  vs,that  we  may  be- 
 «•  came  like  vntoChrift  lefus  as  good  children  of  God .  Dauid  a  man  after 
 
 Godsowne  heart  was  by  Samuel  annointed  King  ouer  Ifrael,  butwithall 
 God  railed  vp  Saul  toperfecute  him ,  as  the  fowler  hunteth  the  partridge  in 
 the  mountaine,in  fo  much  that  Dauid  faid,  there  was  but  one  f^cppe  between 
 him  and  death.  So  hkewife  Tob  a  iuft  man  and  one  thatfeared  God  with  all 
 
 ^tA-M.5^?.  his  hea?t,yet  how  heauily  did  God  lay  his  hand  vpon  hira:his  goods  and  cat- 
 tell  were  all  taken  away ,and  his  children  flaine,ard  his  bodie  ftricken  by 
 Satan  with  loathfome  bylies  from  the  fole  of  his  foote  vnto  the  crowne 
 of  his  head:(t)  as  he  was  faine  to  takea  potOieard  and.fcrape  himfelfe  fitting  a- 
 niongtheafhes.And  lonah  the  feruant  and  Prophet  ofthe  moflhi^hGod, 
 when  he  was  called  t6  preach  to  Niniuie,becau(e  he  refufed  for  feare  of  that 
 2;reatcittie,Godmette  with  him,and  hee  mufl  bee  cafV  into  the  fea,and  there 
 be  fwallowed  vp  of  a  Whale,that  fo  he  might  chaflice  hini:and  thus  doth  hce 
 «leak  with  his  owne  feruants^to  make  them  conformable  to  Chrif^.  And  fur- 
 ther, when  it  pl'eafethGod^  to  lay  his  hand  vpon  our  foules,  and  make  vshaue 
 ateoi^iedand  dAilreffe.d  confcicflce/o  as  we  do  as  it  were  Ilruggle  with  gods 
 
 wrath: 
 
of  the  (/reeek.  Chrifls  defccnflon  •     577 
 
 ss^rath  as  for  life  and  deathjand  can  finde  nothing  but  his  indignation  (eazing 
 vpon  our  fouks ,  which  is  the  moft  grieuous  and  perpkxed  eftate  that  any 
 man  can  be  in:in  this  cafe  howefoeuer  we  cannot  difcerne  or  fee  any  hope  or 
 comfort  in  ourfelucs ,  wee  raurt  not  thinke  it  (Iraunge,  rior  quite  defpaire  of 
 his  mercy.For  the  (bnne  of  God  himfelfe defcended  into  hell,anddeath  car- 
 ried him  captiue,and  triumphed ouer  him  inthe  graue:and  therefore  though 
 God  feeme  to  be  our  vtter  enemicyet  we  muft  not  defpaire  of  Ins  helpc.  in .  faL„.,; 
 diuers  Pfalmes  we  read  how  Dauid  was  not  onely  perfecuted  outwardly  of 
 his  cnemies,but  eucn  his  fbulc  and  confcience  were  perplexed  for  his  finnes, 
 io  as  his  very  bones  were  confiimed  within  him,and  his  moifture  was  turned 
 into  the  drought  in  (bmracr.  This  caufedIobtocrieoutthatthearrowesofiofc.<f.4, 
 God  were  within  him,  and  the  venymc  thereof  did  drinkc  vp  his  fpirit,  the 
 tcrrours  of  God  did  fight  againft  hiit),  &  the  gricfe  of  his  (bule  was  as  waigh- 
 tie  as  the  (and  of  the  fca,  by  rcafon  whereof  he  (aith,  that  the  Lord  did  make 
 him  a  marke  and  a  but  to  (lioote  atrand  therefore  when  Godfliall  thus  affli^ 
 vs,cither  in  bodie  or  in  foule,or  in  both,wc  muft  not  alwaies  thinke  that  it  is  *  «^-i»-"* 
 the  wrathful!  hand  of  the  Lord  that  be»innes  to  bring  vs  to  vtter  condemna- 
 tion for  our  finnesjbut  rather  his  fatherly  work  to  kill  finnc  in  vs,and  to  make 
 vs  growe  in  humiliticjthat  fo  we  may  become  like  vnto  Chrill:  lelus.Sccond- 
 ly, whereas  Chrift  for  our  (akcs  was  thus  aba(ed  euen  vnto  the  loweft  degree 
 ot  humiliation  that  can  be,it  is  an  example  tor  vs  to  imitate,as  Chrift  himfelfe  j^ 
 prcfcribeth:  Learne  of  me  that  I  am  meeke  and  lorvely.  And  that  we  may  the  bet- 
 ter doe  this,wc  muft  learne  to  become  nothing  in  our  (elue$,that  we  may  bee 
 al  in  al  forth  of  our  felues  in  Chrift:  we  muft  loath  and  thinke  asbafely  of  our 
 fclues  as  poflibly  may  be  in  regard  of  our  finnes.Chrift  lelus  vpon  thecroflc 
 was  content  for  our  (akcs  ,  to  become  a  worrae  and  no  man,as  Dauid  (aith,  pfai.j3.tf, 
 which  did  cheiflyapf>eare  in  this  loweft  degree  of  his  humiliation,when  as 
 death  did  as  it  were  tread  on  him  in  his  denne ;  and  the  (ame  mind  muft  like- 
 wife  be  in  vs  which  was  in  him.The  liking  that  we  haue  of  our(elues  muft  be 
 jTiecrenothiiig,but  all  our  loue  and  liking  muft  be  forth  of  our  (elues  inthe 
 <kath  and  bloodof  Chrift. 
 
 And  thus  much  of  this  claufc,as  alfo  of  thcftate  of  ChriftshumiHati- 
 jon.  Nowe  followeth  his  (econd  eftate,  which  is  his  exaltation  intoglorie, 
 ■fet  downc  tn  thefe  wordes ,  The  third  day  hee  arofe  agatne  from  the  deade^ 
 :&c.  And  of  It  wee  arc'firftto  fpcake  in  generall ,  then  in  particularaccor- 
 dingto  the  (cucrall  degrees  thereof.  In  generall,  the  exaltation  of  Chrift 
 is,  that  glorious  or  happie  eftate,  into  which  Chrift  entred  after  he  had 
 wrought  the  worke  of  our  redemption  vpon  die  cro(re  .  And  hee  was  ex- 
 alted accordins;  to  both  natures,  in  regard  of  his  godhead,  and  alfo  of  his 
 manhoode  .  The  exaltation  of  the  godhead  of  Chrift  ,  wus  the  manife- 
 ftation  of  the  gloric  of  his  godhead  in  the  manhoode.  Some  willpcrad- 
 uenture  deniaunde  ,howe  Chrifts  godhead  can  bee  exalted,  feeing  it  ad- 
 mits fio  altcratiott  at  all .  ^nfwere.  In  it  felfe  it  cannot  bee  exalted ,  yet 
 becing  confidercd  at  it  is  ioyned  with  the  manhoode  into  oneperfon  ,in 
 this  rcfpetft  it  may  bee  faid  to  bee  exalted  :  and  thcrcfori  I  fay,  the  exal- 
 tation of  Clirifts  godhead  is  the  manifeftation  of  the  glorie  thereof  in  the 
 
 B  b  ^  man- 
 
jj  7  5     Chrifts  exaltation.  An  Sxpojith» 
 
 manhood.For  though  Chrifl:  from  his  incarnation  was  both  God  and  man, 
 and  his  godhead  all  that  time  dwelt  in  his  manhood",  yet  from  his  birth  vnto 
 his  deathjthe  fame  godheaddid  little  fhewe  it  felfe ,  and  in  the  time  of  his  fuf- 
 ferinJ^d^dasitwerehehiddevndcrthevaileof  his  Heih  as  the  foulc  doth  in 
 the  bodie^whien  a  man  is  flcepmg,that  thereby  in  his  humane  nature  he  might 
 fuffer  the  curfe  of  the  lawe,and  accorapliHi  the  worke  of  redemption  for  vs, 
 in  the  lowe  and  bafe  eftate  oFa  (eruant.  But  after  this  worke  was  finilTied^hee 
 be^an  by  degrees  to  make  manifeft  the  power  of  his  Godhead  in  his  man- 
 hood. And  in  this  rc(peft  his  godhead  may  be  fiidto  be  exalted.The  exaltati- 
 on of  Chrifts  humanitie  ftood  in  two  things.  The  firn:,that  lie  laid  downe  all 
 the  infirmities  of  mans  natur£,which  he  carried  about  him  fb  lon^  as  hee  was 
 in  the  ftate  of  a  feruant,in  thathe  ceafed  to  be  wearie ,  hungrie ,  thirftie ,  Sec* 
 Here  it  may  be  dcmanded,whether  the  wounds  and  skars  rcmaine  in  the  bo« 
 oiev  li'i.de     jj^  of  Chrift  nowe  after  it  is  glorified. y/«ASome  thinke  thatthey  doe  remaine 
 TJi!iiei!        asteftimonies  of  that  vi<n:orre  which  Chrift:  obtained  of  his  and  our  enemies, 
 and  that  they  are  no  deforraitic  to  the  glorious  bodic  of  the  Lord  ,  but  arc 
 therafeliiesalfo  in  him  in  fome  vnfpeakable  manner  glorified.  But  indecde  it 
 tather  feemes  to  be  a  trueth,to  lay  thatthey  are  quite  abolifticd ;  becaufe  they 
 were  a  part  of  that  ignominious  and  bafe  eftate  in  which  our  Sauiour  was  vp- 
 on  the  crofte:  which  after  his  entrance  into  glorie  he  laid  afide .  And  if  it  may 
 be  thought  that  the  woundesin  the  handesand  fcete  of  Chrift  rcmaine  to  bee 
 fcene,euento  thelaft  iudgement,why  may  we  not  in  the  fame  manner  thinke 
 that  the  veines  of  his  bodie  reraaine  crapticdof  their  blood,  becaufe  it  was 
 flicd  vpon  the  crofTe. 
 
 '  The  fecond  thing  required  in  the  exaltation  of  Clirifts  manhood  is,  that 
 both  his  bodie  and  foule  were  beutified  and  adorned  with  all  quahties  of  glo" 
 rie:His  mind  was  inriched  with  as  much  knowledge  &  vnderftanding  as  can 
 poflibly  befall  anv  creature,&more  in  meafure  then  all  men  &  angels  haue: 
 and  the  fame  is  to  be  faidofthe  graces  of  the  fpirit  in  his  will  md  affe£Vions: 
 his  bodie  alfo  was  incorruptible,5c  it  was  made  a  fhiningbodie,arefemblance 
 whereof  fome  of  his  difciplesfawein  the  mount:and  it  was  indued  with  agili- 
 tie,  to  moo'de  as  weil  vpward  as  downeward.as  may  appeare  by  theafcenhon 
 of  his  bodie  into  heauen,  which  was  not  caufed  bv  conftraint  or  by  any  vio- 
 lent motion, but  by  a  proper  tie  agreeing  to  all  bodies  glorified.  Yet  in  the  ex- 
 altation of  Chrifts  manhood  we  muft  remembertwo  caueats :  firft,  that  hec. 
 did  neuerlav  afide  the  efTentiall  properties  ofa  true  bodieras  length,breadth> 
 thicknes,vifibilitie,locallitie  which  is  to  be  in  one  place  at  once  and  no  more, 
 but  keepeth  all  thefe  ftil,beeaufe  they  ferue  for  the  being  ofhis  bodie.Second- 
 IVjWe  muft  remember  that  the  gifts  of  glorie  in  Chrifts  bodie  are  not  infiiiite 
 I>utfinite:for  his  humane  nature  beeing  but  a  aeature  ,  and  therefore  finite, 
 "^  could  not  receiue  infinite  graces  and  gifts  of  glorie  And  hence  it  is  more  then 
 
 ,  manifeft  that  the  opinion  oFthofe  monis  falfc,which  hold  that  Chrifts  bodic 
 
 glorified, is  omnipotent  and  infinitjeuery  way  able  to  doe  whatfbeucr  he  wil ; 
 lor  this  is  to  make  a  creature  to  be  the  Creator. 
 
 Tluis  much  of  Chrifts  exaltation  in  general!.  Nowe  let  vs  come  to  the  de- 
 grees ther€of,Jis  they  arcnotcdin  the  Crced^which  are  in  number  tjiree: I.  He 
 
 mf. 
 
It,  eftheCreede,  Clirifts  CN-aJtation.      jp; 
 
 '  Yofe  Againe  the  third day:\  l.He  afcem^ecl into  heatten-}  I  T.  Hefitteth  at  the  right 
 hand  of  (jod  the  father  almightie.  In  the  handling  of  Chnfts  refurre^lioFJ  wee 
 muft  confider  thefe  points:  I.why  Chnft  ought  to  rife  againe:  1 1,  the  manner 
 ofhis  rifing:!  I  I.the  time  when  he  rofc:I  V.the  place  wncrc:  V.tlie  vfes  thcr-* 
 ©f.  For  the  fird,  it  was  necedarie  that  Chrill  fhould  rife  againe.and  that  for 
 three  cfpeciail  caufes.  Firfl: ,  that  hereby  he  might  fhcwc  to  all  the  people  of 
 God  that  he  had  fully  ouercome  death.  For  elfe,if  Chnft:  had  notrifcn,  howe 
 fliould  we  haue  beene  perfwaded  m  our  confcienceSjthat  he  had  made  a  ful  &: 
 perfciH:  (atisfadion  for  vs:nay  rather  we  fhould  haue  reafoned  thus :  Chrift  is 
 not  rifen,&  therforc  he  hath  not  ouercome  death ,  but  death  hath  ouercome 
 him.Secondly,Chrift  which  diedjWas  the  fbnne  of  God  ;  therefore  theau- 
 t^or  of  life  It  felferand  for  this  caufeit  was  neither  meete  nor  pofuble  for  him 
 to  be  holden  of  death,  but  hec  muft  needes  rife  from  death  to  life.  Thirdly, 
 Chrifts  priefthood  hath  two  parts :  one,  to  make  fatisfac'^ion  for  finneby  liis 
 oneonely  facrifice  vpon  the  crolTerthe  other ,  to  apply  the  vertue  of  this  fa- 
 crifice  vnto  euer)'  beleeucr.  Now  he  offered  the  facrifice  for  finne  vpon  the 
 cro{re,before  the  laft  pang  of  his  death,  and  in  dying  fatisfied  the  iuftice  of 
 God  :  and  therefore  beeing  dead  muft  needes  nfc  againe  toperforme  the 
 iecond  part  ofhis  priefthood  ,  namely  to  apply  the  vertue  thereof  vn- 
 to all  that  fhall  truely  beleeue  in  him  ,  and  to  make  interceffion  in  hca- 
 uen  vnto  his  father  for  vs  here  on  earth  .  And  thus  muth  of  the  firfl 
 point. 
 
 Nowxtocomcto  the  manner  of  Chrids  refurred^ion,  fiue  things  are  to 
 l>c  confidered  in  it-Thc  firft:,that  Chrill  rofe  againe  not  as  cuery  pnuate  man 
 doth,  but  as  a  publike  perfon  reprefenting  all  men  that  are  to  come  to  lifee- 
 ternall.Forasiri  his  paflion,fb  alfo  in  his  refurreclion,he  ftood  in  our  roome  r  l  ^ 
 and  place:and  therforc  when  he  rofe  from  death, we  al,yea  the  whole  Church 
 rofe  in  him,andtogither  widi  him.And  thispointnot  conlidcredjWe  doe  not 
 conceiuc  aright  of  Chrifts  refurreftionjUeither  can  we  reape  found  comfort 
 by  it. 
 ll  '  Thefecondis  that  Clirifthimfelfc  and  no  other  for  him,  did  by  hisowne 
 ''  power  raife  himfelfe  to  life.  This  was  the  thing  which  he  meant,  when  hee 
 
 £i\^jyeftroy  this  tcwp/e,a>jd  i:}  three  dates  lwilll?fitld  it  vp^giine:Sc  more  plain-  loH  io.i8. 
 lyylhaue  (faith  he)poxt>er  to  Uj  dow/ie  my  /ife,  <^W  /  hnuc power  to  take  tt  a<[aine. 
 From  whence  wclcarnedmersinn;ruvrtions.Fiift,-.vhereasChriftraifcth  him- 
 felfe fi'oni  death  to  life, it  feruetli  to  proouc  that  he  was  not  onely  man, but  al- 
 fo true  God.For  the  bodic  beeing  dead,could  not  bring  againe  thefoiileand 
 ioyne  it  felfe  vnto  the  farae,and  make  it  felfe  aliue  againcneither  yet  the  foule 
 that  is  departed  from  thebodie,  can  returne  againe  and  quicken  the  bodie: 
 and  therefore  there  was  fome  other  nature  in  Chnft,  namely  his  godhead, 
 which  did  revnitc  foule  and  bodie  togither,  and  thercl  y  quirkcii  the  man- 
 hood. Secondly.if  Chrift  giue  hfe  to  Kimfelfe  beeing  dead  in  the  graue  then 
 much  more  nowe  beeing  aliuc  and  in  heauen  glorified,  is  hee  able  to 
 raife  vp  his  members  from  death  to  life.  Wee  are  all  by  nature  eucn  ftarkc 
 \  «Jeadin  finne ,  as  the  dcadc  bodie  rotten  in  the  grauetand  therefore  our  diitt 
 j  ^3»}to  cometo  CKiiftourLoidby  humble  prayer,  carneftly  intrcatingh/m 
 /^.-  " '  that 
 
5^0     Chriftsrefurrc^oti:  An'Exftffithn 
 
 that  he  would  raife  vs  vp  cucry  day  more  and  more  from  the  grauc  of  oUf 
 finncs  to  newnefTc  of  life.  He  can  oAncn  dcadc  in  their  (innes,  makers  aliuc 
 vnto  himfelfe  to  Hue  in  righteoufiics  and  true  holines  all  the  daies  of  our  life. 
 The  third  thing  is ,  that  Chrift  role  againe  with  an  earthquake .  And  this 
 (cructh  to  prooue  that  he  loll  nodiin^  of  his  power  by  death ,  but  ftill  remai- 
 ned the  abfoluteLord  and  King  of  neauen  and  earth,  to  whome  therefore 
 the  earth  vnder  his  feete  trembhng  doth  him  homage .  This  alfo  prooueth 
 vnto  vs  that  Chrift  which  lay  dead  in  the  graue  did  raife  himfelfe  againe  by 
 hisownc  almightie  power.  Laftlyit  ferueth  to  conuincc  the  keepers  of  tha 
 graue,  tlie  women  which  came  to  embalme  him ,  and  the difciples  which 
 came  to  the  (epulchre,3nd  would  not  yet  belecue  that  he  was  rifcn  againe.But 
 how  came  this  earthquake?  Anf.  Saint  Matthew  (aith, there  was  a  great  earths- 
 Math,  j&j.     quake.  For  the  Angel  of  the  Lord  defcended front  heauen,  ^c.  This  lljcwes  that 
 the  power  of  angels  is  great,  in  that  they  can  mooue  and  ftirre  the  earthi 
 Gen.T9.i,iv   Three  an2;els  deftroied  Sodom  and  Gomorrha.  An  angel  deftroicd  the  firft 
 E1ech.ii.19.  borne  of  Eg^-^pt  in  one  night.  In  the  hoaft  of  Senachcrib  one  angel  flue  in  one 
 *°^**^'^*  night  an  hundreth  fourclcore  and  fiue  thoufand  men  .  Of  Tike  power  is 
 the  deuill  himfelfe  to  (hake  the  earth ,  and  to  deftroy  vs  all ,  but  that  God  of 
 his  goodneffe  limits  and  reftraines  him  of  his  libertie.  Well ,  if  one  angel  be  a- 
 ble  to  iTiake  the  earth,  what  then  will  Chrift  himfelfe  doe  when  he  fhall  come 
 to  iudgement  the  fecond  time ,  with  many  thoufand  thoufands  of  angels  ?  oh 
 ,    how  terrible  andfearefull  will  his  comming  be !  Not  without  caufc ,  faith  the 
 holy  Ghoft ,  that  the  wicked  at  that  day  fliall  crie  out,  wifhing  the  hills  to  fall 
 vpon  them,  and  the  mountaines  to  couer  them  for  feare  of  that  great  and  ter» 
 rible  day  of  the  Lord. 
 
 The  fourth  thing  is ,  that  an  Angel  miniftred  to  Chrift  •,  beeing  to  rifca^ 
 gaine,  in  that  he  came  to  the  graue  and  rolled  away  the  ftone,  and  fate  vpon 
 it.  Where  obferue,firft  how  the  angels  of  God  minifter  vnto  Chrift,  though 
 dead  and  buried ;  whereby  they  acknowledge  that  his  power ,  maieftie ,  and 
 authoritie  is  not  included  within  the  bonds  of  the  earth,  but  extends  it  felfecr- 
 uen  to  the  heauens  themfelues  and  the  hofts  thereof,  and  that  according  to 
 his  humanitic.  Wicked  men  for  their  parts  laboured  to  clofchimvpinthc 
 earth, as  the  bafcft  of  all  creatures ;  but  the  angels  of  heauen  moft  readily  ac-» 
 cept  him  as  their  fbueraigne  Lord  and  king :  as  in  like  manner  they  did  in  hi$ 
 »»i3th./i.rj.  temptation  in  the  wildernes ,  and  in  his  agonic  in  the  garden.  Secondly ,  that 
 the  opinion  of  the  Papifts  and  others ,  w^ich  thinke  that  the  bodie  of  Chrift 
 went  through  the  grauc- ftone  when  he  rofe  againe ,  is  without  warrant.  For 
 the  cnd,no  doubt,why  the  angel  rolled  away  the  ftone  was,  that  Chrift  might 
 come  forth.  And  indeed  it  is  againft  the  order  of  nature  that  one  body  fliould 
 palle  through  another ,  without  corruption  or  alteration  of  either ;  confidc- 
 ring  that  euery  bodie  occupies  a  place,and  two  bodies  at  the  fame  infhnt  can 
 not  be  in  one  proper  place.     ' 
 
 Furthermore  it  is  faide,  that  when  the  angel  fate  on  the  ftone,  his  counte- 
 nance was  like  li^htening,and  his  rayment  as  white  as  fhow:and  this  ferued  to 
 (hew  what  was  the  glorie  of  Chrift  himfelfe.For  if  the  feriLint  and  minifter  be 
 ib  glorious.tlien  cndlcs  is  the  glorie  of  die  lord  and  mafter  himfelfcLalHy  itis 
 
 [aide. 
 
t>ftheO'<^<'^'  Gliriftsrefurrcaion.     381 
 
 ^ide,  that  for  feareof  the  angel,  the  watchmen  were  aOonicd ,  and  became  as 
 dead  men :  which  teachcth  vs,  that,  what  God  would  liaue  come  to  pafle,  all 
 the  world  can  neiier  hinder.  For  though  the  leweshad  clofed  vp  tncgrauc 
 with  a  {l:one,and  fct  a  band  of  fouldiours  to  watch,  leaft  Clirift  fhould  by  any 
 meancs  be  taken  away,yet  all  this  auaileth nothing :  by  an  angel  from  hcaucn 
 the  feale  is  broken ,  the  Hone  is  remooued ,  and  the  watchmen  at  their  wittcs 
 cndes.  And  this  came  to  pafle  by  the  prouidence  of  G  od*,that  after  the  watch- 
 men had  teftified  ihefe  things  to  the  lewcs,  they  might  at  length  be  conuidcd 
 that  Chriftjwhome  they  crucifiedjWas  the  Meffias. 
 
 The  fifth  and  laft  point  is,that  Chrift  rofe  not  alone^but  accompanied  with 
 others :  as  S.  Matthew  {aith,that  thegraues  opened,  andmany  bodtes  of  the  Saints  Math  jy.  ji, 
 rphichjlept  arofe, and  came  out  ofthegraHcs,andvc>ent  into  the  holy  citie,  and  appea- 
 red vnto  many  after  Chrifls  refurretlion.  And  this  came  to  pafle  that  the  church 
 of  God  might  know  and  confider  that  there  is  a  reuiuing  and  quicknino-  ver- 
 tue  in  the  refurreftion  of  Chrifl:,whcrby  he  is  able  not  onely  to  raife  our  dead 
 bodies  vnto  life,  but  alfo  when  we  are  dead  in  finne.toraifc  vs  vp  to  nevmdSe 
 of  life.  And  in  this  very  point  fl:ands  a  mainc  diff'erencc  betweene  the  refurre- 
 £lion  of  Chrifl,and  die  refurreiflion  of  any  other  m.in.For  the  reliirrcc^ion  of 
 Peter  nothing  auailes  to  the  railing  of  Dauid  or  Paul :  but  Chrifls  rcliirrcftio» 
 auailes  for  all  that  haue  beleeued  in  him  :  by  the  very  /ame  power  whereby  he 
 raifed  himfelfe,he  raifeth  all  his  members :  and  therfore  he  is  called  a  e^nickninq 
 fjfirit.  And  let  vs  marke  the  order  obferaed  in  rifing.  Firft  Chrift  rifeth ,  an^ 
 the  the  Saintsafter  liim.And  this  came  to  pafleto  verefie  the  Scripture,  which 
 faith  that  Chriji  is  the  fir(i  borne  of  the  dead.  Now  he  is  the  fir  fl  borne  of  the  Col.i.ii. 
 dead,in  that  he  hath  this  dignitie  and  priuiledge  to  rife  to  eternall  life  the  fiift 
 of  all  men. It  is  true  indeed  that  Lazarus  and  fundrie  others  in  time  ro(e  before 
 Chriftrbut  yet  they  rofe  to  hue  a  mortall  hfe,and  to  dieagaine:Chriflhe  isthc 
 firll  of  all  that  rofe  to  life  euerlafling  and  to  glorie :  ncuer  any  rofe  before 
 Chrift  in  this  manner.  And  the  perfons  that  rofe  with  Chrift  are  to  be  noted, 
 they  were  the  SajMsofGod,  not  wicked  men :  whereby  we  arcputinminde 
 that  the  eletfl  children  of  God  oncTyTre  partakers  of  Clirifts  r€furrc<nion. 
 Indeede  both  good  and  badrife  agame ,  but  there  is  a  great  difference  in  their 
 «fing :  for  the  ^odly  rife  by  the  vertue  of  Clirifts  refurre(flion ,  and  that  to  e- 
 ternall  glorie:  but  thevngodly  rifeby  the  vertue  of  Chrift,  not  as  he  is  a  rer^ 
 deemer ,  but  as  he  is  a  terrible  iudge,  and  is  to  execute  iuftice  on  them .  And 
 they  rife  againe  for  this  ende ,  that  befides  the  firft  death  of  the  bodie ,  they 
 might  fufifer  the  fecond  death,whicli  is  the  po  wring  forth  of  the  wrath  of  2;od 
 Vpon  bodie  and  foule  eternally .  This  difference  is  prooued  vnto  vs  by  that 
 which  Paul  faith ,  ChriH  is  the  frflf nits  of  them  thatf^epe .  Amonc  the  lewes  «•^^•S-*^» 
 (iich  as  had  corne  fields  gathered  fome  little  quantitie  thereofbcfore  thevrea- 
 ped  the  reft ',  and  offered  the  fame  vnto  God,fignif^'ing  thereby  that  they  ac- 
 knowledged him  to  be  the  author  8c  giuer  of  all  incrcafe:  6c  this  offerino-  was 
 alfo  an  aflurance  vnto  the  owner,of  the  blefling  of  God  vpon  the  reft ,  &  this 
 beeing  but  one  handfiil  did  fanftifie  the  whole  crop.  Now  Chrift  to  the  dead 
 is  as  the  firft  fruits  to  the  reft  ofthe  come,  becaufc  his  refurreOion  is  a  pledge 
 ^  an  alTurace  ofthe  refurrc<^io  of  all  the  faithful.  When  a  man  is  caft  into  the 
 
 Tea, 
 
382 
 
 M«h.(J39« 
 
 Hi5  abode  in 
 the  grauewjs 
 about  38' 
 boures. 
 
 ^f2tb,^3•I. 
 
 Apoc.i.io. 
 «Hjerome. 
 
 ii.C0r.15: 14. 
 
 frC  21^,1^.5. 
 
 Chrifts  rcfurre^ion.  'An^xpo^ion 
 
 fca,  and  all  his  bociie  is  vnder  the  water ,  thert  is  nothing  to  Be  looked  for  bttt 
 prefent  death;  but  if  he  carie  his  head  aboue  the  watcr,there  is  good  hopeofa 
 recouerie :  Chrift  himfelfe  is  rifen  as  a  pled^cthat  all  the  iuft  ihall  rifcagainc  » 
 he  is  the  head  vnto  his  Church ,  and  therefore  all  his  members  muft  ncedes 
 follow  in  their  time .  It  may  be  demaunded  what  became  of  the  Saints  that 
 role  againe  after  Chrifts  refurreftion.  iyfnfw.  Some  thinke  they  died  againe, 
 but  feemg  they  rofe  for  this  ende  to  manifefl:  the  quickening  vertue  of  Chrifts 
 refurreftion,  it  is  as  like,  that  they  were  alfo  glorified  with  Chrift,and  afcen* 
 dedwithhimtoheauen.  1 
 
 Thus  much  of  the  manner  of  Chrifts  refiirreftion.  Now  foTiowcs  thp  tim* 
 when  he  rofe  againe,and  that  is  fpecifiedin  the  Crciede,T/7tf  third  day  he  rofe  a* 
 gaine.Thns  faitn  our  Sauiour  Chrid:  vnto  the  PharifeSj-^J  lonoiwoi  threedaies 
 and  three  niirhts  in  the  whales  bellie :  fo  fljall  the  fonne  of  man  be  three  dates  and 
 three  nights  inthehean  of  the  earth.  And  though  Chriftwas  but  one  day  and 
 two  pieces  of  two  daics  in  the  grauc;  (for  he  was  buried  in  the  euening  be- 
 fore the  Sabbath  ,  and  rofe  in  the  morning  the  next  ^av  after  the  Sabbath)  yet 
 is  this  (ufficient  to  verifie  this  faying  of  Chrift .  For  if  tne  analo^ie  had  fl;ood« 
 in  three  whole  daies,then  Chrift  lliould  haue  rifen  the  fourth  day.  And  it  was 
 the  pleafure  of  God  that  he  fhould  lie  thus  long  in  the  graue ,  that  it  might  bt 
 Jcnowne  that  he  was  throughly  dead:  and  he  continued  no  longer,  that  he 
 might  notin  his  bodie  fee  corruption.  Againe,it  is  faide,Chrift  role  againe  in 
 the  end  of  the  Sabbath,  when  the  firfl  day  of  the  weeke  be2;an  to  dawne.  And 
 this  very  time  muft  be  confidered,as  the  reall  beginning  of^  the  new  fpirituall 
 world,m  which  we  are  made  the  fonnes  of  God.  And  as  in  the  firft  day  of  the 
 firft  worldjlight  was  commanded  to  fhine  out  of  darknes  vpon  the  deepes:  fb 
 in  the  firfl:  da)' of  this  new  world ,  the  fonne  of  righteoufhes  rifeth  and  giues 
 iighttothem  that  fit  in  darknes ,  and  difpells  the  darknes  that  was  vnder  the 
 old  Tefl^ament.  And  here  let  vs  marke  jhe  reafbn  why  the  Sabbath  day  was 
 changed.  For  the  firfl  day  of  die  weeke,  which  was  the  day  following  the 
 lewes  fabbath,  is  our  fabbath  day ,  which  day  we  keepe  holy  in  mcmorie  of 
 the  glorious  rcfurreftion  of  Chrift:  and  therefore  it  is  CT^t^the  Lords  day. 
 And  It  may  notvnfitly  be  tearmed^^*»»^^,  though  the  name  came  firft  from 
 the  heathen,becaufe  on  this  day  the  WefTed  fonne  of  righteoufhefTe  rofefrora 
 death  to  Hfe. 
 
 Let  vs  now  in  the  next  place  proceede  to  the  proofes  of  Chrifts  refurre- 
 ^ion,which  are  diligently  to  be  obferued,becaufe  it  is  one  of  the  moft  princi- 
 pal! points  of  our  religion.  For  as  the  Apoftle  faitli,  He  died  for  ourfinneSyani 
 rofe  acrainefor  our  tuflification :  and  againe,  If  Chrifi  be  not  rifen,then  is  our  prea" 
 ching  vaine,and  our  faith  is  alfo  vaine. The  proofes  are  of  two  forts:fir  ft,Chriffs 
 appearances  vnto  men:  fecondly,the  teftimonies  of  men.Chrifts  appearances 
 lA'cre  either  on  the  firft  day,  or  on  the  daies  following.  The  appearances  of 
 Chrift  the  fame  day  he  rofe  againe  are  fine.  And  firft  of  all  earely  in  the  mor- 
 ning he  appeared  to  Marie  Magdalen.  In  this  appearance  diuers  things  are  to 
 be  confidered.  The  firll ,  of  what  note  and  qualitie  the  partic  was.to  whomc 
 Chrift  appeared.  c^/^Marie  Magdalen  was  one  that  had  bin  poffefred  with 
 fetten  dcuils,  but  was  dcUuercd  anH  became  a  repentant  finner,  and  ftood  by, 
 
 when 
 
I 
 
 of  the  CreeAe.  Chrifts  rcfurrciflion.      38^ 
 
 'wTicn  Chrid:  fuffered;anc!  came  with  fweete  odours  when  he  was  dead  to  em- 
 bahne  him.  And  ihereforcto  her  is  graunted  this  prerogatiue,  that  llie  lliouki 
 be  thetiiH:  that  Ihoulxi  telhfiehis  refurreftion  vntomen.  And  hence  we 
 Iearne,diatChrifl:isreadic  and  willing  to  receiuemoft  mifcrable  wretched 
 finners,euen  fuch  as  haue  bin  vaflals  and  bondflaues  of  the  deuiil ,  if  they  will 
 come  to  him.  Any  man  would  thinke  it  a  fearef  ull  cafe,  to  be  thus  poflefled 
 with  deuills ,  as  Marie  was :  but  let  all  thofe  that  hue  in  ignorance,  and  by  rca- 
 fon  thereof  hue  in  finne  without  repentance ,  know  this ;  that  their  cafe  is  a 
 thoufand  times  worfe  then  Marie  Magdalens  was.  For  what  is  an  impenitent 
 linner  ?  Surely  nothing  els  but  the  caitle  and  hold  of  the  deuiil,  both  in  bodie 
 and  foule.  For  looke  as  a  captaine  that  hath  taken  fome  liold  or  skonfe ,  doth 
 rule  and  gouerne  all  therein,and  difpofcth  it  at  his  will  and  plea(ure;euen  fo  it 
 is  wkh  all  blind  and  impenitent  finners;  not  one  deuiil  alone,  but  eucn  legions 
 of  deuils  poflelTe  them,  and  rule  their  hearts  :  and  therefore  howfoeuer  they 
 may  foothe  themfelues  and  fay,all  is  well,for  God  is  mercifull;  yet  their  ca(e  is 
 farre  worfe  then  Maries  was.  Now  then ,  would  any  be  freed  from  this  feare- 
 fuU  bondage  ?  let  them  leame  of  Mane  Magdalen  to  follow  Chritl ,  and  to 
 fceke  vnto  him,and  then  albeit  the  deuil  and  al  hisangels  pofreifetheir  hearts, 
 yet  Chnft  beeing  the  ftrong  man  ,  will  come  and  call  them  all  out ,  and  dwell 
 there  himfelfe. 
 
 The  fecond  is, what  Chrift  in  his  appearance  faid  to  Marie.  AnC  He  {aide. 
 Touch  me  not :  for  I  am  mt  yet  afcendedtomy  father.  Marie  no  doubt  was  glad 
 to  fee  Chnftj  and  therefore  looked  to  haue  conuerfcd  as  famiharly  with  him 
 as  fhee  was  wont  before  his  death,but  he  forbids  her  to  touch  hjm,  that  is,  not 
 to  looke  to  enioy  his  corporall  prefence  as  before ,  but  rather  to  fecke  for  his 
 fbirituall  prefence  by  faith ,  confidering  he  was  Oiortly  to  afccnd  to  his  father. 
 For  this  caufc  when  heappeared  to  hisclifciples.  he  fbied  not  long  with  them 
 at  any  time, but  onely  to  manifefl:  himfelfe  vnto  them  ,  thereby  to  prooue  thr 
 certentie  of  his  refurreflion.  This  prohibition  fliewes  firff  of  all  that  it  is  but 
 a  fond  thing  to  delight  in  the  outward  pifture  arid  portraiture  of  Chrin-,as  tlie 
 lefuits  doe ,  who  tf  and  much  vpon  his  outward  forme  and  lineaments.  Se- 
 condly,!t oucrthroweth  the popilli  crucifixes ,  and  allthe  earned  and  molten 
 images  of  Chnil,whercin  the  PapiftsworlTiip^him.  For  corporall  prefence  is 
 notnow  requiredrtherefore  fpintual  worfhip  onely  mull  be  giuen  vnto  him. 
 Thirdly  it  ouerthrowes  the  reall  prefence  of  Chrifl  in  the  Sacrament .  Mrny 
 are  ofminde  that  they  can  notreceiuc  Chrifl:,  except  theveate  and  diinke  his 
 bodieandblood  corporally :  but  it  is  not  much  material!  whether  we  touch 
 him  with  the  bodily  hand  or  no,fb  be  it  we  apprehend  him  fpirituallv  by 
 £uthiLall:ly,as  we  muft  not  haue  earthlv  conlidcrations  of  Chriftifo  mull  we 
 ©n  the  contrarie  labour  for  the  fpirituall  hand  of  faith ,  which  may  lench  vp 
 St  felfe  to  heauen  ,  and  there  lay  hold  on  him.  TliJs  is  the  very  thing  which 
 Ghnll:  infinuateth  vnto  Marie  in  laving,  Totfch  me  not .  And  SamtFaul 
 ^i\^^^Henceforth  know  rve  no  man  after  the  flefh  ,yea  thopich  tpc  hadhyiowne  Chrjl  s.Corj.is» 
 after  the  fiefh-,jet  novo  k^oro  we  him  no  more ,  that  is ,  we  know  him  no  rsrore  as  a 
 man  liuing  among;  vs,  and  therefore  he  addeth  ylfanymanbe  in  Ciorift.heisa 
 ??fR»  rrif^f«r^.and  this  new  creation  isjiot  by  the  bodily  prefence  of  Chrjfl, but 
 b}uhe.appr€hcnfionotfaitli>.  '  Tht 
 
Chrifls  rcfurrcftion.  yin  Expojitton 
 
 The  fecond  appearance  was  to  Marie  Magdalen  and  to  the  other  Maric,as 
 they  were  going  from  thcgraucto  tell  hisdifciples:  at  which  tinie,Chrift 
 meeteth  them,  and  bids  them  goe  tell  his  brethren  that  he  is  rifen  againe.  And 
 whereas  Chrirtfendeth  women  to  his  difciples,  he  purpofed  hereby  to  check 
 them  for  their  vnbeleef^.  For  thefe  women  fbrfookehim  not  at  his  death,  but 
 flood  by  and  (aw  him  luffcr ,  and  when  h^  was  buried  the)'  came  to  embalme 
 him:  but  all  this  while  what  became  of  Chrifts  difciples  ?  Surely  Peter  denied 
 him,  and  all  the  relr  fled  away ,  euen  lames  and  lohn  the  (bnnes  of  thunder, 
 fauethat  lohn  ftood  aloofe  to  behold  his  death .  Hereupon  Chrift  to  make 
 them  aOiamed  of  their  fault ,  fendeth  thefe  women  vnto  them  to  pubbfh  that 
 to  them  which  they  by  their  calling  ought  aboue  all  other  to  haue  publi(hed. 
 Secondly  this  teacheth,  that  whereas  Chrifl:  buildeth  his  kingdome  and  pub- 
 hllieth  his  Gofpell  by  Apoftles,Euangeljfi:s,Paftours,  teachers,  he  can  if  it  fb 
 pleafe  him ,  performc  the  famebv  other  mcjnes .  In  this  his  (econd  appea» 
 rance,he  vfed  weake  and  filly  women  to  publilh  his  refiirre6lion,and  thereby 
 fhcwes  that  he  is  not  bound  to  the  ordinariemeanes,  which  now  he  vfeth. 
 Thirdly,  he  fent  them  to  his  difciples,  to  lliew,that  howfocuer  they  had  dealt 
 vnfiithfully  with  him  by  forfaking  him  and  denying  him,yet  he  had  not  quite 
 forfaken  them,  but  if  they  would  repent  and  beleeue ,  he  would  recciue  them 
 into  his  loucand  fauour  againe ,  and  therefore  calleth  them  his  brethren ,  (ay- 
 ing,  GoeanAtellmy  brethren.  This  teacheth  vs  a  good  leffon ,  that  howfbeuer 
 our  finnes  pad  are  to  humble  vs  in  regard  of  our  (eiues ,  yet  mufl:  they  not  cut 
 vs  offor  difmay  vs  from  feeking  to  Chrift ;  yea  euen  then  when  we  are  laden 
 with  the  burden  of  them,we  murtcome  vnto  him,and  he  will  eafevs.  Fourth- 
 IVjwhcreas  filly  women  are  fent  to  teach  Chrifts  difciples ,  which  w^re  (chol- 
 lers  brought  vp  in  his  ownc  (choolc ,  we  are  admoniihed,  that  fuperioritie  in 
 place  and  calling,  mull:  not  hinder  vsfometime  to  heare  and  to  be  taught  of 
 our  inferiours.Iobfaith,heneuerrefufedthecounfelI  of  his  icruant:and  Naa- 
 man  the  Syrian  obeyed  the  counfell  of  a  filly  niaide  which  aduifed  him  to  goe 
 to  the  Prophet  of  tfie  Lord  in  Samaria  to  be  cured  of  his  Icprofie :  and  when 
 he  had  bin  with  the  Prophet ,  he  obeyed  the  counfell  of  his  (eruant ,  that  per- 
 (waded  him  to  doe  all  the  Prophet  had  ^dix6iZy^Vajhandbe  c'eam. 
 
 Now  alter  that  the  women  are  come  to  the  difciples  and  make  relation  of 
 Chrifrs  refurre^lion ,  the  text  faith  ,  Their  wordes  Jeemed  oifained  things  vnto 
 them.neither  beleeuedthej  them.Wtnzt  we  learne  two  thingsrthe  firft,that  men 
 of  themfelues  can  not  beleeue  the  do£lrine  of  Chriflian  religion  :  it  is  a  hard 
 matter  for  a  man  to  beleeue  fundrie  things  in  the  worke  of  creation.The  tem- 
 poral! deliuerance  of  the  children  of  Ifrael  feemed  to  them  as  a  dreame :  and 
 the  rcfurrefhon  of  Chrifl:  euen  to  Chrillsowne  difciples  feemed  a  faigncd 
 thing.  The  fecond,  that  it  is  an  hard  thing  truly  and  vnfainedly  to  beleeue  the 
 points  of  religion .  Difciples  brought  vp  in  the  fchoolc  of  Chrift,  and  often 
 catechifed  in  this  very  noint  of  Chrifls  refiirre^ion ,  yet  dull  arc  they  to  be- 
 leeue it.This  confuteth  8c  condemneth  our  carnall  gofpellers,tliat  make  it  the 
 lighteft  and  eafiefl:  thing  that  can  be  to  beleeue  in  Chrift :  and  therefore  they 
 Ciy  their  faith  is  fo  ftrong.thatthe)--  would  not  for  all  the  world  doubt  of  gods 
 mercie :  whereas  indecde  they  are  dcceiucd  and  hauc  no  faith  at  all,but  blinde 
 prefumption.  The 
 
 1 
 
•fthe^rcedc.  ChnftsrefurrcAioii.      jSj 
 
 The  thirc!  appearance  was  on  this  maner.  As  two  of  Chrifts  clifciplcs  were  mk  33.13% 
 going^from  lerufalcm  to  Emmavu  about  threefcore  furlongs,  and  talked  togi- 
 iner  of  all  the  things  that  were  done ,  leftis  drew  neare  and  talked  with  them, 
 Ijut  their  eves  were  holden  that  they  could  not  know  himrand  as  they  went  he 
 communed  with  them,and  prooued  out  of  the  Scripture  his  redurcdion,  ex- 
 pounding vnto  them  all  things  that  were  written  of  him:  then  they  made  him 
 Uay  with  them ,  and  their  eyes  were  opened,  and  they  knew  him  by  breaking 
 of  bread  •,  but  he  was  taken  out  of  their  fight .  In  this  notable  appearance  we 
 may  obferue  thefe  foure  points.  The  firfVjthat  ChriiVheld  their  eyes  that  they 
 could  not  know  him:they  faw  a  man  indeed ,  but  who  he  was,  they  could  not 
 tcl.  By  this  it  is  more  the  manifeft,that  the  vie  of  our  outv\'ard  fenfes,as  feeing, 
 feeling,  fmelling,dcc.  is  fupplied  vnto  vs  continually  by  the  power  of  Ghrift; 
 and  therefore  euen  in  thefe  things  we  mufl  acknowledge  the  contmuall 
 
 foodnelTeofGod.Nowifoneman  can  not  fo  much  as  difcerne  another  but 
 y  the  bleding  of  Chrift ,  then  fhall  we  neuer  be  able  to  difcerne  the  way  of 
 lire  from  the  way  of  death  without  him:  and  therefore  wemuft  pray  vnto. 
 God  that  he  would  giue  vs  his  holy  fpirit  to  inlighten  the  eyes  of  our  vndcr- 
 ftanding,  whereby  we  may  be  able  to  fee  and  know  the  way  tliat  leadeth  vn- 
 to life,  and  alfo  to  walke  in  the  fame. 
 
 The  fccond,  that  as  Chrift  was  in  expounding  the  Scriptures  vnto  them 
 their  hearts  burned  within  them .  By  this  welcarnejthaihowfoeuerthemini- 
 fters  of  God  publift  theGofpell  to  the  outward  cares  of  men;  yet  is  it  the 
 proper  worke  of  Chrift  alone  to  touch  and  inflame  the  heart  by  the  fire  of  his 
 holy  fpirk ,  and  to  quicken  and  raifemen  vpto  the  life  ofrighteoufiKs  &  tme^u^ 
 holmes :  it  is  he  onely  that  baptizcth  with  the  holy  Ghoft  and  with  fire.  And 
 it  further  admonillicth  vs,that  v/e  fhould  hearc  the  word  preached  from  the 
 mouth  of  Gods  miniflers  with  burning  and  melting  hearts:  but,alas,the  ordi- 
 narie  praftife  is  flattecontrarie ;  mens  eyes  are  droufIeandheauie,and  their 
 hearts  dead  and  frozen  within  them:,and  thitis  the  caufe  why  after  much  tea- 
 chins;  thei-e  followes  but  little  profit. 
 
 The  third  thing  is,  that  Chrift  did  eatewith  the  two  difciples  and  was 
 knovvne  of  them  inbreaking  of  bread .  It  is  very  like  that  our  Sauiour  Chrift 
 did  in  fome  fpeciall  manner  bleile  the  bread  which  he  brake,  whereby  hi«  dif- 
 ciples difcerned  him  from  others.  And  \Vi  like  manerwerauft  by  blefling  our 
 meates  and  drinkes  diftinguiOi  our  fe]ues,though  j?ot  from  fuch  as  arethefer- 
 uants  ofGod^yetfrom  all  vngodly  and  carelefle  men. Many  beeingfilentthe» 
 lelues  doe  make  their  children  to  giue  thanks,and  to  bleffe  their  meates .  And 
 indeede  it  is  a  comendablc  thing  if  it  be  done  (bmetimes  to  nurmrc  the  childji 
 but  for  men  to  disburden  themfelues  wholly  of  this  dutie  is  a  fault.  And  it  is  a 
 fliame.thatjthat  mouth  which  openetliitfelfe  to  receiuc  the  good  creatures  of 
 God,fhonld  neuer  open  it  felfe  to  blefteand  praife  God  for  the  fame.  There 
 fore  inthis  a£f  ion  of  eanng  and  drinking ,  let  vs  ftiew  our  felues  followers  of 
 Chrift,  that  as  by  blefiing  the  fame  he  was  knowne  from  all  other ;  fo  we  may 
 alPo  hereby  diftinfruifh  our  felues  from  the  profane  and  wicked  of  this  world. . 
 Otherwifc  what  fFifferencc  ftiall  there  be  betweene  vs  &  th^  very  hogge  that 
 «ates  maft  on  the  ground ,  but  neuer  lookes  vp  to  the  tree  from  whence  it  ■ 
 
J  8^     Chrifts  rerurrc^oh;  'Jn'Expo^thn 
 
 falls.  And  as  Chrift  rcuealeH  hirtifelfe  vnto  his  difciples^at  that  time  when  th^ 
 caufed  him  to  cate  meatc  with  themj  fo  let  vs  fufFer  Chrift  to  be  our  guell^and 
 let  vs  entertaine  him  in  his  memberSjand  no  doubt  he  will  bicfle  vs^and  with- 
 all  reueale  himfelfe  vnto  vs.  The  fourth  thing  is,  that  hauing  eaten,he  is  taken 
 out  of  their  fight.-And  this  came  to  paffe  not  becaufe  the  bodie  of  Chrift  be- 
 came fpiritualljbut  becaufe  either  he  held  their  «yes  as  before ,  or  he  departed 
 W^ith  celeritie  and  fpeede  according  to  the  properties  of  a  bodie  glorified. 
 The  fourth  appearance  of  Chrift  was  to  Peter  alone,  mentioned  onely  by 
 
 The  fifth  appearance  was  to  all  the  difciples  together  faue  Thomas .  In  it 
 iob,»(M>.  ^g  mwW.  confidcr  three  things ,  which  are  all  effeduall  arguments  to  proouc 
 Chrift s  refurre^^ion.  The  firft,  that  he  came  and  flood  in  the  middclt  among 
 them, the  dorcs  beeing  ftiut.  Now  it  may  be  demaunded ,  how  this  could  be. 
 iyfrtf. The  Papifts  fay,his  bodie  was  glorified  and  fo  paffed  through  thcdorc, 
 but  (as  I  hauc  faide)  it  k  againft  the  nature  of  a  bodie,  that  onefhould  pafTc 
 through  an  other ,  as  heate  doih  through  a  piece  of  yron,  both  bodies  remai- 
 ning intire  5c  found;therfore  we  may  rather  think,that  wheras  Chrift  came  in, 
 when  the  dorcs  were  ftiut ;  it  was  either,becaufe  by  his  mightie  power  he  cau- 
 fed the  doresto  giue  place,  the  difciples  not  knowing  how :  or  elfe  becaufe  he 
 <  altered  the  very  (iibftance  of  the  dores,  that  his  bodie  mieht  pafTe  through,as 
 he  thickned  the  waters  to  carrichis  bodie  when  he  walked  vpon  the  fea.  Now 
 if  this  be  true,as  very  like  it  is,thatthefe  dumbc  creatures  o;aue  place  to  Chrift, 
 and  became  plyable  vnto  his  commandement ,  then  mucTi  more  ought  we  to 
 carrie  our  hearts  conformable  and  pliant  to  the  wil  of  our  Lord  lefus  in  all  his 
 commandements .  The  fecond  point  is ,  that  when  as  the  difciples  thought 
 Chiift  to  haue  beenc  a  fpirit,he  to  proouc  the  truth  of  his  manhood ,  fheweth 
 vnto  them  his  hands  and  his  fiete ,  and  the  wound  in  his  fide ,  and  calls  for 
 Bieate,and  eates  it  among  them.But  it  may  be  asked  how  this  could  be,conli- 
 dering  that  a  glorified  bodie  hath  no  blemifh ,  and  necdes  not  to  eate,  but  is 
 fupported  by  God  without  meatc :  for  if  this  be  true  in  our  bodies  when  they 
 jQiall  be  glonfied,then  much  more  was  it  true  in  Chrift.  o^/lTrue  itis,a  glo- 
 rified bodie  hath  nobleraifhes;  but  our  Sauiour  Chrift  had  not  yet  entred  in- 
 to the  fijlneffe  of  his  glorie.  If  he  had  beene  fully  glorified ,  he  could  not  fb 
 fenfibly  and  plainely  haue  made  manifeft  the  truth  of  his  refurreftion  vnto 
 his  difciples :  and  therefore  for  their  fakes  and  ours  he  is  content  after  his  en- 
 trance into  glorie  llill  to  retaine  in  his  bodie  fbme  remnants  of  the  ignominies 
 and  blemiftieSjwhich  if  it  had  pleafed  him,  he  might  haue  laid  afide ;  he  is  alfb 
 content  to  eate,nfflt  for  needc,  but  to  prooue  that  his  bodie  was  not  a  bodie  in 
 /hew  but  a  true  bodie.  This  teacheth  vs  two  leflons :  I.  if  Chrift  for  our  good 
 and  comfort  be  content  to  retaine  thefe  ignominious  blemifhes ,  then  anfvve- 
 rably  euery  one  of  vs  muft  as  good  followers  of  Chrift  referre  the  workes  of 
 our  callings  to  the  good  of  othcrs,as  Paul  faith ,  He  rvat  free  fiom  all meyi,yet  he 
 ypos  content  to  become  all  things  vnto  all  men ,  that  hy  allmeanes  he  mi^ht  vinne  the 
 moe.  Secondly  we  learnc,that  for  the  good  of  our  neighbour,<5c  for  the  main- 
 taining of  loue  &  charitie,  wc  muft  be  content  to  veeld  from  our  owne  right, 
 as  in  this  place  our  Sauiour  Chrift  yceldcs  of  bis  owne  glorie  for  the  good  of 
 his  Church-  The 
 
 &  C«r.5.i^. 
 
«fihe  Creede*  Chrifts  rcfiirrcfHoa.     5  S? 
 
 The  tWrd  point  is^that  he  then  eaue  the  difdplcj  their  Apoftolicall  com- 
 !ni{Iions,faying,t7<7^#r»^r^<?f/><?///)^^;/^r/(7»/:ofwhich , three  points  arc  to  bee 
 confic!eredjthefirfl:,towhomeitis»iuen.  ^nJvvere.Tothcm  all,  as  well  to 
 one  as  to  another,  and  not  to  Peter  onely.  And  this  ouerthrowes  the  fbnde 
 and  foro;cd  opinions  of  the  Papifts  concerning  Peters  fuprcmacy.  If  his  cal- 
 ling hacl  bcene  aboue  the  reft, then  he  fliould  naue  had  a  fpeciall  comroiflion 
 abouc  the  reft;but  one  and  the  fame  commiffion  is  ffiucn  alike  to  all .  The  fe- 
 condjthat  with  the  commiHion  he  giues  his  fpirit  i  For  whomehe  appointeth 
 to  pubhlli  his  will  and  word,' them  heefomiOTeih  with  ftifficient  gifts  of  hi? 
 holy  fpirit  to  difcharge  that  great  funftion:  &  therefore  it  is  a  defe^,that  sny 
 arc  fet  apart  to  be  minittcrs  ofthe  gofpell  of  Chriftjwhich  haue  not  receiuea 
 the  fpirit  of  knowIcdgCjthe  fpirit  of  wifdome  ,  and  the  fpirit  of  prophefie  in 
 fome  meafure .  The  third  pointis,that  in  conferring  oFhis  fpirit  he  vfeth  an 
 outward  figne,fbr  the  text  Caith^Hc  breathed  on  themiartdJaU^  receitte  the  Hofy 
 (?/;?<?/?.  The  reafons  hereof  may  be  thcfe.  Firft  when  God  created  Adam  and 
 put  into  him  a  liuing  foule,it  is  faid,^<r  heathedin  hi^  face.  And  Co  our  Sauiour 
 Chrift  in  giaingvnto  his  difciplcs  the  holy  Ghoft,  doth  the  (ame  ,  toihewc 
 vmo  thcm,thatthefame  perfbn  that  giuetn  Ufc,giueth  grace*,3nd  alfb  to  figni- 
 fie  vnto  them,that  beeing  to  fend  them  ouer  all  the  worlde  to  preach  his  Go- 
 ipel,he  was  as  it  were  to  make  a  fecond  creation  of  man,by  renuing  the  image 
 of  God  in  him  which  he  had  loft  by  the  fal!  of  Adam.  Againc  he  breathed  on 
 them  in  giuin^  his  fpirit,to  put  them  in  mind  that  their  preaching  ofthe  goP* 
 pel  could  not  be  effe^luall  in  the  hearts  of  their  hearers,  ocforc  the  Lord  doth 
 breath  into  them  his  (pirit,and  thereby  drawe  them  to  beleeuc:  and  therefore 
 «hefpoufcofChrifldefircththe  Lord  to  fend  forth  his  north  andfoHthveinde  to  <^*°^4«**f 
 hlotp  on  her  gar  den, that  the  /pices  thereof  may  flow  (?«/•.  This  garden  is  the  church 
 of  God,  which  defirethChrift  to  comfort  her,and  to  poureout  the  graces  of 
 his  fpiritonherjthat  the  people  of  God  which  are  the  hearbes  and  trees  of 
 righteoufne{re,may  bring  forth  fweet  fpices  whofe  fruit  may  be  for  meat  and 
 their  leaues  for  mediciiKS. 
 
 Thus  much  for  the  fiuc  appearances  of  Chrift  the  fame  day  he  rofe  again: 
 Now  follow  the  reft  oFhis  appearaces  which  were  in  the  forty  daies  follow- 
 ingjwhich  arc  in  number  fixe .  The  firft  is  mentioned  by  Saint  lohn  in  thefc 
 wordes,  Eight  daies  after  tf  hen  the  difciples  were  vcithin ,  andThomas  reith  them^  ^°  '**'''  ' 
 tame  lefm  when  the  dores  were  [hnt^and flood  in  the  middefl  ofthem^^faidfPeace 
 be  vntojfoftAn  it  we  muft  confider  two  thin2;s:  I.  the  occafion  thereof  I L  the 
 dealing  of  Chrift .  The  occafion  was  this:afeer  Chrift  had  appeared  vnto  the 
 other  difciples  in  Thoinashis  abfencc,  they  told  him  that  they  had  ieene  the 
 Lord:buthemadeaunfvvcrc,  Except  /Jee  inhis  bodietheprintofhisnai/es,and 
 put  wine  hand  into  hisfde  IwUlnot  beleeue  "Howt  eight  daies  aftcr,Our  Sruicur 
 Chrift  appeared  againe  vnto  allthedifcipleSjefpeciallyfor  the  curing  of  Tho- 
 mas his  vnbelcefc,which  was  no  fnial  finne,confidering  it  containcs  init  three 
 great  finnes .  The  firft  is  blindnes  of minde,for  he  had  beene  a  hearer  of  our 
 Sauiour  Chrift  a  long  time,and  had  beene  inftrufted  touching  the  refiirre- 
 "ftion  diucrs  times:he  was  alfo  with  Chrift  andfaw  him  when  he  raifed  Laza- 
 ms,and  had  fecne,or  at  kaft  wife  had  heard  tliemiradcs  which  he  dia  :  ;2rd 
 
 Cci  alfo 
 
jS0     Cliriftsrefurrs^lbn,  'Anfxpofiidtt 
 
 alfo  he  had  heard  all  the  difciplcs  fay  that  had  fcenc  the  Lord ,  and  yet  will  it 
 not  fmke  into  his  head.  Thefecond  is  deadneCFe  of  heart.  When  our  Sauiour 
 Chrili  went  to  raife  Lazarus  that  was  dead,  Thomas  fpake  very  cofidcntly  to 
 him  and  faid,/^^/  vs  qo^  that  ree  may  die  with  /?;>w,Yet  when  Chritt  was  crucified 
 
 I«S.»b  YiQ  fiedawayjand  is  tlie  longefl:  from  Chrirt  after  his  refurrcftion,  and  when 
 he  is  certenly  told  thereof  he  will  not  acknowledge  it  or  yeelde  vnto  it.  The 
 third  is  wilfulnefTe :  for  when  the  diCciples  tolde  him  that  they  had  feene  the 
 Lordjhe  faid  flatly , that  vnlefle  he  fawe  in  his  handes  the  print  of  the  nailesjhe 
 would  not  beleeue,and  that  which  is  worfe  then  all  this ,  hec  continued  eight 
 daies  in  this  wilful  minde.  Nowe  in  this  exceeding  meafure  of  vnbeleefe  in 
 Thomas*,any  man,euen  he  that  hath  the  mofl  grace,  may  fee  what  a  maffe  of 
 vnbeleefe  is  in  himfelfe,and  what  wilfi^nefTe  and  vntowardneffe  to  any  good 
 thino- .in  fo  much  that  wee  may  truely  (ay  with  'DmiiA,  LorciyVchat  unjaK,that 
 
 ^^^^  thoufo  rcgArdefl  him.  Andi^Cuchmcdure  of  vnbeleefe  was  in  filch  men,asth? 
 
 difciples  were,then  wc  may  afTurc  our  ftlues,thatit  doth  much  more  exceed^ 
 in  the  common  profefTours  of  religion,  in  thefc  daies,  let  them  proteft  to  the 
 eontrarie  what  they  will. 
 
 Nowe  the  caufe  of  his  vnbeleefe  was  thisihe  makes  a  lawe  to  himfelfe  that 
 he  will  fee  and  feele  or  elfe  he  wil  not  beleeue:but  this  is  flat  apinft  the  nature 
 of  faith  which  confilteth  neither  in  feeing  nor  fceling.Indeede  in  things  natu* 
 rail  a  manmufl  firft  hauc  experience  in  feeing  and  feeling,  and  then  beleeue: 
 tut  it  is  contrary  in  diuinitiera  man  muft  firfl  haue  faith  and  beleeue,and  then 
 comes  experience  afterward^ .  But  Thomas  hauing  not  learned  this,doth  o- 
 uerfKoot  himfelfe-and  herein  alfo  many  deceiue  themfelucSjwhieh  think  they 
 liaue  no  faith  becaufe  they  hauc  no  feeling.  For  thechieftfl:  feeling  that  wee- 
 mufl  haue  m  this  life,muil:  be  the  feeling  of  our  finncs  and  the  miferies  of  this 
 liferand  thou"-h  wee  haue  no  other  feeling  at  all,yct  we€  muil  not  therefore 
 ceafe  to  beleeue. 
 
 ioh.io.i',:  In  Chr  ifls  dealing  with  Thomas  wemay  condder  three  aaions.The  firf>, 
 that  he  fpeaks  to  Thomas  alonc,&:  anfwers  him  according  to  the  very  words 
 which  he  had  fpoken  of  him  in  his  abrence,and  that  word  for  word.  And  by^ 
 this  he  laboured  to  ouerthrowhis  vnbelecfe,andto  conuince  him ,  that  being 
 abfent  he  knewe  what  he  fpake.  And  by  this  v/e  learne,  that  though  wee  want 
 the  bodily  prefence  of  Chnfl  hee  becii>g  now  in  heauen,yet  he  knoweth  wel 
 what  we  fty,and  if  need  were  could  repeat  all  our  fayings  word  by  word:  and 
 if  it  were  not  fo,hovv.coukl  it  be  true  that  wc  mufl:  giue  an  account  of  euery 
 idle  word.Now  this  mufl:  teach  vs,to  looke  that  our  fpeech  be  gratious  accori- 
 dino- to  the  rule  ofGods  holy  word.Sccondly  this  muft  make  vs  willing  and 
 readic  to  direct  our  praicrs  to  Chrift,  confidering  he  knoweth  what  wee  pray 
 for,and  heareth  euery  word  we  fpeake.The  fee ond  aftionis,that  Chrifl  con- 
 defcends  to  Thomasjand  2:iues  him  libertie  to  feele  the  print  of  the  nailes.and 
 to  put  his  finger  into  his  fide.He  might  haue  reie<f^ed  Thomas  for  his  wilfiil- 
 nes,vet  to  hslpehis  vnbt?leefe,he  yceldeth  vnto  his  weaknefTe.  This  fhewcth, 
 that  Ghnflis  moO:  compaffionate  to  all  thofd  that  vnfainedly  repent  them  of 
 their  finnes  and  cleaue  vnto  him ,  although  .they  doe  it  laden  with  manifolde 
 ^<hi.ioi.n,-    YiAut^'  Pauid  faiSth ,  ihatohe  JLord  jiath  compaflipa  on  all  dicm  lliat  fearc 
 
of  the  Creeds,  Chnflsrc{uj:3re£Hon,      3?9 
 
 hiiii,as  a  fatlier  hatK  corapaffion  on  h]s  cliiWren :  and  he  addcs  the reafofl,  /"or 
 
 he  k^oweth  of  what  rve  are  made.  And  the  prophet  E(ay,  Hee  rvill  not  heakethe ''  *""*  ^ 
 
 ' brHtfedreedeyandJfKdklngflaxe  he  willnot  cjticyich.  When  a  child  is  very  ficke,  ki 
 
 fo  much  that  it  cafteth  vp  all  the  meatc  which  it  takcth,  tlie  mother  will  not 
 
 be  offended  thereat.but  rather  pittic  it.Nowe  our  Sauiour  Chrrft  is  ten  thou- 
 
 fand  times  more  mercifuU  to  them  that  beleeucin  him ,  then  any  mother  is  or 
 
 can  bc.The  third  aftion  is,that  when  Thomas  had  feene^  felt  the  woundes, 
 
 Chrid  reuiued  his  faith,whereupon  he  brake  forth  and  faid.  My  Lord,  andmj  Ioh.i».«J»' 
 
 GodXn  which  wordes  he  doth  moll:  notably  bewaile  his  blindnefleand  vnbc- 
 
 leefe*>and  as  a  fire  that  hath  becne  fmothered,{b  doth  his  faith  burft  forth  and 
 
 fheweit  (clfe.  And  in  tliis  example  of  Thomas  we  ma)'  fee  the  f  late  of  Gods 
 
 peeple  in  this  life.Firfl:,God  giueth  them  faith,  yet  afterward  for  a  time  hec 
 
 jdoth  as  it  were,hide  the  fame  in  (bme  comer  ok  their  hcarts,fo  as  they  haue  no 
 
 Jfeelingthereof,butthinkethemfeluestobevoidofallgrace:andthishe  doth 
 
 jfbr  no  other  ende  but  to  humble  them  :  and  yet  a^aine  after  all  this,thefirft 
 
 ^racc  is  further  rcnucd  and  reuiued  .  Thus  dealt  the  Lord  with  Dauid  and 
 
 ,Salomon(for  whereas  he  was  a  pen-man  ofScripturc,  and  therefore  an  holy 
 
 jman  of  God,  we  may  not  thinke  that  he  was  wholly  forfaken)with  Peter,and 
 
 'in  this  place  with  Tnomas.  And  the  experience  of  this  Ihall  euery  feruant  of 
 jGod  finde  in  himfelfe. 
 
 ^  The  fecond  appearance  of Chrifl:  wasto  feuen  of  the  difciples  as  they  went  .  . 
 on  fifhing ,  in  which  hee  giues  three  teftimonies  of  his  godhead,  and  that  by 
 death  his  power  was  nothing  diminifhed  .  The  firft,that  when  the  difciples 
 liad  filbed  all  night  and  caught  nothing,aftcrward  by  his  direftion  they  catch 
 fifli  in  aboundance,and  that  prcfently.  This  teacheili  vs,that  Chrift  is  a  fbu€« 
 raigne  Lord  ouer  all  creatures,  and  hath  the  difpofing  of  them  in  hisowne 
 liandes:  and  that  if  good  {iicccfTe  followe  not  when  men  arc  paineftill  in  their 
 tailings,  itis  becaufe  God  will  prepare  and  make  them  fit  for  a  further  blef- 
 iing.Chrifl:  comes  in  the  morning  and  giues  his  difciples  a  great  draught  of 
 
 .  fifliiyet  before  this  can  bcthey  mufi:  labour  all  night  in  vaine.  lofeph  muft  be 
 jmade  ruler  ouer  all  E2;\'pt,but  firft  he  mufl  be  call:  into  a  dungeon  where  he 
 tan  fee  no  funn  norlight,to  prepare  him  to  that  honour.  And  Dauid  muftbe 
 
 TCing  ouer  I(rael,but  the  Lord  will  firft  prepare  him  hereunto  by  raifing  vp 
 Saul  to  perfecute  hira.Therefore  when  God  (cndeth  any  hinderarces  vnto  vs 
 ihpiurcallings.weerauft  not  defpaire  nor  bee  difcouraged ,  for  they  are  the 
 
 ;  hieaoes  whereby  God  maketh  vs  fit  to  receiue  greater  bleffings  at  his  hanaes 
 jCither  in  this  life  or  in  the  life  to  come.The  fecond  is,that  the  net  was  vnbroke 
 though  it  had  in  it  great  fifties  to  the  number  of  an  hundred  fifty  three .  The 
 thirdjthat  when  the  difciples  came  to  land,they  favve  hotte  coales  and  fifj-i  laid 
 
 -  thereon  andbrcad.Nowe  forae  may  aske,w!ience  was  this  fbodeJv^^^/fe.The 
 
 ^  lame  Lord  that  was  able  to  prouide  a  Whale  to  fwallowe  vp  Ionas,and  fo  to 
 foie  him:and  he  that  was  able  to  prouidea  filTi  for  Peters  angle  with  a  peccc 
 
 -of  twentie  pence  in  the  mouth  :  and  to  make  a  htde  bread  and  a  fewc  fi- 
 
 ilics  to  feede  fo  man)'  thoufands  in  the  wildemelTe  :  the  fame  alfo  doeth 
 
 of  himfelfe  prouide  bread  and  filhcsfor  his  difciples  .  This  tcachcth  vs, 
 
 ihat  notnpt  onely  theblefsing .  butalfo  the  vcr)'  hauingofmeate,drinkc,rip- 
 
 ■''.   '  Qq  %  paid 
 
parell  is  from  Chiift  :  and  hereupon  all  ftates  oftneneuen  the  kings  ofthe 
 caith  are  taught  to  pray  that  God  would  giuc  them  their  daily  brcad.Againe, 
 when  we  fit  downe  to  eate  and  drinke,this  mufl:  put  vs  in  minde  that  wee  are 
 the  gucflsof  Chrift  himfelfc :  our  foode  which  we  hauc  comes  of  his  mccre 
 .  gift',and  hee  it  is  that  entertaines  vsjif  wee  couldiee  it.  And  for  this  caufc  wee 
 niuft  foberly  and  with  great  reuerence  in  fearc  and  trembling  v(e  all  gods 
 creatures  as  in  his  prefence.  And  when  we  eate  and  drinke ,  wee  muOt  alwaies 
 looke  that  all  our  fpeech  be  fuch  as  may  befeeme  the  guefls  of  our  Lord  and 
 Sauioar  lefus  Chrift.  Vfually  the  praftife  of  men  is  ftrre  olherwife',for  in  fea* 
 fting  many  take  libertie  to  furfet,<&:  to  bedrunke,to  rwcare,&  to  blafpheme:: 
 but  if  we  (erue  the  Lord^let  vs  remember  whofe  weftsvve  are,and  who  is  our 
 entertainerjand  fo  behaue  our  felues  as  being  in  his  prefencejthat  all  our  ani- 
 ons and  words  JBay  tend  to  his  glorie. 
 
 i.Gor.if.7«         The  third  appeacance  was  to  lames,  asS.  Paul  rccordeth,  although  the 
 (ame  be  not  mentioned  in  any  ofthe  Euangelilb. 
 
 eriKtS.t^.         Thcfourth  wasto  all  his  difeiplesin  araountainc,whither  he  had  appoin- 
 ted them  to  come. 
 
 ^a^a.  The  fift  6c  lall:  appearance  was  in  the  mount  of  Oliues,  when  he  afcende^ 
 
 into  heaucn.Of  thefe  thieclaft  appearances  bccaufe  theholy  Ghoft  hath  on- 
 ly mentioned  theni,Iomittc  to  fpeake,  and  with  the  repeating  ofdiemjlct 
 thcmpaftb. 
 
 Thus  much  ofthe  appearances  of  Chrift  after  his  refurreftion:  thewitne(^ 
 fes  thereof  are  of  threcforts:T.angds.I  I.  women  thatcamc  to  the  ^raue  to  eitj^ 
 baulme  him.  1 1 L  Chrifts  ownc  difciples  who  did  publiOi  and  preach  thc- 
 fimc,accordin^  as  they  had  feene  and  heard  of  our  Sauiour  Chrift  ;  and  of 
 thefe  Ukewife  fomit  to  fpeakc^becaufe  there  is  not  any  fpeciall  thing  mentio- 
 ned  of  them  by  the  Euangelifts. 
 
 Nowe  follow  the  vfes.which  arc  twofold  :  fomc  r^fpe^^  Chrift,and  {bmc 
 rcrpcctour  felues.  Vfcs  which  conccrnc  Chrift  are  three:  I. whereas  Chrift  Ic- 
 ftisbeeingftarkedeadirofcagainetolife  by  his  ownc  power  ,  it  feructhto 
 prooue  vnto  vs  that  he  was  thefonne  ofGod .  Thus^Paul  fpeaking  of  Chrift- 
 
 ^*********       laith^that  hee  was-  declared  mightily  to  bee  thefonne  of  God  touching  the  spirit  of 
 fanBification  h  the refhrreSlion  from  the  dead'.   And  by  the  mouth  ofDauid' 
 
 HijJa.?..       God  {hid,77:'<3« art  mjfonne^thk  day  I Ijane,  beg6t thee .  Which  placemuft  be4- 
 vnderftbod  not  fo  much  ofthe  eternal  generation  of  Chrift  before  al  worlds, 
 as  ofthe  manifeftation  thereof m  time  after  this  \Xidm\tx.Thii  i/^^,that  is,  J»t  thi  - 
 time  ofthine incarnation.but  elpecially at  the daieof  thy  refurreftion,  haue  I 
 ^<r^o^f(r;*^W,thatis,  Ihaae  made  mnnifeftthat  thou  art  my  fonne :  fb  is  this 
 
 A<Ktt.)i.jj.  place  expouded  bv  S.Paul  in  the  A<f>s.Sec6dlY  Chrifts  rifing  fro  death  by  hij-^ 
 own  power  .prooues  vnto  vs  euidently  tliat  he  is  Lord  ouer  al  things  that  are: 
 &  this  v(c  S.Paul  makes  hereof,  for  faith  he,  C/^^-f/?  therefore  died  that  he  might 
 he  Lord  both  ofthe  deai  (^  ofthe  ifmrl^  And  indeed  whereas  Ke  rofc  againc  on 
 this  maneFjhe  did  hereby  fhew  himfelfe  moft  plainly  to  be  amiehty  prince  o* 
 ucr  the  graue,death,hel,&  condemnation,&  one  that  had  al-fi)fl?cjent  power- 
 to  ouercome  them  Thirdly  it  prooues  vnto  vs,that  he  was  a  pcrfit  pncft,and  • 
 (iatWdcatb  .^pafTion  was  a  j>crfeft  fatii^^oii  to  die  iufticc  of  god  for  the, 
 
 \ 
 
 f^»a,iiy. 
 
cfthe^reede.  Chrifts  rcfurre<f^ion.     jpx 
 
 ftnnes  of  mankind.  For  whereas  Ghrifl:  c!iecl,lic  died  for  our  finnes:  now  if  he 
 had  not  fully  fatisficcl  for  them  all  (though  there  had  remained  butonefinne 
 for  which  ne  had  made  no  fatisfa<^ion)  he  had  not  rifen  againc :  but  death 
 which  came  into  the  world  by  finne ,  and  is  ftrengthened  by  it ,  would  hauc 
 held  him  in  bondage :  and  therefore ,  whereas  he  rofe  againc,it  is  more  then 
 manifeftjthat  he  hath  made  fo  full  a  fatisfa^ion  that  the  merit  thcrof  doth  and 
 /hall  counteruaile  the  iullice  of  God  for  all  our  offences.  To  this  purpofe 
 Paul  faith  ^IfCbnJi  be  not  rifen  againe ,  your  faith  is  vaine ,  andyoti  are  yet  in  your  i.Cor.ij.^» 
 Jlnnes,  thatis,  Chriff  had  not  Hitisfied  for  your  finnes,  or  at  leaftyou  could  not 
 poffibly  haue  knovvne  that  he  had  made  faiisfadion  for  any  of  themjif  he  had 
 not  rifen  againe. 
 
 The  vfes  which  concerne  our  felues  are  of  two  forts :  comforts  to  the  chil- 
 dren of  God ,  and  duties  that  are  to  be  learned  and  praftifed  of vs  all .  The 
 comforts  are  efpecially  three.Firft  Chrift s  refiirreftion  (erueth  for  the  iuft ifi- 
 cation  of  all  that  beleeuc  in  him ,  cuen  before  God  the  father :  as  Paul  faith, 
 Cbriji  was  giuen  to  death  for  our  finnes ,  and  is  rifen  againe  for  our  iuflification  :  Ron»  4'*S^' 
 which  wordes  haue  this  meaning :  when  Chrift  died ,  we  muftnotconfidcr 
 him  as  a  priuate  man,as  we  hnue  fhewed  before ,  but  as  one  that  ftoode  in  the 
 ftead  and  roome  of  all  the  eleft :  in  his  death  he  bare  our  finnes  and  fuffered 
 all  that  we  fhould  hauc  (iiffered  in  our  owne  perfons  for  euer,and  the  <^uilt  of 
 our  offences  was  laide  vpon  him  ;  and  therefore  Efai  faith,  he  rras  nurnbreda- 
 mong  the  vniched.  Now  in  his  rifing  againe  he  freed  and  disburdened  himfelfc 
 not  from  any  finnes  of  his  owne,becaufe  he  was  without  finne ,  but  from  the 
 guilt  and  punifhment  of  our  finnes  imputed  vnto  him.  Andhencc  it  comes  to 
 palTe  that  all  thofe  which  put  their  trull:  and  affiance  in  the  merit  of  Chrift ,  at 
 the  very  firft  inftant  of  their  beleeuing  haue  their  owne  finnes  not  imputed 
 vnto  them,and  his  risihtcoufnes  imputed. 
 
 Secondly  the  refurretlion  of  Chrift  ferueth  as  a  notr.ble  meanes  to  workc 
 inward  fan^ftification ,  as  S.Peter  faith  ,  We  are  regenerate  to  a  lit:cly  ho^e  by  the  i.Pet.i.j; 
 refurreUion oflefm  Chrifl fremihe dead.  And  S.Paul,^*? are  then(fS\ih  he) bu-  Rcm.^.j. 
 riedrcith  him  by  bapifmeinto  his  death  ,  that  like  as  Chrifi  was  raifedvp  from  the 
 dead  by  theglorie  of  his  father,  fo  tve  alfo  Jhculd  voalk^  ^»  nervneffe  of  life .  For  ifrve 
 begraftedwith  him  to  the  finjilitude  ofhiiJeath ,  tve /hall  be  alfb  to  the  (imilitude  of 
 his  refurre&io^.  Which  words  import  flius  much,  that  as  Chrift  by  the  power 
 of  his  owne  Godhead ,  fieed  his  manhood  from  death  and  from  the  guilt  of 
 our  finnes :  fo  dojhjTcJiee  thofe  that  are  knit  vnto  him  by  the  bond  oFone 
 '  (pirit,  from  the  corruption  ol^  their  natures  in  which  they  are  dead ,  that  they 
 ■  may  liuevntbGod.  In  the  natural!  bodie,  the  head  is  the  fountaine  of  all  the 
 ■fenfesand  of  motion  :  and  therefore  by  fundrie  nerues  difperfed  throuo^h  the 
 bodic ,  the  power  of  moouing  and  of  fenf  e  is  deriued  eucn  to  the  leaft  parts ; 
 fo  as  the  hands  and  the  feete  mooue  by  meanes  of  that  power  which  comes 
 from  the  head: and  fo  it  is  in  the  fpirituall  bodie  of  Chrift,namely  the  church : 
 he  is  the  head  and  the  fountaine  of  life ,  and  therefore  he  comieyeth  fpirituall 
 fife  to  euery  one  of  his  raembers:and  that  very  power  of  his  Godhead  where- 
 by he  raifedvp  himfelfe  when  he  was  deade,heconueyethfromhim{elfeto 
 his  members,  and  thereby  raifeth  them  vp  from  the  death  of  finne  to  new- 
 ' "  Cc  3  nefic 
 
jpi     Clinfts  refurrc^iqii.  Ah  fxpojttiatt  i 
 
 ncs  of  hfe.  And  looke  as  inaperfe£^  bocfy ,  when  the  head  Iiath  (enfc  ancf  mo-     ' 
 tioo,tli«  hand  that  is  of  the  fame  bodie  hath  alfo  the  fciifc  and  motion  ccnue- 
 nicnt  for  it :  fo  like  vife  Chriilbeeingthc  refurreftion  and  thclife*,as  there  is 
 ^irituall  life  in  him  ,  fa  euery  member  of  his  fliall  feele  in  it  (clfe  fpirituaU   . 
 fenfe  and  motion, whereby  itis^raifed  vp  from  finne  and  hueth  vnto  God.For  \ 
 the  better  coceiuingofthis^we  muft  confider  two  things:the  outward  meani 
 of  this  fpiri^aalI  life,andthe  mcafureofit.For  the  meanes,ifwe  wil  haue  com- 
 mon water  we  11111(1  goe  to  the  well  i  and  if  we  would  haue  water  of  lifcjWec 
 muft  <^oc  vnto  Chrift  ,  who  faith  ,  Ifanymanthirfijethimcomevntomeand 
 
 tf>^'7  37«  ^;;;%.Novv  this  well  of  the  water  of  life  is  very  deepe  and  we  haue  nothing 
 to  draw  with,thereforc  we  muft  haue  our  pipes  and  conduits  to  conuey  the 
 j(ame  vnto  vsAvhich  arc  the  word  ofGod  preached  ,  and  the  adminiftratioit 
 of  the  (acraments .  Chrift  Ca.khjThe  deadjhallhearetht  voice  ofthefonne  ofGody 
 and  they  that  heare  itjhall  liue\  where  by  thc^  dead  is  meant.not  the  dead  in  the 
 '5'*^       graue^but  thole  thatare  dead  in  (inne  .  And  agakie  Ghrift  faith,  the  wordcs 
 
 iQbjS-^s^  which  IJpeake  are /pint  and  ///e,bccauic  the  wordof  G  od  is  the  pipe  whereby 
 he  conueicth  into  our  dead  hearts  fpirit  and  life.  As  Chrifl:  when  be  raifed  vp- 
 dead  men  did onely  (peake  the  word  and  they  were  made  aliuerand  at  the  day 
 of  iudgement  by  his  very  voices  when  the  trumpe  fhall  blow,all  that  are  dead! 
 Hiall  rilcagaine.So  it  is  in  the  firft  re(urre£lion:tney  that  are  dead  in  their  fins, 
 at  his  voice  vttcredin  the  minift  erie  of  the  word  iliall  rife  againe.To  goc  fur- 
 ther,Chrifl:  raifed  three  from  the  dead;  lairus  daughter  newly  dead:thcwi* 
 dowes  fbnne  deadand  wound  vp  and^ving  on  the  hearfc:  Lazarus  dead  and? 
 buried  and  ilinking  inthe  grauc  ;  and  all  this  he  did  by  his  very  voice:fb  alfo' 
 by. the  preaching  oThis  word,he  raifeth  all  forts  of  finnerSj  eucn  fuch  as  haue 
 hen  long  in  their  finnes  as  rotting  and  (linking  carrion .  The  (acraments  alfo 
 are  the  pipes  and  conduits  whereby  God  conueieth  grace  into  the  hcart,iF 
 they  be  rightly  vfed,thatis,  if  they  be  receiued  in  vnfained  repentance  for  all 
 our  (lnnes,and  with  a  true  &liuely  faith  in  Chrirtfbr  the  pardon  of  the  lame 
 
 C3ot.i4.  finnes.  Andfo,  I  take  it,they  are  compared  to  f^a^ons  ofwine,whith  reuiuc 
 the  Church  beeing  ficke  and  fallen  into  a  fwound.  As  for  the  meaflire  oflife 
 deriued  from  Chrift,it  is  but  fmall  in  this  life  and  giuenby  htde  and  Tittle,  as 
 
 Ofe.^.ijj.  Gfe  faith ,  The  Lerd  hathjpotledvs^aif^he  mllheale  vsjjehath  wottndedvs^and 
 he  mllhind-vsvp.  After  two  dAicsheyvtZ/yemue  vf^aJid  in  the  thirdhe  fvi/J  rai/e 
 vsvp,andrveffMtiliueinhi4fiaht  .  The  prophet  Ezechiel  in  a  vifion  is  carried» 
 into  the  midft  ofa  ficld,fiill  of  dead  bon6S,and  he  is  caufcd  to  prophecy  oucr 
 
 £26.17.4.7,8.  tJiein^and  fay,  Oye  drie  bones,heare  the  word  of  the  Lord  :  at  the  fii  ft  there 
 wasafhaking,  and  the  bones  came  togither  bone  to  bone, and  then  finewes- 
 and  Hefh  o-rewe  vpon  them,and  vpon  the  flefh  grewe  a  skinne.Then  he  pro- 
 phecied  vnto  the  windes  the  fecond  time,and  they  liued  and  Itood  vpon  their 
 feete,for  the  breath  came  vpon  them,and  they  were  an  exceedmg  great  army 
 ofmen.Hereby  it  fignified  not  onely  the  ftatc  of  the  lewes  after  their  captiui- 
 tie,but  in  them  the  (iate  of  the  whole  Church  of  God.  For  theretcmporalt 
 deliuerances fignified fiirther a fpirituall deliuerance .  Andvvee mavheie fea 
 iiiofl:plainely,thatGodworketh  in  the  hearts  ofTiis  children  the  gifts  &:  gra- 
 ces of  regencrationbylitde  and  littk  .  Eiril  hc^oeth»©  jnorcthen  fleilijfj- 
 
efthe  Creedf.  Chrifts  rcfurrc^^tba .      |  p  I 
 
 ncweSjand  skin :  then  after  he  lijuctl"  them  further  graces  of  his  (pirit,  which 
 quickcneth  thciti  and  maketh  rhcra .' i?  'C  vnto  God.  The  fame  alfo  wc may  ^''^"»7' JtM» 
 fee  in  the  vifion  of  the  waters  that  ranneout  of  the  temple :  Firfl:,a  man  muft 
 V/adc  to  the  anklcs,then  after  to  the  knccs,and  fb  to  theloynes :  then  after  the 
 \vatcrs  gro  we  to  a  riuer  that  cannot  be  pafled  ouen  and  fo  the  Lord  conuev- 
 €th  his  2;races  bv  little  aixl  little.till  at  the  lalf  men  haue  aftill  mcafure  thereo£ 
 
 ThiidlytherefurrcftionofChridfcrues  as  an  argument  to  proouevnto 
 vs  our  refurrcclion  at  the  day  of  iudgemcnt  .  P^ul  faith,  If  thefpirit  ofChriJl 
 that  ratfedvp  lefmfrom  the  deaddwellinyouihe  that  raifed  Cbrtfifrom  the  dead^  Ro«.8.n> 
 Jhallalfb  ifuukenyour  ?jiortall hdies.Somc  will  (ay,  that  this  is  no  benefit,fbr  all 
 muft:  rile  againe^ss  well  the  wicked  as  the  godly.-s.'^w/B'.True  indeed:  but  yet 
 the  wicked  rife  not  againe  by  the  fame  caule  that  thfe  godly  doe .  They  rife  a- 
 gaine  by  the  pow^r  of  Chriftijnot  as  hee  is  a  Sauiour ,  but  as  hee  is  a  iudge  io 
 condemne  them:t^or  God  had  (aid  to  Adam;  at  what  time  he  ihould  eate  of 
 the  forbidden  fruite,  hee  fhould  die  the  death ;  meaning  a  double  death,both 
 the  firft  and  the  fecond  death.  Nowc  then  the  vngodly  rife  againe  that  God 
 may  inflift  vpon  them  the  punifhment  of  the  fecond  death,which  is  the  re- 
 ward of  (inne,that  (b  Gods  iuftice  may  be  (atisficd :  but  the  godly  rile  againe 
 fey  the  power  of  Chrift  their  head  and  redeemer,  who  raifeth  them  vp  that 
 diey  may  be  partakers  of  the  benefit  of  bis  death,  which  is  to  enioy  both  irt 
 bodie  and  foulcthekingdomc  of  hcauen  ,  which  he  hath  fb  decrely  bought 
 forthcm. 
 
 Thus  much  for  the  comforts :  Nowe  fbllowc  the  duties,and  they  arc  alfb 
 three.Firft  as  Chrift  lefus  when  he  was  dead  rofc againe  from  death  to  life  by 
 his  ownc  power,  fb  wee  by  his  grace ,  in  imitation  of  Chriftjmuft  cndeauour 
 our  felues  to  rife  vp  fiom  all  our  finnes  both  originall  and  aftuall  \Tito  newe- 
 nefle  of  life.  This  is  worthily  fet  downe  by  the  Apoftle,faying,  ^ee  are  ^«y*/-  Roai.tf.4; 
 ed  by  baftifme  into  his  death ythat  04  Chrift  rva4  raifed  vpfrom  the  dead  by  theglo- 
 rie  of  the  father, fo  wee  alfo/hofildrvalke  in  fiervne^e  of /if e:3i\d  therefore  we  muft 
 cndeauour  our  felues  to  fhewe  the  fame  power  to  b^einvseucry  day,by  rifing 
 vp  frotn  bur  owneperfbnall  Imnes  toa  refbrmed  life.  This  ought  to  be  reme- 
 tred  oFvSjbecaulc  howefbeuer  many  hearc  and  knowe  this  point,yet  very 
 fcwe  doe  praftife  the  fame.For  (to  fpeake  plainly)as  dead  men  buried  would 
 neuer  heare  though  a  man  fiiould  fpeake  neuer  (o  loud :  fo  vndoubtedly  a- 
 mog  vs  there  be  alfo  many  liuing  nien,which  are  almofl  in  the  fame  cafe.Thc 
 'lninifl:ers  of  God  may  crie  vnto  them  daily,  and  iterate  the  fame  thingathou- 
 land  times,  and  tell  them  that  they  muft:  rife  vpfrom  their  finnes  and  lead  a 
 newe  li  fe,but  they  heare  no  more  then  the  dead  carkas  that  lieth  in  the  graue. 
 Indcede  men  heare  with  their  outward  eares,  but  thev  are  fo  farre  from  pra- 
 ftifing  this  dutie,that  many  iudge  it  to  bee  a  matter  of  reproch  and  ignominy. 
 And  thofe  which  make  any  confcicncc  of  this  dutie,  how  they  are  laden  with 
 nicknames  and  taunts,who  knoweth  not?  I  neede  not  to  rehearfe  themtfb  o- 
 dioiis  a  thing  nowc  a  daies  is  the  rifing  from  finne  to  newnefTe  of  life-Sound  a 
 ^  trumpet  in  a  dead  mans  eares,heflirsnot:&  let  vs  crie  for  amendment  of  life 
 I  till  breath  'ro  out  ofourbodics,no  man  almofl  faith,What  haue  I  done?  And 
 for  diis  cauf  e  vndoubtedly,if  it  were  not  for  cofcience  of  that  duty  which  me 
 
 Cc  4  owe 
 
JP4     Chrifts  rcfurref^ion.  AnEx^ofition 
 
 o.vc  vnto  God.wee  fhould  hauc  but  fewe  mimflers  in  England.  For  it  is  the 
 ioy  of  a  miniftiir  to  fee  the  vnfained  conaerfioa  cf  his  people :  whereas.alas, 
 men  generally  liefnorting.  in  their  corruptions,  and  rnther  goe  forward  in 
 them  1  hilhthen  come  to  any  amendmentjfuch  is  the  wonderful  hardnefle  that 
 hath  podelTcd  the  hearts  ofmoO:  men.  He  which  hath  but  halfe  an  eie  may 
 fee  this  to  be  true.  Oh!  howeexceedes  Atheifme  in  all  places, contempt  of 
 Gods  worrhip,prophanation  ofthe fibbath:the  whordomes  6c  fornications, 
 the  crucltie  and  oppreffionot  this  age,crie  to  heauen  for  vengeance.  By  thefc 
 &  fach  like  finnes  the  world  crucifies  Chrifl:  againe.  For  looke  as  Pilats  foul- 
 diers  with  the  wicked  lewes  tooke  Chrifl:  and  ftripped  him  ot  his  garments, 
 buffeted  him,and  flue  him^fo  vngodly  men  by  their  wicked  bchauiour  ftrip 
 him  of  al  honour ,and  (laiehim  againe.If  an  infidel  fhould  come  among  vs,& 
 yee!d  hiinfelfe  to  be  of  our  rehgio,after  he  had  (eene  thcbehauiour  of  men,hc 
 would  peraduenture  leaue  all  religion:  for  hee  might  (ay,  furely  itfeemes  this 
 God  wnome  thefe  men  worfhip,is  not  the  true  God,but  a  God  of  licentious 
 hbertie.  And  that  which  is  more,whereas  at  all  times  wee  ought  to  fbcwe  our 
 felues  newe  creatures,andtowalke  worthie  of  our  Sauiour  and  redeemcr,and 
 therefore  alfo  ought  to  rife  out  of  our  finnes,  and  to  line  in  righteoufnes  and 
 true  holineficjyet  we  for  the  rnoft  part  goe  on  ftill  forward  in  finne,and  cue- 
 ry  day  goe  deeper  then  other  to  hel-ward .  This  hath  beene  heretofore  the 
 common  pra£li(e ,  but  let  vs  nowelearnc  after  the  example  of  Chrirt,beeing 
 quickened  and  reuiued  by  his  grace  ,  to  endeauour  our  felues  efpecially  to 
 come  out  ofthe  graue  of finne ,  and  learne  to  make  confcience  of euerv  bad 
 aftion.  True  it  is,  a  Chrifl:ian  man  may  vfe  the  creatures  of  God  for  his  de- 
 tight,in  a  moderate  and  godly  manner ,  but  Chrift  ncuer  gaue  hbertie  to  any 
 
 i.Cor.Tai»  to  hue  hcentiouflv:for  he  tLit  isfree,is  yet  ferumt  vnto  Chri(i,^s  Paul  faith: and 
 therefore  we  rauft  not  enterprife  any  thing  but  that  which  may  be  a  worke  of 
 fome  good  datie  vnto  God;ta  which  ende  the  Apofl:le  faith,  Awake  thou  that 
 
 g.  J  fleepe^yandjland  vp  from  the  dead,and  Chrifi  (hallgiue  thee  life.  If  this  will  not 
 mooue  vs,vet  let  the  iudgcments  of  God  drawcvs  httcxxnio  yBlejfed  it  he{'i3i\ih 
 the  holy  Ghofl:)  that  hath  fart  in  thefirj}  refurreElion :  for  on  fitch  the  fecond 
 
 Rev.io.  .  ^g^tjy  ly^^tjj  „0  p^tt>f>r.where  mention  is  made  of  a  double  death  :  the  firfl  is  the 
 feparation  of  fonle  and  bodie,the  fecond  is  the  eternal  condemnation  of  foule 
 and  bodie  in  hell  fire.  Would  vve  nowe  efcapethe  fecond  death  after  this  life? 
 wemuftthen  labour  in  this  life  to  be  partakers  ofthe  firl^refurre£lion,  and 
 that  on  this  manner:  Looke  what  finnes  we  haue  lined  in  hcretoforCiWcjTTuft 
 endeauour  to  come  out  of  theTn  all ,  andTeadTEetter  life  according  to  all  the 
 comnnandements  of  God.But  if  it  be  fb  that  ye  wil  haue  no  care  of  your  own 
 foules ,  goe  on  hardly  to  your  owne  perill.and  fb  yec  fhall  be  fiireto  enter  in- 
 to the  fecond  death, which  is  cternall  damnation. 
 
 Secondly ,  we  are  taught  by  the  example  of  Saint  Paul  to  labour  aboue  aH 
 
 ^o,  things,  to  k^orv  porifl  and  the  vertue  of  hii  refttrreBion.  And  this  we  fhall  doe, 
 
 '*  '      when  we  can  fay  by  cxpcrience,that  our  hearts  are  notcontent  with  a  fbrmall 
 
 and  df  owfie  profeflion  ofreligion,but  that  we  feele  the  fame  power  of  Chrift 
 
 whereby  he  raifed  vp  himfelfe  from  death  to  life.to  be  eflfeftuall  and  power- 
 
 &ii  in  v$>to  worke  in  our  Iiearts  a  conuerfion from  all  our  iiiiaes,whercm  we 
 
 luue 
 
oftheCreede,  Chrifts  refurreftion.      3P5 
 
 haucliendcadjtonewenefTe  oflifc  ,  with  care  to  liue  godly  in  Chriftle/us. 
 And  that  we  may  further  attaine  to  all  thiSjWe  muft:  come  to  heare  the  worde 
 ef  God  preachedand  taught  with  feare  6c  trcmblini;;hauing  heard  the  word, 
 we  mart  meditate  therem,and  pray  vnto  God  ,  not  onely  pubhkely  but  pri- 
 uately  airo,intreatinghim  that  he  would  reach  forth  hishand  ,  and  pull  vs  out 
 of  the  graueof  finne,wherein  we  haue  lien  dead  fo  Ions;- And  in  ^o  doing,  the 
 Lord  of  his  raercy,according  as  he  hath  promifedjwill  fend  his  fpirit  of  grace 
 into  our  hearts  toworke  in  vs  an  inward  (enfe  andfeelmgofthcvertueof 
 Chnfts  refurretflion.So  dealt  he  with  the  two  difciples  that  were  o-oin»-  to  Era- 
 maus',they  were  occupied  in  the  meditation  of  Chrift  his  death  and  paffion*, 
 and  whilesthey  werein  hearing  of  Chrift  who  conferred  with  them,  he  «'aue 
 themfuchameafurcofhisfpirit  as  made  their  hearts  to  burne  within  them. 
 And  Paul  praieth  for  the  Ephefians.thst  God  would  inlighten  their  eies,  that  ^i^*»*^^* 
 they  might  fee  and  feele  in  themfclues  the  exceeding  greatneflTe  of  the  power 
 of  God.whkh  he  wrought  in  ChriO:  lefuSjWhen  heVaifed  him  from  the  dead. 
 
 Thirdly  as  Saint  Paul  faith, /f  wee  be  rifen  wtth  (hnft^then  vee  mnjf  feeke  the  Co%.i, 
 things  that  are  aboue.  But  ho  we  and  by  what  meanes  can  wee  rife  with  Chnft, 
 feeing  we  did  not  die  with  him?  ^;i/rWc  rife  with  Chrirt  thus.  The  buro-eiTe 
 ofa  towne  in  the  parliament  houfe  beareth  the  perfon  of  the  whole  towne, 
 and  whatfoeuer  he  faithjthat  the  whole  towne  faith,  and  whatfoeuer  is  done 
 .  to  him,is  alfo  done  to  all  the  towne:  fo  Chriilvpon  the  croffe  flood  in  our 
 placcand  bare  our  perfon-,and  what  hefuifered,  we  fuffcred;  and  when  he  di- 
 ed,all  the  faithfiill  died  in  him:andfo  like  wife  as  he  is  rifen  againe,fo  are  all  the 
 faithful!  rifen  inhim.Theconfideration  whereof  doth  teach  vs,  that  wemufl 
 not  haue  our  hearts  wedded  to  this  world.  We  may  vfe  the  thinges  of  this  life, 
 but  yet  fo  as  though  we  vfed  them  not.  For  all  our  loue  and  care  muft  be  for 
 thinges  aboue ,  and  fpecially  wee  muft  feeke  the  kingdome  o^  God  and 
 hisrighteoufhelTcjpeace  of  confcience,and  ioy  in  the  holy  Ghoft.  Wee  muft: 
 therefore  fue  for  the  pardon  of  finne,for  reconciliation  to  God  in  Chnfi:,and 
 for  fan<flification.  Thefe  are  the  pretious  pearles  which  we  muft  feeke,  and 
 when  we  haue  found  them,wc  muft  fell  all  that  we  haue  to  buv  ihem;and  ha- 
 wing bought  them,  wee  muft  lay  them  vp  in  the  fecret  corners  of  our  hearts, 
 valuing  and  efteeming  of  them  better  then  all  things  in  the  world  befide. 
 
 Thus  much  of  Chrifh  refurrcftion,containing  the  firft  degree  of  Chrifts 
 exaltation. No  we  followeth  thefccondin  thele  wordes,  Irlee  afcen^ed  into  hea- 
 mn:  in  the  handling  whereofwe  are  to  confidcr  thefe  fpeciall  points:  I.  the 
 lime  of  hi?  afcenfion.  1 1,  the  place.  III.  the  manner.  I V.  die  witneffes.  V. 
 the  vfes  thereof  For  the  firft,the  time  ofChrifts  afcenfion  was  fortie  daies  af- 
 ter his  refurre£lion,when  he  taught  his  difciples  the  things  which  appertaine  '^•'  1 4« 
 to  the  kingdome  of  God.  And  this  (hewes  that  he  is  a  moft  faithfull  King  o- 
 licr  his  Churchjprocuring  the  good  thereof .   And  therefore  Efav  fnith,77;f  Hf^y  9.«r. 
 gouernmcnt is onhis JhouUer  :  and  the  Apoftlefaith,heewasmorefaithfuMin"'^'^*5-«« 
 all  the  houfe  of  God,lhen  Mofcswas.Hence  we  gather  that  whereas  the  A- 
 poftleschaunged  the  fabboth  from  the  feau-nthdw  tothce!2;ht,  it  wasno 
 doubt  ,  by  thecounfell  and  dire£lion  of  Chnl- before  his  afcenfion  :  and 
 likcwife  in  that  they  planted  Churches  and  appowted  teachers  and  meeteo- 
 
 ucrfwCrs 
 
19^     Chrifts  afcenfion.  ^An'Expo/ttioH 
 
 ucrfcers  for  the  guiding  and  in(bu£lion  hereof, we  may  rcfoluc  6Ur  fcluesthat 
 Chrifl:  prefcribed  the  (amc  vnto  tlicm  before  his  afccnfion ;  and  for  thefe  and 
 fuch  hke  caufes  did  he  afccnd  no  fooner. 
 
 Now  looke  what  care  Chrift  at  his  afccnfion  had  oucr  his  Church,  the, 
 (amemuftallmaftcrsoffemiheshaueouer  their  houfholds  when  God  fhall 
 call  them  out  of  this  world.  They  naufl:  haue  care  not  onely  that  their  families 
 be  well  gouerned  while  they  liue ;  but  alfo,  that  after  their  death ;  peace,  louc, 
 and  good,  order  may  be  continued  in  their  pofteritic.  And  therefore  the  pro- 
 phet Efay  is  fent  to  Ezechias  King  of  ludah ,  to  bid  Mxmfit  his  hcufe  in  order  ;+^ 
 
 lfa.3?.u  far  he  mnft  die,  fignifying  that  it  is  the  dutie  of  a  good  mailer  of  a  faniiiie ,  to 
 h.iue  care  not  onely  for  the  gouernment  of  his  houfewhiUl  heis  ahue  jbutal-^ 
 fo  that  it  may  be  well  gouerned  when  he  is  dead .  The  fame  alio  mull:  be  pra- 
 diifed  of  Gods  miniflers  :  a  part  of  whofe  fidelitic  is  this ,  that  they  haue  not 
 onely  a  care  to  feede  their  particular  flocks  while  they  arc  aliuc ,  but  alfo  that 
 they  further  prouide  for  the  people  after  their  departure,as  much  as  they  can, ' 
 Example  whereef  we  haue  in  Peter,  who  faith ,  ImllendeauoHr  ahoaies  thatyt 
 
 *■     ■'■'^'       may  he  able  aifo  to  haue  remembrance  of  thefe  things  after  my  departure. 
 
 I  «k.i4.  JO.         The  place  of  Chrifts  afccnfion  was ,  the  mount  of  Ohucs  neerc  Bethanie  t 
 
 &  ly.z».  arid  it  was  the  fame  place  from  whence  Chrifl  went  to  lerufalem  to  be  ciiici- 
 '*^'*'  fled.  One  place  fcrued  to  be  a  pallage  both  to  paine  and  tormcnts,and  alfo  to 
 glorie.  This  {hewes  that  the  way  to  the  kin^dome  of  heauen  is  through  afHi- 
 «^ions.  There  arc  many  which  nauc  Gods  nand  heauievpon  them  in  lingc-^ 
 ring  ficknclTeSjas  the  dead  palfic  and  fuch  like)  wherein  they  arc  fainc  to  lie 
 many  yeares  without  hope  of  cure,  whereupon  their  beddes  which  fhould  be 
 vnto  them  places  ofrert  and  cafe ,  arc  but  places  of  woe  and  miferie.  Yet  may 
 thefe  men  hence  haue  great  comfort,  if  they  can  make  good  vfe  of  their  fick- 
 neffes :  for  the  beddes  whereon  they  fulFer  fo  much  torment ,  fhall  be  places 
 from  whence  they  iliall  palTe  to  ioy  and  happineffe.  Againe ,  there  be  many 
 that  for  the  teftimonie  of  the  truth  ,  and  for  religions  fake  fuflPer  imprifon- 
 m«it ,  with  many  afflidions ;  now  if  they  can  vfe  their  affliftions  well,  their 
 prilbns  lliall  beBethanies  vnto  them :  although  they  be  places  of  bondage, 
 yet  God  will  at  length  make  them  places  of  entrance  to  libertie.  Many  a  man 
 for  the  maintaining  of  faith  and  good  confciencc,is  banifhed  out  of  his  coun- 
 trcy,and  is  faineto  liue  in  a  flrange  place  among  a  people  to  vvhorac  he  is  vn- 
 knowne:but  let  him  vfe  it  welhfor  though  it  be  a  place  of  griefe  for  a  time,as 
 Bethanie  was  to  Chrift  when  he  went  to  fuffcr,  yet  God  will  make  it  one  day 
 to  be  his  pafTage  into  heauen. 
 
 Thus  much  of  the  place  of  his  afcending.  The  third  thing  to  be  confidc- 
 rcdjis  the  manner  of  Chrifts  afccnfion  ;  and  it  containeth  three  points.  The 
 fi^-ftjthat  Chrillbceing  now  to  afccnd ,  lifts  vp  his  hands  and  bleffed  his  difci- 
 
 iuk.'.^.p.  ples.In  the  Scripture  are  mentioned  diuers  kinds  of  bleffings.  The  firfl  when 
 one  man  praieth  to  God  for  a  bleffing  vpon  an  other  :  and  this  blcfling  doc 
 Kings  and  princes  beflow  vpon  their  fubiefts ,  and  parents  on  their  children: 
 and  for  this  caufe  children  are  well  taught  to  aske  their  fathers  and  mothers 
 blcffingjthatthcy  may  pray  to  God  to  bleffe  them.  There  is  an  other  kirde  of 
 blefliiigjwhen  a  man  doth  not  onely  pray  for  a  bleffingjbut  alfo  p  ronouneeth 
 
 it. 
 
of  the  Cree^,  Chrifls  arcenflon .      5  p  7 
 
 h.This  did  the  priefts  inthe  old  Teftament:  and  thus  Melchifedcek  when  he 
 met  Abraham  bleflfed  \iimyCiy'ing,'BU^ed  art  thou  tAbraham  of  god,  the  «joFi  Gtn.14.15, 
 hi^h  pojfejfour  ofheauen  &  earth.  AnA  this  was  the  ordinarie  duty  of  the  priefl:s> 
 prefcribed  by  God  himfelfe:&  therefore  the  very  forme  of  words  which  they 
 vied  is  fct  downe  after  this  maner,  The  Lord  hlejfe  thee,  andkeepe  thecythe  Lord^\m!o.6,%i, 
 wake  his  face  tojhi'/ie  vpo»  thee,  &c.  The  third  Idnd  of  bleffing  is,  when  a  mair 
 doth  not  onely  pray  to  God ,  &  pronounce  bleffins; ,  but  by  the  fpirit  of  pro- 
 phecie  doth  foretell  a  particular  blefling  vpon  any. Thus  Ifaac  bleflcd  laacob 
 and  Efau ,  particularly  foretelling  both  their  eftates .  And  laacob  bleffed  the 
 Iwelue  Patriarks  by  the  fame  fpirit ,  foretelling  them  what  fliould  befall  them  ^««1.451. 
 many  hundred  yearcs  after.  Now  our  Sauiour  ChriftdidnotblelTehisdifci- 
 ples  any  ofthcfe  three  waies  ^  and  therefore  there  remaineth  a  fourth  kindc  of 
 ble/Iing  which  he  vfed,&  that  was  after  this  manner: Chrift  in  bleding  his  dif- 
 ciples  did  not  onely  pronounce  or  foretell  a  bleHing  that  fliould  come  to  hii 
 difciples,but  did  conferre  &  giue  the  fame  vnto  them.  For  he  is  the  fountaine 
 and  author  of  allbleflin^s.  And  therefore  Paul  faith,that  God  the  father  hathg  ^  ^ 
 blefled  vs  in  all  fpiritual  bleflings  in  Chrift.Hence  we  learne,firfl:  thatal  thofe  ^  '  ^ 
 which  denie  themfelues  &  flie  to  Chrift,and  put  their  affiance  in  him,(hall  be 
 freed  from  the  curfe  of  thelaw ,  &:  from  the  wrath  of  God,  due  vnto  them  for 
 their  finns,whatfoeuer  thc}'are.Secondly,tliat  the  curfes  of  men  mufl:  not  dis- 
 courage vs  from  doing  well.  For  thoughmen  curf&,  yet  Chrjft  blelTcth :  and 
 for  this  caufe  he  (aith  ,  fVoe  be  vnto  yon ,  when  allmenfpeake  welhfyou :  as  if  he  Luk.<r.j(f,. 
 fhould  fay,then  you  want  the  ble/fing  of  God.  And  we  niufl  Ecmcmber,  that 
 when  men  lliall  curfe  vs  for  doing  our  dutie ,  euen  then  the  blefling  of  God 
 jQiall  be  vpon  vs;  &the  curfecaufelesfhall  not  hurt.  And  God  fiith  to  Abra-Q^^, 
 ham^he  will  curfe  them  that  curfe  him.  Thirdly,  we  learne  that  no  witchcraft, 
 nor  fbrcerie ,  (which  often  are  done  with  cui-fing)niall  be  able  to  liurtvs.  For 
 iooke  where  Chrift  will  blelle ,  there  all  the  deuillsin  hell  can  neuer  fairen  a^ 
 emfe.  This  is  found  true  by  experiece.  For  when  Balaam  the  wizzard  /hould 
 tiauc  curfed  the  people  of  Ifrael,&  had  aflaied  to  doe  it  many  waics^but  could 
 nof,at  len2;th  he  fiid,  there  is  noforcerie^avainfl  Jacob,  nor  foothfa'^im  aqamfi  If-  ^^^'^'^}'^^ 
 rael.  1  his  is  a  notable  comfort  to  tlie  people  of  Ood ,  tliat  witches  and  force-  tranHation  be- 
 rers,doc  what  they  canjfhall  neuerbe  ableto  hurt  them.  Itmay  be,  that  their  ^^1^/^*^,% 
 badde  praftifesmay  annoy  mens  bodies  and  goods,yct  the  Lord  will  turneall^iie. 
 to  a  bleffing  vpon  his  feruants  either  in  this  life  or  the  life  to  come. 
 
 The  fecond  pointis,that  Chrift  went  apart  from  his  difciples,and  afcended 
 vpward  toward  heauen  in  their  fight.For  theright  vndeiftanding  ofthis,{un- 
 drie  (peciall  points  muft  be  obferued.  The  firft>that  the  lifting  vp  of  his  bod'ic 
 was  principally  by  the  inightie  power  of  his  godhead ,  and  partly  by  the  fii- 
 pernaturall  propertie  of  a  glorified  bodie ,  which  is  to  mooueas  well'vpward 
 as  downward,without  conftraint  or  violence.The  fecond,that  Chrift  did  goc 
 from  earth  to  heauen  really  and  actually  ,  and  not  in  appearance  onely.  The 
 thirdjthat  he  went  vifibly  in  the  fightof  his  difciples.  The  fourth,that  lie  went 
 locally,by  chaunging  his  place  and  goingfrom  earth  to  heauen ,  fo  as  he  is  no 
 more  on  earth  bodily,  as  we  are  now  on  earth.  Itmaybeobie^ed,thatMah,a8,»o, 
 Chrift^  made  a  promife  that  hc€  would  bcc  with  his  Church  to  the  ^ndt 
 
 "of 
 
3  4?  3      Chrirtsarccnfion.  ftyfn  Expojition 
 
 c*^the  world,  z^njrv.  That  promifc  is  to  be  vnderftood  of  tlic  preftncc  ofhi| 
 fpiur,or  gociheac{,not  of  the  prefcncc  of  his  manhood.  Againe  it  may  further ' 
 be  allccfigedithat  if  the  godhead  be  on  carth,thcn  muft  the  manhood  be  ther6  '_ 
 alfo ,  becaufe  they  are  both  vnited  together.  Anfw,  It  is  not  true,that  of  two 
 things  conioinedjwherc  the  one  iSjtherc  mufl  the  other  be  alfo.For  the  (unne 
 it  felfejand  the  funne-beanies  are  both  ioy  ned  together ,  yet  they  are  not  both 
 mall  places  together.  For  the  bodie  of  the  ftinne  isonelyiiuhcheauens,but 
 the  funne  beames  are  alfo  vpon  the  earth.  The  argument  tnerefore  foUowcs 
 not:  Chrifts  manhood  fubfifh  in  that  perfonwhichis  euery  where :  i-^-^ohi^ 
 ,    ,        manhood  is  euery  where.  And  the  reafbn  is ,  becaufe  the  Sonne  of  God  (iib- 
 (EontuGec:'.   CUs  not  onely  in  his  diuine  nature ,  but  alfo  by  it :  whereas  he  doth  not  (iib-! 
 ij^^.c  f9-     {][t  ^t  all  [jy  the  manhoode,but  onely  in  it:  for  he  (iibfifted  before  allc*' 
 ternitie,  when  the  manhood  was  not .  Nay  rather  becaufe  the  manhood  doth , 
 fubfifl  by  the  perfon  of  the  Sonne ,  therefore  the  perfon  extends  it  felfe  fur», 
 ther  then  the  manhood  which  is  afTumed  and  fuftamed  by  it ;  and  hath  his  eXf ; 
 ifling  thence.  For  that  very  thing  whereby  any  other  thing  either  efTentially 
 or  accidentally  is,  extends  it  felfe  fiirther  then  the  thing  whereby  it  is .  As  the ! 
 humane  nature  whereby  Peter  is  a  man,  extends  it  feife  further  then  to  Peter, , 
 namely  to  all  other  men:  and  the  whiteneffe  whereby  the  fhow  is  white,  ex- 
 tends it  felfe  farther  then  to  that  fnow  which  a  man  holds  in  his  hand. 
 
 The  third  point  is,that  in  the  afccnfion  a  cloud  tooke  Chrift  from  the  fight '. 
 A*i.5«  ofliis  difciples .  And  whereas  he  caufed  a  cloud  to  come  betweene  their  fight 
 and  himfelfe  ,  it  fignified  vnto  them  that  they  mufl  now  be  contented  with 
 that  which  they  had  feenc,and  not  feeke  to  know  fufther  what  became  of  him 
 afterward  :  and  the  fame  thingis  taught  vnto  vs  alio  :  we  muft  content  our' 
 felucs  with  that  which  God  hath  reuealed  in  his  word ,  and  feeke  no  further 
 fpccially  in  things  which  concerne  God. For  the  like  ende  in  the  »iuing  of  the 
 feoiij.ji.  law  in  Sinai,God  appeared  in  a  cloud :  and  when  he  did  manifefl  his  glorie  in 
 the  temple  which  Salomon  made, a  thicke  cloud  filled  the  fame. 
 
 The  fourth  point  to  be  confidered ,  is  concerning  the  witneffes  of  his  af^ 
 
 X,t*.a4.jo.     cenfion ,  which  were  his  owne  difciples  in  the  mount  of  Oliues  at  Bethanie, 
 
 '**^*        and  none  but  they-  Now  it  may  be  demanded,  why  he  would  not  haue  allthc 
 
 whol  natio  of  the  lewes  to  fee  him  afcend  ,that  fo  they  might  know  that  he  wa$ 
 
 rifen  againc,and  beleeuc  in  \nm.  AmJw. T\ic  reafon  may  be  this:it  was  his  good 
 
 pleafure  that  the  points  offaith  and  religion,  wherof  this  article  is  one,rhoul4 
 
 rather  be  learned  by  hearing,  then  bv  feeing.  Tndeede  Chrifls  owne  difciple^ 
 
 were  taught  the  fame  by  fight ,  that  tfiey  might  the  better  teach  others  which 
 
 fhould  not  fee:  wheras  now  the  ordinarie  mcanes  to  come  by  faith,  is  hearing. 
 
 The  vfes  to  be  madeof  Chrifls  afcenfion ,  are  of  two  forts :  fbme  are  com* 
 
 forts  to  Gods  Church  and  people,  and  fbme  are  duties.  The  comforts  are  e- 
 
 fpecially  fbure.The firfl:  is  this:Chrifl:  lefiis  did  afcend  vp  into  heauen,/^  lead 
 
 P  ,    *        C'^iptit^it^  captine  \  a  mofl  worthic  benefit.By  captiuitie  is  meant,fTirfl:  finne  and 
 
 '  *  Satan,which  did  and  doe  lead  men  captiue  into  perditionzfecondly  death  and 
 
 the  graue,which  held  him  captiue  and  in  bondage  for  thefpace  of  three  daics. 
 
 And  he  leads  them  all  captiue  two  waies :  firft  in  himfelfe,  in  that  he  begannc 
 
 his  triumph  vpon  the  crofre,as  I  haue  fhewed,  and  continued  the  fame  till  his 
 
 very 
 
oftheCreede»  Chnftsafcennon,      59^ 
 
 ^l^ery  afirenfionifccondly  in  all  his  members,  becaufe  by  his  mi^htic  power  be- 
 ing now  afcendedjhe  doth  fubdue  and  weaken  the  power  of  hnne  ar.d  Satan  % 
 which  he  manifcfteth  eueryday  bykiUini^  the  corruption  of  their  natures,  Rom.itf.j». 
 ^nd  the  rebellion  of  their  flelli.  But  it  may  be  demaunded ,  how  Chrift  doth 
 lead  his  enemies  captmc ,  confidcring  the  deuill  raignes  euery  where,  and  the 
 ^■orld,  and  deaths  andhell.  ^nfiv.  Chriils  vid^orie  ouer  his  and  our  encn.ics 
 hath  fiue  degrees.  Firfl;,it  is  ordained  by  God,fccondly  it  is  foretold,  thirdly  it 
 is  wroughtjfourthly  it  is  applied,laftl)'  it  is  accompli(hed.  The  ordaining  of  it: 
 was  before  all  worlds :  the  foretelling  of  it  was  in  all  the  ages  of  thcolde  tefta- 
 rtient;thc  working  of  it  was  vpon  the  crofle,and  afterward:  theapplying  hath 
 beene  fince  the  beginning  of  the  world  more  or  lefle :  and  it  is  onely  in  part  m 
 this  life ;  that  while  Chrift  is  in  bruifing  of  the  head  of  Satan ,  he  againe  may 
 bruifc  his  hcelc :  theaccomplinimeni  lliall  not  be  before  the  laftiudgement. 
 From  this  great  benefit  bef^owed  on  G  ods  Church,  there  are  many  duties  to 
 be  learned  .  Firft  here  is  an  inftruftion  for  all  ignorant  pcifons  and  impeni- 
 tent finners,v\  hich  abound  among  vsin  euery  place  Whofbeuer  they  be,that 
 liuc  in  the  blindnefTe  of  their  mindes,  and  hardnes  of  their  her.rts ;  they  muft 
 know  this, that  they  are  captiues  and  bondflaucs  of  finne  and  Satan  ,  of  hell , 
 death,and  condemnation:  and  let  no  man  flatter  himfclfe  of  what  Rate  or  de- 
 
 frec  foeuer  he  be(for  it  is  Gods  truth)  if  he  haue  notrcpentcd  of  all  his  finncsj 
 c  as  yet  is  no  better  then  a  feruant  or  vaflall ,  yea  a  very  drudge  of  the  deuil!. 
 Now  then,what  wilt  thou  doe  inth]scafe?The  beif  th]ngis,to  lay  to  thy  heart 
 tliis  benefit  of  Chrifl.He  is  afcended  vp  to  heaucn  to  lead  captiue  and  to  van- 
 quifh  the  deuil  and  all  hisangelsjvnder  whomethow  heft  bound, and  that  not 
 onely  in  himfelfe,  but  in  his  members .  Now  then  if  thou  wilt  become  a  true 
 memberof  Chrift,  he  will  free  thee  from  this  bondage.Therf.  fore  take  heedc 
 how  thou  continueft  longer  in  thy  old  finnes,and  in  tliy  grofle  ignorance :  5c 
 (eein^  Chrift  hath  made  a  way  to  libertiejet  vs  fceke  to  come  out  oithis  fpiri= 
 tuall  bondagG:heis  afcended  for  this  end  and  purpofe  to  free  vsfro  if,thcrforc 
 if  we  refufe  tliis  benefit ,  pur  ftate  will  be  tlie  more  damnable .  A  man  hes  - 
 bound  hand  and  foote  in  a  darke  dungeon  ,  and  the  keeper  comes  and  fets  o- 
 pen  the  prifon  dorc,and  takes  off  his  bolts ,  and  bids  him  come  out ;  if  he  re- 
 fufe and  fay  that  he  is  well :  may  it  not  be  thought  that  he  is  a  madde  man,  and 
 ?vill  any  be  foric  forhis  cafe  ?  No  furclv.  Well ,  this  is  the  ftate  of  all  impeni- 
 tent finners.  They  lie  faft  fettered  and  bound  vnder  the  power  of  finne  and 
 Satin ,  and  Chrift  it  is  who  is  afcended  into  heauen  to  vnloofe  them  of  this 
 bondage  :  he  hath  fet  open  the  prifon  dore ,  and  hath  vnlocked  our  fetters:  if 
 we  refufe  to  come  out,  and  lie  ftill  in  our  finnes ,  there  remaincth  nothin»;  for 
 VS  but  cuerlafting  thraldomc.  Let  vs  therefore  in  the  fearc  of  God,  if  we  naue 
 a  care  of  our  owne  foules ,  receiue  and  imbrace  this  benefit  which  redomidci. 
 vnto  vs  bv  Chnfts  afcenfion. 
 
 Seconci!y,in  that  Chrift  is  afcended  to  heauen  to  lead  captiue  fimrejmd  Sa- 
 tan, hereis  a  2;ood  confolation  for  all  thofe  that  arc  afflifted  in  confticnce  for 
 their  finnes.  There  is  no  man  in  this  cafe  but  1  ^e  hath  great  caufe  to  feare,  yet ' 
 itiuft  he  not  be  difcouraged.FcF  Chnft  brhis  afccnfionlike  a  noble  captainc 
 hath  taken  finiKand  Satan  pjifoncrs ,  and  Hath'  piHnionsii  them  faft ,  fo  as  all 
 
400     Clirifls  afccnfion.  AitExpofttioH 
 
 the  power  they  haue,is  in  Chrifls  hand :  and  thcf  eforc  fbr  this  cairicaltho-j^., 
 they  arc  fufFcrcd  to  cxercife  and  afflift  vs ,  yet  by  his  grace  they  fliall  ncuer  be 
 able  to  preuailc  againft  vs.  Therefore  we  may  (afely  cafl:  our  care  vpon  God, 
 and  not  fcare  ouermuch.  Hence  al(b  we  may  learne  a  third  dutie.  There  is  no 
 man  thatknoweth  what  finne  mcancih ,  and  what  the  bloodc  of  Chrift  mca- 
 neth,but  in  regard  of  the  corruption  of  his  bwne  nature,  he  will  (ay  with  Paul 
 that  he  isfold  vnder  finne,  and  in  regard  thereof  will  crie  out  with  him  alfo,  O 
 Vfretched  man  that  I  am ,  roho  Jhalldeliuer  me  from  this  bodie  of  death  /  yea  it 
 will  make  his  heart  toblcede  within  him  .  Nowc  what  fhallhe  doe  in  this 
 ca(c  ?  (urely  let  him  remember  the  ende  of  Chrifts  afcenfion,  which  is  t^, 
 vanqmlli  and  (ubdiie  the  rebellion  of  his  nature,  and  labour  to  feele  thei 
 benefit  thereof:  and  then  he  fhall  no  doubt  finde  that  Chrill  will  dt^olae  in 
 RjoLi'/ia,  ^^^^  ^^^  vpor^i  oftks  demU,  and  tread  Satan  vnder  his  feet  e .  And  thus  al{c> 
 thofe  that  feele  in  themfelues  the  law  of  their  members  rebelbng  againff 
 the  law  of  their  mmde,  muft  come  to  CEirifl:  and  he  will  hclpe  and  free 
 them. 
 
 The  fecond  benefit  of  Chrifts  afcenfion  is  ,that  he  a(cended  vp  to  heaucnl, 
 tQ  beftow  gifts  vpon  his  Churcli ,  as  it  is  (aide  in  the  place  before  mentioned, 
 Healcended  vp  an  \\\'^^'^c.he  vaue  gifts  vnto  Men,th!it  is^the  gift  ofthe  know- 
 ledge of  Gods  word ,  the  gift  of  preacliing,  and  prophecie ,  and  all  othcrgifts; 
 needefull  for  the  good  of  his  Church.  Tne  confideration  of  this ,  that  Chri(i 
 who  is  the  fountaine  of  gracc,and  in  whome  are  hidde  all  the  treafiires  of  wif^ 
 ^iome  and  knowledge ,  fhould  be  mindful!  of  vs  and  vouch(afe  (uch  (peciall 
 fauour  to  his  Church,  mtlfl:  caufe  cue^y  one  of  vs  who  haue  receiued  any  gift 
 of  God(as  there  is  no  man  but  he  hadi  receiucdhis  port!on)to  be  humbledin 
 his  owne  e)'^es  for  the  (ame. There  is  no  caufe  why  we  fliould  be  proud  of  our 
 •gifts  •>  (ceing  we  haue  nothing ,  but  that  which  we  haue  receiued.  For  to  this 
 cnde  Chrifi  alc^nded,  to  giue  gifts  vnto  men ,  and  therefore  our  gifts  whatfo- 
 cuer  they  be  ^are  not  our  owne ,  but  we  had  them  (iom  Chrift  •,  and  we  arc 
 ftewards  of  them  a  while ,  for  the  good  of  others.  The  more  the  Lord  giueth 
 to  a  man.the  more  he  requireth  at  his  hands ;  and  as  for  fuch  as  hauing  good 
 gifts  abufe  the  (ame ,  their  finne  is  the  more  grieuous ,  and  their  daunger  the 
 greater.  Men  of  great  gifts  vnlefle  they  vfe  them  aright  with  humbled  ncartsj; 
 mall  want.  Gods  blefling  vpon  them.  For  he  giueth  grace  to  the  humble*. 
 The  high  hills  after  much  tillage  are  often  barren,  whereas  the  low  vallies.by 
 the  ftrearacs  of  waters  parting  through  thcm,are  very  fruitfulhand  the  giftsof 
 God  ioyned  with  a  fAellmo;  heart  are  fruidefle ;  but  ioyned  with  louc  and  the 
 grace  of  humilitie,thev  edine. 
 
 Secondly ,  if  Chi  ift  afcend  vp  to  heaucn  to  giue  gifts  vnto  men  *,  here  wc 
 may  (ce  how  many  a  man  and  woman  in  thefeour  daies  are  ouer{eene,in  that 
 tliey  plead  ignorance,  and  (ay  that  they  hope  God  will  haue  them  excufcd  for 
 it ,  (ceing  they  arc  not  learned  *,  they  haue  dull  wittcs,and  it  is  not  po(fible  to 
 teach  them  now  ,thcyaic  paft  learning;  and  hereupon  theypre(umc  they 
 may  hue  in  giolfe  ignorance ,  as  blinde  almoft  in  religion  as  when  they  were 
 firfl  borne.  But  marke ,  I  pray  you ,  who  it  is  that  is  afcended  vp  t©  lieaucn, 
 «aamcly  Chrifl  kfus  our  Lord,  who  made  thee  of  nothing .  Now  was  he  able 
 
 to 
 
of  the  Creese.  Chrifts  a(ccnfion.     ijoi 
 
 to  giue  thee  a  bcelng ,  vvhcn  thou  was  not ,  and  is  he  not  hkewife  able  to  put 
 Icnowledge into  thy  ibule,  if  fo  be  thou  wilt  vfe  the  meanes  which  he  hatli  ap- 
 pointedJand  the  rather/eeing  he  is  afcended  for  that  end :  but  if  thou  wilt  not 
 vfe  the  meanes  to  come  to  Imowledge ,  thy  cafe  is  dcfperate,  and  thou  artthc 
 caufc  of  thine  owne  condemnation ,  and  thou  bringeft  confufion  vpon  thine 
 ownc  head^Therfore  let  ignorant  men  labour  for  knowledge  of  G  ods  word. 
 Ignorance  fhallexcufe  none:it  will  not  ftand  for  paiment  atthe-day  ofiudge- 
 Hient.Chrifl:  is  afcended  to  this  ende  to  teach  the  ignorant,  to  giue  knowledge 
 and  wifdome  vnto  the  fimplc,&  to  giue  gifts  of  prophecie  vnto  his  miniftcrs, 
 that  they  may  teach  his  people.  Therefore,!  (ay  againe,let  flich  as  be  ignorant 
 vfe  the  meanes  diligently,  and  God  will  due  the  blefling.  Thirdly, whereas  it 
 is  thought  to  be  a  thing  not  poffible,to  hjrnifli  a  whole  Church  with  preach» 
 ing  rainilters,  itfeemes  to  be  otherwife .  For  wherefore  did  Chrift  afccnd  to 
 heauen  ?  was  itnot  to  giue  gifts  vnto  his  Church  ?  what ,  is  Chrilh  hand  now 
 fliortned  ?  vndoubtcdly  we  may  refolue  our  fclues,that  Chrill:  beftowcd  gifts 
 fufficient  vpon  men  in  the  Church  :  but  it  is  for  our  finnes  that  they  are  not" 
 imploied.  The  fountaines  of  learning  the  Vniuerfities ,  though  they  are  not 
 dammed  vp ,  yet  they  ftrcame  not  abroad  as  they  might .  Many  there  be  in 
 riiem  indued  with  worthie  ^if  ts  for  the  building  of  the  Church,  but  the  coue^ 
 toufnesofmenhindercththe  comfortable  entrance  which  otherwife  nsight 
 l>c.Lafl:ly,feeing  Chrift  afcended  to  giue  gifts  necdefull  for  his  Church,as  the 
 
 fift  of  teaching ,  the  gift  of  prophecie,  the  gift  of  tongues,  of  wifdome,  and 
 nowledgc,  the  dutie  of  cuery  man  is,  efpecially  of  thofe  which  liue  in 
 the  fchooles  of  learning ,  to  labour  by  all  meanes  to  increafe ,  chcriOi ,  and 
 preferue their  gifts , and  as  Paul  exhorteth  Timothie,  to fitrre  vp  the  fift^Ym   g- 
 cfg.odyi\\2ii\SyZS  men  preferue  the  fire  by  blowingit,  fo  by  our  diligence  ai,aA,.3r^=, 
 we  muft  kindle  and  reuiue  the  gifts  and  graces  of  God  beftowed  o^n  vs.oi';^, 
 Chrift  hath  done  his  part,  and  there,  is  nothing  required  but  our  paines  and 
 fidelitic, 
 
 The  third  benefitthat  comes  by  Chrids  afcen^on  is ,  that  he  afcended  to 
 prepare  a  place -for  all  that  ftiouldbeleeueinhim :  J^j  rny  fathers  hcHfe{{^\i\i 
 C.hx\^)nre  many  dwelling  places, if  it  nyerenotfojTvouldbafietoldjoH.Iaoe  to-pre-  ich  14.6,  • 
 fare  a  place  for  y  OH .  For  by  the  finne  of  Adam  our  entrance  into  heauen  was 
 taken  away.  If  Adam  by  his  fall  did  exclude  himfelfe  ftom  the  earthly  para-  q^^,  j^. 
 dife,  then  how  much  more  did  he  exclude  himfelfe  from  heauen?  And  there- 
 fore all  mankind  finningin  hirn,was  likewife  depriued  of  heauen .  The  peo- 
 ple of  Iftael  beeing  in  woe  and  miferie ,  cried  out  that  thc)- had  finned  ,  and 
 therefore  the  Lord  had  couered  himfelfe  with  a  cloud,that  their  praiers  could 
 not  pafTe  through.  And  Efai  faith,  that  our  finnes  are  a  wall  betwixt  God  and  Lasa.^.^^ 
 vs.  And  S.Iohn,  that  no  vnclcane  thing  mufl  enter  into  the  heauenly  Icrufa-  pev.ji.i.7,.. 
 lem  .Now  feeing  we  haue  fhut  our  felues  out  of  heauen  by  ourfinnes,itwas  re- 
 quifite  that  Chrift  Tefus  our  Sauiour  ftiould  goe  before  vs  to  prepare  a  place, 
 and  to  make  readie  a  way  for  vs .  For  he  is  king  ouer  all ,  he  liath  the  keies  of 
 heauen,he  openeth  and  no  man  fhuttetK:  &  therforeit  is  in  his  power  to  let  vs 
 an,though  W€  haue  fliut  our  felues out.But  fome  maylay,if  this  be  the  ende  of 
 liisafccnlion  to  prepare  A  place  injieauen  j  ,then  lielike  fuch  as  ^k^^  before  ■ 
 
4CV0     Chiiftsafccnfion.  %AnExpofiion 
 
 the  comming  of  Chrift  were  not  in  hcaucn.  Anf  As  there  arc  tA'o  ^egreft  of 
 gloricjone  incomplete  and  the  other  complete  or  pci  Feft,(forthe  faithfull  de- 
 parted arc  in  glorie  butin  part,and  there  remainethRiinefl'e  of  glory  for  them 
 at  the  day  of  iudgement ,  when  foule  and  bodic  Hiallbe  both  glorified  togc- 
 ther:)(b  anfwcrably  there  are  two  degrees  of  preparation  of  places  in  heauciy. 
 The  places  of  glorie  were  in  part  prepared  for  the  faithfull  fiom  the  begin- 
 nin»  of  the  worldjbut  the  fiill  preparation  is  made  by  Chrifls  afcenfion.  And 
 of  this  iaft  preparation  is  the  place  of  John  to  be  vnderftood. 
 
 The  vfc  of  this  doftrine  is  very  profitable .  Firll  it  ouerthroweth  the  fond 
 doftrine  of  the  church  of  Rome,  which  teacheth  that  Chrift  by  his  death  did 
 merit  our  iuftification,and  that  webecingonce  iuftificd  doe  further  merit  fal- 
 uat!on,and  purchafe  for  our  felues  a  place  in  heaucn .  But  this  is  as  it  were  to 
 «lake  a  partition  betweene  Chrift  and  vs  in  the  worke  of  our  redemption, 
 whereas  in  truth  not  onely  the  beginning  and  continuance  of  our  faluation, 
 tut  alio  thcaccomplifhment  thereof  m  our  vocation ,iuftification ,  fanftifica- 
 tion ,  glorification ,  is  wholly  and  onely  to  be  afcribed  to  the  meerc  merit  of 
 Chrift:and  therefore  hauing  redeemed  vson  earth,  he  aUbafcends  to  prepare 
 a  place  in  hcauen  for  vs.  Secondly,  this  feructh  to  condcmne  the  fearefullja- 
 fnentable,and  defperate  fccuritie  of  thefe  our  daies.Grcat  is  the  loue  of  Chrift 
 in  that  he  was  content  to  fiiffer  the  pangs  of  hell  to  bring  vs  out  of  hell ;  and 
 withall  to  goe  to  heauen  to  prepare  a  place  for  vs  there :  and  yet  who  is  it  that 
 careth  for  this  placc,or  maketh  any  account  therof?  who  forfaketh  this  world, 
 &  feekes  vnto  Chrift  for  it?  And  fiirtherjlcaft  any  ma  ftiould  fay,  alas,I  know 
 not  the  way:therforc  Chrift  before  he  a{ccnded,made  a  ttew  &  limfig  vay  with 
 Kis  ownl)loc)d,as  the  Apoftle  fpeaketh.  And  to  takeaway  all  excufes^fromcn, 
 he  hath  (ct  markes  and  bounds  irrthis  way,and  hath  placed  guides  in  itjname- 
 ly  his  m'lnifterSjto  (hew  all  ihepatTcngcrs  a  ftraight  and  readie  courfc  into  the 
 kingdome  of  hcauen .  And  though  Chrift  haue  done  all  this  for  vs ,  yet  the 
 biindncs  and  fccuritie  of  men  is  fuch ,  that  none  almoft  walketh  in  this  way, 
 nor  careth  to  come  into  this  manfion  place  \  but  in  ftead  of  this,they  walkc  in 
 By-waieSjaccordingto  the  lufts  of  their  owneflefh.  When  they  are  comman- 
 ded to  goe  eaftward  to  Icrufalem,  they  mrne  weft  ward  an  other  way  :  when 
 they  arc  commanded  to  goe  on  forward  to  heauen ,  they  turneagaine  backe- 
 Kvard,  and  goe  ftraight  to  hell.  Men  runne  ©n  all  the  daics  of  their  Hues  in  the 
 broad  way  that  leadetluo  deftiuftion ,  and  ncuer  fb  much  as  once  make  in- 
 ^uiric  for  a  rcfting  place  in  heauen ',  but  when  the  houre  of  death  commcth, 
 then  they  call  for  the  guide ;  whereas  all  their  liues  before ,  they  haue  runne 
 out  of  the  way  many  tnoufand  miles :  but  then,  alas,  it  is  too  late,  vnlefic  it  be 
 the  vnfpeakaolc  merde  of  God.  For  they  haue  wandered  fo  farre  aftray ,  that 
 in  fb  Oiort  a  fpace  they  cannot  be  able  to  come  into  the  right  way  againe.  Yet 
 generally  this  is  the  ftate  of  moft  among  vs ,  whofe  fecuritie  is  fb  much  the 
 more  grieuous  and  fearefiill,  becaufc  Chrift  hathdone  all  that  heart  can  wilh. 
 There  is  nothing  elfc  required,but  onely  that  by  his  grace  we  fhoold  walke  in 
 the  way.There  was  neuer  any  that  knew  the  ftate  of  the  people  in  thefe  daies, 
 but  he  will  graunt,that  this  is  moft  true  which  I  fay.  Bcfides,  as  by  this,we  are 
 bxought  to  a  %ht  of  the  dcfpcralc  fecuritie  of  this  age :  fo  wc  may  fiirthcr 
 
 .  learne 
 
ofthe^ree^e'.  Chrifls  afccnHoni     405 
 
 Irarne  our  owne  duties.  Is  Chrifl:  gone  to  heailen  before  hand  to  prepare  a 
 place  for  liiee,then  praftifc  that  which  Paul  teacheth:H«»f  thy  ^  conuerfation  ^'''^'^"  7' 
 ■in  heM4enr^\\z  words  which  he  vfeth  are  verie  fignificant,and  the  meaning  of^  "^^^^^ 
 them  is:  Ye  are  free -denizens  ofthe  citie  of  God,  and  therefore  as  freemen  in'^*  ***  ""^*'* 
 Gods  houfe ,  let  all  your  cares  and  lludies,  all  your  affaires  and  doings  beein''*'^' 
 heauen.In  the  world  if  a  man  make  purchafe  of  an  houfe ,  his  heart  is  alwaies 
 there4thcre  he  pulls  down  and  builds  againe:there  he  makes  him  orchards  & 
 gardensuhcrehe  meancs  to  hue  and  die  .  Chrift  lefus  hath  bought  the  king- 
 dome  of  heauen  for  vs  (the  moft  blefTed  purchalTe  that  euerwas)andhath 
 paid  thedeared:  price  for  it  that  euer  was  paide,  euen  his  ownpretious  blood: 
 and  in  this  cittie  he  hath  prepared  for  vs  a  dwelling  placCjand  made  vs  free- 
 denizens  of  it:  therefore  all  our  ioy,  and  all  our  affaires  ought  to  be  there.  It 
 willbefaid,  howe  fliall  a  manvpon  earth  haue  his  conuerfationin  heauen. 
 ^nf.  We  muft  conuerfe  in  heauen,  not  in  bodie  but  in  hcart:and  therforc, 
 though  our  bodies  be  on  earth,  yet  our  hearts ,  ioy ,  and  comfort,and  all  our 
 meditation  mufl  be  in  heauen  .  Thus  mufl  wee  behaue  our  fclucs  Jikc  good 
 freemen  in  Gods  houfe.It  muft  be  far  from  vs,to  haue  our  ioy  and  our  hearts 
 fet  on  the  things  of  this  world. 
 
 Thirdly,the  confideration  of  this ;  that  Chrift  lefiishath  prepared  a  place 
 for  vs  in  heauen,&  a!fo  hath  ti-ained  the  way  with  his  owne  blood,mufl  make 
 cuerie  one  of  vs  toflriue  to  eater  in  at  thefiraight  gatey  as  our  Sauiour  Chrift  T^i\'V(^ 
 counfelleth  vs:and  that  as  wraftlcrs  doe,wh!ch  ftriuc  {or  life  and  death.  With- 
 in this  gate  is  a  dwelling  place  of  happincs  rcadie  for  vs.  If  a  man  were  aflii- 
 red  that  there  were  made  for  him  a  great  purchafle  in  Spaine  or  Turkie^fbas 
 if  he  would  but  come  lhither,hec  might  inioy  if,  would  he  not  aduenture  the 
 daungers  ofthefca,andof  his  enemies  alfo,ifneedcv»'ere,  that  he  might  come 
 to  his  owne?  Weljbehold  Chrift  lefus  hath  made  a  purchafe  f©r  vs  in  heauen, 
 &  there  is  nothing  required  ofvs,but  that  we  wil  come  &  enioy  it. Why  then 
 fliould  men  refufe  any  paines,or  feare  in  the  way  ?nay  we  muft  Itriue  to  get  in. 
 It  may  be,we  fhall  be  pinched  in  the  entrance,  for  tlxe  gate  is  both  ftrait  and 
 Iowe,and  we  muft  be  faine  to  leaue  ©ur  wealth  behind  vs,and  the  pleafiires  of 
 this  hfe;&  enter  we  mufljthough  we  fliould  beconftrained  to  leaue  our  fiefh 
 bchindevs.For  the  purchafe  that  is  made  is  worth  tcnne  thoufand  worldcs. 
 AndbeffdeSjifweloofcitby  fainting  in  the  way,  our  purchafe  iTiall  be  the 
 blackncffe  of  darkenesfor  euer  with  the  deuill  and  all  his  angcls:who  there- 
 fore would  not  ftriuc,though  he  loft  his  life  in  the  gate  ?  The  vrging  of  this 
 point  is  needefuU  in  thefc  daics . There  is  ftriuing  enough  for  wordly  prefer- 
 ment ,but  a  man  almoft  may  go  alone  in  the  ftraight  way  that  leadeth  to  hca- 
 uen,he  fliall  haue  none  to  beare  him  company.  And  where  arethey  that  ftriuc 
 to  enter  in?  where  is  the  violence  offered  to  the  kingdomc  of  heauen?  where 
 bee  the  violent  which  fhould  take  it  to  themfelues  as  in  thedaiesof  lohn 
 Baptift. 
 
 Fourthly,  if  Chrift  haue  prepared  a  place  for  vsinheaucn,thenwcarein 
 this  world  as  pilgrimcs  and  llraungers,and  therefore  muft  learnc  the  counfell 
 of  Saint  Vt\tX',<L^s  fir  ambers  nrAplflyimes  ahftmnefrowfle^ly  ittjls.vphichfght 
 4t^itinfl  thefifi/e.Hc  that  doth  cO.eeme  himfelfe  as  a  pilgrime,is  not  tointanglc 
 
 Dd  I  fcim- 
 
404     Chrifls  arcenfion.  An  txpoptoH 
 
 himfclfe  with  the  affaires  of  this  vvorlde,nor  put  in  pra^fe  the  tehaulour 
 thereor,baaobehauch!mf:lfcas  a  freeman  of  heaucn,  as  ftraungers  vfeto 
 hue  in  forraine  countncs,according  to  the  falliion  of  their  owne .  And  there- 
 fore in  thought,worcl,and  deede ,  in  hfe  and  conuerfation,hee  muft  fo  carric 
 !i!mfeIFe,as  thereby  he  may  appeare  to  althe  world  of  what  cpuntrie  he  is.  An 
 TertuMib.de  aQtieiit  diuinc  fpeaking  of  fueh  as  had  curled  and  embrodered  haire,  biddeth 
 tliem  confider, whether  they  mad:  goe  to  heauen  with  fuch  haire  or  no  :  and 
 wheras  they  adorned  themlelues  with  winckles  made  of  other  womens  haire, 
 he  askes  them  whether  it  may  not  be  the  haire  of  a  damned  pcrfon  or  no.If  it ' 
 jnav  be,  he  further  demandeth  howe  it  may  befeeme  them  to  weare  it  which 
 profefTe  tiiemfelues  to  be  the  fonnes  and  daughters  of  G  od.  The  like  may  be 
 faid  of  all  other  finnesahey  that  be  of  Gods  houfe  mull  behaue  themlelues  as 
 freemen  there.  And  when  God  hath  made  vs  free,  it  doth  not  befeeme  vsto 
 make  our  felues  bondmen  of  finneand  Satan  and  of  this  world. 
 
 Fjith1y,f<ieing  Chrirt  went  to  heauen  to  prepare  a  place  for  all  that  beleeuc 
 in  him.here  is  a  good  dutie  for  parents .  Many  of  them  arc  very  carefiill  to 
 preferre  their  children  to  great  places  and  noble  mens  houfes,and  they  are  not: 
 to  be  blamed  therefore  :  but  if  they  would  indeede  be  good  parents  to  their 
 children,thcy  (hotild  firft  cndeauour  thcmfelues  to  get  roomes  for  them  in 
 heauentthey  that  doe  this,aregood  parents  indeede. Some  will  fay, howe  Oiall 
 we  t^ct  this  preferment  for  them?  Anf.  God  hath  two  houfes,his  Church,and 
 the  kino-dorlne  of  heauen.Thc  church  is  his  houfe  of  grace,hcauen  is  his  houft 
 of«^lori?.Nowe  if  thou  wouldft  bring  thy  child  to  a  place  in  the  houfe  of  glo^ 
 riefthen  thou  ?rt  firft  of  all  to  get  him  a  place  in  the  houfe  of  grace:  bringing: 
 him  vp  foiritha  feare  of  God>that  both  in  life  and  conuerfation  he  may  fiiew 
 hunfelfe  to  be  ,g  member  of  the  Church  :  and  then  affure  thy  felfe,that  after 
 this  life,he  IhiaiH^ercniooued  to  thefecond  houfe  of  God,  which  is  the  houfe 
 of  «^loricand  there  be  freeman  for  euer  in  the  Idngdome  of  heauen.  And  if 
 thou  fhalt  thus  prouide  for  thy  childc,thouflialt  not  leauc  him  as  an  orphan 
 when  thou  diefl:,but  he  fnall  haue  Go(^  for  his  father  and  Chrift  for  his  bro- 
 ther,andtheholy  Ghofthis  comforter.  And  therefore.firftofallandaboue- 
 alhrernembcr  to  make  thy  child  a  member  of  Gods  Church.  Let  the  exam-, 
 pie  of  Dauid  excite  all  parents  hereunto:  //W  rather[(di\ih  he)^<?  a  dore  kee^t 
 5^84,10.  iffthehoHfe  ofGod^then  to  dvpellm  the  tahsmades  ofmckedfiejfe,  For  a  d^yin  thf 
 conrt-s  is  better  then  a  thonfand  elfi  rvhere .  f 
 
 Laftly, hence  we  may  finde  remcdic  againfi:  the  tedioufhcs  of  fickncs  and 
 feare  of  clcath.Thou  which  fea/eft  death.rememb'er  that  Chrifl:  is  gone  to  hc- 
 Esen  to  prepare  a  pbce  forthy  bodicwhere  it  muft  be  glorified  and  liue  for  c- 
 uer  with  the  bleCfed  Trinitie  and  all  the  Saints  and  angels ,  though  for  a  while 
 itlie  dead  and  rot  in  the  p;raue.RGmember  this alfo,thou  which  continueft  in 
 any  lingring  fickneflfe,  Chrifi:  lefus  hath  prepared  a  place  for  thee,wherein 
 thou  (halt  red  in  ioy  and  bliflTc  without  all  paine  or  faintnes.  I 
 
 The  fourth  benefit  is,that  Chrift  afcendcd  vp  to  heauen  to  (end  the  com-  i 
 forter  vnto  his  Chui-ch.  This  was  afpeciallcnde  of  hisafi:cnfion,as  nppeare;$  1 
 l^i6.fi      Ijy  Chrifts  owne  wordes:  f'  A^((aith  he)expedient  that  IgoeapMy,forifI^oe  nof^ 
 I?b.^i(J»    the  Comforter  wiHifot  comeyhHtifl depart  IwiUfende  him  vnioyfpi:  And  againe^  . 
 l^»^,^rajvatoth9F^th'er^4ti4b€.f}fillgiiieyQU.attajh€rcomfm     Tphidj  Jhkll  a-^- 
 
oftheCreede.'  Clirifls  atccnfion.      405 
 
 :hide  vulthyoufor  eHer,euentJ9e  fpirit  of  truetb. 'Bwi  fbmc  wil  (;iy,Tiowe  can  Chrifl: 
 fend  his  ipirit  vnto  his  Church,  for  the  perfbn  iendii.g  and  the  perfon  Pent  arc 
 vnequalli whereas  ail  three  pcrfons  in  trinitie  are  eqiiall ,  none  greater  or  kflcr 
 then  another ,none  infcriour  or  fupcriour  to  other.axfJj/TIt  is  true  indeedc:but 
 we  muft  knowcthat  the  aftion  offending  in  the  Trinitie  makes  not  the  per- 
 fons  vneqTiall,butonety  fhcwes  a  diftinc'lion  and  order  among  equalls.  The 
 father  fends  the  fonne,lhe  father  and  the  fo  me  both  jfend^  the  HolyGhoft; 
 yet  the  father  is  not  aboue  the  (onne^neilher  the  father  or  the  fbnne  aboue  the 
 liolyGhofl:,biit  all  are  equal!  in  degree  j  thou<i;h in  regarde  of  order  one  is 
 •before another :  and  it  ftandeth  widi  reafon.  For  two  men  that  arc  cquall  in 
 «iegrecmay  vpon  mutuall  confent  one  fend  another  .  But  it  may  be  further 
 ,ciemanded,howe  the  holy  GhofI  can  be  fent  which  is  euery  whereJa^^JT/TThc 
 Holy  Ghod  indeed  h  eucry  vvherc,tha*cfore  heis lent  notfo  much  in  regard 
 «f  the  prefence  of  his  eflence  or  fubfhnce,as  ofliis  operation  whereby  he  re- 
 ,  «lueth  &  guideth  tlie  menitcrs  of C  hriff .Nowc  then,  this  beeing  {b,bere  firft 
 ,-we  haue  occafion  to  confider  the  miferie  of  the  world.  When  a  man  is  trou- 
 ^■l>lcd  in  his  minde(as  no  vngodly  man,but{braetime  he  feeleth  the  terrour  of 
 *con{cience  for  his  finnes)dienliee  labours  to  remooue  it  by  merie  company 
 *  liand  pleafant  bookes,whercas  Chrifl  at  his  alcenlion  fent  his  holy  fpirit  to  bee 
 il^e  comforter  of  his  Church:and  therefore  when  wee  are  troubled  in  con{ci-       ' 
 -j"Cnce  for  our  finnes,we  fhould  not  fceke  cafe  by  filch  flender  meanes ,  but  ra- 
 ther fecke  for  the  helpe  and  comfort  of  the  holy  ehof!^,and  labour  to  haue 
 our  finnes  wafhed  away  and  our  hearts  purified  ana  cknfed  by  the  bloode  of 
 Chrift.  Asfor  wineand  mirth  and  fuch  Uke  meanes  ofcomfort,neither  at  the 
 «lay  of  death  ,nor  at  the  day  ofiudgenient  Hiallthey  fland  vs  in  ff  ead^or  bee  a* 
 hk  to  comfort  vs.  Againe  ,when  crolTes  and  calamities  fall.the  counfell  of  the 
 minifler  is  not  fought  for,but  the  helpe  of  fuch  as  are  called  cunning  men  anc! 
 cunning  women  is,tliatis,of  charracj;s,  inchanters,and  figure-caftersca  baddc 
 pradlifc.  Chrifl:  at  his  afcenfion  fent  his  holy  fpirit  vnto  his  Church  and  peo- 
 ple,to  be  their  guide  and  comforter  in  their  calamities  and  miferies:  and  ther- 
 rbre  wben  any  man  is  in  diftrene,he  fhould  hauerecourfe  to  the  right  meanes 
 :;  •  of comfort,namly  the  word  and  Sacraraents,and  there  he  fliouldnndtheaf^ 
 I    ififtance  of  the  holy  Ghof  t.Thus  the  prophet  Ifai  informeih  the  lewes:  when 
 they  fhall  fay  vnto  you:inquire  at  them  which  haue  a  fpirit  of  diuination,  and   . 
 at  the  foudilayers  which  whifper  and  murmure :  Should  not  a  people  incjmre  at 
 their  Godjrom  the  lining  to  the  dead? to  the  Ltwe  and  to  the  teflimonie.    Rebecca,  Gen.:},«» 
 I     when  the  two  twinnes  Ifroue  in  her  wombe,  what  did  fhee?the  text  faithjOiee 
 f     <ent  to  aske  the  Z<>r<^.  Yet  commonly  the  men  ofthefe  daies  leaue  God  &  iceke 
 to  the  inftruraents  of  the  dcuill.To  goe  yet  further  ,god  vfeth  for  fundrie  cau- 
 J    .  fes  moil oFall  to  affli^l  his  deareff  children.  Itidge?Keiit,(A\\h  Peter,  beginnes at  ^  pgt.4.r  . 
 1     Codshonfe.  SLukcfaith,that  a  QCXt3i^nQ^NOVti2tn^\■^skouyuiof Sat  an  eight  eenei-^'^ii^ 
 yeereshvii  what  was  fhce?4  daughter  ofA[fraha-my\\\2X  is,a  child  of  God.  When 
 the  like  condition  fhall  befall  any  of  vs  ,  let  vs  remember  the  ende  why 
 Chrift  afcerded  vp  to  heauenrand  pray  vnto  God  thathe  will  giue  vs  his  fpi- 
 tit.that  thereby  we  maybe  eafed  and  deliuered^or  elfe  inablcd  to  perfeuere  & 
 continue  inpalience:and  this  is  the  true  way  and  meanes  to  lighten  &  eale  the 
 
 D4  2  bur- 
 
4trtS     Cbridsafcenfion.  AnSx^ofition 
 
 burden  of  all  affli^ions.  And  for  this  caufc  Paul  praicth  that  the  Coloflians 
 
 ,1.10.  mi o"ht  \izfirengthened  with  all  mighlithrottgh  hisglonom potper  vnto  alt  patience 
 anAlon(T  fufering  vfiith  toyfulnejfe .  For  to  whomefoeuer  God  giueth  grace  to 
 bcleeuc^to  them  alfo  he  giues  power  to  fuffer  afRi£Vion  by  the  inward  workc 
 of  his  fpirit.Secondly/if  Chrift  haue  fent  vntohis  church  the  holy  fpirit  to  be 
 our  comforter ,our  dutie  is,  to  prepare  our  bodies  and  foules  to  bee  fitte  tem- 
 ples and  houfesfcMffcvvorthie  a  gueft.  If  a  man  were  certified  that  a  prince 
 would  come  to  his  houfe,licvvould  dreffe  it  vp  and  baue  all  things  in  as  good 
 order  as  might  beerand  fl:iall  not  wee  much  more  endeauour  to  purifie  and 
 clenfe  our  foules  and  bodies  from  all  finnejthat  they  may  be  fittc  temples  for 
 the  entertainment  of  the  Holy  Gholl  whome  Chrift  lefus  hath  fent  to  be  our 
 comforter.The  Shunamite  was  carenillto  entertainethe  man  of  God  Elifha,^ 
 for  £hee  faid  to  her  husband.  Let  vs  make  him  a  tittle  chamber,! pray  thee,with 
 
 cg'4«»0t  yi^^pj^^jjil  igt  tfsfet  him  there  a  bed  and.  afloohi  a  table  and  a  candleflicke.  No  wc 
 howemuch  more  careful!  ought  we  to  be  to  entertainc  Godhirafetfe,who  is 
 content  to  come  and  dwell  with  vsuind  therefore  we  muft  adorne  our  bodies 
 and  foules  with  graecthat  he  may  lodge,and  fuppe,and  dine  with  vs,  as  hee 
 hath  promifed;but  on  the  contrarie,  if  wee  defile  our  bodies  with  finne,  wee 
 banilh  the  Holy  Ghoft  out ofour  hearts,  and  inuite  the  deuill  to  come  and 
 dwell  with  vs.For  the  more  a  mandefileth  hisbodie,the  fitter  and  cleaner  it  is 
 for  him^nd  to  coclude  this  point.let  vs  remeber  that  faying,which  is  vfed  of 
 fome,that  Chrift  when  he  wenrhcnce  gauc  vs  his  pawne,namely  his  (pirit,  to 
 alTure  vsjrfiat  he  would  come  to  vs  againe,  and  alio  hec  tookc  with  him  our 
 
 ^  pawnc  y  namely  his  fiefh>to  alTure  vs  further^  that  wc  iliould  afcend  vp 
 to  him. 
 
 Thus  much  for  the  benefits  of  Chrifts  aftenfion:  Nowc  followe  the  dir- 
 ties whereuatawe  are  mooucd,  and  they  arc  two.Firft, we  muft  be  here  ad- 
 moniOiedjto  renounce  the  vbiquiti^anj  the  errour  of  the  real!  and  eflentiall 
 prefence  ofthe  bodie  of  Chrift  in  the  Sacrament  of  the  Lords  (upper;  as  flatly 
 ©ppugningthis  article  of  Clirifts  afcenfio  into  heauen.For  it  is  flat  againft  the 
 nature  of  a  true  bodie  to  fubfift  in  many  places  at  once.Secondly,as  the  Apo^ 
 files  then  did,when  they  fawe  Chrift  amending  vp  into  heauen,  fo  muft  wee 
 doe  alfo:wliile  hee  was  prefcnt  wth  them,  they  gauc  him  honour,but  when 
 they  (aw  him  a(cendingi<hey  adored  him  with  farrc  greater  reuercnce:  and  fo 
 
 ''"♦"^*'    muft  we  now  for  the  (ame  cau(e  bowe  the  knees  of  our  hearts  vntojiim. 
 
 Thus  much  ofthe  fecond  degree  ofthe  exaltation  of  Chrift.Now  followc» 
 the  third  in  thefe  words  -.^yfndfitteth  at  the  right  hand  of  God  the  father  almigh^ 
 fitf.Inthe  handling  whereof,  we  arcfirft  to  fhewe  the  meaning  ofthe  wordes: 
 fecondly  the  conSbrts  and  benefits  that  redound  to  Gods  Church  :  thirdly, 
 the  duties  that  we  aremooued  vnto.For  the  meaning  of  thewords;ifwe  fpcak 
 properly, God  hath  neither  right  hand  nor  left,neither  can  he  be  faid  to  fit  or 
 ftand*,for  God  is  not  a  bodie  but  a  (pirit :  the  words  therefore  containe  a  bor- 
 rowed fpeech  from  earthly  kings  andpotentates,who(c  manner  and  cu(?omc 
 hath  bcene  to  place  (iich  perfbns  at  their  right  handts,whome  they  purpofed 
 toaduance  to  any  ^eciall  office  or  dignitie.So,King  Salomon  when  his  mo- 
 ther came  to  (peaike  with  bim/olc  vp^omhis  throne^andmethctj^  caufed  a 
 
 feate 
 
 BoKjOg.iiSJ. 
 
ef  the  (jeede,  Chrifts  fitting  at,&c.     40  7 
 
 reatctote  (ct  at  Tiis  owne  right  hafid,  and  fct  Iicr  vpon  it,  in  tol<:en,iio  doubt, 
 of  honour  which  he  gaue  vnto  her.  To  the  fame  purpofe  Dauixi  faith,  '^/'^»  r  faL4f  >, 
 thy  right  hand  did Jiand  the  J^ueene  in  a  veflure  of  gold .   And  the  f  bnnes  of Ze-      . 
 bedeus  made  fuit  to  Chrift ,  that  one  of  them  might  fit  at  his  right  hand,  and  the 
 other  at  hii  left  in  his  kingdome.  Now  their  requeft-was  to  haue  the  two  fpcciall 
 and  principall  dignities  of  his  kingdome.  Thus  we  fee  it  is  manifcft,  that  the 
 fitting  at  the  right  hand  of  an  earthly  prince  fignifieth  aduancement  into  au- 
 thoritie  and  honour:  and  thei-fore  the  fame  phrafe  of  fpeech  apphed  to  Chrift 
 fignifieth  two  things.Fir{t,hisfulI  and  manifefl:  exaltation  in  dignitie,honour, 
 and  o-lorie :  and  in  this  (enfe  it  is  faide,that  to  him  isgiuen  a  name  that  is  aboue  all  r'»^*»'*' 
 names,  that  at  the  name  oflefus  enery  kneefhallbotve .  Secondly  it  fignifieth  his 
 full  and  manifefl:  exaltation  into  the  authoritic  and  gouernment  of  his  king- 
 dome,  which  fpreadeth  Jtfclfe  ouer  hcauen  and  earth  :  So  Dauidfaith,?"/^^ 
 Jjordjfkid  vnto  my  Lord ,  Sit  thou  at  my  ri^ht  hand  vntill  I  make  thine  enemies 
 thy  footjloole.  Which  place  beeing  allea<iged  by  S.  Paul  repeating  the  words  ^^^^•"*"*' 
 but  changing  the  phra{c,is  thus  fet  downe:  Hejballrzi^nt  till  he  hattepnt  all  his  ^  ^^  ^  ^^ 
 enemies  vnder  his feete .  Andtofpcakeinbricfc,  thefcopeofthe  wordesisto  * 
 {hewe,that  Chrift  God  and  man  after  his  afcenfion  is  aduanced  to  fiich  an  e- 
 ftate  in  which  he  hath  fiilnefle  of  glorie,  power,  maief  lic,and  authoritic  in  the 
 prefence  of  his  father  and  all  the  Saints  and  holy  angels .  Furthermore  in 
 the  words  three  circuraftances  mufl:  be  obfcrued.  The  firft  is  the  place  where 
 Chrift  is  thus  aduanced ,  noted  in  the  former  article ,  he  afcended  into  hea- 
 uen  i  and  fits  (namely  in  heauen)  at  the  right  hand  of  God .  The  place  then 
 where  Chrift  lefus  in  both  his  natures,as  he  is  God  and  alfo  man,  doth  rule  in 
 fiill  glorie ,  power ,  and  maieftie ;  is  heauen  it  fclfc .  To  which  cffeft  Paul 
 faith,  ^odraifed  ChriHfrom  the  dead,  and  put  him  at  his  right  hand  in  the  hea-  fpb'»*»»» 
 uenly  places.  And  in  the  Epiftlc  to  the  Hebrewesitis  (aide ,  He/ttteth  at  the       ^ 
 right  hand  of  the  maiefiie  in  highe  ft  places.  This  point  well  confidercd,  (erues  to 
 difcoucr  the  ouerfight  offundrie  Diuines ,  which  hold  and  teach ,that  to  fit  at 
 'the  right  hand  of  God ,  is  to  be  euery  where  in  all  plates ,  and  not  in  heauen 
 oncly,  that  they  might  hereby  lay  a  foundation  for  the  vbiquitie  of  Chrifts 
 manhood:  which  neuerthelefte  the  heaucns  muft  containc  till  the  time  that  all 
 things  be  reftorcd.  The  fecond  circurhftance ,  is  the  time  when  Chrift  began 
 to  fit  at  the  right  hand  of  God  the  father,  which  is  to  be  gathered  by  the  order 
 of  the  articles.  For  firft  Chrift  died  and  was  buried  ,  then  he  rofe  againe  and 
 afcended  into  heauen,and  after  his  afcenfion  he  is  faid  to  fit  at  the  right  hand 
 of  his  father.  This  order  is  alfb  noted  vnto  vs  by  S.Paul :  Who  fhall condemne  ^^^  g  ,^^ 
 (faith  \iz)it  is  ChriFi  which  is  dead, yea  or  rather  vrhich  if  rifen  againe,  Tarho  is  al^o 
 at  the  riqht  hand  of  God.  And  S-  Marke  faith,  when  Chrift  was  rifen  againe  he 
 appeared  to  his  difciples,and  after  he  had^o,^«  vnto  them  he  rras  recemed into  MarLiS.i?. 
 heauen,  and  fate  at  the  right  hand  of  god.  But  it  may  be  demanded  how  this  can 
 (land  with  truth,  that  Chrift  fhouldnot  Begin  to  fit  at  the  right  hand  of  his  fa- 
 ther before  the  afcenfion,confideringhe  is  one  God  with  the  father,  and  ther- 
 fore  an  abfolute  and  foueraigne  King  from  all  cternitie.  Anfrp.  As  Chrift  is 
 God  or  the  Word  of  the  father ,  he  is  coequall  and  coetcrnall  with  him  in  the 
 regiment  of  his  kingdome :  and  hath  neither  beginning,  middle ;  or  ending 
 
 Dd  3  thereof; 
 
 r 
 
£«Cp(tU<J» 
 
 408     Ghrirts  fitting at,&c.'  AnSxfoJtttQH 
 
 thereofiv.et  as  Chrift  is  God  incarnate,  and  in  oncperfon  God-man  or  Man*- 
 god.he  I^cgan  after  his  afcention  and  not  before,  to  fit  at  the  ri»ht  hand  ob  his: 
 
 ^^H"'       father:  &  as  S.Peter  fajth,ir^  made  Zor^partly  bccauft  as  he  was  G  od,he  did 
 then  manifert  himfelfc  to  be  that  which  indeede  he  was  before  namely  GoH: 
 and  Lord  of  heauen  and  earth:and  parttvjbecaufe  as  he  was  man,he  receiued 
 dominion  or  Lordfbip  from  the  father ,  which  he  had  not  before;&  thereby 
 was  euen  in  his  manhood  exalted  to  be  king  of  heauen  and  earth:  and  in  this 
 
 Ma?.i2,i5.      ^^^^^  Chrill  faith  of  hirafelfcj  i^Allfower  isgiuen  to  me  in  heauen  and  earth.  The 
 third  circumftance  is  concerning  the  perfon ,  at  whofe  right  hand  Chrill  fits, 
 noted  in  the  words  of  the  article  o^^od  the  father-  Almightie\\N\itr  thy  i%  figni- 
 fied,that  he  receiucs  all  the  honour,  power ,  &  glorie  of  his  kingdome  from  ^ 
 his  father:as  hc,that  is  fct  at  the  right  handof  a  prince,receiucs  the  honour  &. 
 authoritie  whichhehath,from^he  prince.Nowc  if  it  be  al]ead^cd,that  by  this  • 
 meanes  Chrift  (hall  beinferiour  to  his  father,becaufe  he  wliich  receiueth  hd^ 
 nour  of  another  is  inferiour  to  him  ofwhome  he  receiueth  ihthcanfwer  is» 
 that  in  Chrift  we  muft  confider  his  perfon  and  hisofficc:inrcfpcft  ofhis  per«^ 
 fon  as  he  is  the  eternall  fonne  of  God  he  is  equall  to  thefather,and  «not  here 
 faid  to  fit  at  his  right  hand:yet  in  refpeft  of  the  office  which  hebeares,  namely 
 as  he  is  mediatour^and  as  he  is  man, he  is  inferiour  to  the  father  >  and  receiues ; 
 his  kino-dome  from  him.  As  he  is  God,he  is  our  king  and  head,and  hath  no-. 
 head  more  then  the  father:as  he  is  mediatour,he  is  alfo  our  head,  yet  fo  as  hec- 
 is  vnder  the  father  as  beeing  his  head.  And  wemuft  not  thinke  it  ftran^e  that 
 one  and  the  fame  thing  (hould  bee  both  equall  and  inferiour  to  anotn€r,cU- 
 uers  re(pe£^s  confidered. 
 
 Nowe  in  that  Chrifts  placing  at  the  right  hand  bfhis  Either  argues  infcrio- 
 ritie  betwecne  the  father  &  him,hence  we  learne  that  they  are  deceiued  which 
 from  this  article  gather,that  in  the  glorification  ofChrift  there  isa  transfiifion 
 of  the  proprieties  of  the  godhead  ,  as  omnipotencie,  omnifiriejncciomniprc- 
 fence  (Scc.iiKo  his  manhood.For  this  is  to  abolilli  all  inferioritie- andto  make 
 an  equalitie  betweene  the  creature  and  thecreatour. 
 
 And  whereas  againethe  word  A/mi^htieh  repented,it  is  done  vpon  fpecial 
 reafonrbecnufe  Chrifts  fittingatthe  right  hand  of  God  doth  prefuppofcom- 
 nipotcncie.For  in  vaine  were  all  power  in  heauen  and  earth  giuen  to  him,  vn- 
 lefle  he  were  omnipotent  as  theftthcr  to  execute  the  fame.  And  therefore  the 
 fon<J*pfthe  Eklers  was  on  this  mnnner,  JVorthie  u  the  Lamb  that  was  killed  to 
 
 I^x^.;x»       recetue  fewer  and  riches ,  and  rvifdcme ,  andjirength ,  and  honour^and glory  ^and 
 fraile. 
 
 The  benefits  v^hich  redound  Vnto  vs  by  Chrifts  fitting  at  thc-righthand  of 
 God  are  tvvo,one  conccrnes  his  priefthood,the  other  his  kingly  office  .  The 
 benefit  rifing  from  his  priefthood  ishis/^/^/Y<f/77wforvs:fortnisisoneofthe 
 endes  whv  Chrift  is  now  exalted  in  glorie,and  fits  at  the  right  hand  of  his  fa- 
 thcr',namely  to  makerequeft  in  the  behalfe  ofall  thatcome  vnto  him, as  Paul 
 faith, C/jri/?  is  rifen  againe,ani(tLteth  at  the  right  hand  of  G  od^andmaketh  reqtteji 
 for  ^/x.Nowe  that  we  may  rightly  vnclerftand  what  hisjnterceffion  is,  wee  are 
 to  confider  thefe  points  •  Fir(t  to  whome  it  is  made:fecondly,in  what  manner:  • 
 thirdly jwhetherJt  b.e  made  by  Chrift  alone  .oriiodFourthlv,  whatbc  the  fruits  ■. 
 
 andt 
 
 f>C!OS.J^ 
 
tfthe  Crcedff,  Chtifls  intcfccffion,      ^op 
 
 and  benefits  tliercof;  {ift1y,thc  duties  wbereunto  wee  are  mooucd  thereby. 
 For  the  firftjintercefllon  is,to  make  fuite^requeO-jOrintreaty  in  fomcones  be- 
 halfe  to  anotherrand  thisis  doncby  Chrift  forvs  vnto  God,asPaul  (aith//j^r^  i.TRmi^ 
 is  one  Godyandote  mcdiatour  betrveene  God  and  wan  ,  vi>hich  is  the  wan  Chrifl  /p- 
 /uf.Hcxc  at  the  vcric  firft  arifeth  a  difficultie  :  for  in  cuerj'  interceflion  there 
 te  three.partics:the  perfon  offended;  the  perfon  offending;the  JntercefTour, 
 diftintflfrom  them  both.NowifChrillthe  fonne  of  God,  make  intcrccflion 
 to  God  for  man,thcn  hee  maketh  interceffion  to  him{clfe,becaufehcistruc 
 God,which  cani^pt  be:howe  then  fhall  Chrifl:  be  mediatour?-^;»*/^ This  point 
 hath  fo  troubled  the  Church  of  Rome ,  that  for  thercfoluing  of  it,  they  hauc 
 deuifed  an  errour,auouching  that  Chrift  is  mediatour  onely  as  he  is  man,not 
 as  he  is  God, which  is  vntrue.For  as  both  natures  doe  concurre  in  the  workc 
 offatisfa£iion,fo  likewife  they  doe  both  concurre  in  the  workeofinterceGi- 
 onrand  therefore  a  more  meete  and  conucnient  anfwere  is  this ;  Chrift  lelus 
 God-man  in  both  natures,  is  direftly  our  mediatour  to  the  firft  perfon  the 
 father,  as  S.Iohn  faith  ,  IfanymanfinneiWe  haue  an  aduocatewith  the  father  Je-  i.Iob.i«c 
 fm  Chrifl  theiafl.  And  thus  we  hauc  three  pcrfbns  in  the  worke  ofintercefsi^ 
 on  really  diftinguiflied.The  partie  offended  is  God  the  Father;the  partie  of^ 
 fending  is  man:&  thirdly  theinterceflbur  diftinflfro  them  both  is  Chrift  the 
 Jfccod  perfon  in  Trinitie.For  howfbeucrin  Godhead  he  &  the  Father  be  one, 
 yet  in  perfon  they  are  really  diftinguifhcd,and  hee  is  as  it  were  in  the  middle 
 Dctweene  the  father  and  vs:  for  the  father  is  God  and  not  man:wee  that  bc- 
 leeue  in  Chrift  are  men  not  God:  Chrift  himfelfe  both  man  and  God.  It 
 may  be  further  replyed  that  this  anfwere  will  not  (land ,  becaufc  not  onely 
 the  father  is  offended,bul  alfb  the  fonnc  and  the  holy  G hoft :  and  therefore 
 there  muft  be  a  mediatour  to  them  a\Co-t^»Jh'er.  The  intercefsion  of  Chrift 
 is  directed  to  the  father  the  firft  perfon  immediately:  nowe  the  Father ,the 
 Sonne,  and  the  holy  Ghoft  haue  all  one  indiuifiblc  effence,  and  by  confe- 
 quent  one  and  the  fame  wilh  whereupon  the  father  beeing  appeafcd  by 
 Chrifts  intercefsion  ,  the  Sonne  and  the  Holy  Ghoft  are  alfo  appeafedwith 
 him  and  in  him.Thus  then  intercefsion  is  made  to  the  whole  trimtie,but  yet 
 immediately  and  dire£Vly  to  the  firft  perfon  and  inhim  to  the  reft. 
 
 The  fccond  point  to  be  confidcred,  is  the  mancr  ofhis  intercefsion  vnto  his  7>^/?^*t^ 
 father. We  muft  not  iinagine,that  Chrift  nowe  in  heauen  kneeles  downe  on 
 his  knees,andvtterswordes,and  puts  vpafupplication  for  all  thefaithfiillto 
 •Godthcfather',forthatis  not  befeeming  the  maieftic  of  him  that  fits  at  the 
 right  hand  ofGod.But  the  manner  of  his  intercefsion  is  thus  to  be  conceiued. 
 When  one  is  to  fpcake  to  an  earthly  prince  in  the  behalfe  of  nnother;firft  of 
 al  he  muft  come  into  theprefence  ofthe  king, and  fccondlymake  hisrequeft: 
 and  both  thefe,Clinft  perfbrmeth  for  vs  vuto  God.  For  thefirft,after  his  sf- 
 *:enfion  heentredinto  heauen,vvhcrc  he  didprefent  vnto  his  fathcr,firft  oFall 
 his  owne  pei-fon  in  two  natures ,  and  fccondly  the  inualuable  merits  of  his 
 death  and  pafsion,in  which  he  was  w^ell  pleafed.  And  we  muft  fiirtha-  virdcr- 
 flandjthat  as  on  the  crofTc  he  ftood  in  our  roomcfo  in  heaue  he  now  appears 
 asapublike  perfon  in  our  ftead.rcprefenting  all  the  ele£V  that  Hialbelceue  in 
 -hJHljas  the  holy  Ghoft  laith,  Chrifl  lefns  afcendcdvp  into  heauen  to  appcare  in    *^"^''  *^' 
 
 D  d  4  the 
 
4IO     ChriftsintcrccfTion.  jln  SxpoJttioH 
 
 the  fight  of  God  for  vs.  And  for  the  fecond,  Chrifl:  makes  rcqucft  for  vs;  in  that 
 he  willeth  according  to  both  his  natures ,  and  dejireth  as  he  is  rtan,  that  the  fa- 
 ther would  accept  nis  Gitisfadion  in  the  bchalfe  of  al  that  arc  giuen  vnto  him.. 
 And  that  he  makes  requeft  on  this  manner  I  proouc  it  thus.Lookc  what  waJ; 
 hisreque(hn  ourbehalfe  when  he  was  here  vpon  earth,  the  fame  for  (ub- 
 ftance  it  continues  ftill  in  heauen  :  but  here  on  earth  the  fubftance  ot  his  re- 
 quell  was  that  he  miledandde/iredthiit  his  father  would  be  well  pleafed  with 
 vs  for  his  merits,as  appeares  by  his  praier  in  S .  lohn ,  Father, I  will  that  thofe 
 Cap.i7.»4«     "which  thou  hajigiuen  me  be  with  me  euen  where  1  am  ,  that  tlt^y  may  beholde  my 
 qlorie  which  thou  hafi  gitten  me: for  thou  louedfl  me  before  thefoudatio  of  the  world. 
 Therefore  he  ftill  continues  to  make  requeft  for  vs  by  willing  and  defiring 
 that  his  father  would  accept  his  merits  in  our  behalfe  .  If  it  be  alleadged  that 
 Chrift  in  this  folemne  praier  vfed  fpeech  and  proftrationof  his  bodie,the  an-^ 
 fwer  isjthat  thefe  a£lions  were  no  elfentiall  parts  of  his  praier.  The  proftra- 
 tino-ofhisbodieferuedonclyasatokcnoffubmi(fion  to  God,as  Chrift  was 
 a  creaturcrand  the  fpeech  which  he  vfed ,  ferucd  onely  to  vtter  and  exprefTfr 
 his  requeft.FurthcrraorCja  difference  here  muft  be  marked  between  Chrifb 
 paflionandhisinterceflion.Thepaflionferuesfor  the  working  and  caufing 
 of  a  fatisfadion  to  Gods  iuftice  for  vs ;  and  it  is ,  as  it  wcre,the  tempering  of 
 the  plaifterithe  interceflion  goesfurthcr:  for  it  applies  the  (atisfaftion  made, 
 and  laies  the  felue  to  the  very  fore .  And  therefore  Chrift  makes  requeft  not 
 onely  for  the  eleft  generaUy,but  for  particular  men,  as  Paul,Iames,Iohn,and 
 that  particularly  ,as  he  teftifieth  of  himfelfejfaying,  /  haue  prated  for  thee  Teter^ 
 that  thy  faith  fai/e  mt.lf  any  ihall  fay,  that  Chrifts  wi//ifig  and  defiring  of  a  thing 
 can  not  be  a  requeft  or  interceflion,  the  anfwer  is  ,that  in  vertueand  efficacic 
 it  couuteruailes  all  the  praiers  in  the  word.For  whatfoeuer  Chrift  willeth,  the 
 famealfo  thef^ther  beeing  well  pleafed  with  him,willeth;and  therefore  what- 
 foeuer Chrift  as  a  mediatour  willeth  for  vs  at  the  handes  of  his  father,in  effeft 
 or  fubftance  is  a  requeft  or  praier. 
 
 The  third  point  is,that  Chrift  alone  and  none  with  him  makes  interceflion 
 for  vs.  And  this  I  prooue  by  induftion  of  particulars. Firft  of  al  this  office  ap- 
 pertaines  not  to  the  angels:  They  are  indeede  miniftring  fpirits  for  the  ^ood 
 of  Gods  chofen:they  reioice  when  a  finner  is  conuerted;  and  when  he  dicth, 
 thev  are  read ie  to  carrie  his  foule  into  Abrahams  bofbme:and  God  other- 
 whiles  vfeth  them  as  me  ffengers  to  reueale  his  will  :  thus  the  Angel  Gabriel 
 *^^*  brino-s  a  mefTage  to  Zacharic  the  prieft,that  God  had  heard  his  praier:  but  it 
 i?  not  once  faid  in  all  thefcripmres,that  they  make  interceflion  to  God  for  vs« 
 As  for  the  Saints  departed  ,  they  can  not  make  interceflion  for  vs,  becaufe 
 they  know  not  our  particular  eftates  here  on  earth,neither  can  they  heare  our 
 rcquefts.  And  therefore  ifwe  fhould  pray  to  them  to  pray  for  vs,  wee  OiouW 
 fubftitute  them  into  the  roome  of  God,bccaufe  we  afcribe  thatto  them  which 
 is  proper  to  him,namely,the  fearching  of  the  heart,and  the  knowledge  of  all 
 thinujs  done  vpon  earth;though  withall  we  fhould  fay ,  that  they  doe  this  not 
 by  themfelues  but  of  G  od.  As  for  the  faithful  here  on  earth,indeed  they  haue 
 warrant,yea  commandement  to  pray  one  for  another:  yet  can  they  not  make 
 jHterccfTion  for  vsToj  firft^hs  thatmalces  interceflion  hauft  bring  fomething 
 
 o£ 
 
(ffthe  Creeds,  Chrifts  interce/Iion .      4 1 1 
 
 cfhisowne  that  may  be  ofvalue  and  price  with  God  to  procure  the  graunt 
 ofhis  requeft:fccon'dly,he  mud  doc  it  in  his  owne  name :  but  the  faithful!  on 
 earth  make  recjueft  to  God  one  for  another  not  in  their  owne  nameSjnor  for 
 their  owne  merits,but  in  the  name  and  tor  the  merits  of  Chrift.  It  is  a  prero- 
 gatiue  belonging  to  Chrift:  alone  to  make  a  requeft:  in  his  own  name,  and  for 
 his  owne  merits ,  wee  therefore  conclude  that  the  worke  of  intercedion  is  the 
 fole  worke  of  Chrift  God  and  man  not  belonging  to  any  creature  befide  in 
 heauen  or  in  earth.  And  whereas  the  Papifts  can  not  content  themfelues  with 
 his  intcrceflion  alone ,  as  beeing  moftfufficicnttit  argues  plainely,  that  they 
 doubt  either  ofhis  power  or  of  his  will :  whereupon  their  praiers  turne  to 
 iinne.  iams*5, 
 
 The  fruits  and  benefits  of  Chrifts  intcrceflion  are  thcfe.Firft  by  meanes  of 
 It  wee  are  alTured ,  that  thofe  which  are  repentant  finners  Oiall  ftand  and  ap- 
 peare  righteous  before  God  for  euerrat  what  time  foeuer  Chrift,  beeing  now 
 in  heauen,  and  there  prefenting  himfelfe  and  his  merits  before  his  fether;, 
 ihewes  himfelfe  defirous  and  willing,and  they  whofbeucr  they  are  being  fin- 
 fierSjftiould  be  accepted  of  God  for  the  fame,eucn  then  immediately  at  that 
 ver)'inftant  this  his  Wilis  done,and  theyareaccepted  as  righteous  before  god 
 indeede.  When  a  man  lookes  vpon  things  direftly  through  the  aire,they  ap- 
 peafein  their  proper  formes  and  colours  as  they  arc :  but  if  they  bee  looked 
 vpon  through  a  greene  gla{Ie,they  all  appeare  greene ;  fo  likcwile  if  G  od  be- 
 hold vs  as  we  are  in  our  felucs,weappeare  as  vile  and  damnable  finners:  but 
 ifhelookevponvsaswe  are  prefented  before  his  throne  in  heauen,  in  the 
 perfon  of  our  Mediatour  Chrift  iefifs,wil}ingthat  we  fhould  be  approoued 
 rbrhismeritsrthen  we Appeare  without  all  fpot  and  wrinkle  before  him.  And 
 this  is  the  vfc  Paul  makes  hereof:  //  is  (jod  (faith  he)  that  'mjiifisth::s.vi^  the  rea- 
 {bn  is  rendred:For  /V^  C^''^^fl  *^^^  ^^  dead,yeaor  rather  rphich  iirifenairame,  who  Roin.8.34«  ■ 
 u  alfo  at  the  nght  hand  ofGod^and  makes  requejl  for  vs. 
 
 Secondly  Chrifts  intercefiion  ferues  to  prcferue  al  repentant  finners  in  the 
 cftate  ofgrace:that  being  onceiuftified  andfaniHiified ,  they  may  fo  continue 
 tothecnde-Forwhenanyferuant  of  God  is  ouertaken  by  the  corruption  of 
 his  owne  namre,and  fills  into  any  particular  finne,  then  Chrifts  interceffion 
 is  made  as  a  blefted  hand  to  apply  the  falue  of  hrs  death  to  that  particular  fore. 
 For  he  continually  appeares  before  God,  and  Ihewes  himfelfe  to  be  willino- 
 that  God  the  father  fhould  accept  his  one  only  facrifice  for  the  daily  and  par- 
 ticular finnes  of  this  or  that  particular  man:and  thisisdone.that  a  man  beeino- 
 iuftified  before  God  may  not  fall  away  quite  from  grace,  but  for  euery  parti- 
 cular  finne  may  be  humbled  and  receiue  pardon.If  this  were  not  fo,our  eftate 
 fhould  be  moft  miferable ,  confidering  that  for  euery  finne  committed  by  vs 
 after  our  repentance,  we  deferue  to  be  caft  out  of  the  fauour  of  God. 
 
 Thirdly  Chrifts  interceffion  ferueth  to  make  our  good  works  acceptable 
 to  God. For  cuen  in  the beft  workes  that  a  man  can  doe,  there  are  two  wants. 
 Firft  they  are  good  onely  in  pait:fecondly  they  are  mingled  with  finne .  For 
 as  a  man  is  partly  fpirit  or  grace  and  partly  flefh:  fo  are  his  works  partly  grati* 
 cms  and  partly  fiefhly.  And  becaufe  grace  is  onely  begun  in  this  life,thcreforc. 
 ■attthev'/orkes  of  grace  in  this  life  arc  finfuli  andimp?rfit.No\Y  by  Chrifts  in- 
 •  '  '  terceifion 
 
4  X  i     Clirifls  inter  ccflion  I  tAn  Expoptkn 
 
 lerceffion  his  fatisfa£lion  15  applied  to  our  pcrfons,  and  by  confcqucntthc  di« 
 fcft  of  our  workes  is  couered  and  remooued,  and  they  arc  approued  of  God 
 
 ,4,j^  the  father.  In  a  vifion  Saint  lohn  faw  an  angel ,  (landing  berorc  thcaltar  with 
 a  golden  ccnfcr  full  of  fweete  odours  to  ofe  vp  with  the  praiers  of  the  Saintt 
 vpon  the  fame.  And  this  fignifies ,  that  Chrill  prefents  our  workes  before  the 
 «hronc  ofGod,and.by  hisinterreflionfanclifies  them,that  they  may  be  accep- 
 table to  God.  And  therefore  we  mull  remember  that  when  we  doe  any  thing 
 (that  is  accepted  of  God,  it  is  not  for  our  fakes ,  but  by  reafon  of  the  value  and 
 vigour  of  Chrift  his  merit. 
 
 rourthly  the  interceflion  of  Chriftmade  inhcauen  ,breedcth  and  caufcth 
 in  the  hearts  of  men  vpon  earth  that  beleeue  another  interceifion  of  the  fpiri^ 
 as  Paul  faith  ,  He^neth  vs  hisfftrit,  yvkichhelpeth  aur  infirmities  andmaketh  re^ 
 
 ^"^*  ^ffsB  for  vs  rvith  fighes  rxfljfch  can  not  be  exprejfed,  hnt  he  which  fearcheth  the 
 hearts  knoweth  what  is  the  meaning  of  the ^trit,  for  he  maketh  reejuefi  for  the 
 Saints  according  to  the  wi/Iofgod.NoYJ  the  fpirit  is  faid  to  make  requefl:,in  dial 
 it  ftirres  and  mooues  euery  contrite  heart  to  pray  with  fighes  and  grones  vn- 
 fpeakable  to  God  for  things  needfuihand  this  grace  isa  miit  deriucd  from  th^  i 
 interceffion  of  Chrifi:  in  heauen  by  the  operation  of  the  fpirit.  For  as  the  I 
 Sunne  though  the  bodie  of  it  abide  in  the  heauens ,  yet  the  bcames  ofit  de(p'« 
 fend  to  vs  that  are  on  earth. So  the  interceffion  of  Chrift  made  in  heauen  is  ti- 
 ed as  it  were  to  his  perfon  alone ,  yet  the  grones  and  delires  of  the  touched 
 lieart,as  the  beames  thereofare  here  on  earth  amongthe  faithfull.  And  thcrO-  f 
 fore  if  w^c  defire  to  know  whether  Chrift  make  int-erceflion  for  vs  or  no,  vy(s 
 aieede  not  to  afcend  vp  into  the  heauens  to  Icarne  th«  truth :  but  we  mufl:  dc£^ 
 «end  into  our  owne  hearts  and  looke  whether  Chrift  haue  giuen  vs  his  fpirit, 
 which  makes  vs  crie  vnto  God  &  make  requeft  to  him  with  grones  &  fighe$ 
 that  can  not  be  exprefled:  andif  wefindethisinourhearts.itisancuidcnt 
 and  infallible  fignethat  Chrifi  continually  makes  interccflion  forvsinlicar 
 lien .  He  that  would  know  whether  the  Sunne  fhine  in  the  firmament,  mufl 
 not  clime  vp  into  the  cloudes  to  looke ,  but  fcarch  for  the  bcames  thereof  vp- 
 on the  earth:  which  when  he  fecs,he  may  concludc,that  the  funneihines  in  tnc  i 
 iirmamcnt.  And  if  we  would  know  whether  Chrift  in  heauen  makes  intcrccP  < 
 lion  for  vs,  let  vsranfacke  our  owne  confcienccs,  and  there  make  fearch  wlie- 
 ther  we  feele  the  fpirit  of  Chrift  crying  in  vs,  ^bba,  Father.  As  for  thofe  that 
 neucr  feele  rfiis  workeof  Gods  fpirit  in  them,  their  cafe  is  milerable,  whatfbe- 
 «er  they  be.  For  Chrift  as  yet  makes  no  interccflion  for  them,  con  fidcring 
 thcfe  two  alwaies  go  togither*,  his  intcrceflion  in  heauen.andthe  worke  of  his 
 fpirit  in  die  hearts  of  men ,  moouing  them  to  bewailc  their  owne  finnes  with 
 ilghcs  and  grones  that  cannot  be  exprefTed,  and  to  crie  and  to  pray  vnto  Gcd 
 for  grace:  and  therfore  all  fuch,whetherthcy  be  yong  or  old,that  neuer  could 
 pray  but  mumble  vp  a  few  words  for  faftiions  fake,  can  not  aflure  themfelucs 
 to  haue  any  part  in  Chrifts  interccflion  in  heauen. 
 
 The  duties  to  be  learned  hence  are  l^efe.Firft,whcreas  Chrift  makes  inter- 
 ccflion for  vs,it  teacheth  all  men  to  be  moft  carefull  to  loue  and  like  this  hUC- 
 fed  Mcdiatour,  and  to  be  readic  and  willing  to  become  his  fcruants  nnd  difei»- 
 plcs,andtliat  not  for  fbrmeandfafhion  fake  onelv,but  in  all  truth  and  finccri- 
 
 tic 
 
eftheCreede.  Chrifls  intcrceflion.      4» 5 
 
 6e  ofheart.Forhe  afcendedto  hcauen,and  there  fits  at  the  right  hand  of  his  fa- 
 ther to  make  requefl:  for  vs,that  we  might  be  debuered  from  hell  and  come  to 
 cternallhfe.  Wicked  Haman  procured  letters  from  king  Ahafhuerofli ,  for 
 the  deftruftion  of  all  the  IeWes,men,woraen,and  children  in  his  dominions : 
 tliis  done,  Hcfter  the  Queene  makes  requeft  to  the  king  that  her  people 
 might  be  faued,  and  the  letters  of  Haman  reuoked  *,  fhee  obtaines  her  requcft' 
 and  freedome  was  giuen,and  contrarie  letters  of  ioyfull  dehu  cranes  were  fent 
 
 I  in  poft  haft  to  all  prouinces  where  the  levves  were.  Whereupon  arofe  a  won- 
 derfullioy  and  gladnes  among  the  Icwes,and  it  is  faide,  that //jfr^A'^e'^^z^w^f;'  oj'HS.  ij.i^. 
 the  people  of  the  land  became  lerces.  Well  now ,  behold  a  greater  matter  among 
 vs  then  this :  for  there  is  the  hand- writing  of  condemnation  ,  the  law ',  and  ■ 
 therein  the  fentence  of  a  double  death ,  of  bodic  and  (bule,  and  Satan  as  wic- 
 ked Haman  accufeth  vs.and  feekcs  by  all  meancs  our  condemnation ;  but  yet* 
 behold  not  any  earthly  Hefter  ,  but  Chrift  leftis  the  fonneof  God  is  come 
 ilowne  from  heauen ,  and  hath  taken  away  this  hand- writing  of  condemnati- 
 on ,  and  cancelled  it  vpon  the  crofle ,  and  is  now  afcended  into  heauen,  and  ^ 
 there  fits  at  the  right  hand  of  his  father,  and  makes  requeft  for  vs ;  and  in  him 
 his  father  is  well  pkafed,and  yeeldeth  to  his  requcft  in  our  behalfe.Now  then  ■ 
 what  muft  wc  doe  in  this  cafe  ?  Surely ,  looke  as  the  Perfians  became  lewes 
 when  they  heard  of  their  fafetie ,  fo  we  in  life  and  conuerfation  muft  become 
 Chriftians,turne  to  Chrift,imbrace  his  doftrine ,  and  pratflifethe  fame  vnfai- 
 nedly .  And  we  muft  not  content  our  fehies  with  a  formal!  profeffion  of  reli- 
 gionjbut  fearchour  owne  hearts,  and  flie  vnto  Chrift  for  the  pardon  of  our 
 (inncs ,  and  that  earneftly  as  for  life  and  death  as  the  thiefe  doth  at  the  barre, 
 
 t  whcntheiudgcisgiuingfentence  againfthim.  Whenwc  fhall thus liumble 
 our  felues ,  then  Chrift  lefijs  that  fit  at  the  right  hand  of  God  will  plead  our 
 caufe,andbe  our  attiirney  vnto  his  father ,  and  his  father  agnine  will  accept  of' 
 hisrcqueftinourbehalfe.  Then  fhall  we  of  Perfians  become  lewes,  and  of 
 the  children  of  this  world  become  the  (onnesofGod.  Secondly,  whenwc 
 pray  to  God,  we  muft  not  doe  as  the  blinde  man  doth,  as  it  were,  ru(h  vpon 
 God  in  praying  to  him  without  confideration  had  to  the  Mcdiatonr  between 
 
 >  vs  and  him,  but  wealwaies  muft  dircft  our  prayers  to  God  in  the  name  of ' 
 
 ,  Chrift ,  for  he  is  aduanced  to  power  and  glorie  in  heauen,that  he  might  be  a 
 
 :  fit  patrone  for  vs  who  might  preFerreandprefentoiir  praiers  to  God  the  fa-  loh.iOfeV-. 
 
 ,  ther,  that  thereby  they  might  be  accepted  and  we  might  obtaine  our  rcqueft. 
 
 ;  So  likewife  wcmuft  giue  thanks  to  God  in  the  name  of  Chrift:for  in  him  and-; 
 
 :  i©r  his  fake  God  doth  bcftow  on  vs  his  blefljngs. 
 
 Thus  muchof  Chrifts  interceflion :  the  other  benefit  which  con cernes  ' 
 Chrift  kingly  office  is,  that  he  fits  at  the  right  hand  of  his  father  for  the  admi-  • 
 niftration  of  that  fpeciall  kingdome  which  is  committed  to  liim.I  fliy  fpeciall, 
 iiecaufe  he  is  our  king  notonelyby  the  right  creation  gouernin?  aiJlhino-s 
 created  togilherwiththefatherand  the  holy  Ghoft,  but  alfo  more  fpeciallv 
 by  the  right  ofredemption  i«rcfpeff  ofanother  kingdomc,notof  this  world/. 
 but  eternall  and  fpirituall  refpeftingthe  ver)'<:onfcieiice  of  man .  In  the  ad-  • 
 miniftration  whereof  he  hath  abfolute  power  to  commaund  and  forbidde, , 
 to  condcmne  and  abfolue ,  and  therefore  haththekeyesof  heauen  and  hell? 
 io^opsnandiliut ;  which  ppVi'ei:noxrcaturebefide-jioaiotthean|^elsi»hca«^- 
 
4«  4     Chrifts  fitting  at,&c.  Antxfofltien  \ 
 
 ucn,can  haue.  For  the  better  vndcrftandiiig  of  this  which  I  (ay,wc  are  to  con-» 
 fidcr,firft  the  dealing  of  Chrifl;  toward  his  owne  Church ;  fecondly  his  dca* 
 ling  in  refpeft  of  his  enemies .  And  his  deahng  toward  his  owne  Church 
 ftands  in  foure  things. The  firfl:  is  the  colle(flin^  or  gathering  of  it :  and  this  is 
 a  fpeciall  end  of  his  fitting  at  the  right  hand  of  his  father.Chrift  faidto  his  diC- 
 ciples,//>^«f  choje^j  yoH  out  ofthi^  world:  and  the  fame  may  truly  be  (aide  of  all 
 the  Eled,that  Chrift  in  his  good  time  will  gather  them  all  to  himfelfe  that  they 
 may  be  a  peculiar  people  to  God.  And  this  aftion  of  his  in  colledingthc 
 Church,isnothingelsbutatranflationof  thofe  whomehe  hath  ordained  t<J 
 lifeeuerlaftingoutofthekingdomeof  darkneSjin  which  they  haue  (crued 
 finne  &  Satan,into  his  own  km^dom  of  gracCj  that  they  may  be  mled  &  gui- 
 ded by  him  eternally.  Andthisnedoth  two  waies:  firfl;  by  the  preaching  of 
 the  word,  for  it  is  a  powerfull  outward  meanes,whereby  he  fingleth  arid  for- 
 teth  his  owne  feruants  from  the  blind  and  wicked  world,as  Paul  faith,f/(f  f^w. 
 Eph.4.u.       p)me  to  be  zyfpo(ileS:,andfome  Prophets ,  ^ndfonte  Euangeltjis ,  and  fomepaji ours '- 
 and  teachers  ,for  the  gathering  togither  of  Saints .  And  hence  we  learne  two* 
 things.The  firfl:,that  eueryminillerof  Gods  word,  and  euery  one  that  inten-f 
 e«<^fie.H^+«dcthto  take  vpon  him  that  calling,muft  propound  vnto  himfelfe  principally' 
 ^ .  this  endjto  fingle  out  man  from  man,  and  gather  out  of  this  world  fiich  as  bc- 
 
 let^A},  j^j^g  jQ  jj^^  Church  of  Chrifl: :  and  as  leremie  faith ,  to  /eparnte  the  pretioHs' 
 from  the  vile.  The  fecond ,  that  all  thofe  which  will  be  good  hearers  of  Gods- 
 word  ,  muft  fhew  themfclues  fo  farre  forth  conformable  vnto  it ,  that  it  may 
 gather  them  out  of  the  world ,  and  that  it  may  worke  a  change  in  them , 
 and  make  them  the  feruants  of  Chrift:  and  if  the  preaching  of  the  word 
 doe  not  worke  this  good  worke  in  our  hearts  ,  then  the  cnde  will  be  a 
 reparation  from  the  prefencc  of  God.  Chrifl  when  he  came  necreleru- 
 falem ,  and  confidered  their  rebellion  whereby  they  refiifed  to  be  gathe- 
 red vnto  him,  wept  ouerit,and  faide,  O  lerufalem,  lerufalem ,  thou  which 
 M«sb.>j.}7.  j}0„fj}ffjf  Prophets,  andkilleji  them  that  are fent  vnto  thee ,  How  often  would  j 
 hane  gathered  thy  children  togither ,  oi  the  henne gather eth  her  chickens  vnder  her 
 WtngsAndthoH  wonldefl  not.  And  by  this  he  teacheth  ,  that  if  the  preaching  of 
 the  word  turne  not  vs  to  Chrifl,  it  turnes  to  our  deftru£lion. 
 
 The  other  meanes  of  gathering  the  Church,and  that  the  more  principall  is, 
 the  inward  operation  of  the  fpirit,whcreby  the  minde  is  inlightened,the  heart 
 is  mollified,and  the  whole  man  is  conuerted  to  God .  And  this  ordinarily  is 
 ioyned  v;ith  the  minifterie  or  preaching  of  the  word ,  as  appeares  by  the  ex- 
 ample of  L)'dia.Saint  Luke  faith,  God  opened  her  heart  to  he  attentiae  to  the  do- 
 ^  '  Sirtne of  the'Apofle.  Andhy  the  example  of  Paul,when  Chrift  f^ith ySafil,Saftl, 
 m.^.c,  ypijy  pcrfecsttejl  thm  me  ?  at  this  very  fpeech  he  is  conuerted,  and  faide,  f^ho  art 
 thou,Lord:  what  wilt  thoH  that  I  ds>e?  And  this  is  manifefl  alfo  by  experience. 
 There  is  nothing  in  the  world  more  contrarie  to  the  nature  of  man,  then  the 
 preaching  of  the  word:  for  it  is  the  wifdome  of  God,to  which  the  f^efh  is  eni- 
 mitie.Here  then  it  may  be  demanded,how  it  can  be  in  force  to  turne  any  man 
 to  God.  e^i/TThe  word  preached  is  the  fceptcr  ofChrifls  kingdome,  which 
 againft  the  nature  of  man  by  the  operation  of  the  holy  Ghofl  ioyned  there- 
 with, doth  bend  and  bow  the  heart ,  will ,  and  affe^ons  of  jnan  to  the  will  of 
 Ckifh  The 
 
«ftheCreede.  Chrifts  fitting  at,&c.      41 J 
 
 The  fecond  worke  of  Chrifl  is,after  the  Church  is  gathered ,  to  guide  it  in 
 the  way  to  hfe  euerlafting.Heis  the  /hepheard  of  his  Church,  whicn  guideth 
 his  flocke  in  and  out,and  therefore  Paul  faith,  They  that  are  Chrijls,  (^^'(^g^id'^d^om.s.iA, 
 hy  hisjpirit .  And  by  Efai  the  Lord  faith ,  thofe  his  feruants  which  are  turned 
 from  idolatrie.he  will  guidein  \hG-<Ndiy yd^uA  their c.zresjhallheareii  voice  be- i^zym. 
 hinde  them,  faying ,  This  is  the  rpay,walke  tn  it,  when  thou  turnejl  to  the  right  hand 
 and  to  the  left.  Which  voice  is  nothing  els  but  the  voice  of  the  holy  Gholl  in 
 the  mouth  of  the  minifters,dire<n:ing  them  in  the  waies  of  God.  The  children 
 of  Ifrael  were  trauelling  from  Egypt  to  the  land  of  Canaan  full  fourtie  yeares, 
 whereas  they  might  haue  gone  the  iourney  in  fourtie  daies .  Their  way  was 
 through  the  wildernes  of  Arabia ,  their  guides  were  a  pillar  of  clou<.l  by  day, 
 and  a  pillar  of  fire  by  night :  the  manner  of  their  iourney  was  this :  when  the 
 pillars  moouedjthey  mooued ;  when  the  pillars  ftood  ftill,they  flood  if  ilhand' 
 (b  long  as  the  pillars  eithermooued  or  ftoode  ftill ,  they' hkewile  mooued  or 
 ftood  dill.  And  by  all  this  a  further  matter,  namely  the  regiment  of  Chrift  o- 
 uer  his  Church,  was  fignified.Euery  one  of  vs  are  as  pafTengers  &  trauailers, 
 not  to  any  earthly  Canaan,but  to  the  heauenly  lerufalem :  and  m  this  iourney 
 we  are  to  palTe  through  the  wild  and  defert  wildernes  of  this  world:  our  guide  Efa^.  j,- 
 is  Chrift  himfelfe ,  figured  by  the  pillar  of  fire  and  the  cloud ;  becaufe  by  his 
 word  and  fpirit  he  fheweth  vs  how  farrc  we  may  goe  in  euery  aftion,  and 
 where  we  muft  ftand,  and  he  goes  before  vs  as  our  guide  to  life  euerlafl:ing. 
 
 The  third  worke  of  Chrift  is,  to  cxercife  his  Church  vnto  fpirituall  obedi- 
 ence by  manifold  troubles,  crofTes,  temptations,  and  affliftionsin  this  world, 
 as  earthly  kings  vfc  to  traine  and  exercife  their  fubiefts ,  When  our  Sauiour  M«h.j,34, 
 Chrift  was  with  his  difciples  in  a  fliippe ,  there  arofe  a  great  tcmpeft  vpon  the 
 fea,fo  as  the  (hippe  was  almoft  couered  with  waues ',  but  he  was  afleepe :  and 
 bis  di(ciples  came  &  awoke  him,{aying,  Saue  vs  m,ifler,wej)eripj.  Behold  here 
 a  liuely  pifture  of  the  dealing  of  Chrift  with  his  feruants  in  this  life.  His  man- 
 ner is  to  place  them  vpon  the  fea  of  this  world,  and  to  raifevp  againft  them 
 bleake  ftormes  and  flaes  of  contraric  windes  by  their  erfemies ,  the  fleili ,  the 
 deiull ,  the  world .  And  further  in  the  middelt  of  all  thefe  dangers  he  for  his 
 ©wne  part  maketh  as  though  he  lay  afleepe  for  a  time ,  that  he  may  the  better 
 make .trialloftheirpatiencc,faith,and  obedience.  And  the  endes  for  which  he 
 \feth  this  fpirituall  exercife  are  thefe.The  firf  1:  to  make  all  his  (ubie<f>s  to  hum- 
 ble themfelues,and  as  it  were  to  goe  crooked  and  buckle  vnder  their  offences 
 committed  againft  his  maieftie  in  times  paft.  Thus  lob  after  tlie  Lord  had 
 long  afflicted  hi03,and  laid  his  hand  fore  vpon  \\im,(?iit}n,Behold  I  am  vile:  and  10L59  37^. 
 againe,  /  ahhorre  wyfelfe  and  repent  in  dufl  and  a/hes  Jn  the  fame  manner  we  b  e-  ^"*^  4».o  • 
 ing  his  fubie£^s  and  people ,  muft  looke  to  be  exercifed  with  temptations  and 
 affliftions  which  fliall  makevs  bend  and  bow  for  our  finnespaft,as  the  olde 
 man  goeth  crooked  and  doubles  to  the  earth  by  reafbn  of  age .  The  fecond,is 
 topreuentfinnes  in  the  time  to  come.  A  father  when  he  fees  his  child  too 
 bold  and  ventcrous  about  fire  and  water,  takes  it  and  holds  it  ouer  the  fire  or 
 ouer  the  water,as  though  he  would  burne  or  drowne  it ,  v/hereas  his  purpofe 
 mdeede  is  nothing  elsbut  to  preuentdaunger  in  timcto  come.Tn  hkemanner 
 Chrifts  fubi«ds  are  holds  to  finne  by  nature,  and  therefore  to  preuent  a  mif- 
 
 ,  chiefe 
 
41^     Clirifts  Httin»  at,&c.  t^H  Expojithn 
 
 chiefe  he  doth  excrcifc  thcni  with  affliftion,and  fcemcs  for  a  (caH)!!  as  tlio«g!i 
 he  would  quite  forfake  his  Church ,  but  bis  mcanin*  is  onely  to  prcuent  ofe 
 fences  in  times  to  come.  The  third  endc  is ,  to  continue  his  fubie£^s  m  obedi- 
 ence vnto  his  commandeinents :  fo  the  Lord  faith ,  when  he  would  brjrrg  his 
 Church  from  i^ohine:'^  eh&ld,J  ntUfrcp  thyrpaywtththoryieSyC^  make  an  hedgCy 
 
 ^•''^*  that fhee f jail rM  f/id her pathes.Thehdly  Gholl  here borrowes a comparifon 
 from  beaftsjwhich  going  in  the  way/fee  greenc  paftures,  &  defii  e  to  enter  in, 
 &  therefore  goe  to  the  hedge^but  feehng  the  iWpnes  of  the  thornes  dare  not 
 aduenture  to  go  in.  So  Gods  people  like  vnto  wild  bealls  in  refpcft  of  finnc, 
 viewing  tu<!  greene  pal^ures  of  this  world,which  are  the  pleafures  thereof,  arc 
 greatly  arfcftcd  therew.ith:&  if  ;t  were  not  for  fharpnes  of  croifcs  &  temptati» 
 ons,  which  are  Gods  fpiritnall  hedge  by  which  hekccpcth  the  in^they  would 
 range  out  ot  the  wa^sand  ruili  into  finne,as  the  horfe  into  the  battelL 
 
 The  fourth  and  lal1:  worke  of  Chrifl  in  refpe^ft  of  hisChurch  is,thathe  fits 
 atthcrighthand  of  his  father  to  defend  the  faraeagamft  therag^of  all  ene- 
 mies wnatfbeuer  they  are :  and  this  he  doth  two  waies  .  Firfi:  by  giuing  to  liis 
 feruantsfufficient  ftrength  to  beare  all  the  alTaults  of  their  enemieSjilie  world, 
 the  flefh,  and  the  deuiil.  For  Paul  faith ,  thofe  to  whome  the  Lord  hath  giuen 
 the  gift  of  faith ,  to  them  alfo  he  hath  giuen  this  gift  to  (iiffer  afRiclions.  And 
 the  fame  Apoftle  alfo  praieth  for  the  Colofllans ,  that  they  may  be  ftrengthc- 
 ncd  with  ail  might  through  liis  glorious  power  viiito  all  patience  and  long 
 fufferin»  with  ioyfulncfle.  The  euidence  hereof  we  may  mofl  plainely  fee  in 
 the  moft  conftant  deaths  of  the  Martyrs  of  Chrift,rccorded  both  in  the  word 
 of  God,and  in  the  Church  hiftories.  It  is  wonderfull  to  fee  their  courage  and 
 conftaacie.  For  at  fuch  times  as  they  hauebeene  brought  to  execution,they 
 f  efufedto  bebound  or  chain ed,willingly  fullering  moft  cruel  torments,with- 
 outfhrinking  or  fearc;  fuch  courage  and  ftrength  the  Lord  gauethcmto 
 withftand  the  violent  rage  of  all  their  aduerfaries. 
 
 Secondly ,  he  defends  his  Church  by  hmiting  the  power  and  rage  of  all  c- 
 ncmies.  And  hence  !t  is ,  that  although  the  power  of  the  Church  of  God  on 
 earth  be  wcake  and  (lender  in  it  felfe,  and  contrariwife  the  power  of  the  deuili 
 exceeding  great,  yet  can  he  not  Co  much  as  touch  the  people  of  God.  And  he 
 more  preuailes  by  inward  (uggeftionsand  temptations,then  by  outward  vio- 
 lence. And  if  it  were  not  that  the  power  of  Chrift  doth  bridle  his  rage ,  there 
 could  be  no  aboadfor  the  Church  of  Chrift  in  this  world. 
 
 Thus  we  haucfeene  what  are  the  workes  of  Chrift  in  goueming  his  church: 
 and  wc  for  our  parts  that  profelTe  our  felues  to  be  membys  thereof,  muft 
 fhew  our  fclucs  to  be  Co  indeed,by  an  experience  of  thefc  works  of  his  in  our 
 owne  hearts.  And  we  muft  fuffer him  to  gather  vs  vnder  his  ownc  wing ,  and 
 to  guide  vs  by  his  wordandfpirit,andwearc  to  acquaint  our (elucs with 
 thofe  fpirituall  exercifes ,  whereby  his  good  pleafure  is  to  nurture  vs  to  all  o- 
 bedience.  Laftly ,  wemuftdependonhis  ayde  and  proteftion  in  alleftates. 
 And  feeing  we  in  this  land,haue  had  peace  and  reft  with  the  Gofpell  of 
 Chrift  among  vs  a  long  time,  by  Gods  cfpeciall  goodneffe,  we  muft  now  af- 
 ter thele  daies  of  peace  looke  for  daies  of  tribulation :  we  muft  not  imagine 
 diat  our  eafe  and  libertie  will,  continue  alvvaies.  For  looke  as  the  day  and 
 
 pight 
 
oftheCreede,  Clirifts  kin^aOftI^      4 '7 
 
 niglit  (!oe  one  follovV  another ;  fo  likewife  in  the  adminiflration  of  the  church 
 here  vpon  earth,  Chnft  (uffercth  a  continuall  intcrcourfe  bctwcenc peace 
 and  pcrfecution .  Thus  he  hath  done  from  the  beginning  hitherto ,  and  we 
 may  refblue  our  felues  that  fb  it  vvill  continue  till  the  end;  and  therefore  it  fhall 
 be  good  for  vsin  thefe  daies  of  c|ur  peace ,  toprepare  our  felues  for  troubles 
 and  affliiftions :  and  when  troubles  come,  we  raull  ftill  remember  the  fourth 
 werke  of  Chrifl:  in  the  gouernment  of  his  church,  namely  thatin  all  daungers 
 he  wjli  defend  vs  againfl  the  rage  of  our  enemies ,  as  well  by  giuing  vs  power 
 and  ftrcngth  to  beare  with  patience  and  ioy  whatfoeuer  fhall  be  laid  vpon  vs, 
 as  alfo  bridle  the  ra^e  of  the  world,theflei]h,and  the  deuill,  fo  as  they  fhall  not 
 be  able  to  excrcife  their  power  and  malice  to  the  full  againft  vs. 
 
 Thus  much  of  the  deahng  of  Chrift  toward  his  owne  Church  and  people. 
 Now  folio weth  the  fecond  point,namely  his  dealing  toward  his  enemies;  and 
 here  by  enemies  I  vnderfland  all  creatures,but  efpecially  men,  which,  as  they 
 are  by  nature  enemies  to  Chrifl:  and  his  kingdome ,  fo  they  pcrfeuereinthc 
 {ame  enimitic  vnto  the  end. Mow  his  dealing  towards  them  is,in  his  good  time 
 to  workc  their  confufion ,  as  he  himfelfe  faith ,  Thofe  mine  enemies  ih^it  »'<?/i.'/^i.uk,,j,j«^ 
 not  that  I  fhouldra'ijyie  ouer  them, bring  them  hither  and  flay  them  before  me.  And  pr 
 ]3auid  faithjT^^  LorAmlliiruife  his  enemies  yoiti)  a  rodde  ofironjand  breaks  them 
 inpieces  like  a  potters  vejfell.  And  againe,  /  willmake  thine  enemies  thjfootefloole.  *"  "**''' 
 As  lofuah  dealt  with  the  fiue  Kings  that  were  hidde  in  thccaueihe  foftiof.1a.a4» 
 makes  a  flaughtcr  of  their  armies  *,  then  he  brings  them  forth  and  makes  the 
 people  to  fet  their  feete  on  their  necks ,  and  to  hang  them  on  fiue  trees.  So 
 Chrift  deales  with  his  enemies :  he  treads  them  vnder  Kis  feete,  and  maketh  a 
 flaughter  not  fo  much  of  their  bodies  as  of  their  foules .  And  this  the  Church 
 of  God  finds  to  be  true  by  experience,as  well  as  itfinds  the  louc  of  Chrid  to- 
 wards it  felfcNow  he  confounds  his  enemies  two  waies.  The  firil  is  by  hard- 
 DcfTe  of  heart,which  arifeth  when  God  withdrawcth  his  grace  from  man^  and 
 leaueth  himtohimrelfe,fo  as  he  goeth  on  forward  from  finne  to  finne,and  nc- 
 uer  repentcth  to  the  lafl  gafpe.  And  we  muft  eResme  of  it  as  a  mod  fearefbll 
 and  terrible  iudgement  of  God :  for  when  the  heart  is  pbfieiTed  therewith,  it 
 becomes  fo  fiuitie  and  rebellious,  that  a  man  will neuer  relent  orturreto 
 ^od.  This  is  manifeft  in  Pharao,for  though  God  fcnt  mofl:  gricuous  plagues 
 both  vpon  him  and  all  the  land  of  Egypt ,  yet  would  he  not  fubmit  himfelfe, 
 iaue  onely  for  a  fit,while  theliand  of  God  was  vpon  him :  for  after ,  he  retur- 
 ned to  the  former  obftinacie  inw^hich  he  continued  till  he  was  drowned  in 
 the  fea.  And  this  iudgement  of  God  is  the  niore  fearcf  ulLbecaufe  when  a  man 
 is  in  the  midfl:  of  all  his  mifepe,  he  feelesno  mifeiie.  And  as  in  fomekinde  of 
 Ccknes  a  man  may  die  languifiiing*,  fb  where  hardncs  of  heart  raignes  wholly 
 &  finally,  a  man  may  defcend  to  thepit  of  hell  triumphing  &  reioycing.  And  ■ 
 to  come  neere  to  our  felues,  it  is  to  be  feared  leafl  this  iudgement  of  all  iudge-= 
 \nents  be  among^s  in  thefe  our  daies.For  where  is  any  turning  to  G  o^  by  re- 
 pentance. Still  men  goe forward  in  finne  without  remorfe .  We  haue  had  the 
 wordpreached  among  vs  along  time,  but  it  taketh  no  place  in  mcnshcarfSo  • 
 They  arc  notfofined  with  the  hammer  of  Godswordrnay  they  are  like  the 
 fstaithsibthy  or  anuiljwbJch  tlie  moreit  Jsbcat  vviththehamar^theiiaiderit  is. 
 
 Bun 
 
4iS     Chrifts  kingdomc.  AnBxpd/ttm 
 
 But  in  the  feare  of  God,Iet  vs  (eekc  to  be  changcc!,ancl  takchccdc :  the  deceit» 
 fulncs  of  finneis  wondcrfiill.  Let  vs  not  be  caned  away  with  an  ouerweenin» 
 of  our  felucs;  a  man  may  haue  good  gifts  of  God,as  the  gift  of  knowledge,thc 
 gift  of  prophecic,the  gift  of  conp  eiuing  a  prayer  ( I  fay  not  of  praying  truly:  ) 
 and  hereupon  thinke  himfelfe  in  good  cale ;  and  yet  for  al!  this  haue  nothino' 
 but  an  impenitent  and  flintie  heart.  For  this  caule  it  ftandeth  cuery  man  vron 
 io  looke  vnto  it,  leaft  this  iudgcment  of  God  take  hold  on  him .  And  that  wc^ 
 may  auoid  the (ame,we  muft  labour  foi"t  wo  things:  I.  to feelc  the  heauy bur- 
 den of  our  {iones,and  be  touched  in  confciencc  for  thera.euen  as  we  are  trou- 
 bled in  our  bodies  with  the  aches  and  paines  thereof:  this  is  a  token  of  grace. 
 1 1.  We  mull:  labour  to  feele  in  our  owne  fbules  the  want  of  Chrift:  we  favih'* 
 deede  that  we  ^cq\z  it,but  it  is  a  very  great  matter  to  haue  an  heart  that  doth  o- 
 pen  itfelf:e,andas  it  were  gape  after  Chrift,  as  the  drie  and  thirflieland  where 
 no  water  is.  Though  we  haue  knowledge  and  learning  neuer  fo  much ,  and 
 mapy  other  gifts  of  God ,  yet  ifwe  haue  not  broken  hearts  that  feele  the  bur- 
 den of  our  finnes ,  and  the  want  of  Chrill,and  that  we  Ifand  inneede  of  euery 
 droppe  ofliis  bloode  for  the  wafhing  away  of  all  thefe  our  finnes,  our  cafe  is 
 miferablc .  And  the  rather  we  niufl;  preuent  this  hardneffe  of  heart,  becaufc 
 Chrift:  lefus  in  heauen  fits  at  thtfright  hand  ofhis  father  in  full  power  and  au- 
 thoritie,to  kill  and  confound  all  thofe  that  be  his  enemies,  and  will  not  fubniit 
 thcmfelues  to  bcare  his  yoke. 
 
 The  fecond  way  is,by  finall  dcfperation  *,  I{ay,finall,becaufcallkind  ofde- 
 Ipcration  is  not  euill.  For  when  a  man  delpaireth  of  himfelfe  and  ofhis  owne 
 power  in  the  matter  ofhis  faluation,it  tends  to  hiseternall  comfort.  But  finall 
 clefperation  is,  when  a  man  vtterly  defpaircs  of  the  pardon  ofhis  owne  finnes 
 and  of  life  euerlafting .  Examples  hereof  we  haue  in  Saul  that  flue  himfelfe, 
 and  in  Achitophel  and  ludas ,  that  hanged  themfelucs.  This  finne  is  caufed 
 thus:  So  m^Kiy  finnes  as  a  man  committeth  without  repentance,{b  many  mod, 
 bloodic  wounds  he  giueth  Mito  his  owne  (bulc :  and  either  in  death  or  life 
 God  makes  him  feele  the  fmart,and  the  huge  w^aight  of  them  all:  whereby  the 
 ibule  finkes  downc  into  the  gulfe  of defjjaire  without  recouerie .  God  faid  ttf 
 Qi\m^^^\oMAot  ^mi^ty  flnne  lyeth  at  thy  doore.yN\ie.rc  he  vfeth  a  borrowed 
 (peech  from  wild  beads ,  who  Co  long  as  the)'  are  fleeping  ftirre  not ;  but  bee* 
 kng  awakcdjthey  flic  in  a  mans  face,and  rend  out  his  throat.  In  hke  mancr  th^ 
 finnes  which  thou  committed ,  lie  at  the  doorc  of  thine  heart,  though  thoii 
 feele  them  not:  and  if  thou  doe  not  preuent  the  danger  by  fpeedy  repentance^ 
 God  will  make  thee  to  feele  them  once  before  thou  die ,  and  rai(e  vp  (uch  ter- 
 rours  in  thy  confcience,  that  thou  flialt  thinke  thy  felfe  to  be  in  hell  before 
 tliou  art  in  hell :  and  therefore  it  is  good  for  eucry  man  to  take  heede  how  he 
 continues  an  enemie  to  Chrift.  The  beft  courfe  is  to  tumc  betimc  from  our 
 finnes, and  become  the  friends  of  Chrill,that  fo  we  may  e(cape  thcfc  fearcfuU 
 iudgemcnts. 
 
 And  whereas  Chrift  in  this  manner  gouernes  all  things  in  heauen  &: earth, 
 we  arc  bound  to  performc  vnto  him  three  duties ,  reuerence ,  obedience, 
 thankfu1nes.For  the  firft,Paul  {aith,(j  <j<J  hath  exalted  him  andgme»  him  a  nami 
 aboHc  all  names  3  that  at  the  name  ofleftps  (which  narae,is  his  exaltation  in  hea- 
 uen 
 
 $i»I.t.ie, 
 
offheCreede.  Chriils  kingdoroe.     4^^ 
 
 •Ucn  in  fiill  pflfwcf  and  <^ox\i)fljouUeiury  kt^ee  horee:  We  dare  not  fo  much  as 
 -foeake  of  an  earthly  king  vnrcucrcntly,what  reuerence  then  do  we  owe  A'nto 
 .Chrift  the  king  of  heaucn  and  earth?  Dauids  heart  was  touched  in  that  he  had 
 iciltoffbut  the  lap  ofSaulsgarment.when  he  might  hauefiainehinajbecaQie'*^^'***^** 
 •he  vvas  the  Lords  annointed.Oh  then,howe  much  more  ought  our  hearts  to 
 ^l>e-touched,if  weiTiail  in  the  lead  mcafure  difhonour  Chrift  lefus  our  Lord 
 ^and  kino-.SeG5dly,we  are  here  tatight  topcr^ormeobediencetohim,&:  t©  do 
 ^him  all  tne  homage  we  can.  The;  mafter  of  the  family  in  all  hislawefull  com- 
 -mandements  muft  be  obeyedrnowe  the  Church  of  Chrift  is  a  family,  and  wc 
 arc  members  thcrdof:therefore  we  muft  yceld  obedience  to  him  in  all  things: 
 Sfor  all  his  comrtlandements  arc  iuft.  When  Saiil  was  chofen  king  oUer  Ifrael,  i.Sam.w.»4 
 iCertaine  men  which  feared  God, whoft  hearts  God  had  touched  ^  followed 
 ,liim  to  Gibca  and  brought  him  prefents,  but  the  wicked  dcfpifedhim  :  the 
 iame  is  much  more  to  be  verified  in  vs  toward  Chrift  our  Lord  .  Wee  muft 
 ^haae  our  hearts  touched  with  defirc  to  performe  obedience  vntohim:if  not, 
 we  are  men  of  Belial  that  defpife  him .  If  this  obedience  were  put  in  pradife, 
 "the  Gofpel  would  haue  better  fuccellc  irt  the  liearts  of  the  people,  and  the 
 Lords  fabbath  would  be  better  kcpt;and  men  would  beare  gt'<'atcr  loue  both 
 to  God  and  to  their  neighbours  then  nowe  they  doe.  The  third du tie  which 
 •>sHt  owe  vnto  him  is  thankfulnefle,  for  the  endleUe  care  which  he  fhcweth  in 
 i&it  goucrning  and  prefcruing  of  vs.  When  Dauid  waxed  6lde,and  had  made 
 Salomon  his  fonne  king  in  his  ftead,al  the  people  ftiouted  and  cried,  (jtf^y2(«^  i.Klng.i.j«» 
 ^gSdonton^Qodfaue  king  Salomon,foasthe  earth  rang  agaifte.  Shd\l  the  people 
 iof  Ifrael  thus  rcioice  at  the  crowning  of  Salmon ,  viiid  {hiali  not  we  much 
 more  rcioice  when  as  Chrift  lefus  is  placed  in  heaiien  at  the  tighthand  of  his 
 lather,  and  hath  the  euerlafting  fcepter  of  his  kingdome  put  into  his  hand? 
 And  We  arc  to  fhewe  this  thankfiilnelTe  vnto  him  by  doing  any  thing  in  this 
 world  that  may  tend  to  his  honour  and  glorie,though  it  be  with  the  aduenture 
 ofourliues.  When  Dauid  dcfired  to  drinkeof  die  water  of  the  well  ofBeth- *^.^^^''^' 
 4cm,thrce  ofhis  mightie  men  went  and  brake  into  the  hoaft  of  the  Phihftim?, 
 sliid  brought  him  water .  Thus  they  ventured  their  liues  for  Dauids  fakeiand-^ 
 fliallnotwemuch  more  willingly  venture  our  liues  to  doe  Chrift  feruicc  in 
 token  of  thankefiilncfle  for  his  continuall  prcferuing  of  vs?   ■ 
 r    Thtis  much  of  the  higheft  degree  of  Chrifts  exaltation  in  his  kingedme: 
 nowe  followeth  the  laft  point  to  be  beleeued  concerning  Chrift  in  thefe 
 Wordes, From  thence  he  fhaH come  to  iudge  the  qfti^kf  ^**^  f^^  aeade  .   And  they 
 ycontaine  a  proofe  or  a  particular  declaration  of  the  former  article  •  For  as  on 
 -^arth  thofe  that  are  fet  at  the  right  hand  of  kings  d  oe  execute  fuftice  in  courts 
 «oraffifestorthe  maintenance  ofthe'ftatc&  peace  of  the  kih^dome:  fo  Chrift 
 lefus  fitting  at  theright  hand  ofhisf^therjtliatis,beingm<»dcfoueraigne  Lord 
 of  all  things  bothin  heauen  and  earth,is  to  hold  a  court  or  afliTe,in  which  hee 
 {hall  come  to  iudgeboth  the  quicke  and  the  dead.  Nowe  in  handling  the  laft 
 iudgement;Weareto  confiderthefe  points:  I.  whether  there  fh?.ll  bea  iudge- 
 tnentor  not?I  I.  thetimeof  it.I  I  I.the  figncs  thereof  I  V.the  manner  of  it  V. 
 the  vfc  which  is  to  be  madethereof  Of  thefein  order. For  the  firft  pcint.  whe- 
 ther there  fball  be  a  judgement  or  not;the  queftion  is  needcfull :  for  as  Saint 
 
 E  c  X  Pctex  ■ 
 
f,/\      Thchll  iudgetiient.  J^  SxpaJit/'oM- 
 
 .Peter  (sa^yThereptaHcome  in  the  /afi  dates  mockers y-tvych^aUwAlke  after  theit 
 
 "^^H*       .Mtjls,cindfayyjyhereisthefromife  of  his  comming?\N\\\Q\\  (!aics  arc  nowcThe  an- 
 fwer  to  this queftionisfet  downe  in  this  artidc,  in  which  v%'e profclTe  thattbe 
 
 .-.^i  «J.  comming  of  ChriChto  the  lail  iudgenientjis  a  point  of  rcU^on  fpecially  to  be 
 ifecldeand  auouched.  The  reafons  to  probue  it , are  principally  twor^rft  the 
 it^ftimonicofGodhimfelfe  in  the  bookes  of  the  oldc  andneweteftamem, 
 which  aflfoard  vnto  vs  plentiful!  proofcs  touching  the  laft  iud«mcnt/o  ^shc 
 j^hich  will  butlightly  read  the  famcfliall  not  ncede  to  doubt  thereof  The  fe- 
 ^pnd  reafon  is  taken  fro  the  iuftice  and  goodnes  of  God,  the  propertie  whce- 
 <pf  is,to  p\inillj  wicked  and  vn^odly  flien,and  to  honour  and  reward  the  godr 
 
 sumtv.^' .:  iy:  but  in  this  world  the  godly  in'anismoft  ofallinmireric,(foriudgeniciH 
 jbegirtRejtb  at  Gods  houfe,)and  the  vhgodly  haue  their  hearts  eafe.  Wicked 
 Diu^s.hath  the  World  at  will,but  poore  Lazarus  is  hunger bittcn/ull  offore^, 
 and  miferabJe  euery  way  .This  beeingfo,it  remaineth,that  after  this  life,there 
 muft  needes  be  a  iudgemcnt  and  a  fecond  comming  of  Chrifl:,when  the  go^- 
 ly  muft  rccciuc  fulpeflc  of loy  and  glorie,and  the  vngodly  fulnefTe  of  woe  & 
 liiifferie.  Thi$iecpnd;r^on  m?y  ffoppe  themouthes  of  all  gain efaycrs  in  t&e 
 VvQrld  whatlpeuer^Bytitfnay  be  obieftedjthat  the  whole  world  ftands  eiihe^' 
 «^fb^lccuersor  ,vjibtlcei>crs,  and  that  there  is  no  laft  iudgcment  for  either  cB 
 ij^clerfor  the  beleeuerjas  Chriftfaidi^hath  euerlaftin»  M^yandJbalhmc^irKe-iit^ 
 
 S^i&'      '^^ ifidgement',mA  the  vflbele:?uer  is  cofidem;sedaI?'eadieySLnd therefore  need^h? 
 S'  r.i  *   ^  further  i^dg^mcpfca^^^i^iVVherc  it  is  faid,he  that  beleeueth  fhall  notcoipe- 
 4ntp  iudg^rtient,  it  muft  bee  ynderftood  of  the  iudgemcnt  of  condcitinatiori,,  i 
 VqdJ  nQt?h<?.H»4gc;itiC|?jt;pfah^lutiomand  he  that  beleeueth  not  is  cpndemnjwi  • } 
 alfe^die/m'^fe^  ?n.4f^l>fta9!^^^^^^^e  waies:I.iil  diecpuiifell  of  Gpd,  w^ho-difl 
 fore^eahd appoint hi^ condemnation ,  asit is.a(punifhmfntofiitine,and afl 
 ejtee^tion  of  his  j'uftiGe.Il.Jn  the  word  of  God,wherehe  hath  his  eondemna.- 
 ■tton^-t  downe.I  I.  I.he  is  condemned  in  his  own  confciencerfor  euery  vngod-i 
 lymansconfcicnee  is. a  iudge  vnto  liimfelfe,  which  doth  cucry  hourc  con-  " 
 ,^-qmne  bim>a"cii<:  's  a  forerunner  of  tl^e  laft  iudgemcnt .  And  nQt-withftant 
 j^inp-  all  this^theremav  remaine  a.fecond  iudgement.which is  a manifcftati- 
 jon  aiid  iiniihing  of  that  whichAvasbegunne  in  this  worlde  :  an<i  therefore ' 
 the  meaning  of  tha{ place  is  this;  hec  that,  b^eeueth  not  is  alr^adie  judged:'  ill ; 
 part,  but  fp'aslhefuU  manifeftation  thereof  jiball  be  atthe fecond  comming '. 
 
 pfChrift:  .  ...'.. 
 
 '  -I      The  fecond  circumftance,  is  the  time  of  his  iudgemcnt  i  in 'handl«>g  . 
 ^wvherepffirftletvsfee  whatis  the  iud'geraent  of  men  ,  fecondly  wlirat  is  the  ■ 
 ^lueth.Fof  the  firjftjtwo  ap^oipi^s  toucKmg  this  time  take  place .  The  firft  ist, . 
 ^hat  theTecondwmmipgpf  Chrift  lliall  be  abou^rfee  thpufandr)5C4resfr,Q^ 
 t|he  beginning  of  the  wprlde,  and  that  fpr  the  JElc^sTakc;  fomcof  thefV  d3ie% 
 iriuft  tc  fliortnecicand  nowc  ifince  thebe^ning  oftheworldcarcpa  (Ted^W 
 tboufiind  Sc  almo^ftlixe hundred  ycares&  as  there  remaincs  biu  roure  hmft- 
 .dyed.The  grpundes'of  this  opinion  arethcfe.Fjrft  the  teftimonie  of  Elias»  /wb 
 yhoitfa^dyc<itwJ.hefqre'ih'e  ^Mxeitvfo  thotifan^ysaresynder  the  iawetandtv^  thoth- 
 ^fitidyear-es,  Vfidev  jC^h^li.yindforthe  eieEisfakitf^tnc  of  theft  yMresJiyaU  hejhor^ 
 .^md^^>}fre«;tft.^^  9f another : 
 
 WJ3 
 
 J 
 
jElias  wliicli  was  a  Icwcno  prophet.  And  wlicrasTie  faidic  two  thouland  yercs 
 
 before  the  lawcand  two  ihoufand  yeares  vndcr  the  lawe,hefaileth.  From  the 
 
 ffiuing  of  the  law  to  the  coraming  of  Chrifl:,was  about  one  thoufand  aiid  fiuc 
 
 jpiiidf  cd  yeares :and from  the  lawe  to  the  creation  aboue  two  thoufand.  Now 
 
 if 'Elias  cannot  fet  dpwne  a  iufl  number  for  the  time  pafl:,which  a  mcaneman 
 
 may  dojwhat  (hal  wcthink  that  he  can  do  for  the  time  to  eome?And  ifhe  de- 
 
 cciue  vsin  that  which  is  more  eafie  to  find,how  fhal  we  truf^  him  in  thingslhat 
 
 be  harderJThc  (ecod  reafbn  is  this:How  long  yyd  was  in  creating  the  world, 
 
 {b  long  he  fliall  he  in  goueming  the  famcbut  he  was  fixe  daies  in  creafing  the  -j 
 
 worlde,and  in  thefeuenth  herefted,  and  Co  proportionally  hec  (hall  bee  fixe 
 
 thoufand  yeares  in  ^oucrning  the  world;  euery  daic  anfwering  to  a  thoufand 
 
 yt:[XQiyZ^PctcvXdiim:i^thoufand yeares  are  hut  m  one  ^ayvetth  Godfi.Vi^^\zn 
 
 fiiall  the  end  bee.  Anf.  This  reafon  likewise  hath  no  ground  in  Gods  word:a$ 
 
 for  that  place  of  Peter ,  the  meaning  is,  that  innumerable  yeares  are  but  as  a 
 
 ihort  time  with  God:and  we  may  as  well  (ay,two  thoufand  or  tcnne  thoufand  a  cmen  man 
 
 yeares  are  but  as  one  daie  with  God.For  Peter  meant  not  to  fpeake  any  thino-  vocJ^ea''*  ^ 
 
 diflin£^ly  of  a  thoufand  yeares,but  ofa  long  time.Thirdly  it  is  allcadged,that 
 
 within  fixe  thoufand  yeares  from  the  creation  of  th^  world ,  /hall  appeare  in 
 
 theheauens  ftraunge  coniundions,and  pofitions  of  the  flarres,  which  fignifie 
 
 nothing  els  but  the  fubuerfion  of  the  ftatc  of  the  worldmay,  fbme  haue  noted 
 
 that  the  ende  thereof iTiould  haue  beene  in  the  year«  of  our  Lord,  a  thoufand 
 
 jfiuc  hundred  eightie  eight:thcir  writings  arc  manifeft:  but  we  findcby  expe- 
 
 ricncethat  this  opinion  is  falfe  and  friuolous,and  their ^roundes  be  as  friuo- 
 
 lous.For  no  man  can  gather  bj-  the  ordinarie  courfe  ofthe  heauens,the  extra- 
 
 ordmaric  change  ofthe  whole  world.  / 
 
 I.  ;.  The  (econd  opinion  is,that  the  ende  ofthe  world  rhallLethrce  yeares  and 
 an  halfc  after  the  rcuealing  of  Antichrifl .  And  it  is  gathered  out  of  places  in 
 I  Daniel  and  the  Reuelation,abufed. Wherea  time  and halfe  a  time  fignifie  not 
 I  three  yeares  and  a  halfcjbut  a  fhort  time.  And  therefore  to  take  the  wordcs 
 properly,is  farrc  from  the  meaning  ofthe  holy  Ghoft.For  marke,if  the  endc 
 fiiall  be  three  yeares  and  a  halfe  after  the  rcuealing  of  Antichrift,then  may  a- 
 ny  man  knowe  before  hand  the  particular  moneth  wherein  die  ende  ofthe 
 Woild  fhould  bc,which  is  not  pofliblc. 
 
 Nowc  the  trueth  which  may  be  auouched  againflall,is  this,  that  no  man 
 can  know  or  fet  down  or  coniefture  the  day  ,the  weeke,  the  monelh^tlie  vere, 
 or  *  the age,wherin the  fccond  comming  of Chrifi:  and  theiafl:  day  of  ludge-  a»<>o  /«'«*. 
 tnent  fhall  be.For  Chrift  himfeJfe  f  lith,»// W  Aais  and  hours  l^o-tretrj  no  waju, 
 no  not  the  angeh  in  heanen^t  Godonely.nis  Chrifi:  himfelfe  as  he  is  man  knew  ^*"*'^  **'  '^' 
 it  not.  And  when  the  difciples  asked  Chrifl  at  his  afcenGon,whether  he  would 
 reflorethe  kingdome  vnto  Ilrael ,  heanfvv-ered,  Itiinotforyotttokjtorpe  the  '^'^'"^^ 
 times  and  feafons, which  the  father  hi^th  put  in  A/if  ojyw^j&ojjjtfr.  And  Paul  faith,  uiiicilji. 
 Ofthe  times  and feafons ^brethren  ^  youhatie  no  neede  that  !  yfrite  v:?to  you.  Tor 
 you  your  fehes  k^owe  perfe^ly  that  the  daie  of  ths  Lord  jh all  come ,  enenma 
 thiefe  in  the  night.  Nowc  wee  knowe  that  a  man  that  kecpeth  hishou{e,can 
 not  conied>ure  or  imagine  when  a  thiefe  will  come:and  therefore  no  man  can 
 Ipl  downc  the  particulaf  time  or  age ,  when  Chrift  fhall  come  to  judgement. 
 
 Ee  2  This 
 
4^2 
 
 The  lift  m%ftl«nt.  Anexfofitkn 
 
 This  madvV^  hdid  ftsadfa(Fly,an£l  iFwe  read  the  contrarie  in  the  writings  of 
 xncn,we  arc  not  tobeleeue  their  fayingSjbut  account  of  them  as  the  deuices  of 
 inen,which  haue  no  ground  in  Gods  word. 
 
 To  come  to  the  third  point ,namely  the  figncs  of  the  lafl:  iudgcmcnt>they 
 are  of  two  forts:fbme  goe  before  the  comming  of  Chnft ,  and  fotne  are  ioy- 
 ivedwith  it.Thc  fignes  that  goe  bcfoTe,arc  in  number  reuen,rccorded  diftin- 
 ftly  by  the  holy  Glioft.The  firft,  is  theprcaching  of  the  Gofpcl  through  the 
 whole  world.So  burSauiour  Chrift  (aith,  this  ^of^ell  of  the  kingdome  mufi  bee 
 preached  throHgh  the  whole  world  for  a  witngjfe  vnto  all  nations  yund  then  Jhallthe 
 ende  mwf.  Which  place  muft  thus  be  vnderftood;  not  that  the  Gofpell  muft 
 be  preached  to  the  whole  world  at  any  onetime,  for  that(as  Itakeit)was  nc- 
 uer  vet  feene,neither  fhall  be;but  that  it  fhali  bee  publiihed  diftinftly  and  fuc- 
 cefliuely  at  feueralt  times;  arid  thus  vnderftanding  the  words  ofChrifl:,  if  wee 
 confider  the  time  fince  the  Apoftles  daies,wee  (hall  findc  this  to  be  true,  that 
 the  Gofpd  hath  beene  preached  to  all  the  world:and  therefore  this  firft  fignc 
 of Chrifts  commirig  is  alreadie  paft  and  accompliiLed.  ; 
 
 The  fecond  fi^ne  of  his  eommin* ,  is  the  reuealing  of  Antichrift,as  Paul 
 faith,T/j^  date  ofihfiJipjAflrtii:  come  before  there  he  a  departure  frfi, and  that  ma 
 (fjinne  be  Mfclofed.etien  thefonne  •  of  perdition,  which  is  Anttchr'ifl.  Concerning 
 this  figne^in  the  yeare  of  our  Lord^o  2  .Gregory  the  eight  pope  of  Rome,** 
 uouched  this  folemnly  as  a  mariifeft  trueth,  that  whofoeuer  did  take  to  him* 
 felfe  the  name  of  Vniuei-fall  Bi(hop,the  fame  was  Aritichrift.  Now  fiue  yerei^ 
 after,  Boniface  fiiceeeding  him,wasby  Phocas  the  Emperour  entituled,  Vni* 
 uerfall  Bifhopjpaftour  ot  the  Catholike  Church,  in  the  yeare  of  our  Lord 
 doy.andofallPopeshewas  the  firfi:  knowne  Antichrift,  and  fince  him  aft 
 liis  (uccefTourshaue  taken  vnto  the  the  fame  title  of  Vniuerfal  and  Catholike 
 Billiop,  whereby  it  doeth  plainely  appeare,  that  at  Rome  hath  bin  and  15  the 
 Antichrift.And  this  figneisalfopaft. 
 
 Thethird  is>a  generall  departing  of  moftmen  from  the  faith.  For  it  is  faide, 
 in  the  place  before  named ,  let  no  man  deceiueyou.  '.for  the  day  of  Chrifl  Jhall  not. 
 come,except  there  be  a  departingfrji.  Generall  departure  hatn  bin  in  former  2b< 
 o-es.When  Arius  fpread  his  hercfie,it  tooke  fuch  place  that  the  whole  world©  ■ 
 ahnoft  became  an  Arian.  And  during  the  fpace  of  poo.  yeares  from  the  time" 
 ofEonif^ce,thepopi(h  herefie  fpread  it  felfe  ouer  the  whole  earth,  and  the 
 feithfull  feruants  of  God  were  but  as  an  handfall  of  wheat  in  a  mountaineo^ 
 chafFcwhich  can  fcarfe  be  difcerned.This  figne  is  in  part  already  paft,  neuer- 
 theles  it  (hall  cohtiiiueto  the  ende,becaufe  men  fhall  continually  depart  frora^ 
 the  foith.  And  the  nearer  the  end  of  the  world  is,the  moreSata  rageth  Sn  feeks 
 to  bring  me  into  his  kinq:do.Therefore  it  ftandeth  vs  in  had  to  labour  for  the 
 knowledge  of  true  religi6,&:  hauing  learned  it,mofl:  hartily  to  loue  the  fame. 
 
 The  fourth  figne  is,a  generall  corruption  in  mannersThis  point  the  Apd- 
 file  fets downe  at large,{aying,7oj^-«r^//?<? latter daies fhall conte perilous  times^ 
 wherein  men  fhall  be  loners  afthemfelues^con€tom,boaflcrs,proHdy  curfedfpeakers, 
 difobedient  to  parents ^vnthankifull^vnholy ,  and  without  naturalia^eElion,truce'-  ■ 
 breakers  ,  falfe  accufers ,  intemperate^ 'fierce  ^  defpifers  of  them  wl^ich  are  good, 
 iray tours )headie^hi^h  mndedJouers  of^kafHYes  mere  then  loners  ofgod/^cTYAs-- 
 
 o-eneraE.  ■ 
 
«fthe  CreeAe,  The  laft  iudgcmcnt.     4  25 
 
 generall  cormption  in  the  manners  of  men ,  is  noted  by  our  Sauiour  Chrift, 
 when  he  faith ,  When  he  commeth  be  Jhallfcarfejinde  faith  vpon  the  earth.  This 
 ^gne  hath  bin  in  former  ages,and  is  no  doubt  at  this  day  in  the  world.For  it  is 
 hard  to  finde  a  man  that  walketh  iuftly,  (bberly,and  faithfully ,doing  the  du- 
 ties of  his  calling  to  God  and  man. 
 
 The  fifth  figne  of  Chrifts  comming  flandsin  terrible  and  grieuous  cala- 
 inities.  For  Chrifts  difdples  asking  him  afigneof  his  comming,  and  of  th^ 
 endc  of  the  world,  he  faith,  There  fhall  be  rvarres  ayidrtmours  ofwarres,  nation 
 Jhali rife  againfi  nation,  andrealme  againfi  realme:  and  there J7jall befeUtlence  and  Math.34.«,v«^, 
 famine  and  earthquakes  in  diners  places ,  and  men  fhall  be  at  their  mttes  endes. 
 Thefc  haue  bin  in  former  ages.  In  the  firfl  three  hundred  yeares  after  Chrifl:, 
 wei'e  tcnnc  moft  feareflill  perfecutions :  and  fince  in  Europe  the  Church  of 
 God  hath  bin  wonderfully  perfecuted  by  the  Antichrifl  of  Rome  in  the  hun- 
 dred yeares  laft  pafl. 
 
 The  fixth  figne  is,  an  exceeding  deadncs  of  heart,  fo  as  neither  iudgcmcnts 
 from  heaucn,northe  preaching  of  the  word  fhall  nioouc  the  hearts  of  men» 
 So  Chrifl  faith,It  fhall  be  in  the  commingof  the  fbnne  of  man,  as  it  was  in  the 
 daies  of  Noe,and  in  the  daies  of  Sodom:r^^  k^^ew  nothing  tillthe flood  came ^and  Luk.17.a5, 
 f,re  fromheauen  deflroiedthem  all.  This  figne  vndoubtedly  is  manifefl  in  thefe 
 our  daieSjhowfbeuer  it  hath  beene  alfb  in  former  times.  For  where  are  any  al- 
 tnofl  that  are  mooued  with  Gods  iudgements,  or  touched  at  the  preaching  of 
 the  word,nay  rather  men  harden  their  hearts ,  and  become  fecure  and  careles. 
 Thefmall  fruit  that  the  word  of  God  bringeth  forth  intheliuesofmen,. 
 ihewes  this  to  be  mofl  true. 
 
 :    The  feauenth  and  laft  (igne,  fet  downe  by  the  Apoflle  Paul  is,  that  there  Rom.u.2?, 
 ihall  be  a  railing  of  the  lewes  before  the  Lord  come  to  iudgement:  but  of  the 
 time  when  this  calling  fhall  be ,  of  the  man  ler  how ,  or  the  number  of  them 
 that  fhall  be  called  ,there  is  no  mention  made  of  in  the  word  of  G-od.Now  it  is 
 'likely  that  this  figne  is  yet  to  come. 
 .     Thefe  arethe  fignes  that  goe  before  the  comming  of  Chrifl: ,  all  which  are 
 slmott  paft,and  therefore  the  end  can  not  be  f^rre  off.  Now  follows  the  figne 
 that  is  ioyncd  with  the  comming  of  Chrift ,  called  th^fgne  ofthefonne  of  man. 
 "What  this  figne  is ,  we  finde  not  in  the  Scriptures .  Some  thinke  it  to  be  the   , 
 ii^ne  of  the  croffe;  but  that  is  friuolous:  fbme ,  the  glorie  and  maieftieof 
 Cnrifljwhich  fhall  be  made  manifefl  in  his  appearance:whichfcemestobeo- 
 therwifeby  the  very  words  of  Chrifl.  Tl^*?»  (faith  he)  7^««// «=?j!>/?i?^r<?  the  ftgne  ef^'^'^^Mi^- 
 thefortne  of  man,  O'C  and  then  they /hall fee  him  come  in  the  clouds  cfheauen  rpith 
 power  and  great  glorie:  where  he  diflingutfhcth  the  one  from  the  otiier.  But  I 
 rather  coniefturc  it  to  be  the  burning  of  heauen  and  earth  with  fire,  at  the  ve- 
 ry inflant  of  Chrifls  comming ,  mentioned  by  Peter.  We  mufl:  not  here  di- 
 Ipute  whence  this  fire  lliall  come,or  how  it  fhall  be  kindled,  for  that  the  word 
 of  God  hath  concealedrand  where  God  hath  not  a  mouth  to  fpeake,  there  we 
 .muft  not  haue  an  eare  to  heare. 
 
 f  The  vfes  to  be  made  hereof,  are  thefe.  When  S°.  Peter  had  fet  downe  the 
 change  that  fhall  be  at  the  comming  of  Chrifl,and  that  heauen  and  earth  mull: 
 be  purged  with  fire ,  he  makes  this  vfe  thereof.  Seeing  all  things  mufl  be  dtjfol- 
 
 Ee  3  wed> 
 
4^4     'r^^<^  ^^^^  iudgcment.  J»  ixfofiiott 
 
 ued>rr>hat  nMnner  of  men  0P.ght  we  to  be  in  holy  conuerfation  andgoeihnes?  and  th« 
 reafon  is  good  .  For  if  heauen  and  earth  muft  be  changed  aod  purged  at 
 Chiirts  commingjthen  much  more  oughtwetobcchaungcd  ,and  h> put  off 
 thcoIdmanof:Tmne,andto.bccoaienevve  creatures  created  after  the  image 
 of  God  in  righteoufncfle  and  true  hohneiTeJf  the  bruit  creatures  muft  be  rc« 
 nuedbyfire,thenmuchmorearewecto  labour  that  theheatofGodsfpirit 
 mav  burne  vp  Hone  &  corruption  in  vs,&  (b  change  ys  that  we  may  be  ready 
 forium  ao-ainft  his  comming:els  heauen  and  earth  it  felfe  fliall  ftand  in  iudgc* 
 ment  a9;amft  vs  to  our  condemnation  .  Secondly ,  the  confideration  of  this, 
 that  the  world  iLallbeconfumed  with  firc,teacheth  vsmoderationand  fobri- 
 ctiein  the  v(e  of  Gods  creatures,  as  in  coftly  bi^ldings  ,  gorgeousattirc,  and 
 fuch4ike.What  madnes  is  this,to  beftow  all  that  v/e  haue,on  iuch  things,as  at 
 the  day  ofiudgeracnt  fhal  be  confumed  with  fire.For  lookc  whatfocuer  abufc 
 iliall  come  ta  Gods  creatures  byourfollie,thefameflialldicn.beabolifhed* 
 Thirdly  we  muft  conffder  that  the  caufe  why  heaueiiand  earth  muft  be  con- 
 fiimed  with  fire,is  mans  fin,by  means  wherof,thcy  are  made  fubieft  to  vanity 
 
 "  &  corruption.Here  then  we  haue iuft  occafion  to  acknowledge  the  gr^atnes 
 
 &  wretchednes  of  our  finnes.  If  any  of  vs  had  but  feene  the  lewes  leprolie,  it 
 would  haue  made  vs  to  wonder ;  for  the  contagion  thereof  did  infett  not 
 oncly  the  whole  raan,but  his  garments  alfo  that  were  about  him,  and  fomc* 
 lime  the  walls  of  his  houfe  l  but  howefoeuer  wee  cannot  fee  that  leproii« 
 amongvs,yetweraayfeeaworfe  .  For  the  leprolie  of  our  finnes  doth  not 
 .  onelyinfeft  our  garments,  and  the  things  about  vs,  with  our  bodies;  but 
 euen  the  high  heauens  and  the  earth  arc  ftaincd  with  the  contagion  thereof^ 
 and  are  made  fubieft  to  vanitic  and  corruption  :  yea  by  finne  in  vs  the  mof^ 
 o-lorious  creatures  in  them,as  the  Sunne,moone,and  fbrres  are  become  (ub* 
 ie£ltovanitie.  Oh  then,  howe  wretched  is  the  heart  ofman,thatiiiakes  no 
 bonesof(inne,whicbisthemort  noifbme  thing  *m.  all  the. world,  the  fHnke 
 whereofhathinfefted  both  heauen  and  earth.  If  we  could  confider  this,  wee  • 
 wouldiiot  be  fb  flackcin  humbling  our  fehies  forthe  fame  as  we  are*.  We  can 
 not  abide  to  lookeon  a  poore  lazar  full  of  blanes  and  fores:  but  if  wee  could 
 fee  our  linns  in  their  right  colours,they  would  make  vs  feeme  vnto  our  felues 
 lenne  thoufand  times  more  ougly  then  any  lazar  man  can  be ;  thecontagion 
 ihereofisfo  great  and  noifbme  ,  that  the  very  heauens  which  arcmany  thou- 
 £ind  miles  diftant  from  vs,are  infe«f>ed  therewith.  Yet  here  we  are  to  knowe, 
 that  this  lire  iliall  not  confiime  the  fubftance  of  heauen  and  earth,butonely 
 change  the  qualitJe.&  abohlli  the  corruption  which  our  finnes  haue  brought 
 vponthem. 
 
 The  fourth  point  to  be  conlidered,is  the  manner  ofthe  (aft  iudgement,  in 
 which  we  may  obefcrue  two  things:!,  who  fhall  be  iudge:  1 1,  the  proceeding 
 of  this  iudgc.The  firft  is  exprefled  in  this  article  *,  From  thnce  he /hall  come  to 
 «Vrfc^f.Hifjthatis  ,Chrift  lefusthe  fecond  perfon  in  Trmitie.For  the  father  hath 
 committed  all  iudgcment  vnto  him.  It  is  indeetle  an  aftion  common  to  all  the 
 iihreeperlbnsintrinitie,"but  yctthe  execution  thereof  appertaines^'nto  the 
 fonne.Thelather  indeed  doth  iudge  the  world,but  ^'ct  by  the  fonnc.Butfomc 
 
 Miui^i.JSo     aiay  ohi^^fii^txk&^^oftlesjhallfi.on twelHethi-onejaadifidge thetweine  tribes 
 
^ftheQreedt,  Thclaftiudgemcnt.      425 
 
 ^ftJrAel  And  S.  Paul  faith,  The  Saints  PjaH  iu^ge  the  yvorld.  Howe  then  is  iXor.tf.x. 
 this  true,that  Chrift  is  the  onely  iudgc  of  the  worldce^^/"  The  authoritie  of 
 kid^raentandgiuingfentenceatthc  lafl  day  is  proper  to  Chriftalon*,  and 
 doth  not  belong  cither  to  the  Apoftles  or  to  the  Saints:and  they  (Lall  iudge  at 
 the  laft  day  oneiy  as  witncfTcs  and  approouers  of  Chrifts  Judgement.  At  the 
 great  day  of  affifebcfidc  the  iudge,thc  iuftices  on  the  bench  arc  alfo  in  a  man- 
 ner iudges,not  that  they  giue  fcntence,  but  becaufc  by  their  prefcnce  they  ap- 
 prooue  and  witncfle  the  equitie  of  the  fcntence  ofthe  iudgc:  fo»lhe  definitiuc 
 tentcncedoth  belong  to  Chriftrand  the  Apoftles  and  Saints  doc  nothing  but 
 approoue,3nd  beeing  prcfent  giue  aftcnt  to  his  righteous  fentence . 
 
 The  whole  proceeding  of  thelaftiudgcment  may  bee  reduced  tofcucn 
 points  or  hcads.Thc  firft  is  the  comming  of  the  iudgc  in  the  cloudes.  Here  at 
 the  firft  maybe  demanded,  why  Chrift  holdes  the  laft  iudgemcnt  rather  on 
 earth  then  in  heauen.e^Y^/Hc  doth  it  for  two  caufes.One,the  creature  to  bee 
 indeed  hath  finned  here  ^'pon  earth :  and  he€  procecdes  after  the  manner  of 
 cartnly  iudges,who  holdc  their  feflions  and  amies  there  where  tre(paflcs  arc 
 commonly  committcd.Thc  fccond,becau(€  the  deuill  &  his  angels  are  to  be 
 iiidgcd,&  it  is  a  part  of  their  puniftiment  to  be  caft  out  of  heauen.For  no  vn- 
 dcan  thing  may  come  into  ihi  s  hcauely  lerufole,^  thcrforc  they  now  remain  . 
 in  the  lower  parts  of  the  worId,and  there  muft  be  iudged .  Furthermore,  the  '* 
 fccond  comming  of  Chrift  is  {^xA^zWy  as  the  comming  of  a  tliicfe  in  the  night. 
 He  will  come  when  the  world  thinkcth  not  of  him ,  as  the  fnarcdoth  on  the 
 bird.  The  confideration  whereof  muft  teach  vs  the  (ame  duties  which  ouc 
 Saniour  Chrift  taught  the  men  of  his  time.  Firft  he  teacheth  them  what  they 
 tnuftnotdoe:  for  he  loiowing  all  things  knew  alfo  die  difpofition  of  mans 
 heart,and  therfbre  he  (aidi,?^/^*?  heede  to  your  [elms,  leafl  at  any  time  jour  hearts 
 he  opprejfedwithfiirfetting  and drur)kenftes,a»dthe  cares  ofthii  life,leaFi  that  day 
 tome  vponyoH  vnarvares  .  For  thc(e  fiimes  benumme  the  heart,  and  ftcale  a- 
 way  all  graccThis  exhortation  inthefe  our  daies  is  moft  needefull.For  mens 
 hearts  arc  hke  the  finithes  ftithie,  the  more  they  are  beaten  with  the  hammar 
 of  Gods  word ,  the  harder  they  arc.  Secondly  he  teacheth  them  what  they 
 xnuft  doe:  Watch  thercforei^'iitikvhit)  and  fray  continually:  that  ye  may  be  counted 
 yporthie  to  efcape  all  thefe  things  that /hall  come  to  pajfe ,  and  that  ye  may  fland  he- 
 fore  the  fonne  of  man .  But  you  will  fay :  how  may  we  be  found  worthie  to 
 fbnd before  Chrift  at  that  day  ?  o^^/T  Doe  but  this  one  thing  :  for  your  Iiucs 
 paft  be  humbled  before  God,andcomcvnto  him  by  true,  heartie,  and  vnfai- 
 ncd  repentance,  be  changed  and  become  new  creatures :  pray  vntohim  car- 
 ncftly  for  the  pardon  of  your  (inncs  in  Chrift,  ar.d  pray  continually  that  God 
 will  turneyour  hearts  from  your  old  finnes  euery  day  more  and  more  :  and. 
 then  come  the  laft  iudgement  when  it  wil1,ye  lliall  be  found  worthy  to  ftand 
 before  Chrift  at  his  coming.Thc  repentant  finner  is  he,  that  ftiall  find  faiiour 
 in  the  fight  of  God  at  that  day  .The  confideration  hereof  may  mooue  vs  to 
 chaunge  our  Iiucs  .  Thofe  which  were  neucryct  humbled  for  their  finnes, 
 let  them  nowe  bt^innc  :  and  thofe  which  hauc  alreadic  begunne,  let  them 
 goe  forwartr  anc!  continue  .  But  the  deuill  will  eric  in  the  hearts  of  feme 
 men  ,  diat  isi^i  cxliortation  is  as  yet  ncedelefiTe  :  for  the  day  of  iudge- 
 
 Ee  4  mcnt 
 
4 1 6     Tlie  blV  iudlgcmcnt.  ^»  txpojition 
 
 inent  is  not  neerejbecaufe  all  the  fignesthercof  are  not  yet  pafted.  y/»/Sup- 
 pofe  the  day  of  ludgeraent  be  farre  ofF,yet  the  day  of  thy  death  cannot  be  fo: 
 for  the  common  faymg  is  true,to  day  a  man,  to  monowe  none.  Nowc  lookc 
 as  death  leaueththee,fb  fhall  the  day  ot  iudgement  finde  thee  .  Impenitent' 
 Cain  died  loii<»  fince ,  and  yet  the  day  of  iudgement  when  it  commelh  ,  (hall' 
 fiftde  him  impenitent  (till.  The  fame  thing  may  bee  faid  of  Saul,  Achitophel, 
 and  ludas.They  died  defperatly  and  impenitent,  5c  the  Lord  ihall  finde  them 
 (b  at  his  comi»ing.  So  will  it  be  with  thee,  whatfoeuer  thou  art  that  rcpenteft 
 not.  Death  may  come  vpon  thee,  the  next  day  or  the  next  houre,therefore 
 watch  and  pray.  Prepare  thy  felfe  a^ainflrthe  day  ofdeath,that  at  th-c  dav  of 
 iudo-emcnt  thou  maift  be  found  worthie  to  obtaine  fauour  in  the  fight  of  the 
 Lord.Secuntie  doth  ouerwhelme  the  worlde;but  let  vs  for  our  parts  learneto 
 prepare  our  (elues  daily:for  ifthe  day  of  death  doc  leaue  thee  vnworthie,then 
 the  Lord  lefus  at  his  commin^  (hall  finde  thee  vnworthie:  and  the  dcuill  fhall"' 
 ftand  before  thee  and  accufe  thee,  thy  confcicnce  fhall  condeme  thec,and  hell; 
 (hall  be  readie  to  fwallowe  thee  vp .  If  this  admonition  take  no  place  in  thy 
 heart,thenatthedayofiudgementit  Ihall  (land  againft  thee,and  be  a  bill  of 
 inditement  to  thy  further  condemnation. 
 
 The  fecond  point  follow,eth,that  Chrift  after  that  he  is  come  inthc  clouds 
 ubi.i(.l(.  Q^^\  (]f  if,  a  throne  of  gloricas  the  fbueraignc  iudge  of  heauen  and  earth ,aftcr 
 the  manner  of  earthly  kings,  who  when  they  will  (hewe  themfelues  vnto  their 
 fubieds  in  maiefl:ie,power,and  glorie,  vfe  to  afcend  into  the  thrones  of  their 
 kino-dom€S,and  there  to  fhewe  themfelues  and  appearc  in  ftatc  vnto  all  the 
 people.NOwe  whatthis  throne  is,and  howe  Chrift  fits  in  the  fame ,  the  fcrip- 
 ture  hath  not  reuealed, and  therefore  I  will  not  ftand  to  fearch.  Yet  here  muff 
 we  further  marke.that  this  appearance  of  his  inendleffe  gloric  and  maieftic 
 fhall  be  moff  terrible  and  dreadfull  to  the  vngodly  ,  and  therefore  in  Daniel 
 his  throne  is  (aide  to  be  like  a  flame  o^fire,  and  atthe  very  fight  hereof  men 
 ^*^'**       (hall  dcfire  the  mountaines  to  fill  vpon  them.and  the  hills  to  couer  them. 
 
 The  third  point,  is  the  citing  of  all  men  and  of  the  angels  before  his  maic- 
 ftle  in  that  day ,  there  to  anfvver  for  themfelues.  This  citing  (hall  be  done  by 
 the  "vtyice  of  Chriftjas  hchimfelfe  faith,  /;?  that  day  all  that  are  in  the  graues  JhaS 
 *J'*^-  heare  his  v^rey^  they  f^jall  cof?fe  forth.  Andhcrcw'C  areto  confidertwo  thingsr 
 Lthe  power  of  this  voice;  I L  the  minifterie  whereby  it  ihall  be  vttered .  For 
 the  firft,no  doubt  the  power  of  tliis  voice  fhall  be  vnrpeakable,and  therefore 
 it  is  compared  to  a  trumpet,  thelovvdeftand  Oirilleft  of  all  muficall  inftru- 
 ments',and  to  the  eric  ofthe  marrinerSjwhofe  manner  hath  beenein  the  doing 
 of  any  btifincs  with  all  their  ftrcngth  at  one  inftant  to  make  a  common  fhput. 
 And  fcnfible  experience  (hall  mnnifelVthcforce  thereof  For  it  fhall  taufe  all 
 the  dcadeeuen  from  the  beginning  of  rfie  world  torifeagaine,though  they 
 hauelien  rotten  in  the  earth  many  thoufandyearesrandall  vncleane  fpmti 
 (hall  be  forced  and  compelled, will  they,hill  they,to  come  before  Ghrifhwlio 
 fliall  be  vnto  them  a  moft  feareftill  and  terrible  iudge,ncither  man  nor  angel 
 fhall  be  able  to  abfent  or  hide  himfelfcaH  without  exception  mulf  jppeare,as 
 wel  high  as  low,  rich  as  pooreuione  (hall  be  able  to  wiihdrawethenifclucs,  no 
 not  the  mighlie  Monarches  ofthc  earth. .  <.:.<.  i! 
 
 Pup»- 
 
of  the  Creech.  The  M  ludgcmcnt.     427 
 
 Fui  tKcr  more,  this  voice  iliall  Lee  vttcredby  angels.  As  in  the  Church 
 Chrift  vfcth  men  as  his  minifters  by  whome  he  fpeakes  vnto  his  people:  fo  at**^^*^  '""^'^'  * 
 the  laft  daie  he  fhall  vfe  the  minifteric  of  Angels,  whome  he  fliall  fend  foorth 
 into  the  foure  windes  to  gather  his  t\z€t  to^uher:and  therefore  it  is  likely  that 
 this  voice  iliall  be  vttered  by  them .  And  hy  this  which  hath  beene  faid,wce 
 muft  bemooued  to  make  confcience  ofalifinne.  For  thqre  is  no  auoidmg  of 
 this  iudgcmentjwe  can  notabfcntourfelucs^no  excufe  will  ferue  the  tuiijc:  et 
 uen  the  moft  rebellious  of  all  creatures  whether  man  or  angels/ball  be  forced 
 to  appeare:and  therefore  it  flandcs  vs  in  hand,  while  we  haue  time  in  this  life, 
 to  lookevnto  our  eftates,and  to  praclife  the  duties  of  chriftianitie ,  that  when 
 we  fliall  be  cited  before  his  glorious  maieftie  at  the  laft  dayjwe  may  be  cleared 
 and  abfolucd. 
 
 The  fourth  pointis,thc  reparation  of  the  fbeepe  from  the  goates,the  «^ood 
 from  the  badde;for  when  alithckinreds  of  the  earth  ,  and  all  vncleane  fpnits'^'^'^'^J'-J*' 
 fhallftand  before  Chrift,  fitting  in  the  throne  ofhisglorie  :  thenasa^ood 
 fheapheard  he  iTiall  feparate  them  one  from  another,  the  righteous  from  the 
 wicked,and  the  eleft  from  the  reprobate.  He  which  knowetli  the  hearts  ofall 
 nien,knoweth  alfohowe  to  doe  this, and  he  will  doe  itThis  full  and  iiinaii  fe- 
 paration  is  referued  to  Chrift,and  fhall  not  be  accompliOicd  till  the  laft  day. 
 For  fo  it  is  in  the  parable,that  the  tares  muft  grow  with  the  wheate  til  harucft,  ''^-^'^''^^" 
 and  the  reapers  muft  feparate  them,and  gather  the  wheate  into  the  baiT.c,but 
 the  tares  muft  be  burned  with  vnquenchable  firc.By  the  confideration  ofihis 
 one  point,  we  learne  diuers  thingsri.that  in  the  Church  of  God  in  this  world, 
 good  and  badde  arc  mingled  togither,eleftandTeprobate:andwee  are  not  to 
 imagine  any  perfeiftion  of  die  church  ofGod  vponearth,asmany  haue  drea- 
 med, which  when  the)'  could  notfinde,they  haue  therefore  loufaken  2I  aftem- 
 blies.lconfeiTeindeede  that  the  preaching  of  the  word  is  the  Lords  fannc^ 
 whereby  he  clenfcth  his  Church  in  part ,  but  yet  the  finiibing  or  this  worke 
 (ball not  bebefbrc  the  laft  iudgemcnt.  For  when  the  mmiftersof  God  haue 
 done  all  that  they  can.yct  (ball  the  vMcked  be  mino;icd  with  the  godlv.There- 
 forc  the  Church  is  compared  to  a  barne  fiore,whereis  bodi  wheate  d:  chaftei 
 and  a  cornefieldc.wheie  is  both  tares  and  good  corne:and  a  draw  net ,  wlicr- 
 in  is  both  good  filliand  badde.Secciidly, whereas  this  reparation  muft  not  be 
 beforetheende  of  the  world,hence  wee  learne  the  ftate  of  Gods  Church  in 
 this  life  .  It  is  like  a  flocke  of  Ibeepe  mingled  with  goates,and  therefore  tliC 
 condition  of  Gods  people  in  this  woild.isto  bee  troubled  many  waies  by 
 thofe  with  whome  they  Ime.For  goates  vfe  to  ftrikc  the  ftieepe^to  annoy  their  ^^^^'34^'^ 
 pafture,and  to  make  their  water  muddie  that  they  can  not  drinkeofit  :  and 
 therefore  we  muft  prepare  our  felues  to  beare  all  annoyanceSjCrofles  .and  ca- 
 lamities that  Iball  befall  vs  in  this  world  by  the.  wicked  ones,  among  whome 
 we  liue.Thirdly,we  aretaught,that  hovvefoeuer  the  goates  and  the  iheepc  be 
 vervhke,andf-eedeinone'pafture,  and  lie  in  onetolde  all  their  lifetime  :  vet 
 Chnft  can  and  will  feuer  them  afunder  at  the  laft  dav.Thereforc,confiderliig 
 as  wee  are  borne  of  A  dam  wee  haue  the  nature  of  the  goate,vea  of  the  wilde 
 beaft;  and  not  ofthe  ftieepe;it  ftandes  vs  in  hand  to  lay  afide  our  goatiib  con- 
 ■>dLi!UQiis>  and  to  takevnto  vs  iheproperties  ofthe  ftieepe  of  Chrift.  which,  hee 
 
 cxprei^ 
 
Thclaftmd2:cnient. 
 
 An  Exf^Jitien 
 
 exprclTeth  in  thefe  words,  U\fy Jheepe{(i\ih.  hc)heareyp>y  vokeJk*f<n»them ,  antt . 
 theyfolioi»  me .  And  the  properties  are  three  *,  to  know  him ,  to  be  knowne  of 
 him ,  and  to  follow  liira,  namely  in  obedience :  and  he  that  findes  them  all  iit 
 himfelfe,wearcth  the  brand  and  markc  of  the  true  fhcepe  of  Chrift :  but  con-, 
 trariwifcthcy  that  make  profefSon  of  Chrift ,  and  yet  therevvithall  ioync  not 
 obedience ,  howfoeuer  the  world  may  account  of  them,  they  arc  but  goatcs 
 ahdnofhecpe.  Let  vs  therefore  with  the  knowledge  ofChrift  ioyneobcdi-^ 
 cnce  to  his  word ,  that  when  the  day  fliall  come  that  the  ^oates  muft  be  fepa- 
 ratcdfrom  the  /lieepc^we  may  be  found  to  be  in  the  number  of  tlic  true  flieep 
 of  Chrift.  We  may  decciue  men  both  in  life  and  death  ,  and  beare  them  in 
 fcand  that  we  are  fheepe,  but  wlien  the  iudgement  iliall  come ,  we  cannot  dc- 
 ceiue  Chriftrhe  it  is  that  formed  vs ,  he  knowes  our  hearts ,  and  therefore  can 
 eafily  difccrne  what  we  arc. 
 
 The  filth  thing  is  thetriall  of  eueryinans  particular  cau(e,a  point  efpecially 
 to  be  confldercd  .  For  as  at  the  barre  of  an  earthly  iudge,  the  malefaftour  is 
 brought  out  of  prilbn  and  fet  before  the  iudge ,  and  there  examined ;  euen  fb 
 in  that  great  day ,  ftiall  cueiyman  without -exception  be  brought  before  the 
 Lord,to  be  tried.But  how  fhallthis  twall  be  made  ?  Anf.  By  workcsras  the  A-^ 
 poftle  faith ,  JVe  mttft  a// appears  before  the  ikAgement  ftAt  of  Chrifi ,  that  eucrf 
 man  may  receiue  the  things  which  are  done  in  his  hodie  according  tc  that  he  hatk 
 done,whether  it  be  good  or  eftill.  And  the  reaibn  is ,  becaule  works  are  the  out* 
 ward  fignes  oFmward  grace  and  godlineffc .  And  though  we  be  iuflified  by 
 fiiith  ak>ne  without  workes ,  yet  may  we  be  iudgcd  both  by  faith  and  workes. 
 For  the  laft  iudgement  dodi  notfeructomakcmeniuft  that  arcvniuft,  but 
 only  to  manifeft  them  to  be  iuft  indeed,which  were  iuft  before  &  in  this  life 
 truly  iuftified. The  confideration  ofthis  very  point  fliouldmoouevs  al  to  re- 
 pent vs  of  our  finnes  paft  and  to  reformc  our  felues  throughout ,  and  to  be 
 plentiflill  in  all  good  works.  And  vndoubtedly  if  wcfcrioufly  thinke  vpon  it, 
 it  will  hold  vs  more  ftraightly  to  all  good  duties ,  then  if  with  the  Papifts,  wc 
 held  iuftification  by  workes. 
 
 Furthermore ,  in  this  triall  two  tilings  muft  be  skanned :  I.  how  all  mens 
 workes  Oiall  be  made  manifeft :  1 1,  by  what  meatics  they  fhall  be  examined; 
 Of  the  raanifcftation  ofeuery  mansworke,  S.  lohnfoeaKcth,  y/wi///S^((aith 
 he)  tl-K  dead  both  great  andfmallfiand  before  God,and  the  hookes  were  opened:  and 
 another  booke  woi  opened  y  which  is  the  boof^  of  life ,  and  the  dead  were  iudoed  of 
 thefe  things  whtch  were  written  in  the  booses  according  to  their  workes. Go<\  is  (aid 
 to  haue  bookes  not  properly,but  becaufe  all  things  are  as  certen  and  manifoft 
 tohim,asifhehadhis  Regiftersin  hcauento  keeperolles  and  records  of  the. 
 Hjs  bopkes  arc  three ;  the  booke  of  Prouidence,the  booke  of  Iudgcment,thc 
 feooke  <i»f  Life.  The  booke  of  his  prouidence  is  the  knowledge  of  all  particu- 
 l  ar  things  paft,prcfent,to  come.  Of  this  the  Pfalmift  fpeaketn ,  Thine  eyes  did 
 fee  me  when  1  wxs  without  forme :  for  in  thy  booke  were  aH things  written  which  in 
 continuance  were  ftJhioned,when  there  was  none  of  them  before.  The  booke  of 
 iudgement  is  that  whereby  he  giues  iudgement :  and  it  is  twofold.  The  firft  is 
 Gods  knowledge  or  prefcience,ia  which  all  the  aftaires  ofme,their  thoughts, 
 woitls,and  dcedes ,  arc  as  ccrtcnl}'  knowne  and  fet  downc ,  as  if  they  were  put 
 
 in 
 
cftheCreedc,  The  laft  iudgcfficnt.     42^ 
 
 in  booIc€S  of  rccord.We may  forget  our  iinnes,but  God  keepcs  them  in  a  rc- 
 oifter ;  he  knowcs  them  euery  one.  The  fecond  booke  is  eucry  mans  particu- 
 lar confcicnccjwhich  alfo  brings  to  remembrance  and  tcrtifies  what  men  hauc 
 ilone,and  what  they  haue  not  done.  The  booke  of  hfc  is  nothing  eKc  but  the  ira.4.j, 
 decree  of  Gods  eledion ,  in  which  God  hath  fet  downe  who  be  ordained  to 
 life  cternalK 
 
 Now  the  opening  of  thcfe  bootees  is  a  thing  wherein  the  endies  power  of 
 God  (hall  mou  notably  (hew  it  felf.For  when  weiLall  ftand  before  theiudge* 
 ment  (eat  of  Chrift ,  he  then  knowing  all  thinw  in  his  cternall  counfell ,  lliali 
 reueale  vnto  euer>' man  hrisowne  particular  finnes,  whether  they  were  in 
 thought,word,or  deede ,  and  then  alfo  by  his  mightie  power  he  iliall  fo  touch 
 mens  confciences,that  they  fhall  aftelli  remember  whatthey  haue  done.Now 
 indccde,  the  wicked  mansconfcience  is  ihut  vp  as  a  clofed  tooke  •,  but  then  it 
 fhall  be  fo  touched  ^and  as  it  were  opened ,  that  he  flialiplaincly  fee  and  re- 
 member all  the  partkular  offences  which  at  any  time  he  hath  committed;  and 
 Jiisveryconfciencefhallbeasgoodasathouland  witnelles:  whereupon  h« 
 fhall  accufe  and  vtterly  condemne  himfelfe.  The  confideration  of  this  ought 
 to  terrific  all  thole  that  Hue  in  their  fins;for  howfoeuer  they  mav  hide  &  couer 
 ^em  from  the  world;  yet  at  the iait  day,God  will  be  furc  to  reueals  thcra-all . 
 
 Now  after  that  mens  workes  are  made  manifefl,  they  mull  further  be  tried 
 whether  they  be  goodor  euill.  And  that  iliall  be  done  on  this  manner.  They 
 dbat  ncuer  heard  of  Chrift  muft  be  tried  by  the  law  of  nature ,  which  ferues  -to 
 make  them  inexcufable  before  God.  As  for  thofe  that  hue  in  the  Churchy 
 ihey  fhall  be  tried  by  the  Law  and  the  G  ofpcl,as  Paul  faith,  As  many  (U  haue  /;..  Roaj-Mji . 
 nedbj  th&lnw,JhaHbe iudgedhy  the  law.  And-againc ,  At  the  dayof  ittdgement  vcri".i5. 
 ^odfballindge  thefecretf  of  our  hearts  according  to  his  GofpelK    And ',  By  faith  u  -, 
 Noah  hM/ded'aftarke>-)vhereiy  he  condemned  the  oldivorld.  If  thisbe  true,thcn 
 wemuft  in  the  feare  of  God  hearc  his  word  preached  and  taught  with  all  re* 
 uerence;&  make  confcience  to  profit  by  it.  For  othcrwifs  in  the  day  of  iudo-c«- 
 mcnt  when  all  our  works  lliall  be  tried  by  it ,  the  fama  word  of  God  fhall  be  a 
 hill  of  inditement ,  and  the  fearefull  {entcnce  of  condemnation  againll:  vsi. 
 Therefore  let  vs  be  humbled  by  the  dodrine  of  thclaw,<Sc  willingly  embrace 
 the  fweete  promifes  of  the  Gofpel :  confideringitis  the6nely  touchftonoj 
 whereby  all  our  wordsjtlioughtSjand  works  muft  be  examined. 
 
 The  fixth  point  in  the  proceeding  ofthelaftiudgemem,  is  the  giakig  of 
 fentence, which  is  twofold:the  fentence  of abfolution,and  theieiitence  of corp- 
 demnation,both  which  are  to  be  obfsrued  diligetly,thatwemay  rcceiuepro^ 
 fit  thereby.  And  firft  of  all  Chnft  iliall  begin  bis  iudgcment  with  the  fentence 
 
 ■  of  abfolutiGn',which  fhewes^that  he  is  readie  to  fhew  mercie  &  flow  to  wrath. 
 In  this  fentence  weare  to  confider  fourc  points:  L  a  calling  of  the  Ele^i  to  the 
 kingdemeof  heauen :  1 1,  the  reafon  thereof:  LI  L  a  replie  of  the  Elcdt :  I  V. 
 the  anfwer  of  Chrift  to  them  againe .  Thecalling  of  the  Ele£t  is-fetdownc  in 
 thefe  wordes,  Comeyee  blef[ed  of  my  father ,  inherit  the  kingdoms  fre^ar-ed  for 
 youfom  the  beaming  of  the  tvorld.  And  thewordsarc  tobeobforued  oneby  ^^^*'*'*^"^* 
 
 .  one.  Come  ye  b/e{fed'2  Though  Chrift  nov,'e  fit  in  glorie  and  maieftie  in 
 sudgeinent ,  ye,t  he  ceafetfa  not  to  Ihew  his  tender  affc^ion  of  loue.vnto 
 
 CAfik.  »f  his 
 
430     Thclaftiudgcment  J»  Expajftid» 
 
 his  chofcn .  And  this  oucrthiowcth  the  opinion  of  the  Church  of  Rom^ 
 which  would  haue  vs  rather  to  come  vnto  Chrift  by  the  interccflion  of  faintsjf, 
 then  by  our  fclues  immediatly ,  becaufe  he  is  now  cxahed  in  glorie  and  maie- 
 ftie.But  niarke,when  he  was  here  on  earth,hcfaid,  Ccmevmome  allyethat  ara 
 hcAuie  luden  <tnd  Ireill  eafe  you.  And  when  he  fhall  bemoft  glorious  in  maic-. 
 (lie  and  power  at  the  day  ofiudgement,he  will  then  alfo  f^y ,  Csmcye  hiejfedof 
 my  father:  and  therefore  we  may  refolue  oiir  fclues ,  that  it  is  his  will  now,  that 
 we  fhould  come  vnto  him  without  any  interce/Iion  of  Saints .  7>  hlejfed  of  my  \ 
 father^The  Eledare  here  called  the  blefTcd  of  God, becaufe  their  righteouWv 
 ncSjfaluation,and  all  that  thev  haue/prings  of  the  meere  blefling  of  God.  No* 
 thing  therefore  mull  beafcrioed  to  the  worke  of  man.  Inhertt']  that  is,  recciuc 
 as  your  inheritance:  therefore  the  kingdome  of  heauen  is  Gods  meere  gift.  A 
 father  giueth  no  inheritance  vnto  his  (onncofmeritjbut  ofhis  free  gift:  wher* 
 upon  It  folIoweSjthat  no  man  can  merit  the  kingdom  ofheaucn  by  his  works; 
 7  he  ktrjgdd^ni^  that  is ,  the  eternall  eflate  of  glorie  andhappines  in  heauen: 
 thcrefbrc  in  this  life  we  roufl  fo  vfe  this  world ,  as  though  we  vfed  it  not :  all 
 that  we  haue  here  is  but  vaine  and  tranfitorie :  and  all  our  ftudie  and  endea- 
 «our  muft  be  to  come  to  the  Idngdorac  ofheaucn.  'Prepared^  Here  note  the 
 vnfpeakable  care  of  God  for  the  faithful.  Had  he  fuch  care  to  piouide  a  king- 
 dome  for  his  children  before  they  were  ?  then  we  may  allure  our  felues,he  wil 
 ha^ie  greater  care  oner  them  now  when  they  haue  a  beeing.  For  you]  that  is, 
 for  the  cletH:  and  failhfull.  Hence  it  appcares  that  there  is  no  vniucrfall  clefti- 
 on  \'vhercby(as  fome  fuppofe)God  decrees  that  all  andcuery  man  fhall  be  (a- 
 Wed.  1  ndeede  if  he  had  (iiidjCome  ye  hieffed  of  my  fatherjnherit  the  ktKgdomepre- 
 fared  for  a!!  but  receiuedofyou,\i  had  bin  fbmething,  but  he  faith  ondyjprepa' 
 redfryou:  and  therefore  all  were  net  chofen  to  faluation. 
 
 The  reafon  of  this  calling ,  is  taken  from  workes  as  from  (ignes ,  in  theft 
 V/otdSyFor  I  was  hnttgrie  andyegane  me  meate,^  f.  When  he  (aithj/or  J  was  hnn^ 
 grie,h\L  meanes  his  poore  and  diftrcfled  members  vpon  earth:  and  thereby  he 
 iignifies  vnto  vs  fhatthRmileriesof  his  feruants  are  his  ownc  miferies.  Thus 
 
 ZackjA       the  Lord  faith  in  Zacharic,//^  rvhich  touchethyou,  toucheth  the  apple  of  mine  eye. 
 
 And  when  Saul  was  going  to  perfccute  them  in  Damafco  andelfc  where  that 
 
 called  on  the  narric  of  Chrift,he  cried  from  heauen,  SauhSauh  why  perfecmeSl 
 
 '  "*'        thcu me? And  this  is  a  notable  comfort  to  Gods  Church  and  peoplc,that  they 
 
 ^  '**'J*  haue  an  high  prieft  who  is  touched  with  the  feeling  of  our  infirmities :  and  if 
 he  account  our  miferies  his  owne  miferies ,  then  no  doubt  he  will  pitie  our  c- 
 ftate  and  make  vs  able  to  beare  the  worf b  ^^ndye gaue  me  meate  3  Here  we 
 note,thattheprinnpall  worksofmenarethofe  which  arc  done  to  the  pooic 
 members  of  Chrilv-.  We  are  indeede  to  helpe  all,in  as  much  as  they  are  our  vc- , 
 ry  fieili  and  the  creatures  of  God;  but  the  rule  of  S.Paul  muft  be  remembrcd, 
 
 GaS.foio.  Doe  good  to  all,bstt  efpecially  to  thofe  that  are  of  the  hoajhold  of  faith.  Many  are  of 
 mind  that  the  beft  works  are  to  build  Churches  and  Monafteries,  but  Chrift 
 tells  vs  here ,  that  the  beft  worke  of  all  is  to  releeue  thofc  that  be  the  liuing 
 members  ofhis  myfbcall  bodic. 
 
 The  third  point  is  the  rcplic  of  the  Saints  to  Chrifl:  againc ,  in  thefe  words, 
 X^rd,whenfdw  we  thes  an  hungredyandfedde  thee?  ^c.  They  doc  not  dcnie  that 
 
 which 
 
of  the  Creese.  The  laft  iudgcmcfit.     i)  3 1 
 
 which  Ghriftauouched^but  cIoe,as  I  take  it,  {landing  before  the  tribunall  feat 
 of  Godjhumble  thenifelues,hauing  ftill  an  after-confideration  of  the  infirmi- 
 ees  and  oflfences  of  their  hues  part.  Here  note  then ,  that  it  is  a  Satanicail  pra- 
 ^ife  for  a  man  to  bragge  of  workes  and  to  ftand  vpon  them  in  the  matter  of 
 iuftjfication  before  God.  And  we  muft  rather  doe  as  the  Saints  of  God  doe, 
 abafe  our  felues  in  regard  of  our  finnes  paft. 
 
 Thelaft  point  is-the  anfwer  of  Chrill  to  them  againe,inthefe  words,  Vert" 
 I), I  fay  vntoyoHyin  as  much  as  ye  did  it  to  the  leafl  ofthefe  my  brethren  ,yoM  did  it  to 
 we .  A  moft  notable  fentencc :  and  it  ferueth  to  teach  vs,how  we  lliould  be- 
 haue  our  felues  in  doing  works  of  mercie ,  which  are  duties  to  be  performed 
 in  this  hfe.We  are  not  to  doc  them  of  any  finifter  refpcft,  as  for  praife  of  men 
 or  coramoditie,  but  we  muft  propound  vnto  our  felues  the  partie  to  whome 
 we  doe  any  good,andin  him  looke  on  Chrifl:,and  ^o  doe  it,as  vnto  Chrift  and 
 for  Chrifts  fake  onelyiand  this  is  a  good  worke  indeede.  Chrill  faith,  Whofie-  MatLiQ.4».. 
 nerJhallgiHeacHppeofcoldivater  to  adifciple  in  thenameofadifciple,JhaHnot 
 loofe  his  reward.  It  is  buta  (mall  gift,but  yet  the  manner  of  doing  it ,  namely  in 
 the  name  of  a  difciplc,  that  is,  in  refpeft  that  he  is  a  member  of  Chrift,  doth 
 make  it  an  excellent  worke  of  mercie.  Itisafpeciall  marke  of  a  child  of  God 
 10  fhew  mercie  on  a  chriftian  bctaufc  he  is  a  ChrifHan.  If  any  would  know 
 whether  he  be  a  thriflian  orno,lethimfcarchhimfelfe,  whether  he  louea 
 jnan,and  can  doc  good  vnto  him,becaufe  he  is  a  child  of  God,  and  a  member 
 ofChrift.For  thisis  aplaineargument,thathealfoisthe  child  of  God.  Many 
 can  loue ,  becaufe  they  are  loued  againe ,  but  to  louc  for  CJhrift  his  fake,  is  a 
 Worke  of  Chrift  in  vs  and  a  fpeciall  &ft  of  God. 
 
 The  fentencc  of  condemnation  folio  wes  in  the  fccond  place:  •  and  it  con- 
 '  taines  foure  points :  I.  the  reieftion  ofthe  vngodly :  1 1,  the  reafbn  of  their  re- 
 ieftion :  1 1 1,  the  defence  which  the  wicked  makefor  themfelues  :  laftly ,  the 
 ^fwer  of  Chrift  to  them  againe .  Thereieftion  ofthe  wicked  is  vttered  by  a 
 terrible  fentencc,  Away  from  we  ye  curfedinto  hell  fire.  The  vfc  hereof  in  gene- 
 rail  is  twofold.  Firft  it  ferues  to  awake  and  excite  all  men  and  women  in  the 
 world  whofoeuer  they  be  that  iliall  heare  it,to  looke  vnto  their  owne  cftates. 
 Itiswonderfulltofcewhatgrcat  fecuritie  reigneliieucry  where  in  thefe  our 
 daies.  Men  goe  on  in  finnc  from  day  to  day  and  from  yearc  to  yeare  with- 
 out repentance,  nothing  at  all  fearing  the  fentencc  of  condemnation  at  the 
 laft  day,like  vnto  many  which  for  the  obtaining  of  other  mens  goods  are 
 neither  by  the  fearc  of  arraignment  or  imprifonment  kept  in  good  order. 
 The  occafions  of  fecuritie  are  twofold :  I.  the  profperitie  ofthe  wicked,who 
 cf  all  men  Hue  moft  at  eafe  without  trouble ,  either  in  bodie  or  in  minde.  1 1. 
 Gods  patience  and  long  fuflfeyin^  *,  as  Salpmon  faith  ,  T^ecanfe  ftntence  againfl  ^^^^^^ 
 tmeuillrDorkeis  not  executed fpeedtly ,  therefore  the  hearts  of  the  children  of  men 
 ttrefff/^  fet  in  them  to  doe  eui/l.B\it  to  zwake  aWthoCe  which  liue  inthisfecuri- 
 tk  •>  they  piuft  remember  that  howfbeuer  the  Lord  God  doth  now  deferrc  his 
 '  iudgcmcht ,  yet  there  is  a  day  wherein  he  will  no  way  fhew  mercie  and  long 
 fuffering,  when  they  fhall  heare  thisfearefull  fentence  of  condemnation  pro- 
 :?ounced  againft  themf  Arfayfommeye  cttrfed.  The  fecond  vfe  is  to  the  ^odly  s 
 '  Jtfcruwtomirtutc them Sctokecpethem  in awebefore God:  and  no ooubt,- 
 '-  " ..  -  '  tl-iis  . 
 
43 1     Tlielaftiudgcmcnt.  At'ExpofttUn  .,-.,J-x 
 
 this  was  a  prindpall  caufc  why  this  fcntcncc  was  here  penned  by  tSetiofi||^ 
 Ghoft.  A  wife  mafter  of  a  family  will  check  his  feruant,&  if  the  caule  require, 
 corrcft  him  in  his  childs  prcfenec ,  that  the  child  it  felft  may  leamc  thereby  to" 
 fcare  6c  ftand  in  awe  of  his  falhen  fo  Chrifi:  the  moil  carefull  and  wife  goucr* 
 nour  of  his  Church  hatli  (ct  downe  this  (cntence  of  condemnation  againft  the 
 wicked  jthat  the  children  of  God  in  this  world  whenfoeuer  they^allheare  or 
 read  the  (ame ,  might  be  mooued  thereby  to  ftand  in  feare  of  Gtid ,  and  m9r^^ 
 dutifully  pcrforme  obedience  vnto  his  commandements.^^^7/0»»  wf^  Here 
 we  may  learne ,  what  a  biefTed  thing  it  is  for  a  man  to  haue  true  felbwihipp^ 
 with  Chrifl:  in  this  world.  For  in  the  day  ofiudgement  the  punifhment  of  me 
 Wicked  is  to  be  cut  offfrom  him,and  driuen  away  fiom  his  prefence.  Now  he 
 that  would  haue  fellown^ip  with  God  after  this1rfc,5c  efcape  that  puniflinicti 
 jnuft  feckc  to  haue  it  in  this  life :  and  he  that  will  not  feeke  to  haue  fellowfhip' 
 with  him  in  this  life  Hiallneucr  haue  it  after  in  the  day  ofiudgement.  Againc,; 
 kt  vs  marke  thai  it  is  nothing  to  draw  neere  vnto  Chrifl:  with  our  lippes,if  the: 
 hjeart  be  not  with  him :  for  fuch  as  come  neere  with  the  lippe  and  keepe  aloofe 
 T.6;*hr  Jtesi'g^ihal)  hearc  the  fentence  pronounced.  Away  from  me  ye  curfeci%  and' 
 ^a !  ■  r  iVuered  as  fine  from  Chiifl:  as  hell  iroiu  heauen.  Therefore  let  vs  not 
 Ct>mentour  feiucs  withfbnnall  ptofeffionjbut  open  the  doores  of  our  hearts," 
 that  the  king  of  gloric  may  come  in.  Tecurfed^  They  arccurfedwhoare 
 borne  in  finiic  and  feuein  their  finnes ,  and  all  the  daies  of  their  liues  fo  perfe- 
 ucre  to  the  laft  gafpe  without  feeking  recoueric .  Whofoeuer  he  be,  that  is  in 
 this  eftate,  the  cur^  of  God  hangeth  ouer  his  head ,  and  will  iJo  doe  till  he  get 
 reconciliation  with  G  od  in  Chrifl: .  This  bccing  fo ,  aboue  all  things  in  this 
 world  we  muft  labour  to  be  at  peace  with  God ,  and  neuer  ceafe  nor  be  quiet 
 with  our  felues  till  wc  haue  the  fame  wrought  andfealed  in  our  hearts.For  ht-^ 
 fore  (iich  time  as  wc  be  in  Gods  fauour ,  his  fcarefuU  curfe  hangs  ouer  our 
 heads,and  if  we  (b  pcrfcuerc  widiout  repentance,  the  day  will  come  when  we 
 fliall  heare  this  fcarefull  fentence  pronounced  againft  vs :  Away  fiom  me  yee 
 curfed  into  hell  fire.  What  hell  fire  is ,  we  mufl:  not  curioufly  fearch,  but  rathcr- 
 
 fiue  our  whole  endeauour  to  learne  how  we  may  auoid  it :  as  when  a  mans 
 oufe  is  on  fire,his  care  mufl  be,not  to  fearch  how  it  came ,  but  rather  how  W 
 quench  it :  yet  y/e  are  to  know  thus  much ,  that  by  hell  fire  is  not  meant  any» 
 bodily  flame ,  but  it  fignifies  thefeazin^of  the  fearefiill  andtcrrible  wrath  of 
 God  both  on  bodie  and  fbule  for  euer.  For  howfbcuer  the  bodie  be  fubieft 
 to  burning  with  bodily  fire ,  yet  the  foule  beeing  fpirituall  can  not  burne;  and 
 therefore  hell  fire  is  not  a  materiall  lire  J>ut  a  gricuous  torment,fitIy  refemblcd 
 ikcrehy^Preparedfor  the  demllandhis  ^«^f//.]  There  is  in  euery  mans  heart  by 
 nature  this  corruption ;  whereby  when  he  finncth ,  he  diinks  that  there  isfia^ 
 danger  but  all  is  vveli,hauing  as  tfai  faith ,  made  a  conenant  with  hell.  But  here 
 eonfidcr,dut,a]ihough  the  deuill  was  once  an  angel  of  l^ght,  yet  when  he  had 
 £nned,he  could  not  efcape  hell:  it  was  prepared  eucn  for  him.  Howdjcn  iTiall 
 vngodly  menjwhich  are  not  halfe  fo  wily,thinke  to  efcape  ?  ^ 
 
 Now  followeth  the  reafon  of  their  reiedion  in  thefewordes;fo^ /»'<«'«» 
 hunarcdandyegaMe  me  no  meate,^c.  Hence  we  learne  thefe  twopoiiits :  I.  that 
 all  uians  rcligioii  and  feruing  of  God  is  in  vaiflC;>if^&>4>€weflicw  no  compad 
 
 £oa 
 
oftheCreede.  The  laft  iaclgemcnt.     433 
 
 fion  toward  the  poore  members  of  Chrift ,  in  feeding,  clothing,  loclging,ancl 
 vifiting  of  them.  For  wc  mult  thinke ,  that  many  of  thofe  againft  whome  this 
 jcafon^  fliall  be  brought,  did  know  religion  andprofed'e  the  fame,  yea  they 
 prophefied  in  the  name  of  Chrift,and  called  on  him,  faying,  Lord,Lord:  and 
 yet  the  fentence  of  condemnation  goeth  againll  them,  becaufe  theyfhcv/no 
 companion  toward  the  members  of  Chrift,and  therefore  it  is  a  principal  ver? 
 tuc ,  and  a  fpeciall  note  ofa  Chrilban,  to  Ihevv  the  bowebof  compamoa  to- 
 wards his  ncedicbrethren.  Here  a^aine  we  note ,  that  it  is  not  fiifficientfor  vs 
 toabllainefrom  euill,  but  wemult  alfb  doe  good.  For  it  jsnotlaide,!  was  an 
 hungred  and  ye  tooke  fromme ,  but,  Tyhen  1  wa^  hungrie ye  gaue  me  no  matte.  Ma'b>>^ 
 "They  are  not  charged  with  doing euilI,but,for  not  domg  good.  S.  lohn  fiith, 
 The  axe  is  laid  to  the  roote  of  the  tree ,  and  the  reafon  followes ,  notbecaufe  the 
 tree  bare  euill  fruit ,  hul^eciwje  it  bare  not  good  fruit  e :  therefore  it  muft  be  caft 
 sntothe  firc.This  condcmnes  a  bad  opinion  of  all  worldly  men ,  who  thinke 
 diatall  is  well,and  that  God  will  be  raercifull  vnto  them,  becaufe  they  doe  no 
 naan  harme.Thus  we  fee  how  the  deuill  blinds  the  eyes  of  men :  for  it  will  not 
 ifandfor  paiment  at  the  day  ofiudgementto  fay,I  hauehurt  no  man ,  vnlcfle 
 (^c further  doe  all  the  good  we  can.- 
 
 r.  The  third  point  is  the  defence  which  impenitent  finners  make  for  them- - 
 jtelues  in  the(e  words, Lord,when/an>  ws  thee  an  hungred,  or  thirfiie,  ornakedtor 
 infrifon,orJtcke,anddidnot  minijiervnto  thee?  Thus  in  their  owne  dcfence,that 
 which  Chrift  {aith,they  gain{ay,&iuftifie  themfelues.  Here  marke  the  nature 
 ^f  all  impenitent  finners,whicn  is  to  fboth  and  flatter  themfelues  in  finne,  and 
 to  maintaine  their  owne  righteoufhes,like  to  the  proud  Pharifie  in  his  prayer, 
 .who  bragged  of  liis  goodiies,and  faid,  Lordjthanke  thee->tha:  }  am  not  as  other  Ukig.^a;^'- 
 menare-iextortisners^&c.  and  in  the  very-fame  manner  ignorant  perfbns  of  all 
 iorts  among  vs ,  iuftific  themfelues  in  their  ftrongf^ilh ,  and  bragge  of  their 
 «zeale  of  Gods  g]orie,..ind  of  theit  loue  to  their  brethren ,  and  yet  indcede  (hew 
 no  fignes  thereof  And  truly  we  are  not  to  maruell  when  v/e  fee  fiich  perfon« 
 to  iuftihe  themfelues  before  men,  whereas  they  iliall  not  beafharaed  to  doe^it 
 ^the  day  of  iudgementbefore  the  Lord  lefiis  himfelfe. 
 
 The  laft  point,is  Chrifls  anfvs'er  tothem  againe  in  thefe  v^oxAy.VerilyJ fay 
 'OtntojoHyin  as  much  as  ye  did  it  not  to  one  of  the  leaf}  of  thefe  ^  ye  did  it  not  tome.Thn 
 fentence  being  repeatedagaine,doth  teach  vs  the  leflbn  which  we  learned  be^ 
 fore ,  that  when  we  are  to  fhew  compaffion  to  any  man ,  efpecially  if  he  be  a 
 ineber  of  Gods  Church,  wemufl:  not  confider  his  outward  cfbte  or  his  bafe- 
 neSjin  that  he  watsfood  or  raiment,  but  behold  Chrif!  in  him,  not  refpe£ling 
 ^m,  as  a  man,but  as  a  member  of  Chrift.  This  it  is,that  muft  mooue  vs  to  c6- 
 paffion ,  and  caufe  vs  to  make  a  fupplie  of  his  wants  morethen  any  refpe^l  in 
 the  world  befide.  And  furely  when  Chrift  in  his  members  comes  toourdores 
 ^^nd  complamco  that  he  is  hungrie  and  ficke,  and  naked ,  if  our  bowels  ycarirc 
 0Jot  towards  hira,thereis  not  fo  much  asa  fparke  of  the  loue  of  God  in  vs. 
 -,-  Tliefeuenth  point  in  the  proceeding  of  the  laftiudgemcnt  is,the  retributit- 
 .fl|i  or  reward  in  thefe  words:  and  they  JhaU^o  into  euer/a/}ingpaine,andthe  rtgh-^ 
 ^jtep«f  into  life  eternall.  How  doe  the  wicked  enter  into  hell  and  the  godly  into  ■ 
 ^Es^ttoi  ^  %Anfw,  By.the  powerfull  andcommauiKli'ngjk'oice  of  Chrift,  which 
 
 -^ ^3^ 
 
434     The  iaft  iudgement.  An  Expofitim 
 
 is  of  that  force ,  that  neither  the  gieateft  rebell  that  cuer  was  aroone  m«!,  ildr 
 all  the  deuills  in  hell,fhall  be  able  to  withlland  it.  Andfeeing  that  after  xht6atf 
 of  iudgcment  we  muft  rcraaine  for  cuer  either  in  heauen  or  in  hell,  we  are  to 
 looke  about  vs  and  to  takeheed  vnto  our  hearts.  Indcedeif  the  time  WCTcbul 
 a  thoufand  or  two  thoufand  yeares,  then  with  more  reafbn  men  might  take  li- 
 bei-tie  to  themfelues  :  butfeemgit  is  without  ende  wcmufi:  be  mod  carefiiH 
 through  the  whole  courfe  of  our  liucsfotoliueand  behaue  our  ftlues,  that 
 when  the  day  ofiudgement  fhail  come ,  we  may  auoid  that  fearcfiill  fentencc 
 of  eucrlaflmg  woe  and  condemnation,which  iliall  be  pronounced  againft  the 
 wicked.  And  whereas  all  wicked  men  iliall  goe  tohell  at  Chrifts  commauhdcs* 
 nient,  it  teacheth  vs ,  willingly  to  obey  the  voice  of  Chrift  in  the  miniilcric^f ! 
 the  word .  For  if  we  rebell  againfl:  his  voice  in  this  w^orld ,  when  in  the  clay  of ' 
 iudgement  fentcnce  (hall  be  pronounced  againft  vs,  we  fliallheare  an  othet 
 voice,at  the  giuing  whereof,  we  muft  obey  whether  we  will  or  no ,  and  thei*ci» 
 upon  goe  to  cuerlafting  paine,whither  we  would  not.  Let  vs  therfore  in  time 
 xlenie  our  (elues  for  our  iinnes  paft,  and  onely  relie  vpon  Chrift  Icfus  for  the 
 fi-ee  reraiflion  of  them  all ;  and  for  the  time  to  come,  lead  a  new  reformed  lifd 
 
 Thus  much  of  the  order  of  Chrift  his  proceeding  at  the  day  of  iudgement. 
 Now  follow  the  vfcs  thereof,  which  are  either  comforts  to  Gods  Church  or 
 ^duties  for  all  men  .  The  firft  comfort  or  benefit  is  this ,  that  the  fame  perfoh 
 which  died  for  vs  vpon  the  crofte  to  worke  our  redemption  ,  muft  alfb  bfc 
 our  iudge.  And  hence' we  reape  two  fpeciall  comforts.  I.  The  people  of  God 
 fhall  hereby  inioy  ful  redemption  from  all  miferies  and  calamities  which  they 
 had  in  this  life.  So  Chriff  himfelfe  fpeakingofthefignesof  thecndeofthc 
 world  (aith  to  his  difciplcs ;  When ^oh fee  thefe  thwgsjift  vpyour  heads :  for y out 
 redemption  draweth  mere.Thtv\  he  fhal  wipe  all  tcaresfrom  their  eyes.SeconcJ- 
 ly  »we  ftiall  hcrebv  haue  a  finall  deliuerance  from  all  finne.  Now  what  a  ioyfid 
 thing  it  is,to  be  freed  from  finne,may  plainly  appeareby  the  crie  of  S.Paul:  O 
 vretcbedman  that  I  am,vfho  fl/aJl  deliu^r  me  from  this  bodU  ofdrath  f  And  certea 
 it  iSjthathe  which  knowes  what  finne  is ,  6c  fcrioufly  repents  him  of  the  fame, 
 would  wifh  with  all  his  heart  to  be  out  of  this  world,thathc  might  leaue  ofFto 
 iinn2,and  thereby  ceafe  to  difpleafe  God. 
 
 The  fecond  comfort  is  this ;  the  godly  in  this  world  haue  many  enemies : 
 the)'  are  reuiled,flandered,and  oftentimes  put  to  death :  well ,  Chrift  lefus  at 
 the  day  ofiudgement  will  take  euery  mans  cafe  into  his  owne  hand  :  he  will 
 then  heare  the  complaint  of  the  goc(ly,howfbeuer  in  this  world  they  found  no 
 remediecand  then  he  will  reuenge  their  blood  that  is  ftied  vpon  the  earth  ,  ac- 
 cording to  their  prayer.  This  comfort  is  to  be  cofidered  efpecially  of  all  thoie 
 that  are  any  way  pcrfccuted  or  raolefted  by  the  wicked  of  this  world.  ■  ' '  '  |1 
 
 Now  follow  the  duties  to  be  learned  of  euery  one  of vs,and  they  arc  diucrs. 
 ■Fir  ftjthe  confideration  of  the  Iaft  iudgement  (erueth  to  teach  all  ignorSt  per- 
 fons  and  impenitent  finners,  repentance  and  humiliation  for  their  finne$,and 
 Eomoouethcm  with  all  fpecdeto  feekc  vnto  Chrift  for  the  pardon  of  the 
 Came. When  Paul  preached  to  the  Adienians ,  he  willed  them  to  repent  vpoa 
 ^  ly ^  t\m ground  and reafon , hecanfethe  Lor^  hath  appoutted adayvherein be  wiS 
 ixd^e  the  W9rldi)^  righteoMfncs.  To  Ipeakc  plainly ;  we  can  be  content  to  heart 
 
 lJlA.AtA%, 
 
 H^c.6,ia, 
 
eftheCreede,  Tliclaftin<!gement.     435 
 
 the  wor<l,anc!  to  honour  him  wkh  our  lipps,  yet  for  the  moft  part,  all  is  done 
 but  for  falKions  fakeifor  ftill  we  hue  in  our  old  fimies:  our  hearts  arc  not  tur- 
 ned :  but  in  thefeare  ofGodlet  vs  bethinke  our  felues  of  the  time,  when 
 wee  fliall  come  before  the  iudge  of  heaucn  and  earth,  and  haue  all  ouriinnes 
 laide  open ,  and  wee  mufl:  anfwer  for  them  all.  This  is  the  point  which  the 
 holy  Ghofl:  vfeth  as  a  rcafon  to  mooue  men  vnto  repentance  :  andaffiiredly 
 if  this  will  not  mooue  vs,there  is  nothing  in  the  world  will.  Secondly ,  to  this 
 purpo(e  Paul  (aith.  If  wee  would  indgeoftr felues,  we£fhouldnot  heiudged.'WovX-  '«^of'"  >■'« 
 deft  thou  then  efcape  the  iudgement  ofChrift  at  the  laft  day?  then  in  this  life 
 iudge  thy  felfe .  No  we  a  man  m  iuddng  of  himfelfe,mufl:performefourc 
 things:I.he  muft  examine  himfelfe  of  his  owne  linnes:  1 1,  he  muft  confefle 
 the  before  the  Lord.  1 1 1,  he  muft  condemne  himfelfe&as  a  iudge  vpon  the 
 .bench,2;iuc  fentence  againft  himfelfe.  Laftly,  he  muft  plead  pardon,and  eric 
 vnto  God  as  for  life  and  death/or  the  remiflion  oi?\\  his  (snnes :  and  he  that 
 <ioth  this  vnfainedly  fhal  neucr  be  ludged  of  the  Lord  at  the  laft  day  :but  if  wc 
 flacke  and  neglect  this  dutie  in  this  life,  then  vndoubtedly  there remaines  no- 
 thing but  eternall  woe  in  the  world  to  come. 
 
 Thirdly,by  this  wc  may  learne,one  not  to  iudge  or  condemne  another,  as 
 'D2^A{^a.yc^J(^dgenoth^ngiefo■|re  the  time  vntill  the  Lord  come ^rvho tighten all'^^^'^''^^ 
 things  that  are  in  darknes/Jr  make  the  counfels  of  the  hearts  ma-^Afefl.AnA.  Chrift 
 tdixih  Judgement  is  ntine:2iV\^iudiTe  not,andye  /hall  not  be  iudged.  KnA^^dAUs  Paul  Rom,i4.jo. 
 {a?th  to  the  Romans,^^/^  d,oeji  thou  iudge  thy  brother^ for  voe  tvufl alLippeare  be^ 
 fore  the iadaement  feat  of  ChnJ? :hvit  fome  will  askc,howe  doth  one  iudge  ano- 
 ther? ^;?/Thus:Lwhcn  a  man  doth  well,to  faie  of  him  that  he  doth  euill :  1 1, 
 when  a  man  doth  euill,then  to  make  it  worfe:  1 1  Lwhen  a  thing  is  doubtful!, 
 to  take  it  in  the  worft  part.  And  by  any  of  thefe  three  waies  we  are  are  not  to 
 aud^e  either  ofmens  perfbns  or  of  their  aftions. 
 
 Fourthly^wee  mull  endcauour  our  felues  to  keepe  a  good  confcience  be- 
 fore God  and  before  all  men.This  is  the  pradife  of  S.Paul,  who  in  confidera- 
 tion  and  hope  of  a  refurreftion  vnto  iudgement  as  well  oftheiufl:asof  the  ^^"^'^''^* 
 vniuft,endeauoured  himfelfe  to  haue  aiwaiesacleare  confcience  both  towards 
 God  and  towards  men .  His  exampleis  worthie  our  marking  and  imitation; 
 for  fewe  there  be  that  vpon  this  occafion  make  any  confcience  either  of  du- 
 ty to  God  or  to  their  brethren. 
 
 Fifthly,the  laft  iudgement  muft  ftirre  vsvp  toa  reuerend  feare  of  God, & 
 <"au(e  vs  to  glorifie  him  :  as  the  Angel  faith  m  the  Reuelation  jf^f^rfO'^^^/iWj^jyj^j 
 giueglorie  to  hi'm  :  for  the  home  ofhn  lodgement  is  come.  And  doubtleftc  if  any 
 thingin  the  world  will  mooue  a  man  to  fcarc  the  Lord,it  is  this,  to  remember 
 the  fearcfull  and  terrible  daie  of  mdgement. 
 
 Nowehauingfpokcn  hitherto  of  the  firft  perfon  the  father,  andalfo  of  the 
 fonne,  it  followcth  in  the  next  place  to  fpeake  of  the  third  perfon  in  thefe 
 ViordcSflbeleer^e  in  the  holy  Gho/l.ln  which  wee  may  confider  two  thino-s ,  the 
 title  of  the  per(bn,and  the  adion  offaith.repeated  from  the  beginnino- .  The 
 title  iSyHoly  Ghof , or  fpirit.lt  may  here  be  demanded,  howe  this  title  can  be  fit 
 to  cxprefte  the  third  perfon,which  feemes  to  bee  common  to  the  reft:for  the 
 ^thcr  is  holy,and  the  fonne  is  hoIy:againe,thc  father  is  a  fpirit ,  and  the  fonne 
 
 Ff  X  is 
 
^^6    Of  theHoly  Ghoft.  yii^SxpoftieH 
 
 isa  rpint.--^«/^Incleecl  the  father  and  the  fonne  are  as  wel  to  be  tearmccf  holv  In 
 refpeft  of  their  naturcs,the  third  perfonrfor  all  three  fubfiding  in  one  and'the 
 fame  godhead,arc  confequcndy  holy  by  one  and  the  fame  hohnefle:.  but  the 
 third  pcrfon  is  called  holy ,  becaufc  befide  the  hoIineiTe  ofnature,his  office  is 
 to  fin6tifie  the  Church  of  God. Nowe  if  it  be  faid  that  fan(fl:ification  is  a  work 
 of  the  whole  Trinitie,theanfvvcr  is,  that  although  it  befo,  yet  the  worke  of 
 fandification  agrees  to  the  Holy  Ghoftin  fpeciall  manner.  The  father  fanfti- 
 ficth  bv  the  fonne  and  by  the  holy  Ghoftrthe  fonne  fanciifieth  from  the  father 
 and  by  the  Holy  Ghoff  :the  holy  Ghofi  fanftifiedi  from  the  father  and  from 
 the  fonne  by  himfelfe  immediatly:  and  in  this  refpeft  is  the  third  perfon  tear- 
 med  holy.  Agaiiie  the  third  perfon  is  tcarmed  a  Spirit ,  not  onely  becaufe  his 
 nature  is  fpiritua]l(for  in  that  refpetft  the  father  is  a  fpirit  and  the  fonne  is  a  fpi;- 
 rit;)but  becaufe  hee  is /^;n"^  or  ^>'<?4//?^<sf  from  the  father  and  from  the  fonnc^ 
 in  that  he  proccdesfrom  them  both. Thus  wee  fee  there  is  a  fpeciall  caufe  why 
 the  third  perfcn  is  called  the  Holy  Ghofi. 
 
 Nowe  the  action  of  faith  which  concernes  the  third  perfbn,is  to  beleeue  in 
 ^iw.  Which  is,  I.  to  acknowledge  the  Holy  Ghofi  as  he  hath  reuealed  him>. 
 felfe  in  the  word.I  I.  In  fpecial  to  beleeue  that  he  is  my  fanftifier  and  comfor- 
 ter.1 1 1. To  put  all  the  confidence  of  my  heart  in  him/or  thatcaufe.  lu  thefc 
 vvordes  arc  comprifed  loure  points  ofdo^rine ,  which  are  to  be  beleeued  co- 
 cerniri^  the  holy  Ghoil.The  firftjthat  he  is  very  God.  For  we  are  not  to  put 
 our  affiance  or  confidencein  any  but  in  God  alone .  And  no  doubt  the  pen* 
 ners  of  the  Creede  in  that  they  prefixed  thefe  wordes,  /^<r/(?^»<f  ;;?,beforethe 
 article  of  the  third  perfon ,  meant  thereby  to  fignifie ,  that  he  is  true  God,e- 
 quall  with  the  fither  and  the  fonne,acccrding  to  the  tenour  of  the  Scriptures 
 themfelues.   Peter  faith  to  Ananias:  W^;»  hath  Satan  filled  thtne  heart, that  that* 
 
 Aa.j.5.4.  Jhoiilicll  lie  vnto  the  Holy  Qhofi?  and  continningthe  fame  fpeech.he  changeth 
 tlie  tearme  onely,and  faith,7"/b<?»  haH  not  lied  vnto  men^hHt  vnto  God.\N\\zx^\ 
 
 I6.<f.p-        ^^*^'  nfinuateth  that  the  Holy  Ghoff  is  very  God- In  the  vifion  of  the  Prophet  ■ 
 Ifai,the  wordes  bv  him  fetdowne  are  thus  :.  /  heard  the  voice  of  lehonayfiyin^-^ 
 Whome  (hall  I  fend^  ^canJ,  he  faid,  Goe  and  fay  to  this  people:T^fhallheaye  indeed^ 
 l?Ht je /Jjzll notvnderjia-rTd .^\xi  Paul  quotingthe  f^une  place/pake  on  this  man- 
 
 AS,t8.ij.  -nzx-JVellfpake  the  Holy  Qhofi  by  S^aytke  Prophet  ,fiyingy  Goe  vnto  this  people  and 
 fay  vnto  them^Q\N  thefe  places  being  compared  togithermakeitplainejthat 
 the  title  of /«f^^JT/^-jagreeth  tothe  holy  Ghoft.Butyetthe  enemies  of  this  truth 
 which  thinke  that  the  Holy  Ghoft  is  nothmg  els  but  the  aftion  or  operation 
 of  God,  obieft  out  of  the  Scriptures  to  the  contrarie:  I.  Cod  keoweth  the 
 
 M*t.n.j7.  fonncrthc  holv  Ghoft  knoweth  not  the  (bnne  :  for  none  kriorpeth  thefmne  but 
 the  father-.er^o  the  hoi V  Ghofi:  is  not  QioA.Anf  That  place excludeth  no  per»- 
 ion  in  Trinitie  ,  but  onely  creatures>andfalfe  gods,  and  the  meaning  is  this: 
 iV(7/;^,thatis,nocrenture,or  idol  god,  knoweth  the  fonne  of  God,  but  the  fa- 
 ther. And  the  oppofition  is  made  to  exclude  creatures, not  to  exclude  the ho"- 
 
 Rom.s.1^,  1v  Ghofi:. Ae:aJne  they  obie6l,that  the  holy  Ghofi  maketh  requeil  forVs  with 
 gronesand  fighcsthat  cannotbevtteicd:therefore  (fav  thev)the  Holy  ghoft 
 is  not  God,but  rather  a  gift  of  God.  For  he  that  is  true  God,can  not  pray, 
 groncjor  figh,i-(4^Pauls  meaning  is  thereby  to  fignifie  that  the  Holy  Ghojd- 
 
 CWJ> 
 
oftheCreede.  Ofthelioly  Ghoft-      457 
 
 -caufetlivstornakerequcfls,ancl(liiTethvp  our  hearts  to  grone  andfigh  to 
 Godifor  he  (aid  before,»'^  hauerecetHcdthe  fpirit  of  adoption,  whereby  we  cry, 
 c^i^/^.?,,^A^fr.Yctfurthcr,thcyobieft  the  words  of  the  Angel  Gabriel  to  the  ^■°°'*^*** 
 virgin  Marie,(aying,  77j(?  vcrtueofthcmoflhighhath  oucr/badoivedthee  :  and  .  , 
 hence  tJiey  gather, that  if  the  holy  Gholl:  be  the  vertueofGod ,  then  he  is  not      '  * 
 God  indeede.!«^«AAsChrift  is  called  the  Word  of GodjUot  a  worde  made 
 of  letters  or  fyllables,btit  a  fubftantial  word,that  is,beeing  for  eucr  ofchc  fame 
 Jubrtance  with  the  father:  Co  in  this  place  the  holy  ghoft  is  called  the  ver- 
 tue  of  the  rnofl:  highefl,notbecaufe  he  is  a  created  qualitie ,  but  becaufe  he  is 
 the  fubftantiall  vertue  of  the  Fadier  and  the  fbnne :  and  therefore  God  equall 
 with  them'both.Furthermore  they  alleadge,that  neither  thefcripturesnor  the 
 pra£life  of  the  Primitiue  Church  doth  warrant  vs  to  pray  to  the  holy  Ghofl. 
 jlnflus  not  true.For  whefoeuer  we  diredl  our  praier  to  anyone  of  the  three 
 perfonSjin  him  we  pray  to  them  all.Befides  we  haue  example  of  praier  made 
 to  the  holy  Gholl  in  the  word  of  God.For  Paul  faith  to  the  Connthians,7'/?;<?  a.cor.ai», 
 }grace  afonr  Lord  Jefm,the  lone  of  god  the  father, (^  the  fellowjhip  of  the  holy  ghoft 
 be  with  you  all.  And  the  words  are  as  it  S.  Paul  had  faid  thus;0  Father,let  thy 
 louc,0  Sonne,let  thy  grace,0  holy  Ghoft,let  thy  fellowlhip  bee  with  thera 
 all.  And  therefore  this  firfl:  doftrine  is  true,  and  as  well  to  bee  belccued  as  any 
 othcrjthat  the  Hcly  Ghoji  u  God, 
 
 The  fecond  point  is,that  the  Holy  Ghofl  is  a  diflin£lperfon  from  the  fa- 
 ther and  the  (bnne.Hereupon  the  articles  touching  the  three  perfons  are  thus 
 diftinguiHied:!  beleeue  in  the  father,  I  beleeue  in  the  fonne,  I  beleeue  in  the 
 holy  Ghofl.  This  point  alfb  is  confbnant  to  the  Scriptures  which  make  the 
 fame  diflmftion .  In  the  baptifme  of  Chrifl:,the  father  vttereth  a  voice  from 
 heauen,  fay'm^,Thls  is  wy  beloued Sonne  in  vehome  lann  wellpleafed:  and  not  the  '  ' 
 lbnne,or  the  holy  ghoft  .Secondly  the  fonne  Hood  in  the  water,  and  was  bap- 
 tized by  Iohn,and  not  the  f'ather,or  the  holy  Ghoft.Thirdly,  the  holy  Ghoft 
 clefcended  from  heauen  vpon  Chrift  in  the  forme  of  a  doue ;  and  not  the  fa- 
 ther,or  the  fbnne,but  the  holy  Ghoft  alone.Chrift  in  his  commiffion  vnto  his 
 difciples,faith,G'<?^  teach  all  nations, baptizing  therru  into  the  name  of  the  father,  w„ 
 //?e'/o»«<?,^W^^<rH7/y(7^«7/?.Now  if  the  Holy  Ghoft  had  becne  the  fame  per- 
 son either  with  the  father,or  with  the  fbnne,then  it  had  bene  fufficient  to  haue 
 named  the  father  and  the  fbnne  onely .  And  the  diftindion  of  the  third  per- 
 son from  the  reft,may  be  conceiued  by  this,that  the  Floly  Ghoft  is  the  Holy 
 Ghoft,and  not  the  father  or  the  fonne. 
 
 The  third  point  tobee  beleeued  is,  that  the  holy  Ghoft  proceedeth  from 
 the  father  and  the  fonne  .  For  a  further  proofe  hereof, confider  thefe  pla  res. 
 Paul  faith,T<?  are  not  in  thefleflj,bm  in  the  fpinifor  the  fpirit  of  God  dwelleth  in  Rom.s.p. 
 yoH.Butifanymanhaue  not  the  fpirit  oCChn^^heeisnothis.AnAnorzmc^Be-Q^^^  ,^ 
 canfeyearefonnes ,  God  hath  fent  forth  the  fpirit  of  the  fbnne  into  your  hearts: 
 where  we  may  obterue,that  the  holy  Ghoft  is  the  fpuit  both  of  the  father  and 
 of  the  fonne.  Now  the  holy  Ghoft  is  called  the  fpirit  of  the  f:ither,not  only  be- 
 caufe he  is  fent  of  him,but  becaufe  hee  proceedeth  from  the  father;as  Chrift 
 faith  to  his  difciples  :  JVhen  the  comforter  Tvill  come  ,\vhome  }  p:;  all  fend  vnto  you  loh.ij.aef. 
 fromthefathsYi  euep  the  fpirit  of  trueth  which  proceedeth  of  the  fat  her  ,  hee 
 
 Ff  2  fjall 
 
4j8      OftheHoIyGhoft.  AnSx^ofttion 
 
 /hall  tefufie  of  me.  And  therefore  likewife  he  is  the  fpirit  of  the  fonne ,  not  one- 
 ly  becaufe  he  is  fent  of  the  fonne ,  but  alfo  becaufe  hee  proceedeth  from  him. 
 Ao-aine,in  the  Trinitie  the  perfon  fending  cloth  communicate  his  whole  tC- 
 fence  and  fiibftance  to  the  perfon  fent .  As  the  father  fending  tiie fonne  doeth 
 communicate  his  elTence  and  fubllance  to  the  fonne.  For  fending  doth  pre- 
 fuppofe  a  communication  ofeflencc.Nowe  the  father  and  the  fonne  fend  the 
 holy  Ghofl::therefore  both  of  them  communicate  their  fubilance  and  eflcncc 
 vnto  the  fimeperfon.Thirdly  Chrift  iMh,Thc  bcly  Ghoji  hath  receipted  of  mine 
 
 toh.i^.KT.  y^fjirfj  hejhallpjewe  vntoyof4^wdimt\y  knowledge  and  tiueth,  to  be  reuealed  vn- 
 to his  Church.Whence  we  may  reafonthus:theperfonreceiuing  knowledge 
 from  another.receiues  eflence  alfo:  the  holy  Ghoft  receiues  truth  and  know- 
 ledge from  Chrilho  be  reuealed  vnto  the  Church  :  and  therefore  firfl:  of  all 
 he  hath  receiued  fubftance  and  effence  fiom  tliefonne.Butfomeperaduen* 
 ture  will  fay,where  is  it  written  in  all  the  bible  in  exprelTe  wordes,that'the  ho- 
 ly Ghofl:  proceedes  from  the  fonne  as  he  proceedes  trom  the  father.  Anfveer. 
 The  fcripture  faith  not  fo  much  in  plainetearmes.yet  we  mufl:  know  that  that 
 which  isgathcred  forth  thence  by  iuft  cofequence,is  no  lefle  the  truth  of  god,, 
 then  that  which  is  expreffed  in  words.Hereupon  all  Churches ,  faue  thofe  in' 
 Greece, with  one  confent  acknowledge  the  trueth  ofthis  point. 
 
 The  fourth  and  lafl:  point  is,that  the  holy  Ghofl:  is  equall  to  the  father  and 
 the  fonne.  And  this  we  are  taught  to  acknowledge  in  the  Creede,in  that  wee 
 doe  as  well  beleeue  in  the  Hol)'^Ghofl:,  as  in  the  father  and  the  fonne.  And 
 though  the  holy  Ghofl:  be  fent  of  the  father  and  thefonne,yet(asI  haucfaid 
 before  jthat  argues  no  inequalitie  (for  one  equall  may  fend  another  by  con- 
 fent)but  order  onely,  whereby  the  Holy  Ghollis  laft  of  all  the  threeperfons. 
 Ao^aine  in  that  the  holy  Ghofl:  receiueth  from  the  Ibnne^it  prooucs  no  inferi- 
 ority.Becaufe  he  receiues  fro  the  Ibnne  vvhatfoeuer  he  receiues  by  nature,and 
 not  by  grace  And  he  receiues  not  a  part^but  all  that  the  fonne  hath,fauing  the 
 proprietie  of  hisperfon. 
 
 Novvc  followe  the  benefits  which  are  giuen  by  the  holy  Ghofl;  and  they 
 are  of  two  {brts:fbme  are  common  to  allcreatures,&fbme  are  proper  to  men. 
 The  benefit  of  the  Holy  Ghofl  common  to  all  creatures,is  the  worke  of  cre- 
 ation and  preftruation.  For  all  things  were  created  and  madcjand  afterwardc. 
 
 lob.».*.        perfcrued  by  the  holy  G  hofl.  So  Elihu  faith ,  Thefpint  of  god  hath  made  me. 
 
 O  en  1.1 .  And  Mofes  faith,  In  the  begimma  the  fpirit  r/toouedvfon  the  waters.The  phraft 
 is  borrowed  from  a  bird, who  in  hatching  of  her  young  ones  ,  fits  vpon  the 
 egges,moouesherfclfe  vpon  them,and  heats  them.  And  fohkcwife  the  holy 
 G  jiofl  m  the  beginning  did  by  his  own  power  cherifh  and  preferue  the  mafic 
 or  lumpe  whereof  all  things  wcr<:  made^and  caufed  it  to  bring  forth  the  crea- 
 turesThi.s  beeing  euident,that  the  Holy  G  hofl  hath  a  flroke  in  the  worke  of 
 creation  and  prcf^.Tuation,  wee  mufl  vnfainedly  acknowledge  that  we  were 
 firPicreatcd.andflnce  that  time  continually  preferued  by  the  benefit  euen  of 
 jhe  third  perfon. 
 
 The  benefits  proper  vnto  men  ,  arc  of  two  forts:  forae  are  common  to  aH 
 Hien  both  good  and  bad,and  fomepropcr  to  the  elcci:  and  faithfull.  The  be-- 
 :-aefiu  common  to  all  men  arc  diuers;  1.  the  gift  of pradifing  a  particular  cal; 
 
 ling,: 
 
of  the  Creede.  Of  the  Holy  Ghoft ,      4  5  p 
 
 ling.  As  in  tlie  bodie  feucrall  members hauc  {euerall  \^qs',  fb in  euery  focietic 
 feuerall  men  haue  (euerall  offices  and  callings,  and  the  gifts  w  hereby  they  ara 
 inabled  to  performe  the  duties  thereof,  are  from  the  holy  Ghoft.  When  Gc- 
 deon  became  a  valiant  captainetodeliuer  the  Ifraelites ,  itisfaidhetr^tj  c/otked  Jud.6.i4, 
 mih  thejpirit.  Bezaleel  and  Aholiab  becmg  fet  apart  to  build  the  tabernacle,  Exod.ii.j, 
 were  filled  with  thc^^V/V  <?/^^^  in  wifdome  andinvnderftanding,andinall 
 workemaniliip,to  nnde  out  curious  works ,  to  worke  in  gold  and  m  (iluer  & 
 in  brafTeialfo  in  the  art  to  (et  ftones,?nd  to  carus  in  timber,&c.By  this  it  is  ma- 
 nifeftjthat  the  skill  of  any  handicraft  is  not  in  the  pow^r  ofman,but  comes  by 
 the  holy  Ghofl:.  And  by  this  we  are  taught  to  vfe  al  thofe  gifts  wel,whei  by  wc 
 arc  inabled  todifcharge  our  particular  callings ;  that  they  may  ferue  for  the 
 £;loric  ofGod,and  the  good  of  his  Chur<*h:and  thofe  that  in  their  callings  vfc 
 Iraudand deceit,  or elfe hue  inordinately ,  doe  moft  vnthankfiilly  abulethc 
 gifts  of  God,  and  dishonour  the  fpiritof  God  the  author  of  their  gifts,  for 
 which  thing  they  muft  giuean  account  one  day. 
 
 "  The  fecond  ^ift  common  to  all,  is  Illumination ,  whereby  a  man  isinabled  H^b.tf.». 
 to  vnderfland  the  will  of  God  in  his  word .  The  lewes  in  the  reading  ofthc 
 old  teftament  had  a  vaile  ouer  their  hearts :  and  the  like  haue  all  menl>y  na- 
 ture, to  whome  the  word  of  God  is  fooliO-incs.  Paul  at  his  conuerfionwas 
 imitten  blind,&  skales  were  vpon  his  cyesrthe  like  alfb  be  ouer  the  eyes  of  our 
 inindes ,  and  they  mufl:  fall  away ,  before  we  can  vnderfland  the  will  of  God. 
 Now  it  is  the  worke  of  the  holy  Ghofl:  to  remooue  ihefe  skales  andfilmes 
 from  our  eyes.  And  for  this  very  caufe  he  is  called  the  anmimm^m^  eje-falue:  Apocj.',^' 
 for  as  it  doth  clearc  the  eyes,and  takeaway  the  diramenes  fromtherh*,  fb  doth 
 the  holy  Ghofl:  take  away  blindncs  frorri  our  mindes,that  we  may  fee  into  the 
 truth  or  Gods  word.  This  beeing  a  common  gift,  and  receiued  both  of  good 
 and  bad,  it  flandeth  vs  in  hand  not  to  content  our  felues  with  the  bare  know- 
 ^  ledge  of  the  word ,  but  therewithal!  we  muft  ioyne  obedience,and  make  con- 
 fcience  thereo^or  elfe  that  will  befall  vs  which  Chrift  foretold,  that  he  which 
 knowcth  his  maft:ers  will  and  doth  it  not ,  fhall  be  beaten  with  many  ffripes.  ^"'^*"  '*'^* 
 The  third  giftof  the  holy  Ghoffc,  isthegiftofprophecie,  whereby  a  man  ^ 
 
 is  made  able  to  interpret  and  expound  the  Scriptures.  Now  albeit  this  gift  be 
 
 ver)'  excellent  and  not  giuen  to  euery  man ,  yet  is  it  common  both  to  good 
 andbadde.  Forinthedayofiudgement  when  men  fhall  come  to  Chrift  and 
 fay,  Mafter,wehaue  prophccied  in  thy  name ,  he  fliall  anfw'er  againe,  I  neucr 
 knew  yoUjdepart  from  me  ye  workers  of  iniquitie .  Hereupon  thofe  that  are 
 in  the  calling  of  the  minifterie  ,  and  haue  receiued  the  gift  ofprophecie,  muft 
 not  herewithall  be  puffed  vp.For  if  they  be  not  as  well  doers  of  Gods  will ,  as 
 teachers, their  shifts  will  turne  to  their  further  condem.nation .  A  s  the  carpen- 
 ters that  built  Noahs  arke  when  the  flood  came  were  drowned ,  becaufe  they 
 would  not  obey  Noah^.  preaching :  fo  thofe  that  haue  the  gifts  of  prophecie, 
 and  arc  builders  in  Gods  boufe, if  they  build  not  thcmfelucs  as  well  as  others ; 
 foralhheirpreach!ng,attheday  of  iudgement,they  fhall  be  condemned :  and 
 therefore  it  ftandeth  them  in  hand  ,  not  to  content  themfelues  with  this,  th.lt 
 thcv  know  and  teach  otiiers  Gods  will ,  but  thej  thcnifelues  muft  be  thefii'ft 
 docrsofthefamc.   ;rit3ili  ^? ^nol^i  ^  .-X  L-jV..  J  ?.:.^o  x'^^\imiQ^  y^y^  vi.'i.;^ 
 
 Ff  I  Th€ 
 
440     OfthcHplyGhoft.  Antx^ojition 
 
 Thefourthcommongiftofthe  Holy  Ghoft, is  Abititie  totridle ant! rc- 
 ftrainefoilieafFeftiGnsyro  as  they  fnall  not  breake  out  into  outragions  beha- 
 uiour.Haman  a;ivickcd  man,an'd  an  eneraic  to  Gods  Church,  when  he  fawe 
 ,  .. .:  t .  Moi'decai  the  lewe  fitting  m  the  kings  gatcand  that  bee  would  not.ftand  vp 
 »  ,    nor  rapc^ue  vnto  him,he  was  full  of  indignatio :  neucrtheles  the  text  faUh,that 
 '  '  '      he  refrained himfelfe.  And  when  Abimelech  an  heathen  king  had  taken  Sara 
 GeaSS.      Abrahams  wife,God  fli'id  vnto  him:  Ikt^owe  that  thou  didji  this  with  an  vpriffht 
 h^art:AndthQtextMc\hfanhQryIhauekspffhee,thatthouJhou/deJ}mtf}iwa'' 
 oainfi  me.  And  thus  the  Lord  giuetli  to :men,3S  yet  without  the  fpirit  of  fanfti*^ 
 *fecacipn,this  gift  to  bridle  theilifelu.ei ,  fo  as  in  outward  aftion  they  Oiall  not 
 praiflife  this  or  that  finae.  l^or  why  did  not  Abimelech  commit  adulteriei 
 furely  bee.aufe  God  kept  him  from  it.  Againc  in  the  hillories  ofthe  heathc» 
 we  may  read  of  many  that  were  iuil,liberall,meekc,continent,&c.and  that  by* 
 a  «renerall  operation  of  the  holy  Ghoft  that  repreflcth  the  corruption  ofna-^ 
 mve,for  the  common  good.  Here  then  if  any  man  aske,howe  it  commeth  t<y 
 .  ..,    ballc  that fome.mcn  are  more  modcftand  ciuil  then  others,(eeing  all  men  by* 
 .f  .c. .,.  ^^j^^.g  gj.g  equally  wicked,  the  anfwer  may  be ,  not  as  the  common  faying  is^ 
 becaufe  fomc  are  of  better  nature  thenotn€rs(for  all  the  fonnes  of  Adam  are 
 ecmali  in  regard  of  nature:the  child  newe  borne  in  that  refpeft  is  as  wicked  as 
 the  eldell:  man  that  euer  liued)  but  the  reafon  is,  bccaufe  God^iues  this  com- 
 mon gift  of  reftraming  the  affe£lions  more  tofome  then  to  others.This  muft 
 ]3e  confidered  of  ys  all.For  a  man  may  haue  the  fpirit  of  God  to.  bridle  many 
 .cz.sJ.o\i  .^nnes^andyctneuer  haue  the  fpirit  to  mortifie  the  fame,  and  to  make  him^ 
 .?/.:.c7 .  j^g^,£^j.g3{uj>gj\^4icIthisbeeingfo,  we  mud  take  hcede  that  we  deceiuenoth 
 pUr  felues.  Foj-  it  is  not  fufficientfor  a  man  to  liue  in  outward  ciuility,and  .t& 
 keepe  inifomeofhisaffeflions  vpon  fome  occafionfforthatawkkedmart 
 may  doc)but  we  mufi  further  labour  to  feele  in  our  felues  the  fpirit  of  God; 
 not  only  bridling  finnein  vs,  but  alfo  mortifying  and  killing  the  fame. Indeed 
 both  o^them  are  the  good  gifts  of  Gods  fpirit ,  but  yet  the  mortificaUon  of 
 finneis  the  chiefefl:,bcin^an  effcftuall  figne  of  graccand  proper  to  the  elct^. 
 ,    The  fifth  grace  and  gitt  ofthe  lioly  G  hofl  is,to  heare  and  recciue  the  word 
 of  God  with  ioy.  In  the  parable  ofthe  fbwer,one  kind  of  badde  ground  ar^ 
 Laka.  z,        ihey  ytvhichwhen  they  haue  heardy  receiue  the  reorde  with  ioy.  Andthisisthatj 
 which  the  authour  ofthe  Hebrues  calls  the  the  tajiing  ofthe  good  word  of^o^i 
 and  of  the  powers  ofthe  world  to  come.VJc  knowe  that  there  is  great  difference 
 betvveene  tafiing  of  meate  and  eatiii?;  of  it.  They  that  fit  down  at  the  table  A^ 
 both  tail  and  eatc,but  they  that  drcOe  the  meate  do  onely  fee  and  tafte  there* 
 of:  fb  itis  at  the  Lords  table.Many  there  be  that  haue  this  gift,  trucly  both  to 
 .tafl  and  ente  ofthe  bodie  and  blood  of  Ghriff  offered  in  the  word  and  Sacra^ 
 ments:and  fome  againc  doe  onely  taffc  and  feele  the  fweetnefTe  of  them  and 
 reioice  therein,b«t  yet  arc  not  indeede  partakers  thereof  Nowe  if  this  be  fbi 
 then  all  thofewhich  heare  the  word  of  God  mufl  take  heede  how  they  heare, 
 and  labour  to  finde  the/e  two  things  in  thcmfelucs  by  hearingrttbat  in  heart 
 and  conrcienc?  they  be  throughly  touched  and  humbled  forthejpfmnes:  1 1; 
 .djfitthey  be  certenly  afTurcd  of  the  fau  our  and  louc  ofGodin  Ghrift.and  that 
 tUeivv'ecte  proinifes  ofthe  Gofpel  doe  belong;^tothem;and  in  confideratioa 
 '       <  hereof? 
 
-i&f the' Cr cede.  OfthcHolyGhoft.     441 
 
 hereof  they  tnuft  make  confcience  of  all  finneLoth  in  thougt>t,wor<k,and 
 deed,through  the  whole  courfe  of  their  hues.  And  this  kind  ot  hearinghring- 
 cth  that  ioy  which  vaniiheth  not  away.  /^ 
 
 Thus  much  of  the  benefits  of  the  holy  Ghoft  common  to  all  men  both 
 good  and  badde:nowe  follovve  fiich  as  are  proper  to  the  ele£l,ali  which  may 
 be  reduced  vnto  one,Raraely,the  inhabitation  of  the  fpirit,whereby  the  eleft 
 are  the  temples  of  the  holy  G  hod: :  who  is  faid  to  dwell  in  men.not  in  refpe£l: 
 of  fubftancc  (for  the  whole  nature  of  the  holy  Ghoft  cannnot  be  ccmprifed 
 in  the  bodieor  foule  of  man)but  in  refoeft  or  a  particular  operation:and  this 
 dwelling  (landes  in  two  things.  The  nrft,  that  the  holy  Ghoft  doth  abide  in 
 them,not  for  a  time  onely  ,but  for  euer:for  the  word  ^jr£>//^'7^,notcth  perpetu- 
 itie.Secondly,that  the  holy  Ghoft  hath  the  full  difpofition  ofthe  beatt,as  whc 
 a  man  commeth  to  dwell  in  an  houfcwhcreof  he  is  lord  ,he  hath  hbertie  to 
 gouerne  it^fter  his  owne  will.Nowe  this  difpofition  ofthe  hearts  ofthe  faith- 
 full  by  the  holy  Ghoft,ftands  in  fiue  fpecial  and  notable  gittsjeuery  one  wor- 
 thie  our  obferuation. 
 
 The  firft  is  a  certen  knowledge  of  a  mans  ownc  reconciliation  to  God  in 
 Chrift.As  it  is  faid  in  ^^ii^By  hk  knowledge  myrigheotaferHmtflf  all  iftjlijienta-'^^fj-^i-^*' 
 9ty.  And  ChnU  Cznh,Thi:S  idt  life  eteffjall  that  they  knorve  thee  tobetheonelyverie      '^'** 
 Codyandrehome  thouhajifent  lefiu  C^ri/?.This  knowledgeis  not  generall ,  for 
 then  the  deuils  mi^ht  be  faued  ;  but  it  is  particular, whereby  a  man  knoweth 
 God  the  father  to  be  his  father,and  Chrift  the  redcemer,to  bee  his  redeemer, 
 and  the  holy  Ghoft  to  bee  his  fan(flifier  and  comforter  .  And  it  is  a  fpeciall 
 Worke  of  the  holy  Ghoft,as  Paul  Caiih,Thefpmt  of  God  beareth  witnejfe  to  our  Rom  j.tg. 
 ffiritSithat  we  are  thechildren  ofGod.hnA,rve  hauereceiuedthejpirit  which  is  ^yi.c«r.»aa, 
 Godythatvpe  might  know  the  things  that  aregiuen  vnto  vs  ofGocC. 
 
 The  fecond  gift  is  regeneration,  whereby  a  man  of  a  limme  ofthe  deuill  is 
 inade  a  member  of  Chrift,and  ofa  child  of  Satan(vvhome  euery  one  of  vs  by 
 JBaturcdoeasliuelyrcfembie  as  any  man  doeth his  owne  parent)  ismadethc 
 f  child  o^God.Except  a  iw^«(faith  our  Sauiour  Chrift)^^  borne agai-ne  by  rrater  loh.^,^. 
 andthe  fpirit,he  cannot  enter  into  the  kingdopie  ofheaaen.  lohn  Baptift  in  faying  Ma^-"» 
 that  Chrift  baptized  with  the  holy  Ghoft  and  fire,  compares  the  fpirit  of  god 
 to  fire  and  water.  To  fire  for  two  caufes:  I.  as  it  is  the  nature  of  fire  to  warme 
 diebody  that  is benummed  and  frozen  with  colderfbwhen  ainanisbenum- 
 mcd  andfi-ozcn  in  finncyea  when  he  is  cuen  ftarke  dead  in  finnCjit  is  the  pro- 
 perty ofthe  Holy  Ghoft  to  warme  and  quicken  his  heart,and  to  reuiiie  him. 
 I  J.  Fire  doth  purge  and  eate  out  the  drofTe  from  the  good  mettall:  now  there 
 is  no  droftenor  canker  that  hath  fb  deepely  eaten  into  any  mettall  nsfinne  in* 
 to  the  nature  of  man  ,  and  therefore  the  Holy  Ghoft  is  as  fire  to  purge  and 
 rate  out  the  hidden  corruptions  of  finnc  out  of  the  rebellious  heart  of  man. 
 Againethcholy  Ghoft  is  compared  to  deare  water  for  two  caufes:!.  man  by 
 nature  is  as  drie  wood  without  f;ippe,and  the  property  ofthe  holy  Ghoft  is  as 
 ?B/ater  to  fupple  and  to  put  fap  of  grace  into  the  dead  and  rotten  heart  of  man. 
 1 1,  the  propertie  of  water  is  to  clenfe  and  purifie  the  filth  of  thebodie  :  cuen 
 lb  the  holy  Ghoft  doth  fpiritually  warti  away  our  finnes,wluch  are  the  filth  of 
 eur  nature  5  and  this  is  the  fecond  benefit  ofthe  Holy  GJioft.  By  this  we  are 
 
 F  f  4  taught 
 
44»     Of  the  Hojy  Gholb  ^»  SxpoJitioH 
 
 tauo^htthath* which  Nyould- «nter  into  the  kingdorae of Goc!,and[ haue the 
 Holy  Ghoilto  dwell  in  hiiii,muft  labour  to  feelc  the  worke  of  regeneration; 
 by  the  (ame  fpirit :  and  ifa  man  wouki  knowe  whether  hce  haue  this  workc 
 wrouo'ht  in  him  or  no^let  him  raarke  what  Saint  Paul  faith ,  7'/^«?;'  that  are  of 
 thefpmtjfauour  the  things  that  areofthefptrtf.but  they  that  hue  after  thefejij^fa^ 
 
 R<m8.j..  fiour  the  things  of  the  pjh  .  If  therefore  a  man  haue  his  heart  continually  affc-- 
 £ied  w^th  that  which  is  truely  good,e.ither  more  or  lefle  *,  it  is  a  certaine  token.- 
 that  his  wicked  nature  is  changed,  and  he  regenerate:  but  contranwife  if  his* 
 heart  be  alwaies  (et  on  the  pleaiures  ofUnne,  and  the  things  of  this  world,  hec 
 mav  iuftly  fufpecl  himfelfe  that  he  is  not  regenerated.  As  for  examplerifa  man» 
 haue  all  his  mmde  fet  vpon  drinking  and  gulling  in  of  wine  and  ftrong  drink,', 
 hauing  little  delight  nor  pleafure  inany  thmg  els,it  argues  a  carnall  minde  &' 
 vjiregenel:ate,becau(eit  affeO:s  the  things  of  the  fle/h;and  Co  ofthereff .  And^ 
 on  the  contraric,he  that  hath  his  minde  affefted  with  a  defire  to  doe  the  will: 
 of  Godjin  pra^ifingthe  workes  of  charitie  and  religion,he  I  (ay,hath  a  fpiri*-' 
 tuall  and  a  renued  heart,and  is  regenerate  by  the  holy  Ghoft. 
 
 The  third  worke  of  the  holy  Ghoff  is ,  to  goucrne  the  hearts  of  the  e!e£l:; 
 this  may  be  called  fpirituall  regiment .  A  man  that  dwelleth  ina  houfe  of  his- 
 ovvne,ordersand  gouerns  it  according  to  his  own  will;  euen  fo  theholy  ghoftv 
 crojLierns  all  them  in  whome  he  dwelleth,as  Paul  faith,  they  that  are  the  fomesf 
 
 Rox.s  54.  of  God  are  led  hy  his  fpirit  ,21  mpft  notable  benefit:for  looke  wherethe  h.Ghoilt 
 dwellethjthere  he  will  be  Lord,gouerningboth  heart,mindeiwill,and  affefti-' 
 ons>and  that  two  waies:I.  by  repre(fing  all  badde  motions  vnto  fmne,  arifing- 
 either  from  the  corruption  of  mans  nature.from  the  world,orfrom  thedeuil.' 
 I  I.by  ftirrin^  vp  good  affeftions  and  motions  vpon  euery  occafion  :  (o  itis- 
 faid,77j^/fy^(that  is^the  corruption  of  mans  nsXnvz)btfteth  agaiufi  the  fpirit:  d^ 
 
 Gal.j.j>       thefpirit{t\i-M  is,grace  in  theheart)/»/?(rr^  againfi  theflejh\  &  thatafter  a  double 
 fortriirft  by  labouring  to  ouermafter  and  keep  down  the  motions  thereof:fc- 
 condly,by  If  irring  vp  good  motions  and  inchnations  to  pietie  and  religion.In- 
 Efiy  the  holy  Ghoff  hath  raoff  excellent  iii\cs'.The  fpirit  of  the  Lord:  the  fpirit' 
 
 Bfai.ii.»,  ofrvifdome  and  vnderfanJ^ng:  the  fpirit  ofcotmfell^  ^  offirength:thefpirt  ofkitotv- 
 ledcre,c^  ofthefeareofthe  Lord.Now  he  is  Co  called,becaufe  he  ffirres  vp  good' 
 motions  in  the  godIy,ofwi(dome,  ofknowledge,  offfrength,  ofvnderlfan- 
 ding,of  coun(eil,and  ofthe  feare  of  the  Lord.  And  S.Paul  faith,that  theiruitfi 
 of  tne  (pirjt  ^re  ioy^peacejouefomfufferiy!jr^ge}7tle}je(fe.,goodnc(fe, faith,  meekenes^ 
 ^  ***  temperance.  &c.  all  which  are  fb  tearmed,  becaufe  where  the  holy  Ghoft  ru- 
 ieth,there  he  ingendrcth  thefe  good  gifts  and  motions  of  grace:but  among  all 
 the  inward  motions  ofthe  fpiritjthcmoff  principal!  are  thefeJ.an  vtter  difli* 
 king  of  linne,becaufe  it  is  finne .  Abd  that  is,when  a  man  hath  an  eye  not  fo' 
 much  to  another  maps  linnes,  as  to  his  o\vn,&  feeing  thcm,is  truely  forrow-' 
 full  for  them,and  difliketh  them,and  himfelfe  for  them;  not  (o  much  becaufc- 
 there  is  a  place  of  torment, or  a  day  of  ludgement  to  come,  wherein  hee  muffc 
 anfwer  to  God  for  them  all:but  as  ifthere  wereiio  heifer  iudgement,  becaufc 
 God  is  difJ3leafed  by  therri,vvho  hath  beene  vnto  him  a  moft  louing  and  mer- 
 cifull  fether  in  redeeming  him  by  Chrift.  The  fccond  is  an  hungring  defire  a-' 
 fcipue^U  things  in  this  world^,tQobe  .atvnitic.witli-God.in  Chrift  for  the  iame'- 
 
oftheCreede.  OfthcHoIy  Gliof!.      ^4  J 
 
 i5hnes.  This  is  a  motion  of  the  holy  Ghoft,  which  no  man  can  haue  but  he  in 
 whorae  the  holy  Ghoft  dothdwell.The  third ,  tlie  gift  of  hcartv  praier .  For 
 this  caufe  the  Holy  Ghoft  is  called  thzfpirit  offnpflicationsy  becaufe  it  ilirreth^'»^'''"-»®' 
 Tp  the  heart,and  makes  it  fit  to  pray;and  therefore  Paul  faith,  that  the  /pint  of 
 Godhelpeth  onr  infirmities: for  vee  knotve  not  tvhnt  to  pray  m  we  omht,bm  thefpirtt  ^*^ 
 
 itfelfe  maketh  re<jHefifor  vs  -with  fighes  which  cannot  he  expreffed.  This  is  an  or- 
 dinarie  worke  of  the  holy  Ghoft  in  all  that  beleeuc :  &  he  that  would  knowe 
 whether  he  haue  the  fpirit  dwelling  truely  in  his  heart,  iliall  knowe  it  by  this: 
 A  mother  carrieth  her  child  in  her  armes;if  it  crie  for  the  dugge,and  fucke  the 
 fame,it  is  aliue:being  obferuedmany  daies  togither,ifitneither  crie  nor  ftirre, 
 itisdead.Inlikemanneritisanvnfallible  note  ofatrue  child  of  God  to  crie 
 to  his  father  in  heauen  by  praier,but  he  that  neuer  crieth  nor  feeleth  h'mfelfc- 
 ftirred  vp  to  make  his  monc  to  God,is  in  a  miferable  cafe,  and  he  may  well  be 
 thought  to  be  but  a  dead  childe;and  therefore  let  vs  learne  in  praier  vnfained- 
 ly  to  poure  out  our  foules  before  God,  confidering  it  is  afpeciall  gift  of  the 
 Holy  Ghoft  beftowed  on  the  children  of  G  od. 
 
 The  fourth  worke  of  the  holy  Ghoft  in  the  heart  of  the  ele<ff  is,  comfort  in 
 diftrefle,and  therefore  our  Sauiour  Chrift  calleth  him  the  comforter  rphomehe  {"5'*^".*,^' 
 mlifend:2.n6.  in  the  Pfalmc hee is  called  the  oyle  ofg/adnep,h€a\uCehe  maketh 
 ^ladthe  heart  of  man  in  trouble  and  diftrefte.There  be  two  things  that  fill  the 
 heart  full  ofendlefTegriefc: the  fii  ft,  outward  calamities,as  whenamanis  in 
 any  danger  of  death,vvhen  he  loofeth  his  goods ,  his  good  namehis  friendes, 
 and  fuch  like.The  fecond  is,a  troubled  confcience,wiiereof  Salomon  faith,  A 
 tronbled fpirit, who  can  beareit?2iU^o^3i\\  other  it  isthemoft  heauie  and  o-rie- 
 wous  crofle  that  can  bee.  When  as  the  hand  of  God  was  heauie  vpon  lob;  this 
 was  the  (brcft  of  all  his  affliction,  and  therefore  he  crieth  out  that  the  arrowes 
 of  thealmightie  did  flicke  in  his  foule.  Nowe  what  is  the  comfort  in  this  cafe?^ 
 e-^^/TIn  the  middeft  of  all  our  diftretTes  the  holy  Ghoft  is  prefent  with  vs,  to ' 
 make  vs  reioice  and  to  fill  vs  with  com.forts  that  no  tongue  can  exprefte  out 
 ofthe  word  ofgodand  fpeciaily  the  promifes  thereof  And  hereupon,  the  vn- 
 godly  man  when  afflidions  befall  him  ,  is  readie  to  make  away  hniifclfe^be- 
 caiife  he  wants  the  comfort  ofthe  holy  G  hoft. 
 
 Thelaftbenefit  wrought  in  the  hearts  ofthe  eleft  is, the  ftrenj.thening  of 
 them  to  doe  the  weightieft  duties  of  their  callings:  and  hcr.cethc  holy  Ghoft 
 is  called  the  fpirit  offrength.Therc  be  diucrs  things  to  bee  done  of  a  Chriftian  ^^^'•''■^' " 
 roan  that  arefarre  beyond  the  reach  of  his  power;  as  firft ,  when  he  fecthhis 
 ownefinnes  and  is  truely  humbled  for  them  ,ihen  to  lift  vp  the  hand  of  faith 
 tohcauen,andtherebytocatchholdeon  the  mercy  of  God  in  Chrift, is  the 
 Kardeft  thing  in  the  whole  world  :  and  this  doe  all  thofe  knowe  to  be  true  in 
 (bme  part,which  knowewhat  it  is  to  bcleeue.  Secondly  it  is  as  hard  a  thing^  ia 
 the  time  oftemptation  to  refift  temptation,  as  for  drie  wood  to  refift  thcfire 
 when  it  begins  to  burn.Th]rdly,when  a  ma  is  put  to  his  choice,either  to  loofc 
 his  life,goods,fi-iends,and  all  that  he  hath,or  els  to  foi fake  religion;  cucn  then 
 to  forQkeall  and  to  fticke  vnto  Chrift,i3  a  matter  ofas  great  difficultie  as  any 
 ofthe  former.  Fourthly,when  a  man  wanteth  the  ordinary  meanes  of  Gods 
 |M"ouidence:,as  m€ate>  drinke,  and  cloathing  j  then  at  the  very  fame  inftant  tQ 
 
SoCur.its. 
 
 444     OftlicHolyGhoft-.  JftExpo/tMH 
 
 acknowledge  Gods  prouidcncc,to  rcioyce  in  it,and  to  relic  tIieroiT,is  as  much", 
 as  if  a  man  iliould  ihake  the  whole  earth .  It  is  againft  our  wicked  nature  to- 
 truft  God ,  vnleflc  he  firll  lay  dowue  fbme  pawne  of  his  loue  &:  mercie  to  vs. 
 How  then,  will  (bme  (ay,rhall  any  one  be  able  to  doc  thcfc  things  ?  ^«/.  The 
 holy  Ghoft  is  thefpirit  of  ftrengthjand  by  him  we  do  all  things,as  Paul  (aith, 
 
 Phil<4«u.       lamaOletodoeallthingsthrofiq^hthehelpeofChriJiwhichftrcngthenethme, 
 
 Concerning  thefe  gifts  of  the  holy  Ghoft,  two  queftions  may  be  moouedr, 
 Firftjwhat  is  the  mealure  of  grace  in  this  life.  Anfw.  Small,  in  re/ped:.  In  this- 
 
 Rom^.jj.  world  ,we  receiue,as  Paul  faiih,not  the  tenths,  but  iliQ  fir/I f-mts  of  gods  Jpmt:^ 
 &  t\\cearnefl  of  thefpirit.  Now  thefirft:  fruits  properly  are  but  as  am  handful! 
 or  twaine  of  cGrne,to  a  whole  corne  field ,  containing  many  acres  &::£irlon^s 
 of  ground.  And  the  earneft  in  a  bargain  it  may  be  is  buta  penie  laid  down  for. 
 the  paying  of  twentie  thoufand  pound.  The  fecond  o^ueftion  is ,  whether  t^e, 
 graces  of  the  holy  Ghoft  may  be  w^hoUy  loft  or  not.  Anf.  The  coramon^ifts 
 of  the  (pirit  may  be  loft  andextinguifhed .  But  the  gifts  proper  to  the  Heft 
 can  not.  Indeed  they  may  be  diminiftied  5c  coueredas  coales  vnder  afties,  andl 
 as  the  (appe  in  the  roote  of  the  tree  in  the  winter  fealbn,  not  appearing  at  all  in 
 the  branchesidc  the  feeling  of  them  may  be  lofhbut  they  can  not  cither  finally 
 or  totallv  be  abolillied.  It  is  true  that  God  doth  forfake  his  children  j  but  that 
 
 £.Chr.{t.it.  '5  onely  in  part,as  he  left  S<.echia6  topraoue  and  trie  wkat  vats  in  hishcArt.K  mo- 
 ther that  loues  her  child  moft  tenderly ,  fets  it  downe  in  the  flore,  lets  it  ftand,. 
 and  fall,and  breake  the  face,and  all  this  while  ftiee  hides  her  felfe,  not  becaufc, 
 her  purpofe  is  to  leauc  her  child  quitc,or  to  make  it  hurt  it  (elfe  *,  but  that  whe 
 {Lee  taketh  it  vp  againc,it  may  loue  her  the  better.  So  dealeth  the  holy  Ghoft 
 with  men  to  make  them  fee  their  owne  weaknes  and  fiailtie :  he  hides  himfelfe; 
 as  it  were  in  (bmc  corner  of  the  heart  for  a  feafbn,  that  they  may  tlie  more  ear- 
 iieftly  hunger  after  grace,the  want  whereof  they  feele. 
 
 The  vfe  of  this  article  wheieby  we  confeue  that  webcleeueintheholy 
 Ghoft  is  manifold.  Firft ,  confidering  that  all  the  gifts  which  any  man  hath, 
 whether  they  be  gifts  of  knowledge  in  the  word  of  God ,  or  of  humane  lear- 
 ning, or  againe  gifts  whereby  men  are  inabled  to  pratftife  their  trades  or  han- 
 <!icrafts,doe  come  not  from  our  felucs  but  from  the  holy  Ghoft,vvc  are  taught 
 this  dutie.  Looke  what  gifts  (beuer  w^e  for  our  parts  haue  receiucd  of  the  fpi- 
 rit  of  God,  we  muft  v(e  tnem  fb ,  as  they  may  cuer  feruc  for  the  gloric  of  God 
 and  good  of  our  brethren ,  and  not  to  the  pra^Hfingand  fetting  forth  of  any 
 manner  ofljHne,and  by  confequentto  the  leruice  of  the  deuill.For  that  is  as  if 
 a  man  receiuing  riches  and  reuenues  of  his  prince ,  ll.ould  ftraight  way  goe  to 
 the  princes  cn^micand  employ  them  for  his  benefit '>  which  were  a  point  of 
 exceeding  trcchcrie. 
 
 Furthermore  ,  in  eueiy  place  the  greater  part  of  men  ar€  blinde  andigno- 
 rant  per(bns  botli  yong  and  old ;  and  aged  folkes ;  as  they  are  ignorant  them- 
 fclues, fo  they  nuzzle  vp  their  youth  in  ignorance.  Conferre  with  them  ,  you 
 fhall  finde  that  they  can  fay  nothing  but  that  which  may  be  learned  by  com- 
 mon talke,as  that  there  is  a  G  od,and  that  this  God  muft  be  worfhipped :  but 
 aske  them  further  of  the  mcanes  of  their  faluation ,  and  of  their  duties  to  God 
 and  man,and  they  will  anfvver  you,that  they  are  not  bookc-Iearned :  tell  them 
 
 fur- 
 
of  the  Cree^.  Of  the  Holy  Gho(i>      ^45 
 
 further  that  the  ordinarie  meanes  to  bring  men  to  knowledge  is  the  preach- 
 ing of  the  wordjwhich  if  they  will  not  vfe,they  fhall  be  inexcufable ;  tney  will 
 iay,alas,we  arc  dull  of  memorie,and  cannot  learne. Wel/or  all  this,thou  (aieft 
 thou  beleeueft  in  the  holy  Gholt ,  and  he  is  thy  fchoolemafter  to  teach  thee : 
 though  thy  capacitie  be  dull,yet  he  is  able  to  open  thine  vnderftandmgrf  or  as 
 ihereisoutwardtcachingby  theminifter  jfbthcworkeof  the  holy  Ghoftis 
 ioyned  withall  to  enlighten  the  conceit  ofthe  mind,  that  they  which  heare  the 
 word  with  rcuerence  may  profit  thereby  and  get  knovvledge.But  iffor  all  this 
 men  will  not  learne, but  remaine  ignorant  lhll,then  let  them  marke  the  exam- 
 ple ofthe  fonnes  of  Eli:  he  in  fome  part  did  rebuke  them  for  their  wickednes, 
 but  yet  they  would  not  obey ;  and  the  reafon  is  there  fet  downc ,  i^ecauf^  the ,  5an,.i.j?., 
 %ora  would deflroy  them.ln  the  fame  manner  howfbeuer  we  may  not  iudge  of 
 any  mans  perfon ,  yet  this  may  be  (aid,  that  if  men  refufe  to  heare  the  word  of 
 God  when  they  may,or  if  in  hearingthey  will  not  obey  ,  it  is  a  fcarefull  fignc 
 that  God  will  at  length  dcftroy  them .  When  a  trumpet  is  founded  in  a  mans 
 €are,andheliesftill,not(l:irringatall;hciscertenlydead.  And  furcly  when 
 the  trumpet  ofthe  Gofpel  is  founded  in  the  eares  of  our  hearts ,  if  we  awake 
 not  out  of  our  finnes  to  newnes  of  Iife,we  are  no  better  then  dead  men  before 
 God. Wherefore  the  ca(ebceingthusdangerous,and  thepuniihment  fo  greats 
 let  vs  labour  in  time  for  the  knowledge  of  Gods  will,&  preuent  Gods  iudge- 
 ments  before  they  light  vpon  vs. 
 
 Thirdly^as the  Apoi\\e  fiithj/ive /kem the fpirttjwe mufirpa/^ in the^inr,  Galy.ij,-  - 
 that  is,ifwe  be  dead  vntofinne  by  the  power  ofthe  holy  Gh  oil:,  and  beraifed 
 vp  to  newnes  of  life,thcn  we  mun:  walke  in  the  fpirit.Now  to  walke  in  the  fpi- 
 ritjis  to  lead  our  lines  in  fbewing  foith  the  fruits  ofthe  Ipirit.  In  E(ai  the  holy  ^^^•44-3>4^- 
 Ghoft  is  compared  vnto  water  powred forth  on  the  drie  land,  which  maketh 
 the  willowes  to  blolTome  and  to  beare  fruit :  wherefore  thofe  that  haue  the 
 gifts  ofthe  fpirit  raufi:  be  trees  of  righteoufiies  bringing  forth  the  fruits  of  the 
 fpirit,which(as  they  are  fet  downe  by  Paul)are  principally  nine. 
 
 The  firfl: fruit  mIohc,  which  refpefts  both  God  and  man.  Louc  vnto  God 
 b^an  inward  and  fpintUwall  motion  in  the  heart,  w^hcrcby  God  is  loued  abfc- 
 lutelyforhimfelfe.  This  louefhewesitfelfcintwo  things:  I.  when  a  mans 
 heart  is  fet  and  difpofed  to  (ecke  the  honour  and  glorie  ofGod  in  all  things; 
 1 1,  when  a  man  by  all  meanes  (Iriues  and  endeauours  himfclfe  to  pleafe  God 
 in  euery  thing ,  counting  it  a  mod:  miferable  eftate  to  hue  in  the  difpleadire  of 
 God:  and  the  heart  that  is  thus  affefted ,  can  haue  no  greater  torment  then  to 
 ftll  into  finne ,  whereby  God  is  offended  and  his  difpleafure  prouoked  .  By 
 thefe  two  fignes  a  man  may  know  whether  he  loue  God  or  no ,  and  bv  them 
 alfo  mart  he  teftifie  his  loue .  Now  our  loue  to  man,  is  a  fruit  of  this  Joue  of 
 God  :  for  God  is  to  be  loued  for  himfelfe :  man  is  loued  for  God.  This  loue 
 xnulf  not  bein  Ibew  onely,butin  decde  andaftion.  S.  John  biddeth  vs  not  taJ^iof»-3*if»'' 
 loue  in  word  and  tongue  onely,but  in  deede  and  truth .  Brotherly  loue  doth 
 jBotalwaies  lie  hid,  but  when  an  occafion  is  offered,  it  doth  breake  forth  into  .    j 
 
 a4^iori  iit  is  hke  fire,wliich  though  for  a  timcit  be  (mothered ,  yet  at  length  it 
 breakes  forth  int6  a  flame.  And  fo  much  loue  a  man  iLey/eth  to  Iiis  nei2;h-  • 
 ljoi)ir,as  he  hath ;  and  vvhcrc  noyi€  is  ilievs'edjuoneas^- . 
 
44^      GfthcHolyGhofti  tyfn  ExpoJkUn  | 
 
 The  (ccond  fruit  is  ley ,  when  a  man  is  as  glad  at  the  good  of  his  neighbour 
 as  at  his  ownc  good:and  this  is  a  fpcciall  worke  ofthe  holy  Ghoft.For  the  na- 
 ture of  man  is  to  pine  away,and  to  gricue  at  the  good  of  another ',  and  contra- 
 riwife  it  is  a  worke  of  grace  to  re'ioyce  thereat.  Paul  (aith ,  %^ioyce  veith  therttj 
 Rotn.ii.i  J.  jIj^^  rdoyce.  And  this  was  the  hoi}'  praftife  of  the  friends  and  neighbours  of 
 lMk.i.^%.  Zacharias  and  Elizabeth,when  lohn  Baptifl:  was  borne,  they  came  and  reioyced 
 with  them. 
 
 The  third  fruit  ofthe  fpirit,  h  peace.  Of  this  Paul  fpeaketh  mofl:  excellent- 
 Rom  iz.iS       lV)faying,  ^fit  be  foJfiblcyOs  much  Ai  in  you  is  hmte  peace  with  a/lmcn.  It  is  nothing 
 els  but  concord  which  niuft  be  kept  in  an  holy  manner  j  with  all  men,  botfi 
 good  and  badde ,  fo  farre  forth  as  can  be.  Ifai  the  Prophet  (peaking  of  1^« 
 ETa-it.^.         fruits  ofthe  Gofpel  faith  ,  The  veolfe  /hall  dwell  with  the  lambe ,  and  the  leopard 
 Tvith  the  kidda,&c.  Where  note,that  in  the  kingdome  of  Chrifi-,when  a  man  is 
 called  into  the  ftate  of  grace ,  howfoeuer  by  nature  he  be  as  a  wolfc ,  as  a  leo- 
 pard, as  a  lyon ,  or  as  a  beare;  yet  he  fliali  then  lay  away  his  cruell  nature,  and 
 become  gentle,  &  hue  peaceably  with  all  men.  Now  for  the  praftiiing  of  this 
 peace,there  are  three  duties  efpecially  to  be  learned  and  performed :  T.  rather 
 thenpeacc  iTiould  be  broken,a  man  mud:  yeeld  ofhis  own  right. When  Pub- 
 licans came  to  our  Sauiour  Chrift  for  tnbute,he  had  alavvflill  excufecfor  how 
 fosuer  he  hued  in  low  eftate  among  them  ,  yet  he  was  the  right  heire  to  thi 
 kingdome,  and  therefore  was  free :  neuerthelefle  he  ftoode  not  on  his  priui- 
 fi(at.i7.a(,»7.  ledge  ,  but  calleth  Peter,  faying, Z.<?^  we  offend  them,goeto  thefeaandcaftin 
 an  angle, and  take  thefirfififh  that  comet h  vp:andrvhen  thou  haft  opened  hi^  moutht 
 thou  pjaltfinde  apeece  offtventiepenceitahe  it,  and^ue  it  to  them  for  thee  andme. 
 '■<'■■      Here  we  fee  that  our  Sauiour  Chrift ,  rather  then  he  would  breake  the  com- 
 mon peace,  yeelds  ofhis  owne  right ;  and  fb  we  mull  doe  if  we  will  be  good 
 followers  of  him  .  Secondly ,  when  any  man  fhall  linne  either  in  word  or  in- 
 deede ,  fpecially  if  it  be  vpon  infirmitie ,  we  mufl  auoid  bitter  inue^iues  and 
 mildly  tell  him  ofhis  fault,  and  in  all  mccknes  and  loue  labour  for  his  amend- 
 ment. So  Paul  teachcth  vs,  {dcsm^^fanyman  befallen  into  any  fault  by  occa^ont 
 Gal.<f..i=         reflorcjtich  an  one  with  the  fpirit  oi  mcckncs, con/tdering  thyfelfe,leaft  thou  be  alji 
 t£'P?jpted,(^  c.'Beareye  one  an  others  burden.  Thirdly,euery  man  within  the  conli 
 p:ifTe  ofhis  calling,  mufl:  be  a  peace-makerbetweene  them  that  arc  at  variacc. 
 This  is  a  fpeciall  dutie  of  godUnes  and  chriftianitie ,  and  therefore  our  Saui- 
 our Chrirt:  doth  highly  commend  fuch ,  and  pronounceth  thisbleffing  vpon 
 M4ch.j,^      i^tvs\,^\w\.they  fhall  be  called  the  children  of  C^od. 
 
 ■■■  iThc  fourth  fruit  ofthe  fpirit,  is  longfujfering :  and  it  ftan'deth  in  two  points: 
 I.  when  a  man  deferreth  his  ansier  and  ishardlv  brou2;ht  to  it :  1 1,  beeins:  an- 
 «ric  doth  vet  moderate  the  fame,  and  ftay  the  hotnefTc  of  that  afFeftion.  For 
 the  firdjto  bridle  anger,it  is  a  fpcciall  worke  ofthe  holy  Ghofl-,  5c  the  meancj 
 to  attaine  vnto  it  are  thefe :  I.  not  to  take  notice  ofthe  iniuries  6c  wrongs  done 
 vnto  vSjif  they  be  not  of  great  moment ',  but  to  let  them  pafre,as  not  knowing 
 Vso^.i}.».  tiiem.Salomon  faith,  />  is  a  mans  difcretion  to  deferre  his  an^er.'Hovj  how  is  that 
 done  ?  it  is  added  in  the  next  words, /fj>  the  gloric  of  a  man  topajfe  by  infirmitie: 
 ,  that  is,when  a  man  Hiall  ouerfhoote  himfelfe,  either  in  word  or  in  deede,to  let 
 it  pafTe  cither  wholly ,  or  till  a  time  conuenient ,  as  thbugh  wc  knew  not  of  it. 
 
 The 
 
eftheCreede,  '   Of  the  Koly  GhoJl.      447 
 
 The  Cecond  way  to  defcrre  and  brkllc  anger  is ,  when  a  man  hath  inluricd  vs 
 cither  in  word  or  deede ,  to  thinke  with  our  felues  that  we  hauciniuhed  other 
 in  the  fame  manner;and  for  this  caufe  Salomon  faith,  Cme  not  thwe  heart  to  4;7^«3ts.7.:j. 
 the  words  that  me/!  [peaks '  ^^'^f^  '^^^  heare  thyferuant  curing  thee  :for  oftentimes 
 thine  he,trt  alfo  bmvoeth  that  than  hafl  curfed others.  A  man  muil  not  liften  t0  e- 
 Hery  mans  words  at  all  times :  but  he  is  to  thinke  that  he  hathfpoken  or  done 
 the  fame  to  other  men,and  that  now  the  Lord  meeteth  with  him  by  thelike^as 
 itisfs^idyJ^ith  what  wea/hrejee  ^//^te,  it  /hall  he  rfjeafnred  1 0  yon  agame .  This  is  a  Math.7.2. 
 tiling  which  fewe  confider.  Euill  men  defire  good  report  and  would  haue  all 
 men  fpcake  well  of  them,whereas  they  can  fpeake  well  of  none  :  but  indeede 
 they  muft  beginne  to  fpeake  well  of  others  before  ethers  (hall  Ipcake  well  of 
 them.Thirdly,a  man  mull:  confider  how  God  dealeth  with  him.  For  fo  often 
 as  he  finneth  he  prouoketh  God  to  caft  him  away  and  to  confound  him  eter- 
 nally ;  yet  the  Lord  is  mcrcifull  and  long  fiiffering.Euen  fo  when  men  doe  of- 
 fend and  iniurie  vs,we  muli  doe  as  God  doth :  not  be  ahgrie  but  fight  agninft 
 our  affe<fi:ions,  endeauouring  to  become  patient  and  long  fiiffering  as  God  is 
 with  vs.  The  fecondpropertie  of  long  fuffering  ■,  is  to  keepe  the  afledion  of 
 anger  in  moderation  and  compaffe.  It  is  not  alwaies  a  finne  to  be  angrie ,  and 
 therefore  it  is  faid  of  Chri{l(in  whome  was  no  bleiniOi  of  i]nne)that  he  p.hu  an-  Mr.rk.3.f, 
 grie.-yet  we  mudJooke  that  our  anger  be  moderate  not  contmumg  ouerlong, 
 as  Paul  faith ,  Let  not  the  funne goe  downe  v^onyour  wrath. 
 
 The  fifth  fruit  of  the  fpirit  is  ^^;?/'/<!'«£'/,  whereby  a  man  behaueth  and  Hicv/- 
 eth  himfelfe  friendly  and  courteous  to  euery  man ,  as  Paul  faith  to  Titus  ,7»/  Tit.j.a. 
 them  in  rernembra/tce  that  theylpea^e  euill  of  no  man ,  that  they  be  no  fiakters  but 
 11  fofty  fhewingall  meehenes  vnto  allmeK,whether  they  he  good  or  bad.  This  gectle- 
 I  nes  llandeth  in  the(e  points :  L  to  fpeake  to  euery  man  friendly  and  louingly. 
 I L  to  falute  friendly  and  courteoully.  III.  tobereadie  vpon  euery  occaiion 
 to  giue  reuerence  and  honour  to  euery  man  in  his  place.  It  is  rnadea  queflion 
 of  fomc,  whether  a  man  is  to  falute  and  fpeake  vnto  them  that  are  knowne  to 
 be  leud  and  wicked  men:  but  here  we  fee  what  our  dutieisin  that  we  are 
 taught  to  be  courteous  to  all  men  both  good  and  bad ,  yet  fb  as  we  approouc 
 not  of  their  finnesras  for  that  which  S.Iohn  faith  of  falfe  ^xo'o'^t(.%^receiue  them^'^'^^'*-^'' 
 not, neither  hid  them  ^odjpeedeiii  is  to  be  vnderrtood  of  giuing  an  outward  ap- 
 probation tofal(e  teachers. 
 
 r    The  fixt  ?Y\i\i\s goodnes, w^iich.  is,when  a  man  is  readie  to  doe  good  and  be- 
 come feruiceable  in  his  calhng  to  all  men  at  all  times  vpon  all  occafions.  This 
 was  to  be  feene  in  that  holy  man  lob :  he  faith,  that  he  wot  eyes  to  the  blind,  ^^f^d  ^^^^^ 
 feete  tc  the  lame,  a  father  vnto  the  poore, and  when  he  knew  not  the  caufe,  he  fought 
 it  out.  And  S.Paul  (hewed  this  fruit  mofl  notably  after  his  conuerfian,for 
 he  faith  ,  that  hewoi  made  all  thin<rs  to  all  men  that  he  might  fauefome.   He  was  i.Cor.  f)^^, 
 content  to  vndergoe  any  thin^forthegoodofanvman  .   And  aswehaue 
 ficard,the  godly  are  trees  of  righteoufhes  bearing  fruit  not  for  themfelues  but 
 for  others ,  and  therefore  Paul  m  the  epilUe  to  the  Galatians  s^iueth  this  rule , 
 Doe  feruice  one  to  another  m  hue.  Inthefedaies  it  is  hard  to  findcthefe  duties  *^-"->''.^ 
 performedin  any  place.  Forbothpraftifeandprouerbis  commonly  this,  <?- 
 ■mryrmnfor  himfelfe ^^nd  God  fir  w  all:  bojt  it  is  a  graceks  fajing  •>  and  the  con- 
 traits. 
 
I 
 
 44^      OftlicHolyGliofl:.  An'Expofilon 
 
 traiie  muft  be  praftifcd  of  all,  that  defire  to  be  guided  by  the  fpirit. 
 
 The  feuenth  fruit  is/^/V/^.Faith  or  fidehtic  ftaiideth  in  tnefe  two  dutics.One, 
 to  make  confcicnce  of  a  he ,  and  to  fpeakc  eueiy  thing  whereof  we  fpeakc ,  as 
 vv'ethinkeit  is,  and  not  to  fpeake  one  thing  andthinkean  other.  A  rare  thing 
 it  is,to  finde  this  vertue  in  the  world  now  adaies :  who  is  he  that  nnakeih  con- 
 (cience  of  a  lie  ?  and  is  not  truth  banifhed  out  of  our  coafts ;  confidering  that 
 for  gaines  and  outward  commodities  men  make  no  bones  of  glofing  and  diC- 
 fembling?but  alas,the  praftife  is  damnable^and  the  contrarie  is  the  fruit  of  the 
 
 ^'.  '$•  holy  Ghofl,namely  to  fpeake  the  truth  from  the  heart:  &  he  that  can  (^0Q  this, 
 bv  the  tertimonie  of  God  himfelfe  fhall  reft  in  the  mountaine  of  his  holines, 
 cucn  in  the  kingdome  of  hcauen.  The  fecond  point ,  wherein  fidelitie  confi- 
 fteth  is,  when  a  man  hath  made  a  promife  that  is  lawfull  and  good ,  to  keepc 
 and  performe  the  fame.  Some  thinkeitis  afmall  matter  to  breake  promife, 
 but  mdeede  it  is  afruit  of  the  HeilTjand  contrarivvife  a  fruit  of  the  fpirit  to  per- 
 forme alawfiill  promife :  and  a  mans  word  fhouk>be  as  fure  as  an  obligation: 
 and  in  cenfcience  a  man  is  bound  to  kcepe  promife  fo  farre  forth  as  he  will, 
 to  whome  the  promife  is  made.  Indeedeif  a  manbereleafed  oF  his  promife, 
 he  is  then  free  :  otherwife  if  we  promife  and  doe  not  performe ,  we  doe  not 
 onely  cracke  our  credit  before  men,but  alfo  finne  before  God. 
 
 The  eight  fruit  of  the  fpirit  is  Tneekenefe ,  which  is  a  notable  grace  of  God, 
 when  a  man  prouoked  by  iniuries  doth  neither  intend  nor  cnterprife  the  re- 
 quitall  of  the  fame.  And  it  ftands  in  three  duties .  The  firfl  is  to  interpret  the 
 {ayings  and  doings  of  other  men  in  better  part  as  much  as  poffibly  may  be. 
 The  fecond ,  when  men  miftake  and  mifconfture  our  fayings  and  doings ,  if 
 the  matter  be  of  fmaller  moment,to  be  filentSc  patient  as  Chrift  was,W'hcn  he 
 was  accufed  before  the  high  prieffs  &  Phaiifes:this  being  withal  remembred, 
 that  if  the  matter  be  of  weight  and  moment,  we  may  defend  our  felues  by  fbft 
 and  mild  anfwers.The  third,is  not  to  contend  in  word  or  deed  with  any  man, 
 but  when  we  are  to  deale  with  others,  to  fpeake  our  minde,and  fo  an  ende. 
 
 The  laft  fruit  of  the  fpirit  is  temperance ,  wlicreby  a  man  bridleth  his  appe- 
 tite or  luf^  in  meate,drinke,and  apparell.  In  bridling  the  luft,  thefe  rules  mufl 
 be  obfcrued.  I.  Eating  and  drinking  mufl  be  ioyned  with  continuall  faffing, 
 after  this  manner.  We  muft:  not  glut  our  felues,  but  rather  abftaine  from  that 
 which  nature  defireth,and  as  fbme  vfe  to  fpeake,leaucour  ftomackes  crauing. 
 I T.  A  man  muft  fo  eate  and  drinke,as  afterward  he  may  the  better  be  inabled 
 for  Godsworihip.  Creatures  are  abufed  when  they  make  vs  vnfit  to  feme- 
 God.The  common  fault  is,on  the  Sabbath  daymen  fb  pamper  themfelucs,as 
 that  thev  are  iriadc  vntit  both  to  heare  and  learne  Gods  word,and  fitte  forno- 
 thing  but  to  fiumber  and  lleepe :  but  following  this  rule  of  temperance  thefe 
 faults  fhall  be  amended.  III.  This  muft  be  a  caueat  in  our  apparell,  that  we 
 be  attired  according  to  our  callings  in  holy  comelineffe.  The  Lord  hath 
 threatned  to  vilit  all  thofe  that  are  cloathed  in  flrange  apparrell .  And  holy 
 
 ^    ^^         iomelinefTe  is  this ,  when  the  apparell  is  both  for  fafhion  and  matter  fo  made 
 
 *  andworne,thatit  mav  expreffe  &  fhcw  forth  the  graces  of  God  in  the  heart, 
 
 as  fobrictie.temperancc,  grauitie,  6cc.  and  the  beholder  may  take  occafionby 
 
 the  apparclijto  acknowledge  and  commend  thefe  vertues .  But  lamentable  is 
 
 the 
 
oftheCreede.  OftheHoly  Ghoil.       44$ 
 
 tbe  time  ,looke  on  men  and  women  in  thefc  dales,  and  you  may  fee  and  ie?.€l 
 their  finnes  written  in  great  letters  on  their  apparell ,  as  intemperance,  pncle, 
 and  vvantonneiTe.  Euery  day  new  falTiions  pleafe  the  world  \  but  inciecdc  that 
 holy  comehnes  which  tlWioly  Ghoit  doth  commend  to  vs,  is  the  right  faCaion 
 ,  when  all  is  done.  And^fe  are  the  nine  fruits  oFthe  fpirit^which  we  mud  put 
 in  pra(flire  in  our  hues  and  conuerfations. 
 
 Fourthly ,  if  we  beleeue  in  the  holy  Ghofl: ,  and  thereupon  doc  perfwade 
 
 our  felues,  that  he  will  dwell  in  vs:we  mufl:  daily  labour  as  we  are  commaiin- 
 
 i   AcAto  keepe  our  velfells  in  holme fe  and  honour  vnto  the  Lord :  and  die  reafon  is  i«Tk(r.4.4,. 
 
 :  good. If  a  man  be  to  entertaine  but  an  earthly  prince  or  forae  man  of  Hate,  he 
 
 I  would  be  fure  to  haue  his  houfe  in  a  readines ,  and  all  matters  in  order  ag^ainll 
 
 j  his  comming,foas  euery  thing  might  be  plcafingvnto  fb  worthy  a  guefi:  well 
 
 \  row,behold,  we  put  our  confidence  and  affiance  in  the  holy  Ghofl: ,  and  doc 
 
 beleeuc  that  he  wil  come  vnto  vs^and  fan<5liiie  vs^and  lodge  in  our  hearts. He 
 
 is  higher  then  all  fl:ates  in  the  world  whatfoeuer  j  and  therefore  we  mufl;  looke 
 
 that  our  bodies  and  foulesbekept  in  an  honourable  and  holy  mannerjfo  as 
 
 they  may  be  fit  temples  for  him  to  dwail  in.  S.  Paul  biddeth  vs  not  togneHe  the 
 
 holy  Ipirit,  where  the  holy  Ghofl:  is  compared  to  a  gueft ,  and  our  bodies  and  Epl^'4'P*^ 
 
 foules  vnto  Innes :  and  as  men  vfc  their  guefl:s  friendly  and  courteoufly, 
 
 ILewino-  vnto  them  all  feruice  and  dutierfo  mufl:  we  doe  to  Gods  fpirit  which 
 
 is  cometo  dwell  and  abide  in  vs ,  doing  nothing  in  any  cafe ,  which  may  dif- 
 
 quiet  or  molefl  him.  Now  there  is  nothing  fo  grieuous  vnto  him  as  our 
 
 {innes,and  therefore  we  mufl:  make  confcience  of  all  manner  of  flnnejeaft  by 
 
 I  abufing  of  our  felues ,  we  doecaufe  the  holy  Ghofl:(as  it  were)  with  greefe  to 
 
 I  depart  h'OLU  vs.  When  the  arkc  of  the  couenant  which  was  a  figns  of  the  pre- 
 
 i  fence  of  GodjWas  in  the  houfe  of  ObedEdom,  the  text  faith,  that  the  Lord 
 
 bielTed  himand  all  his  honferbut  when  the  holy  Ghoil  dwels  in  a  mans  hearty  ^-S-"»-*?."»- 
 ^k*thefe4»«moreth*en  the  arkc  oftheiL'ordpreftntjeucnGod  himfelfc:  aad  ther- 
 fore  may  we  lookc  for  a  greater  bleffing.  Now  then  fliall  we  grieue  the  holy  ^ 
 
 Ghofl  by  (inning/eeing  we  reape  fuch  benefit  by  his  aboad?It  is  faid  diatour  _  -*»•-•  V 
 Sauiour  Chrift  was  angrie  when  he  came  into  the  temple  at  lerufalem ,  and  ***  '**^'*' 
 faw  the  abufes  therein.  Now  lliall  he  be  angrie  for  the  abufes  that  are  done  in 
 a  temple  of  flone^and  feeing  the  temples  ofour  bodies  which.arenot  made  of 
 Itonc.but  are  fpiritua'l, figured  by  that  earthly  temple,re«ingtheiTi(I  fiy)abu- 
 fed  by  (inne,will  he  not  be  much  more  angrie  ?  Yea  we  may  alTure  our  felues, 
 he  can  not  abide  that.  And  therefore  if  webeleeue  in  the  holy  Ghoft,we  mull 
 hereupon  be  mooued  to  kecpeour  bodies  and  foules  pure  and  cleane .  And 
 further,to  perfwade  vs  hereunto ,  we  muflc  remember  this,  that  when  we  pol- 
 lute our  foules  and  bodies  with  any  manner  of  finnc,we  make  them  euen  fla» 
 Lies  and  ffyes  for  our  wretched  enemie  the  deuill  to  harbour  in.For  when  Sa- 
 tan is  once  caff  out ,  if  afterward  we  frill  againeto  our  old  flnncs  &  loofenes  of 
 life,  and  fo  defile  ourbodies,  they  are  then  moft  cleane  and  neat  for  them' to 
 dwellin  :  whereupon  he  will  come  and  bring  feucn  other  deuiils  worfe  then 
 •^imfelfcj&fo  a  mans  hfl:  end  fhall  be  worfe  then  his  beginning ,  Now  what  a. 
 fearefull  thing  is  this,  that  the  bodie  which /hould  be  a  temple  for  th^  holy 
 Ghoftjby  our  fins  fliould  be  made  a  ffable  for  the  deuil. Furthermore  S.Paiili.TheQ.5; is*. 
 Mddcth  vS;>not  to  ^f^^'nch  tPje^mp^  The  graces  of  tile  holy  fgirit  ia  tms  lJfe;,»ir§:  -  "^ 
 
450      OftheHolyGhofl:.  tyfn  Expoftian 
 
 like  fparkes  of  fire,  whkh  may  foone  be  quenched  with  a  little  water.  Nowfb 
 oft  as  w^finne  ,we  caft  watervpon  the  graceof  God,  and  as  much  as  \vc  can 
 put  out  the  flmie  :  therefore  it  Aands  vs  in  hand  to  make  confcience  of  euery 
 thing  wherein;i\'e  may  offend  anddifpleale  God .  /Ind  we  may  affure  our 
 felues,  that  fo  long  as  we  hue  and  lie  in  our  corruptions  and  finncs ,  the  holy 
 Qhofi  will  neuer  come  and  dwell  with  vs.  He  is  a  fpirit  mofl:  pure  and  chaft, 
 and  therefore  mufl  haue  an  vndefiled  temple  to  dwell  in. 
 
 Thus  we  haue  heard  what  is  to  be  beleeued  concerning  the  Father,Sonnc, 
 and  holy  Ghoft.  Now ,  looke  as  wc  beleeue  in  God  diftmguifihed  into  three 
 perfons  :  fo  we  muft  remember,  that  when  weperforme  diuine  worfhipto 
 nim,v/e  may  diflinguifli  the  perfons ,  but  wx  are  iiot  to  feuer  them :  when  wc 
 pray  to  the  Father, we  muft  not  omit  the  Sonne  or  thc.holy  Ghofl ,  but  make 
 our  prayers  to  them  all :  for  as  in  nature  they  are  one,  and  in  perfon  not  dcui- 
 ded  but  diilingui{hed;foin  all  worfhipwe  mufl  neuer  confound  or  feuer 
 the  perfons,but  diflinguifh  them,  and  worfhip  the  Trinitie  in  vnitie  and  vni«« 
 tie  in  trinitierone  God  in  three  perfons ,  and  three  perfons  in  one  God. 
 
 Hitherto  we  haue  intreated  of  the  firfl  part  of  the  Creede  concerning 
 
 "God :  now  folio  wes  the  fccond  part  thereof  concerning  the  Church  :  and  it 
 
 A  A«^ft.h     was  added  to  the  former  vpon  fpeciall  confideration.  For  ^  the  right  order  of 
 
 *nchir.c.5>    a  confeflion  did  require,  that  after  the  Trinitie  the  Church  ihould  be  mentio- 
 
 ned,as  the  houfe  after  the  owner ,  the  temple  after  God,  and  the  citie  after  the 
 
 Aug.1.4.  f.  10.  builder.  Againe,the  Creede  is  concluded  with  points  of  doftrinc  concerning 
 
 dfc  lymb.  ad    {]^g  Church,becaufe  whofoeuer  is  out  of  it,  is  alfo  forth  of  the  number  of  gods 
 
 children:  and  he  can  not  haue  Godfor  his  father,  which  hafli  not  the  Church 
 
 for  his  mother. 
 
 Queftion  is  made  what  the  words  arc  which  are  to  be  fupplied  in  this  arti- 
 
 &  Ruffin.in     poiitours  naueTiIrfTciently  determmed  tne  matter.  One  '^'Inith^»  theJeJpth-a}, 
 
 ^«i»«ui>        *"  rphich  i^fet  forth  our  faith  of  the  godhead  ^  it  is  [aide  ^  In  God  the  father ,  in  the 
 
 «;||ki^4««  ^/"Sonnej^w^  in  the  holy  Ghoft ;  bm  in  the  reB  where  thejpeecb  is  not  of  the  Cjod^ 
 
 fjcad,  but  of  creatures  and  wyjieries ,  the  prepofition  In  is  not  added  that  itJhoftlX 
 
 ifej\n  the  holy  Church,  but,  that  vee pjopdd beleeue  there  is  an  holy  Church  not  at 
 
 ■Cod,  bfit  as  a  ch^panie gathered  to  God.  t^nd  men  fljould  beleeue  that  there  is  re- 
 
 mijpon  of/?nnes,not,m  the  remiffion  ofCmncs:andtheyJhouid  beleeue  the  refurre- 
 
 Viion  cfthe  bodie^  not^n  the  refurre(5ik)n  of  the  ho6L\c:therefort  by  this  prepofition 
 
 the  Creatour  is  dijfinouijhed  from  the  creatures,andthings  pertaining  to  Godfcm 
 
 things  pertaimn^to  men.Anodncx  vpon  thcfe  words,This  is  the  worke  of  God 
 
 Augttft  ttaa.  jj^  jj  yg  beleeue  in  him,  faith.  If  ye  beleeue  in  him ,  ye  beleeue  him  \notifye  beleeue 
 
 ■ — '- — —  *      him:,  ye  beleeue  in  him  ,for  the  deuills  beleeued_Qod ,  but  did  not  beleeue  tn  him.  A- 
 
 aaine  of  the  i^pofiles.xve  may  fky^yve  beleeue  Taid,  but  n>e  doe  not  beleeue  in  Paul: 
 
 ive  beleeue  Tetc:- ,  b^it  ive  beleeue  not  in  Peter.  For  his  faiththat  beleeueth  in  hintj 
 
 rvhich  iufipeth  the  vnaodly Ssjmpmed to  himfoinnqhtemfnei.  What  is4t  therefore 
 
 't.^  so  beleeue  in  him? by  beleeuin^  to^  hue  andlike,andas  it  rvere  topaffe  intojhim,  ana  to 
 
 be  incorporated  into  his  members. "^ow  the  rcafbns  which  fomePapiffs  bring  to 
 
 she  contrarie  to  prooue  that  wc  may  beleeue  in  the  creatures,  &  in  the  church, 
 
 arc  of  no  moment,  Firfl:  they  alleadge  the  phrafe  of  Scripture ,  Exod.  1 4.  ?  r. 
 
 They 
 
eftheCreede.  OftheChurch.      451 
 
 ■'^hey  heieened  In  God,andlft  LMofes,  i  .Sam.  27.12.  t^n^  Achis  beleemd  in  'Z)<«- 
 W.2.Chron.:o.20.  Beleene  in  the  Prophets a»dfroJper.  Anf.  The  Hebrewe  JP'i^^^"  ® 
 phrale  m  which  the  feruilc  letter  Beth  is  \(eA ,  muft  not  bee  tranflated  with  a 
 prepofition  that  ralcthan  accufatiuc  or  ablatiue  cafe^but  with  a  datiue  cafe  on 
 this  mdnnct,Be/eene  Afofes,T)4tiiid,the  Trophets  :  and  it  doth  not  impart  any 
 .affiance  in  the  creature  ,  but  onelyagiuingofcredanccby  one  mantoano- 
 thcr.Secondly  they  alleadge,that  ancient  fathers  read  the  article  on  this  man- 
 ner, /  beleem  in  the  holy  Cathohke  Church.Anfw.  Indecde  fome  hauc  done  (01 
 but  by  this  kind  offoecch  they  figmfiedno  more  but  thus  much,ihatthcy  be- 
 iccued  that  there  was  a  Cathohke  Church.  rjy.  ;>,; 
 
 Thus  hauing  found  what  words  arc  to  be  fupplied,lct  vs  come  to  the  mca-^^      i^nS 
 «ing  of  the  article .  And  that  we  may  proccede  in  order,  let  vs  firft  of  all  fee    ,  fJLjc,M^ 
 what  the  Church  i^The  Church  isapecultar  companie  ofmen,predefiinate  to  hft   ^<:^o/j}^t^ 
 cuer/ajling  and  made  one  in  Chrifl.  Firft  I  fay,  it  is  a  peculiar  company  of  men:  a"^« ) 
 fotSamtPeterrMhyTe  are  a  chofen^eneration^aroya/Ipriefihood.an  holy  nation,  „     ^ 
 and  a  pecu/tar  people.Hc  fpeakes  inde':de  of  the  Church  of  God  on  earth ,  but 
 his  faying  may  be  alfo  extended  to  the  whole  Church  of  God,  as  well  in  hca- 
 ucn  as  in  earth.Nowe  bccaufe  there  can  be  no  companie  vnleflc  it  haue  a  bc- 
 
 f inning  and  a  cau(c  whereby  itis  gatheredrthereforc  I  adde  further  in  the  de- 
 miion,f  redsfttnate  to  itfeeuerlaJ}ingi!i^o\\T\p[\tVQhy  the  ground  and  caufe  of 
 the  Cathohke  Church,  namely  Gods  eternall  predeftination  to  life  euerla- 
 ftingrand  to  this  purpole  our  Sauiour  Chriftfaith,  Feare  not  little  flocke, for  it  "^'"'^*    • 
 is  your  fathers  tvillto  ^itieyou  the  kingdomeXiqpx^'^'m.^  thereby,that  the  firfl:  and 
 principall  cauleofthc  Church,is  the  good  pleaftire  of  God  whereby  he  hath 
 Dcforcall  workespurpoledto  aduance  his  eleAtoeternallfahjation.  Therc-aEemard.ui 
 fore  one  faith  well,  ^  onely  the  eleSl  are  the  Church  of  God.  And  further,becau(e  ^^"** 
 no  companie  can  continue  and  abide  for  euer,vn1e{Ie  the  members  thereof 
 be  ioyned  and  coupled  together  byfbmebond,  therefore  laddeintheiaft 
 place,w4^<?  one  with  Qortfl.  This  vnion  maketh  the  Church  to  be  the  Churchs 
 and  by  it  the  members  thereof,  whether  they  be  in  heauen  or  in  earth,  arc  di- 
 ftinguifliedfrom  all  other  companies  whatfoeuer.  Now  this  coniun«ftion  be- 
 twecnc  Chrill  and  the  Church  is  auouched  by  Saint  Paul  when  he  faith, 
 Chrtfi  vs  the  head  to  his  bodie ,  rchich  is  his  (%urch:  and  when  he  afcribes  the  ^    ''"'^ 
 name  of  Chrifl  not  onely  to  the  perfbn  of  the  Sonne  but  to  the  Church  it 
 felfe,  as  in  the  Epiftle  to  the  Galatians.  To  Abraham  and  his  feede  were  the  pro-  Gal.3.i(f, 
 fttifes  made :  he  faith  not ,  and  to  his  feede  s ,  as  (peaking  of  many ,  but,  and  vnto 
 Aac /f-fipjas  fpeaking  ofone,n'^ir^  is  C^n/?:thatis,not  the  redeemer  alone,  but 
 al(b  the  Church  redeemed .  For  Chrifl:  as  he  is  man  is  not  the  onely  feede  of 
 Abraham.  And  this  definition  of  the  Church  is  almofl:  in  fb  many  wordes 
 fet  downe  in  the  Scriptures  in  that  it  is  called  the  Familte  of  God,  partly  in  hea-  Eph.5.15. 
 lien,and  partly  in  carth.namedof  Chriffrand  it  is  alfo  called  the  heuuenly  lern-  001.4^0. 
 fakm>the  mother  ofvs  all:  and,//>(?  celefliall  Urufalem:^wd.,the  congregation  of  the  Heb.iua. 
 fr(l  borne^Qwz  for  the  better  vnderflanding  of  the  nature,efl:ate,and  parts 
 ofthc  Church,  two  points  among  the  reft  muft  bee  confidered;the  efficient 
 caufe  therofjGods  predeftination-,and  the  forme,themyfticall  Vnion. 
 ^  In  h^dling  the  doftrine  oiPredeftination,  my  meaning  is ,  onely  to  ftand 
 vr  ^S  '  on  " 
 
4J  -      Ofthc  Church,  An  expojition 
 
 on  fuch  points  as  arc  re\icalcd  in  the  vvordc  and  ncccifaric,  tending  to  edifi- 
 cation. And  fiift  I  will  {hewe  what  is  the  tructh ,  and  iecondly  the  contra- 
 ry falllioode.  Intlie  trueth  Icondderfourethings;  I.  vvhatPrcdeftinati^ 
 on  is;  1 1,  whatis  the  order  ofitrl  I  I.vvhat  be  the  parts  oHt:  I V.  what  is  the 
 vie. 
 
 7>redeflmatioyi  may  thus  be  defined: /f  if  a  pay$  of  the  connfell  dfG  od^rpherehy 
 he  hath  before  all  times  pPirpofedinhimfelfe  to  jhevfemercy  on  feme  meyj,c^  topajje 
 by  others, ]hen-'mg  his  iu]}ice  on  them  for  the  mamf elation  of  the  glorie  of  his  owne 
 »<2zy<?.Firfl:,Ifay,itisapartofhiscounfell,  becaufc  the  couniell  or  decreeof 
 Godjvmuerfally  extends  it  felfe  to  all  things  that  are  :  and  Prcdeftinationis 
 Gods  decree  fofarre  forth  as  it  concernes  the  reafonable  creatures,  efpecially 
 man.Nowe  in  euery  purpofe  or  decree  of  God^three  things  mil  ft  be  confide- 
 redithe  beginning ,  the  matter,  the  endc.The  beginning  is  the  will  of  God. 
 whereby  he  wjUeth  and  appointcth  the  ellate  of  his  creatures:&it  is  the  mott 
 abfolute,{upreamc,and  foueraigne  caufe  of  all  things  that  are,  fo  farre  forth  as 
 they  haue  beeingrhauing  nothing  either  aboue  it  fclfe  or  out  of  it  felfcto  bee 
 •an  impulfiue  ca\^  to  mooue  or  incline  if,and  to  Ciy  otherwi{e,is  to  make  the 
 •will  of  God  to  be  no  will.Indcede  mens  wils  are  raooued  and  difpofed  by  ex- 
 terrciU  caufeSjOUt  of  themfelues  borrowed  from  the  things  whereof  delibera- 
 tion is  made,  becaufe  they  are  to  be  ruled  by  equitic  and  reafon :  and  a  mans 
 bare  will  without  reafon  is  notliing.Nowe  Gods  willi^  not  ruled  by  another 
 rule  of  reafon  or  iuftice,but  it  felfe  is  an  abfolute  rule  both  of  iuftjce  and  rea- 
 fon. A  thing  is  not  firft  of  all  reafonable  and  iuft,and  then  afterward  willed  by 
 Godibut  it  is  firft  of  all  willed  by  God ,  and  thereupon  becomes  reafonable 
 and  iuft.  The  matter  of  his  purpoie  is  a  decreed  manifeftation  of  two  of  the 
 moftprincipall  attributes  of  thegodhead,mercy  and  iuftice'.and  that  witha 
 limitation  or  reftraintof  mercy  to  (bme  of  the  creatures^and  iuftice  to  fbmc 
 othersjbecaufe  it  was  his  gootl  will  and.pleafure .  And  we  are  not  to  imagine 
 that  this  isa  point  ofcru^kie  in  God :  for  his  very  eiTence  or  nature  is  not  iu- 
 ftice  alone,or  mercy  alone,but  lufticc  and  mercy  both  togitheriand  therefore 
 to  purpofe  the  declaration  of  them  both  vpon  his  creatures  ouer  whome  hce 
 is  a  foueraigne  Lord;and  that  without  other  refpefts ,  vpon  his  vei!y  will  and/ 
 plealure,isno  pointofiniudice.The  (iipreame  end  of  the  counffeU  ofGod,ij 
 the  manifeftation  of  his  owne  glorie  partly  in  hi-s  mercy,  and  partly  in  bis  iu;- 
 ftice.For  in  common  eqmtictlie  end  which  he  propoundcs  vrito  himfelfeojf 
 all  his  doings,muft  be  anfwerablc  to  his  nature»  which  is  raaieflic  and  glorie - 
 and(as  I  haue  {aid)iuftice-and  mercy  it  felfe. 
 
 AndbecaufePauhdifputationin  thecj.  to  the  Romanes  giucs, light  and 
 fufficicnt  confirmation  to  this  which  I  nowe  teach,!  will  ftand  a  little  to  opeA 
 and  refaluc  the  fame.From  the  i  -veife  to  the  6^h^  fets  dowrie  his»grief&  conn 
 ceiuedforhis  brethren  the  Icwes,  and  therewithal!  ,  that  it  might  not  bee 
 thou2;htthatheff^akeofmahce,hc  doth  onely  in  elofc and  obfcurc  manlier 
 infiiiuate  the  7^,''iVf?/i?«of  that  nation.This  done  in  the  ^.vhe  anfwcrs  a  fecrct 
 obieftion  which  might  be  madejon  this  manner:  If  the  lewes  be  reieftcd.the 
 the  wordofGod'is  of/ion^  i?ffe^.:thit  is,  then  the  cpu,enaiit  mad«  with  the  fore.f 
 feuhcrs  is.voidibttt  tlieeoucnant  eaitnpt  be  yoidf  :thcj  efore  thele^es  are  not 
 
 seie^cdl 
 
cftheCree^,  and  Prcdedinationo      455 
 
 retcftcd.The  afTumpiion  he  takes  for  graunt«d ,  and  denies  the  confequence 
 of  the  propofition.  And  the  ground  of  his  dcniallis,  becaufe  there  is  a  diftin- 
 i£lion  betvveene  man  and  man,  euen  among  the  lewes ,  whereby  (bme  are  in»- 
 ^ecdein  the  couenantfbme  not.  And  this  diftinftion  isproouedbythree 
 cxamplescthefirfl:  in  this  verfe,thatoflhe  children  of  la  cob  the  common  pa- 
 .rentofalltheleweSjfomeare  T/rrff/,  thvit  i?,  tmely  in  thecouenant  aslacob 
 ■^wasrand  fome  are  not  Ifracl.Now  it  might  be  further  obieftcdjthat  the  lewes 
 are  not  onely  the  poiteritie  of  Jacob,  but  the  feede  of  Abraham  in  whome  all 
 nations  of  the  earth  arc  blefled:and  therefore  not  to  be  reiefted.  And  to  this 
 PaulandveTs  verfy.alleadging  a fecond example  ofthediftindion  betweene 
 man  and  man  out  ofihcfemihe  of  Abraham,  in  which  fome  were  indeede 
 {bnnes.fbme  were  not.  For  theproofc  ofthis,firft  hefets  downe  the  words  of 
 •  the  text  in  Mofes,  In  Ifaacjhallthyfeede  he calledtznA  fecondly  makes  an  expo- 
 sition of  them  with  a  collc^ion  on  this  manner:  Al  they  which  are  the  fonnes 
 of  the  promift  arc  the  (cede  of  Abraham  or  the  (bnnes  of  God:  but  Ifaac  is  a 
 fonne  of  promife  and  not  Ifmaeh therefore  Ifaac  isthc  feed  of  Abraham  and 
 heire  of  the  bleffing,and  not  Ifmad.  The  propofition  is  m  the  8.  verfe,  the  tSt 
 fiimption  in  the  9.  verf  the  conciufion  in  the  7.  verfe.Here  raarke,!.  howc  he 
 makes  a  double  feedcone  according  to  the  flefhjthe  other  (piritualhand  two 
 kindeof(bnnes,oneof  the  fleni,the  other  the  Ibnne  of  the  promisor  the 
 {bnneofGod:for  he  puts  the  one  for  the  other.  I  I.  that  the  diftinftion  be- 
 tweene Ifaac  and  Ifmael,  whereby  one  is  in  thecouenant  of  grace,the  other 
 iiotjftandcs  not  in  their  forefcene  faith  and  vnbeleefe,  and  the  fruites  of  them: 
 tut  in  the  purpofc  and  will  of  God  it  felfe.For  Ifaac  is  called  the  childe  of^ro- 
 wi/^,becau(e  by  the  vertue  of  it  he  was  borne,  and  belceued,  and  was  adopted 
 the  child  ofGod,and  made  heire  of  the  couenant  giuen  to  Abraham:  and 
 therefore  confequently  the  right  of  apoption  befell  hira  by  the  meere  good 
 plcafurc  of  Godjwhich  is  the  firfl  caufe  of  our  faluation,without  refpeft  of a- 
 ny  thing  in  the  perfbn  of  Ifaac.For  what  God  by  his  promife  brings  to  paflc 
 in  time,that  he  mofi:  freely  decreed  before  all  times.  Nowe  coniidering  the 
 lewes  might  fay  that  lirnael  was  reicfted,  becaufe  he  was  borne  of  the  hand- 
 maid Hagar,whereas  they,for  their  parts  dcfcend  of  Abraliam  and  Sarai;by 
 Ifaac  the  lawefull  fbnne>  Paul  addes  a  third  example  of  the  diilinftion  be- 
 tweene man  and  man  out  of  the  familie  of  Haac,  in  which  lacob  was  a  true 
 fonne  and  heire  ofthcpromife,andEfau  was  not.  Nowe  the  diflindion  of 
 thefe  two  perfons  is  propounded  in  the  lo.veifand  confirmed  verfe  1 1,12, 
 I  ^.inwhich  are  fetdowne three  things:  I.  the  time  ofthis  diffinffionjXifr  the 
 chiidrcnrpere  bort7eym'\A^\txz{ortve'hen  they  had  neither  done  good  nor  eutil.A.v\A 
 this  circumftance  is  notedjto  fhewe,thatGod  was  not  mooued  by  anypre- 
 uifion  or preconfideration  of lacobs  godlinefleand  Efaus  prophanenefte  to 
 preferrethe  one  before  the  other.I  I.  the  endc  why  the  diftindion  was  made 
 at  this  time  and  not  afterward  when  the)'  were  borne  i  s,  that  thepurpofe  of  God 
 ^phich  ii  according  to  his  eleUion  might  remaine  fure,  not  ofivorkes  but  by  him  that 
 f<«/7(f/^;thatis,thatby  thismcanes  it  might  appcare,  that  when  God  receiiies 
 any  man  into  tlie  couenant  of  etemall  life  ,  it  proccedes  not  of  anyoig- 
 liitic  in  the. man  whomc  God  callcth  ,  but  from  his  raercie  and  alone 
 
4f4 
 
 1 
 
 Of  the  Ch«rch>  .  A^t  fxpofttion 
 
 gaod  pleafurc,  that  his  dccrete  of  fauing  the  ele£t  might  rcmaihcfirmcanj 
 fure  fof  euer.  Hence  it  ismaiufcft  that  there  is  an  vnchangeable  decree  of  ele- 
 ction «ifome  men  (for  he  that  takes  all  and  accepts  none  can  not  be  faidto- 
 choofej  to  {aluation,depcnding  vpon  the  alone  will  of  God  i  and  therefore 
 neceflTarily  by  the  lawe  of  contraries,there  is  an  oppofite  decree  of  reprobati- 
 on: for  in  that  God  ordaineth  fomc  to  eternall  (aluation,  hee  teftifies  thereby, 
 that  his  purpofe  is  to  palTc  by  fome  without  Oiewing  of  mercy.  1 1 1.  The 
 author  of  this  diftinftion^God  hirafelfe  by  his  purpofe  before  al  times,  which 
 purpofe  he  made  manifeft  by  teftiraony  giuen  to  Rebecca,{aying,  the  greater 
 fl;a/}  ferfte  theyo»nger.t\ut\Syihcfiril  borne  and  more  excellent  according  to 
 the  fle{K,{KaU  loofe  his  birthright  and  the  blefling  of  his  father,  and  in  rcfpeft 
 of  title  to  the  couenaiit>l>e  fubieiH:  to  the  younger.And  becaule  this  teftimony 
 concerning  the  freedome  and  feruitude  of  lacob  and  Elau  might  (ceme  fiiffi- 
 cicnt  to  prooue  the  election  of  thefirfl:  and  the  reieclion  of  the  (econd,  there* 
 fore  Paul  addcs  a  fccod  teftiraony  out  of  Malachij/^^^^^"  /oued  lacob  or  hatei 
 £/^«.thatis,I  hauc  purpofed  to  loue  lacob  &  to  hate  Efau.And  thefe  words. 
 CO  doubt,are  alleadged  toexpound  the  former  place  out  of  Mofcs,  and  fhew 
 that  the  bondage  of  ECiu  was  ioyned  with  the  hatred  of  God,and  the  feedom 
 of  lacob  with  tne  loue  of  G  od  as  tokens  thereof. 
 
 Againft  this  receiued  expofition  c^f the  former  words  which  I  haue  nowc 
 propounded,fundrie  exceptions  are  made.Firft,that  the  prerogatiue  of  Ifaac 
 aboue  irmael,and  lacob  aboue  Efau,was  only  in  temporaric  bleflin|s,in  that 
 God  vouchfafed  vnto  them  the  right  of  the  land  of  Canaan.  /4;^  If tne{e  pla» 
 cesarctobeevnderflroodoftemporallblefllngsandnot  fpiritaall  ,  then  the 
 Apoftlehath  not  fitly  alleadged  the  former  examples ,  to  prooue  the  reicftiw 
 on  of  the  lewes  from  the  Couenant.Eor  though  it  be  graunted,therc  be  a  dif- 
 ference bctweene  man  andman,in  refpeft  of  earthly  bleffings,yet  doeth  it  not 
 followe  that  there  (hall  be  the  fame  difference  in  things  concerning  the  king- 
 dome  of  hcauen.  If  a  father  for  fbme  caufe  difinhcrit  one  or  two  of  his  chil- 
 dren,it  were  abiurd  thereupon  to  conclude  that  he  might  therefore  kil  any  of 
 the  reft.  Againe.the  land  of  Canaan  was  not  onely  an  earthly  inheritance,  but 
 alfo  a  pledge  and  figure  vnto  our  forefathers  of  a  better  inheritance  in  heaue: 
 and  therefore  the  excludingoflimael  and  Efau  from  the  land  of  Canaan  was 
 a  figne  thattheywereiexcludcd  from  the  couenant  of  grace,  and  the  right  of 
 eternall  life.Some  others  fa v,that  by  lacob  and  Efau  are  not  meant  two  pcr- 
 fonsjbutthe  two  nations  ofthe  Idumeans  and  the  lfraelites.«x^/lt  isa  mani* 
 iefi:  vntrueth.  For  it  was  not  poflible  for  two  nations  to  ftriuc  in  the  wombe 
 of  Rebecca,  vnleiTe  wee  confidered  them  a^  they  were  comprehended  vnder 
 the  two  head^.to  wit,the  veric  perfonsof  lacob  and  EHiu .  And  whereas  they 
 fay  that  Efau  in  perfon  neuer  ferued  Iacob,but  onely  in  his  pofteritie  ,thc  an- 
 fwer  is,that  Jacobs  freedome  and  prerogatiues  were  fpirituall ,  and  not  terti- 
 poralKwhich  by  faith  heftw  a  farre  ofF,but  inioyednot :  and  therefore  pro- 
 portionally Efau  was  debafed  to  the  condition  ofa  (eruant  in  rcfpeiil  of  his 
 voungcr  brother,  not  fbmuchinrcfpeftofhis  outward  eftateann  conditi- 
 on, as  in  regard  ofthe  couenant  made  with  his  aunceftoUrs  fi-om  which 
 S;iec,was  barred.  And  though  it  bee  grauntcd  that  by  Jacob  and  Efai* 
 
of  the  C**e^,  /r  u'K  and  Prcdcftlffatlon. 
 
 Mt>%attons  indnottwopcrfbnsarctobe  vnderftood ,  yet  all  comes  to  one 
 hcSacijFor  the  receiuing  of  the  nation  of  the  Ifraclitcs  into  the  couenant,ancl  the 
 eluding  of  the  nation  of  the  Edomites,both  dcfccnding  of  Jacob  and  Efau^ 
 (crue  as  wcl  to  proouc  Gods  eternal  eledhon  5c  reprobation^as  the  receiuing 
 and  reic£ling  of  one  man.  Others  feythat  thefe  words  i  f  hatte  hated  €fau,  ar* 
 thus  to  be  vndcrftood*,  I  haue  lefTe  loued  Efau  then  lacob.But  how  then  (hall 
 wtfiay vtliat  Paul  bath  fitly  alleadged  this  text  to  proouc  thereie^ion  of  the 
 Icwe  from  the  fauour  of  God  and  the  Cbuenant  of  grace ,  confidering  that  of 
 inen,wherof  one  is  loued  more  of  God,thc  other  leflc ;  both  may  ftill  remain 
 in  the  Couenant.  Laftly ,  it  is  alieadged  that  the  former  expofition  makes  If- 
 mael  &  Efau  damned  perfonsL  >^»/We  muft  leaue  vnto  God  all  fecret  iudge- 
 merit  of  particular  pcrforts,  andyetiffeiretthelefle  Paul  doth  very  fitly  in  there 
 two  pcrfons ;,  both  dcfccnding  of  Abraham ,  and  both  circumcifed ;  fet  forth 
 examples  of  fuchjas  for  theiroutwardpferogatiues,  are  indeede  hatred  fi-om 
 thecoiien^t  ofiife  fcaerlaftihg  bejfote  god- And  again  the  oppofition  made  by 
 Paul  requires  that  the  contraric  to  that  which  is  fpoken  of  Ifaac  and  lacbb, 
 fliould  be  (aid  of  Ifmacl  and  Eftu .  And  there  is  nothing  (poken  of  either  of 
 diem  in  the  Scriptures  which  argues  the  difpofition  of  men  ordained  to  dtcf- 
 mlllifc.  Ifmael  isHoted  with  the  brand  of  a  wiockcr,  knd  E(au  of aptdphane 
 man.^     .         -   '-•  -     '  -  '■"''"■        '••-■^  '  ■  '■;   '■  '  "''■'' 
 
 ^:'  To  proccedein  the  text,  becaufe  tbc^o£lrine  bf  Paul  deliuered  in  the  fbfi 
 mer  verfes  might  (eeme  ftrange  vnto  the  Romanes,thef  efore  in  the  1 4.  ver(ej 
 he  laies  downc  an  obieftion,  and  anfwers  the  fame.  The  obieftion  is  this :  If 
 God  put  diftindion  bctweene  man  and  man ,  without  refpeft  had  tb  their 
 perfons,  vpon  his  ownc  will  and  plcafure,  then  is  he  vhiufl: :  btft  he  is  notvn- 
 iuft:  thcrfore  he  makes  no  (uch  diftinftionTheanfwei*  is, ^oo/^r^/^/.  Where- 
 by he  denies  the  confequence  of  the  propofition ,  on  this  manner :  Though 
 God  fhould  eleft  fbme  to  faluation ,  and  reieft  fome  others  and  that  vpon  his 
 will,yet  were  there  no  iniuftice  with  God.  The  reafbn  of  this  anfwer  followes 
 '  in  the  I  S.verfe.  God  hath  ahfolute power  orfreedome  of  mil,  whereby  without 
 beeing  bound  to  any  creature,  he  may  and  canfirllof  all  hauemercicon 
 whome  he  will ,  and  fecondly  harden  wnome  he  will .  For  the  proofe  of  the 
 firft,thatGodhathmercieonwhoraehewill,he1aifesdownethe  tcftimoni^ 
 cfMofeSjVerfl  v^'.Iwillhauemercie  on  him  on  rrhome  Irvilljhervniercieyandl 
 mllhauecompajji&n  on  him  onrvhonie  Trvill haue compaffion\  And  in  Vetfe  l^ 
 makes  his  coUeftion  thence ,  that  it  [[namely  the  purpofe  of  God  according 
 to  eleftion  verle  1 1  .^  ^  not  in  him  that  mlUthor  m  him  that  rnnheth ,  btit  in(^od 
 ibat  pjewethmercie.  Whereby  hetcacheth,  thatthefree  ele£lion  of  God  in  or- 
 der goes  before  all  things  that  may  in  time  befall  man  :  and  that  therefore 
 neither  the  intentions  and  endeauoursdf  the  ihindc,  nor  the  workcs  of  our 
 life,  which  are  the  eflFe<n:sof  eleftion ,  canb^  theim'pulfiuecaufcstom'ootic, 
 God  to  choofevs  to  faluation.  TheiecondjthatGod  hardens  whornie  he  will, 
 is  confirmed  &  made  plaiiic  by  the  tcftimqnie  of  Scripture  concerning  Pha- 
 rao,verfci7;^J;-  •-•■^f^*:'[    -i-i--i»;,-r  ;'-rmc  •-rlorT^  W  --...r-^^.,  .._^^ 
 
 In  the  I  p.verfetherc  f(^0wcs'ari  5tfeer  obiifrfiohjarifiH^^but  ofthcf'anfvv'er 
 16  thci(w:m?r,onihi^s  manner  :^  If Gjbd  wiUfcaucfomi?  t<^  bfehSrdciii^daiid  r^ 
 'fab  Crg  3  i€(fled, 
 
 A 
 
'mCicAjixnd  \m  wiUcani nofbe tdtftcd^ftciT  vvitli  no  iufTice  can  fic  fmnJ/Ti tlil 
 that  arc  neceflanly  (libie^  la  his  dec»  ce:butGod  will  haue  fome  to  be  hardc- 
 Bed  aiid  reieftccl,ancl  his  will  can  not  be  re(iftccl:iherfore((aith  the  aducrfaric). 
 withnoiuflicccan  hee  punilKraan  that  is  ncccilitnly  fubiefttobisdeciiec* 
 IJercmarl<c,thatir  there  hadbeene  an  vniuer(all  eleftionofall  men,  and  if 
 ttien  had  becnc  elected  or  reicfted  according  as  God  did  forcfec  that  they 
 would  l:>elecue  or  not  beleeuCy  the  occafion  of  this  obie^ftion  had  bcenc  cutte 
 off.But  let  vs  corac  to  Paids  anfw  er.  In  the  2  o.  verlc  hee  takes  the  aflumptioa 
 for  grauntcd,th;U  fomcarcreiefted  becaule  God  vviihand  thatthc  wil,tnatis» 
 AcliiWflaighr  the  decree  of  God  can  not  be  refi{led:and  onely  deniesthc  coherence  of  the 
 SuSon.'if  propofuionjchccking  the  raalipcrt  pridie  of  the  aducrfaric ,  and  ihevving  that 
 ipenwereeicathemaking^ofthis  wicked  and- blafphemous  colle^ion  againftthc  vvdl  o£ 
 fo«he?'fore-  God,isasifa  manfhould  {he  God  atthelawc,and  bring  fiim  as  it  were  to  the 
 J<«n*f^t> an<i|?arre,and  plead  ag^nll him  a&his  cquall,whcreas  indeede  the  creature  isna^ 
 thingto  the  crcatour,.and  is  abfolutely  tofubmit  it  fclfe  to  his  WjM  in  all  things*; 
 In  verf  a  i..hc:  proc^edes  to  a  fccond  anlwer ,  (hewing  that  Gods  will  is  nol^o: 
 be  blamed  ,becaufc  by  his  abfaU*tefemKaignU£;a\^  the  right  of- creation,  hee 
 hath  power  tO  choofc  men  ,,or  to  r  dc^  and  hardtn  them.  And  where  there  is- 
 fight  and  power  td  doe  a  thipg,the  yviU  of  the  doer  ii  not  to  be  blamed.  Now 
 that  God'hath  this  ri^ht  and  power  ouer  his  creafure,it  isprooued  by  a  comi- 
 pan(an  from  the  lefle  to  the  2;reatcr,opthiSrmaflner.The  potter  hath  po^er 
 (Oucr  thcclay  to  make  oftheJamelUmpc  one  vefTcl  to  honour,  and  another 
 to  diihonour.'thercfere-may  God  much  more  wake  fowe  veffe  lis  of  mercy  ^nd. 
 fome  veffels  ofwrathpreparcdto  deflr$iEiion.T\\e^xi{i^zrtoixh^  comparilbn  ij 
 vcrfu  -the fccond' part  verH  22*  ^  ?•  And  leaftany  man  (hould  thinkcthat 
 God  makes  vefTcls  of  honour  and  difhonour  without  fufficient  and  iuft  caufe 
 in  himfclfbias  the  potter  may  doe:lhereforc  heicts  downe  endcs  of  the  will  of 
 God:he  makes  veflels  ofdi/lionour  to Jhewe  his  rvrath ^dinA  to  make manif eft  his 
 ^/^w^fr.-and-againehe  condemnes  no  man  ti\}iehsi\ic/fijfere4 him tvith long parU 
 ettce.  And  he  makes  veflells  of  honour  that  he  might  declare  the  riches  of  hii 
 glorie  vpon  them.  Hence  it  is  manifeft,  firft  that  the  cnde  of  prcdedination  is 
 iHe  gloric  ofGod ,  which  is  to  be  made  manrfeft  partly  in  his  iuftice  and 
 partly  in  his  mercy:(ccondIy  that  men  are  not  el«ftcd  or  refufed  of  G  od,  for 
 their  forefeene  corruptions  or  virtues  :  forthcn  Paul  would  not  haue (aidj 
 that  God  made  veffels  ofdillionour,but  that  being  fo  alrcadie,he  left  them  in 
 their  dillionour. 
 
 Thus  from  the  6.  verfe  of  this  chapter  to  the  24.Paulhnth'deffribed  vnto 
 v«  the  do<n:fineof  Godscternail  predcRinaUon,aud  that  by  the  iudgemcnt  of 
 »Ao(id«T'r«-a.I)iuirt«sinallages-  ,  ,  • 
 
 PaSiSi^.  The  order  oit3odsVredeUimiannJ^\% ,  It  ij.the  propertic  of  the  rcafona-» 
 5j>.tnchir  ^}i^ble.creature  to  cpnceiuc  oncthin2;afteranotVr  >  whereas  God  conceiurs  all  • 
 f^fepiiS'^'  thingsiat  once  with  one  aft  of  vrtderdanding^hnd  all  things  both  priOarid:  td 
 Hierony.He-  comearcpreicnt  With  him  ;,  and  thercfpFe^mhw  eternal!  cout>/ellhedccrecs 
 BtdrMRoai.not  one  thin-!;  after  another,but  all  things  at  once.  Ncuerthelefle  fcrour  vn* 
 &  Aq^i^as,  dcrftandfng  fake,  we  may-dil^nguifli  di,€  cpunfel  of  God.  cd/kc  rning  man  in- 
 *^  to  twoa^s  otideg^ecsjajiefitfti^c  purpQljc.of  God«}iytofelftP>mwhich  ht: 
 
determines  what  lie  wil  do,and  the  end  ofal  his  tfoilt^Jahd  tfeat  is  to  create  al 
 things, ipccially  man  for  hisownc  glory,partly  by  fliewitig  on  fbmcmen  his 
 incrcy,ancl  vpon others hisiufticc.T he fecond is, another  pUrpoic  whereby 
 he  decrees  the  execution  of  the  fbrmer,and  laics  downe  meanes  of accompU- 
 fmng  the  cnde  thereof.  Fhelc  two  a^sof  the  counfeli  of  God ,  are  not  to  bee 
 jfeuercd  m  anv  wife,nor  confounded,but  difhnftly  confidered  with  feme  di^ 
 tcrence.For  m  the  firft,god  decrees  fome  men  to  honour  by  iliewing  his  mer- 
 €)'  and  loue  on  them,and  (bmc  againe  to  diOionour  by  fhewing  his  luftice  on 
 thenri^and  this  man  more  then  thatjVpcm  his  will  and  pleafure,and  there  is  no 
 other  caufe  hereof,knovvn  to  vs.  In  the  fecond ,  knowne  and  manifcft  caufes 
 arc  fet  downe  of  the  execution  oHhic  former  decree .  For  no  man  is  afhially 
 condcinJied;yea  God  decrees  to  coijdemne  no  man  but  for  his  finnes:  and  no 
 man  is  nftually  fiued  but  for  the  merit  of  Chnft.  Furthermore  this  latter  adl: 
 of  thecounfeU  of  God,mu(t  be  conceiued  of  vs  in  the  fecond  place  and  not 
 in  the  firft .For  euermore  the  firll  thing  to  be  intended  is  the  cnde  it  felfe,  and 
 then  afterward  the  fubordinate  meanes  and  caufes  wherby  the  end  is  accom- 
 pliifl^ed.  Againe  the  fecond  aft  of  Gods  counfeli  containes  two  other;  one 
 which  fetteth  downe  tr^t  preparation  of  the  meanes  whereby  Gods  Trcdefli" 
 nation  beginnes  to  come  in  execution;  and  ihe>'  are  two.  the  aeation  of  man 
 righteous  after  theimage  of  God,the  voluniane  f^l  of  Adam  and  withall  the 
 fiiutting  vp  of  all  men  vnder  damnation:  the  other  appoints  the  applying  of 
 ^e  fcuerall  meanes  to  the  pcrfbm  of  men;  that  Gods  decree ,  which  was  fet 
 ciowne  before  all  times,  may  in  dmc  bee  fiilly  accomphihedjas  fliall  afterward 
 in  particular  appeare. 
 
 *PredefiMationh2t\\X,wop2;rti^i^c  Decree  of (fZ-ft^ww , the  Decree  ofT^/to 
 probation  or  No-e/e^io}7,Tb\'i  diuifion  is  plaine  by  that  which  h.ith  beene  faid 
 out  ofthe^.chapter  to  the  Romanes,  and  it  may  be  further  confirmed  by  o- 
 therteftimonies.  Of  feme  it  is  faid,that  the  Lordj^ojr^/n'/^i'^^^^^^-'andof  j.Tinaxi^ 
 ibme  others-Chrift  Ihall dxy  in  the  daie  oftu6^cm€T\t,/wuer  l^erveyou. In  the  Math.7.»j, 
 Afts  itis  fiid,that  as  many  of  the  Gentiles  as  were  ordained  to  life  eueriafling  Ad.  13.48. 
 luleeued.h.i\A  lude  faith  of falfe  pophets,  that  they  were  ordained  to  condtm^  Iu<i4» 
 nation. 
 
 In  haarflingthe  decree  of  Eleft  ion,  Twin  confider  three  things:  T.  what 
 Elcftion  is:  1 1 .  the  execution  thereof:  1 1 1.the  knowledge  of  particular  E* 
 leftion.For  the  iwik^Qods  Sieclwn  is  a  decree  in  rohich  according  to  the  i^oodpiea' 
 Jitnofhis  willy  he  haih  certenly  rhofen  fome  men  to  life  eternall  in  Chrifl  for  the 
 fraife  ofiheglorie  of  his  grace. T\\is  is  the  fame  which  Paul  faith  to  the  Ephefi-  Bp'''«'4«»' 
 9.nSyCfpd  hath  chofen  Z'S  tn  Chrtfl  before  the  foundation  of  the  vporld^that  xrefhould 
 he  holy  andrcithom  hixme  hefore^  him  in  Itnteixvho  hath  predeflinate  vsto  he  aaop- 
 ■ttdthroturij  It  ft»  Chrtfi  vnto  hintfelfe, according  to  the  good  pleafure  of  his  veilL 
 Nowe  that  weemay  the  better  conceiue  this  do«ririnc,ler  x-^come  to  a  confi- 
 deration  of  the  feuer.ill  points  thereof  Firii^  of  all  I  faie,E!e<^ion  is  Gods  de- 
 crce.For  there  is  nothing  in  the  woHde  that  comes  to  paflc  either  vniucrfal- 
 ly  or  particularly  without  the  et«-nall  and  vnchangeable  decree  of  Cod. 
 And  therfore  whereas  men  area^uallv  chofcn,&;  brou2;ht  to  life  eucrlarfin^ 
 k is  becaulc  God  did  purpofewuhhiQifelfe  and  decree  d^e  (ame  before  all 
 
 Gg  4  worldi 
 
■  1 
 
 ^Qflds.No\{i{  lottt  hing4^4ccrcie  u(elfe,  fixe  tlungs  aretobcdtrcniecl.llje 
 firlt^what  was  the  motiue  or  impulfiue  caufe that  mooued  God  to  decree  \ht 
 f^luiition  of  aiw  tnah.^^/  The  good  pleafure  of  God.For  Paul  faith,/??*?  vilA 
 m  8.18.      ^^f  ^^^cy.  oniwhome  he  mli  hai4g  mercy:diiAyHe  hath  predefiinate  vs  Mcordinq  taH 
 i.uj.         thA^09dfhafm:e  ofGodiAsior  the  opinio  of  them  that  fty,  thalforefecneiaitb 
 a«d  good  works  are  the  caufe  thatniooued  god  to  choofe  men  tofaluation,i(^ 
 isfriuoldus.For  faith  and  good  work»  are  the  fruits  and  cfFefts  of  gods  de6li<>: 
 Ofl.  Paul  fai th,^<?  hath  ehof^n  w,not  becaufe  he  did  ferefee  that  we  would  becoe 
 1.1.4.        bgly^ut  that. wee  might  he  holy,  Kxi^L^fhathfredeflinate  vsto  adoption.  Whichr 
 **'*"*       1%  all  one  as  if  hce  had  (aid,he  hath  predeftinate  vs  to  beleeue,  bccaufeadopti- 
 041  comes  by  beleeuing.Now  if  menare  elefted  that  they  might  beleeue;theit 
 are  they  not  elefted  becaufe  they  would  beleeuc.  For  it  can  not  be  that  on© 
 thin»  fliould  be  both  the  caufe  and  theeffe^  of  another. 
 :  The  fecoiid  point  i  s,that  Gods  eleftion  is  vnchangcable;  (6  as  they  which 
 are  indeed  chofen  to  ^luation  can  not  pcri(b,but  fliall  without  faile  attaine  to 
 jj^p  „,      hfe  euerlafting.Paul  takes  it  for  a  conclufion,that  the  purpofe  of  God  accor* 
 iwap.      ding  to  eled>ion  rauft  remaine  firme  andfiire  ;  ind  againc,  that  the  ^ifts  and 
 calling  of  god  arc  without  repentance.  And  Samuel  {iwh^he  ftrennh  of Ifra'^ 
 elmlt  not  he  or  repent, Tor  he  is  not  a  man  that  he  JhouH  repents  Suchas-God» 
 nature  !S,(uch  is  his  will  and  counfeMrbutJbis  nature  is  vnchai^cable,  lam  le-^ 
 hmahjCsith  hc^and  I  change  «^/.-therefore  his  will  likewife  and  his  counfels  bee- 
 vnchangeable.  And  therefore  whenfbeuer  the  fpirit  of  God  fball  teftific  vnto» 
 our  fpiritSjthat  wcarciuftifiedin  Chrift,and  chofen  to  (aluation;  it  muft  be  a- 
 means  to  comfort  vs,  and  to  ftablifli  our  hearts  in  the  loueof  God.As  for  the 
 opinion  of thcni  that  favjthe  elcft  may  fall  fiom  grace  and  be  damned^it  is  fill 
 ofhelliih  difcomfort,and  no  doubt  fromthe  deuil.  And  the  reafbns  comonly 
 alleadgfed  for  this  purpofe,arcofno  moment,as  mayappeare  by  the  skannmg 
 ofthem.Firft  they  obieft  that  theChurdies  ofthe  Ephefians,  Thcflalonians* 
 and  the  difperfedlewes  are  all  called  Eleft  by  the  Apoftles  themfelues ,  yet. 
 (undrie  of  them  afterward  fell  away .  «x^/I.There  are  two  kindes  of  iudgcr. 
 mentto  be^uen  ofmenythe  iudgement  of  certenty ,  and  the  Judgement  ©£ 
 charJtie.By  thefirft  indeede,is  giuen  an  infallible  determination  of  any  man» 
 cleftion*,but  it  belongs  vntb  God  principally  arid  properly:  andtalnen  but 
 in  part,namcly  (b  farre  forth  as  God  fhall  reucalethc  ef^ate  of  one  marrvnta' 
 another. Nowe  the  iudgement  of  charitie  belongs  vnto  all  men;and  by  it,Iea- 
 uingallfecretiudgemcntsvnto  God,  wee  are  charitably  to  thinke,  that  alt 
 thofejthat  liue  in  tJie  Church  of  God,profefIing  themfelues  to  be  members  oF 
 Chrift ,  are  indeede  eleiH:  to  faluation ,  till  God  make  manifeft  otherwife» 
 And  on  this  manner ,  and  not  othcrwife  doe  the  ApofHes  call  whole  Cbur-. 
 ches  ele^  .II.  they  are  called  eleft  ofthe  ptincip'ali  part,  «md  not  becaufe 
 cuery  member  thereof  was  indeede  efeft*  ;  as  it  is  (Jalled'an  hcape  of  comif 
 though  the  bigger  part  be  chaffe.  Secondly-itisalleadged,thatDauidpraic$. 
 i^zt\\is  tr\tm\Gsmay he hlotted outof  the booke of lifs,  which  is  theeleftion  of 
 God,?vnd  that  MofesandPaul  did  the likea«ainfl:  themfelues. c/^yfe^>'-Pa» 
 uids  enemies  had  not  their  riaincs  'written  in  the  bookc  of  life,but  onely  in'  the 
 audgrement  of  men.  /  Thus  Ittdias  folbne;  asheewa&one'df^thedifci>pl<?i'Ofi 
 4^f^...  -     O        ^  *  Chrift. 
 
efiheCreede,  and  Pi-edcftination.      45^ 
 
 ChriftjWas  accounted  as  one  hauing  his  name  written  in  heauen.  Now  hence 
 ilfolIowes,thatmens  names  are  blotted  out  of  Gods  bookc  ,when  it  is  made 
 deare  and  manifeft  vnto  the  worlde ,  that  they  were  ncuer  indeede  written 
 there.  And  where  Mofes  ^iiihyF  orgiue  them  thtifinneiifnotMotte  me  out  of  thy 
 hoke:and  l?nu\,Icou/dwi/h  to  If eaccftrfed,(^c. there  mcanin»  waSjttot  to  figni- 
 fie  that  men  elefl^ed  to  faluation  might  become  reprobates:  onely  they  teftific^ 
 ihcir  zealous  afFeftions,  that  they  could  bee  content  to  be  depriued  of  their 
 ownc  faluation,rather  then  the  whole  bodie  of  the  people  fhould  peri{h,and' 
 Godloofehisglorie.  As  for  that  which  Chrift  faith,  Haue  I  not  chofenyott'^'^^'^  l^ 
 frveltieydndone  ofjonisa  demll^ii  is  to  be  vnderftood  not  of  eleftion  to  fafuati- 
 on,butofeleftiontoofficeofanApoftle  *,  which  is  temporarie  and  change- 
 able. • 
 
 The  third  point  is,that  there  is  an  aftuall  elc^lion  made  in  time,  beeing  in- 
 deede a  fruite  of  Gods  decree,and  anfwerable  vnto  it ,  and  therefore  I  added 
 in  the  defcription  thefe  ViovAeSywhereby  he  hath  chofenfome  men .  All  men  by 
 nature  are  finners,and  children  of  wrath,fliut  vp  vnder  one  &  the  fame  eftatc 
 iof  condemnation.  And  aftuall  ele^ionis,  when  it  pleafeth  God  to  feuer  and 
 fingle  out  ibme  men  aboue  the  reft,  out  of  this  wretched  eftatc  of  the  wicked 
 \yorld,andtobringthemtothekingdome  of  hisownefbnne.  ThusChrift 
 i^i{ho(h\sovvncd\(cip\€S,/hauechofenyouo»tofthewor/d.  ^  '^*^*" 
 
 ■      The  fourth  point  is,the  aihiall  or  reall  foundation  of  Gods  ele(ftion,and 
 Ihat  is  Chrift:and  therefore  we  are  faid  to  be  chofen  to  faluation  in  Chrifl.  He  ^pl»'J'4^ 
 muft  be  confidered  two  waiesras  he  is  God,we  are  predeftinate  of  him, eucn  as 
 we  are  predeftinate  ofthe  father  and  the  holy  Ghoft.  Asheis  our  Mediatour 
 we  arc  predeftinate /'«  ^/»?.  For  when  God  with  himfelfc  had  decreed  to  ma-  ' 
 
 ^ifeft  his  glorie  in  fauing  fome  men  by  his  mercie  ,  hee  ordained  further  the 
 creation  of  man  in  his  owne  image,  yet  fo  as  by  his  owne  fall  hee  ihould  in- 
 fold himfelfe  and  all  his  poftcritie  vnder  damnation :this  done,he  al(b  decreed 
 that  the  Word  iliould  bee  incarnate  aftualIy,toredeemethofe  out  of  ihc  for-  ^ 
 
 inermiferie,whomehehadordained  to  faluation.  Chrift  therefore  himfelfe 
 was  firft  of  all  predeftinate  ashe  was  to  bee  our  head,and  as  Peter  faith,W^i-  Ju*'^;{'^°' 
 iiedhfore  aflworldsy^nd  wee  fecondly  predeftinate  in  him,  becaufc  God  or-  deit.iahtt.c.15^ 
 ^ined  that  the  execution  of  mans  Eleftion  ihould  be  in  him.  Here  if  any  de- 
 mand,howe  wee  may  be  aflured  that  Chrift  in  his  padion  ftoodin  our  roome 
 and  fteade,the  refolution  will  be  eafie,  if  we  confider  that  he  was  ordained  in^ 
 the  eternall  counfell  of  God,ro  bee  our  furetie  and  pledge,  and  to  be  a  pub- 
 like perfbn  to  reprefent  all  the  eleft  in  his  obedience  and  flifferingsrand  there- 
 fore it  iSjthat  Petci-  faith,that  he  vpo^  deliuered  by  the  foreknoyokdae  and  deter-  ■'^£'*-'J' 
 ■^ina'te  counfell  of  God.  And  V^i^y^zXgrace  vpoigmen  vnto  vs  through  Chxiji  h-.  '' 
 pia  before  the  Tporldvrdi:    ''    "      "';'  /  , '  '  '  ''    *      ■ 
 
 The  fifth  point  is,concerning  the  number  ofthe  Eleifl:.  And  that  T  expre(^ 
 feAmiheCevjoxdsyhath  chofen  fomemen  to/alfitation.  If  God  ihould  decree  to^ 
 communicate  his  glorie  and  his  mercie  to  all  and  euery  man,there  could  bet  .  j 
 
 no  ele^Vion.Forhe  that  takes  all,cannot  be  faid  to  choofe.  Therefore  Chrift 
 tsJixhytJHaNy.are  calle^y  butfewe  are  chofen  .  S>6vac  make  this  queftion,howe 
 'great  the  number  of  the  ds^fl  js^  and  the  arifwes  may  bee  this^  that  the  Ele^ 
 
4^0     Oftlic  Charcfi,  AtExpofitpm 
 
 conCHcrcd  inthem(c!ues  be  innumerable ,  butconG^crcclinconjparifbnl^ 
 the  whole  world,  thc)'  arc  but  fewc.  Hence  it  followes  nccclTarily,  xWdtJauin^ 
 gTAce  IS  not  vnmcr&ll,  but  tndefimte  ox  particular ,  vnleHTe  we  wjII  again  ft  coqiT 
 mon  reafonniakc  the  ftieamcs  wore  large  &  pleniiftiil  theft  the  very  feuntaiii 
 it  (elfe.And  ihismuft  excite  vs  aboue  all  ihin2;s  in  the  world  to  l.'»bour  to  hau<| 
 fcUowfjhip  with  Chnft,&  to  be  partakers  of  the  fpeaal  mercie  of C>od  n:  him^ 
 yea  to  hauethe  (anie  fcaled  vp  m  our  hearts  Benefits  conion  to  alJ,  asthe  h&ht 
 <l)f  the&nne,  &c.  are  not  regarded  of  any.  Things  common  to  ^ev\  e,  thougl| 
 they  be  butteniporallbleffings,  are  fought  for  of  all.  God  giues  not  riches  ten 
 aK  mcn,butto  fomc  mor€,to  feme  leflcjlo  fbn.e  none.  And  herupon  how  doc, 
 men  like  drudges  toile  in  the  World  from  day  to  flay,  and  from  yere  to  yere,lo 
 inrich  themfeUics .  Thcrcrore  much  more  ouglit  men  to  rcdc<i  for  grace  JH 
 Chrjft,con{Id€nngit  is  not  common  toall.Wemuft  notcontentourfelucsto 
 €iy,God  is  mercifiill ,  but  wemuft  goe  further ,  and  labour  for  a  certificate  ii^ 
 the  confcience,  th.it  we  may  be  able  to  (kv  that  God  is  indeede  mercifiill  to  vs. 
 Whenthe  DifcJples  would  haue  knowne  how  many  Oiould  be  faued, heo- 
 initting  thc  queftion,  anfwcrs  thus ,  Sirmete  enter  in  at  the  (iraight  ^ate. 
 
 Thejaft  point  is,  the  ende  of  Gods  eledf  ion ,  and  ihat  ii  thc  iuanifefting  of 
 
 ^*'^        the  praifc  and  excellencieofthegloiious  grace  of  God.  i 
 
 Thus  hauingfcenc  what  Eledion  is,let  v$  come  to  ^ae.  Execution  thereof. 
 Of  which  remember  this  ru\tjtJiienj»edcflmate  to  the  endcy  that  is^glorict  or  r» 
 ternall life.,  drealfb  prrdeftinate  to  the  fkhordtnate  meay/es,  ^vhereby  theyxometo  t* 
 ternallUfe:  andthefe  are  vocation,  iufiijicatioti.fancltficatio/t^.glonficAtio».  For  the 
 firll ,  he  that  is  predeftinatc  to  faluation ,  is  alfo  prcdeftinatt  to  be  called  ,  as 
 
 ei»».S.jo»  Paul  (aith^  IVhomehe  hath  predeftinate,  them  alfo  he  calleth.  Secondly ,  whome 
 God  calleth^  they  al(b  were  predeftinatc  to  belecuc;  therefore  (aumg  faith  is 
 
 Tci.i.  called  the  faith  vfthe  eleEi.  And  in  thc  A£f  es ,  at  may:y  at  were  vrdninedto  life  r- 
 
 "■''**^*      uerUflmg,  l>e/eeHed. Thirdly  whome  God  hath  predeftinatc  to  life,ihem  he  iu- 
 
 gyuatS.^  ftifieth,as  Paul  (aith ,whome  he  hath  predeftinate,them  he  calleth,  ar.drfhome  he 
 calleth,  them  he  iuflijieth.  Fourthly ,  whome  he  hath  predeftinatc  to  life,  them 
 be  hath  predeftinatc  to  fanftification  and  holineflc  of  life,  as  Peter  faith,  that 
 
 frpcbi,».  th  e  le  we«  were  deft  according  to  the  foreknowledge  of  Cod  the  father  vnto  fan» 
 Cftfcmon  oftheffjtrit.L3i&y,thc\'  that  are  predeftinatc  to  life,are  alfo  predefti- 
 natc to  obedience ,  as  Paulfaitn  to  the  Ephefians,  Tee  are  then>orkeManfi>ip  of 
 ^od,  created  in  Chrijl  lefut  vnto  good  workes,  which  God  hath  ordained  thatrfe 
 jho'ldroalkein  them. 
 
 This  rule  beting  the  truth  of  God,muft  be  obfenicd:for  it  hath  fpecial  vfe, 
 Firft  of  all  it  femes  ;o  ftoppe  the  raouthes  bfvngodly&  profane  men .  The}»; 
 vfe  to  bolfter  vp  themfelucs  in  their  finncs  by  reafoning  on  this  manner :  If  I 
 be  predeftinatc  to  eternall  life ,  I  fliall  be  faued  whatfoeuer  come  of  it ,  how 
 yvickedly  and  lewdly  foeuer  I  liuc :  I  will  therefore  hue  as  I  lift ,  and  follow 
 the  fwinge  of  mine  owne  will.  6ut,alas ,  like  bhnde  bavards  thcj'  thinke  they 
 are  in  thc  way ,  when  as  they  rufh  their  heads  againft  the  wall ,  and  farre  dc<- 
 cciuc  themfelucs.  For  thc  cafe  ftands  thus;  all  metJ  that  are  ordained  to  faluati-» 
 on ,  arc  likcwife  ordained  in  thc  counfell  of  God  to  vfe  all  the  good  meanec 
 ^ih£JL^^j  th^nuycomecoialuacion.  Aad  therefore  all  thc  eleft  that  liuc  in 
 
 •Alt». 
 
 <!. 
 
«ftheCrtede,  andPrcJedinaiion.     4^1 
 
 tins  WorMlTjaTI  be  called  3  mftificc!.,lan£tificcJ,an<l  lead  their  liues  in  allgoodi 
 €onfciencc  before  God  ami  men;and  they  that  liue  and  continue  in  thar  own- 
 Vricked  waies  difputmg  on  this  manner ,  If  1  be  ordained  to  faluanon,  I  lliall' 
 fiot  be  damned ;  ouerfliootc  themfclues ,  and  as  much  as  they  can,  plunge 
 fhemfclues  headlong  into  the  very  pit  of  hell.  And  for  a  man  to  hue  and  die  m 
 his  (inncs ,  let  the  world  difpute  as  they  will  ,it  iJ^bi  infallible  figne  of  one  or* 
 4aincd  to  damnation.  Scc0ndly,therc  oe  others  that  thinke  that  the  preaching 
 of  the  wordjtheadminiftration  of  the  Sacraments ,  admonitions ,  cxhortati- 
 ons,lawes,good  orders.andall  (iich^ood  mcanesare  ncedlefTe,  becaufeGods- 
 counfclsbe  vnchangeablc:  if  a  man  mall  be  condemned,nothing  {hall'hclpc : 
 if  a  man  be  i&ued,  nothing  fhall  hinder. But  we  muft  llill  for  our  part  remem- 
 ber, that  God  doth  notonely  ©udaine  the  ende  ,  but  alfo  the  meanes  whereby 
 tficendciscompaned:  andt^reforethc  very  vfc  of  all  prefcribed  meanes  is 
 neccflarie .  And  for  this  caufc  we  muft  be  admoniOicd  with  dihgence  to  la» 
 bour  and  vfe  all  good  meanes ,  that  we  may  be  called  by  the  minirterie  of  the 
 Cofpcll,  and  iuftified,  and  fanftified,  and  at  length  glorified.  If^a  king  lliouU 
 giue  vnto  one  of  his  fubie£ts  apnnccly  pallace ,  vpon  condition  that  he  fliall 
 goe  vnto  it  in  the  way  which  he  fhall  prcfcribe ;  oh  what  paines  would  the 
 mantake  to  know  the  way,and.afterward  to  keepeand  continue  in  it:  but  be- 
 hold, the  kingdbmc  of  heaucn  is  the  mofl  glorious  and  royall  pallace  that  c- 
 tier  was  ;-and  God  hath  bcftowcd  the  (ame  on  his  eleft :  and  he  requires  no- 
 thing at  their  handes  but  that  they  would  turne  their  faces  from  this  world, 
 5indwalke  vnto  it  in  the  way  which  he  hath  chalked  forth  vnto  them  in  his 
 word.  Therefore  if  we  would  haiielife  euerlaffing,  we  muff  come  forth  of 
 the  broad  way  that  leadesto  deftruftion ,  and  enter  into  the  ffraight  wav  that 
 leadcs  to  cternall  life.  Wee  muft  acquaint  our  felucs  with  the  guides  which 
 are  the  Minifters  of  the  word  ,  that  will  eric  vnto  vs ,  Here  is  the  way,  walko 
 ye  in  it, when  we  goe  to  the  nght  hand  or  to  the  left.  Vocation,  iuftification,. 
 (an£lification,  repentance,  new-obrdience,  are  the  markes  of  the  wav ,  and 
 wemuftpnnTeby  them  all:  and  thus  our  wearie  (bulcs  wcltring  awhile  in* 
 this  wretched  world ,  fhall  at  length  be  recciuedinto  cternall  loy  and  happi»^ 
 pelTc. 
 
 ,    Touching  the  knowledge  of  particular  ele^'ion ,  two  If^eciall  points  arc  to ' 
 be  skanned  : .  I .  whether  a  man  may  know  his  cle^ion  :  1 1,  how  it  may  be 
 knowne.  For  the  firft.Papifts  are  of  mind  that  no  man  can  certenly  know  his 
 pwne  election  vnleffc  he  be  ce.Ptified  thereof  by  fbme  (peciall  reoelation  from 
 God:but  the  thing  is  falfe  and  erroneous  which  theyiav.  When  the  difciples 
 ofourSauiour  Chrift  returned  from  preaching,  a  ndiliewed  what  wonders 
 they  had  done,and  how  deuills  were  fiibieft  vnto  them,  the  text  faith  they  re-^ 
 ioyced  g»  eatly.But  Chrift  anfwered  them  againc,{aying,  Jn this re'toycemt,  but L>»k  »0^»«»' 
 rather  re'toyce'  that  your  names  are  written  in  heauert.  Wherebv  he  fignifics  that 
 men  may  attaineto  a  certen^kno(wlcdg6Cjf their  owne  ele^on .  For  we  can 
 flot ,  neither  doe  we  reioyce  in  things  jeithervnknowneor  vncerten.  Saint 
 Peter  faith ,  Gtne  all  diligence  to  make  yenr  eteSiion  fttre .  l^w  in  vaine  were 
 kto  vfe.  diligence  if  the  aflurance  of  eleftion  could  not  be  any  waies  com***  *''***^'" 
 Jtailcd  without  an  oaraoidinanc-ieuelation .  Aiid  Pauliaith  to  the.Corin^ 
 
 .JIa.. 
 
Of tkc  Church,  t^nExpoJkU»  \: 
 
 thians,  TrooHeyourfelmrsfhetheryehein  thefaitborrtdtiV^h6[t\\i^i&VtikfiSf 
 
 granted,  that  he  which  hath  faith  may  know  that  he  hath  faith ,  arid  therefore 
 
 may  alfo  know  his  eleftion :  becaufe  fauing  faith  is  an  vnfalliblc  markc  ofc^ 
 
 Icclion. 
 
 The  fecond  point  is ,  how  any  man  may  come  to  know  his  owhe-ele^ion;^  i 
 And  there  be  two  waies  ofknowing.it.  -  The  one  is  by  afcenditigi  vp  as  it  Wert 
 into  heauen,there  to  (carch  thecounfel  of  God,and  aftfrwaf rf  f  o  ifo'me  ddwnfr 
 to  our  fclues.The  (ecorid  by  dcfcenMrng  into  our  ownc  hearts  to  ^evpfrodt 
 diir  felues,as  it  were  by  Jacobs  ladder ,toGods  etcmall  cbufifcll.Thefii  ft  waj^ 
 is  dangerous,and  not  to  be  attempted. For  the  waies  of  God  are  vnfearchabie 
 and  paft  finding  out.The  fecond  way  alone  is  to  be  followed,  which  teacheth 
 vs  bv  figncs  Scteftimonies  in  our  felues,  to  gather  what  was  the  etcrnall  couni 
 fcll  of  God  concerning  our  faluation.  And  thcfirteftimonies  are  two :  the  teJi 
 ftimonie  of  Gods  fpirit,and  the  teftimciiic  of  our  fpints^  as  Paul  faith, ^^<?j^ 
 a,8.if.      rit  of  God  beareth  rpit»ejfe  togither  with  our  lpirits,thM  we  are  thefonnes  ofCjod.  ^ 
 
 Touching  the  teftimonieof  Cods  fpirit ,  two  queftions  may  be  demaun* 
 ded.  The  firft:  iSjby  what  meancs  the  fpirit  ofGodgiucth  a  particular  tefti« 
 monie  in  a  mans  confcicnce  of  his  adoption.  Anf.\\  is  not  done  by  any  extras 
 ordinarie  reuelation,or  entht4jiafme,x\\3X  is,an  ordinarie  reuelatiori  without  th« 
 word  >  but  by  an  application  of  the  promifes  of  the  Gofpel  in  the  forme  of  i 
 pra^licall  {)'llogifme,on  this  manner :  Whofoeuer  beleeneth  in  Chrifl,  ^  chofen  H 
 lifeeuerlajiiyig.lihn  proppfitiori  is  (et  downe  in  the  word  of  God,aiid  it  isfur^ 
 ther  propounded ,  opened,  and  applied  to  all  that  be  in  the  Church  of  Godjf 
 by  the  minifters  of  the  Gofpel  fet  apart  for  this  ende .  Now  while  the  heareri 
 of  Gods  word  giue  themfelues  to  meditate  and  confider  of  the  f  ime  promifci 
 comes  the  fpirit  of  God  and  enlightens  the  eyes ,  and  opens  the  heart,&  giuej 
 fhem  power  both  to  will  to  beleeue.'and  to  beleeue  indeede :  fb  as  a  man  fliaH 
 with  freedome  of  fpirit,make  an  aflumption  and  fay ,  btit  I  beleeue  in  Chriji\  I 
 renounce  my  lelfe,all  my  ioy  and  comfort  is  in  him  :  flefh  and  blood  can  not 
 fay  thiSjit  is  the  operation  of  the  holy  Ghoft .  And  hence  arifeth  the  blefled 
 conduiion  which  is  thcteftimonie  of  the  fpirit,  therefore  I  am  the  child  of  goA\ 
 
 The  fecond  queflion  is ,  how  amanmaydifcernebetweenethe^y/wyw^of 
 the  dcuill,and  thcteftimonie  of  the  fpirit.  For  as  thcrcis  a  certen  perfwafion 
 of  Gods  fauour  from  Gods  fpiritjfo  there  be  fleights  and  frauds  of  the  deiafl 
 whereby  he  flatters  and  foothes  men  in  their  finnesrand  there  is  iiiallmeririai 
 turall  piefumption  in  fhew  like  faith,  indeede  no  faith.  And  this  countcr^ut 
 inocke-faith  is  farre  more  common  in  the  world  then  true  faith  is.  Takca 
 view  hereofin  our  ignorant  and  careles  people  *,  askc  any  one  of  them ,  whci 
 ther  he  be  certen  of  his  faluation  or  no ;  h^  will  without  bones  making ,  pro<i 
 41».  <;.  A"-*!^  j|^ jj  j^g  jj  j:^|jy  perfyyaded  and  afTured  6f  his  faluation  in  Chrift ;  that  if 
 there  be  but  one  man  in  a  cuntrie  to  be  (aued,it  ishe:  that  he  hath  (crued  Go3 
 ailwaies ,  and  done  no  man  hurt :  that  he  hath  eUermore  beleeued,  and  that  he 
 would  tidt  for  all  the  world ,  (b  much  as  dbubtof  his  faluation  /  THtfc  and 
 ■^..  ^ ,  ,fuch  likeprefiimptious  conccitsin  blind  and  ignorant  per{bns,runne  for  cur- 
 rnnt  faith  in  the  world. Now  the  true  teftimonie  of  the  fpirit  is  difcerncd  from 
 faaturall  prefumption ,  and  aH  illufions  of  the  deuill  biftwo  effe^sand  fi'uits 
 t-"--'-  there- 
 
oftheCreeAe.  and  Prcdcjftinarion.      j^6^ 
 
 riicrcof ,  noted  by  Paul  in  that  he  faith,  that  the  fpirit  makes  vs  crie  Jbha ,  that 
 is,fnther.T\\c^v({  is,to  pray fo  earneftly  with^roanes and  fig,hes,as  tliough  a 
 man  would  euen  fill  heauen  and  earth  with  the  crie  not  of  his  lippes,  but  of 
 his  heart,  touched  with  fenfe  and  feeling  of  his  manifold  finnes  and  offences. 
 And  this  indeede  is  a  fpcciall  and  principall  note  of  the  fpirit  of  adoption. 
 Nowlookevpon  theloofe  and  carelefle  man ,  that  thinkeshinifelfefo  filled 
 with  the  perfwafion  of  the  loue  andfauoiu'  ofGod,  ye  fliall  finde  that  he  very 
 feldome  or  neuer  praies ;  and  when  he  doth ,  it  is  nothing  els  but  a  mumbling 
 ouer  the  Lords  praier,the  Creede,  and  the  tenne  Commandements  for  fashi- 
 ons lake,  which  argues  plainely  that  the  perfwafion  which  he  hath  of  Gods 
 mercie,is  of  the  flem  andnot  ot  the  fpirit.  The  fecond  fruit  is,  the  affcftion  of 
 a  dutifull  child  to  God  a  moft  louing  father :  and  this  affe<ftion  makes  a  man 
 ftand  in  feare  of  the  maieftie  of  God  wherefbeuer  he  is ,  and  to  make  con- 
 fcience  of  euery  euill  way.  Now  thofe  that  are  caried  away  with  prefumption, 
 fo  foone  as  any  occafion is  giuen ,  they  f^ll  ihaight  into  hnne  without  miflike 
 or  ftay,  as  fire  burnes  with  fpcede  when  drie  wood  is  laide  vnto  it.  In  a  w  ord^ 
 where  the  teftimonie  of  the  fpirit  is  truly  wrought ,  there  be  many  other  gra- 
 ces of  the  fpirit  ioyned  therewidi ,  as  when  one  branch  in  a  tree  ouddetli  the 
 tefl  budde  alfo. 
 
 The  teftimonie  of  our  fpirit  is  the  telf  imonie  of  the  heart  and  conference, 
 purified  and  faniftified  in  the  blood  of  Chrifl:.  And  it  teflifieth  two  waics,  by 
 inward  tokens  in  it  felfe,by  outward  fruits.Inward  tokens  are  eertaine  fJDecialJ: 
 graces  of  God  imprinted  in  the  fpirit,  wh<a'eby  a  man  may  certenh^  be  afFu- 
 red  ofhis  adoption .  Thefe  tokens  are  of  two  forts ,  they  either  refpeifl  our 
 finnes,  or  Gods  mercie  in  Chrift .  The  firlt  are  in  refpecfl:  of  finnes  paff ,  pre- 
 lentjorto  come.  The  figne  in  the  fpirit  which  concerneth  finnes  pafl,  is  ceAly 
 forrow,  which  I  may  tearmea  beginning  &  mother  grace  of  many  other  gifts  '*"  '"'^  ' 
 and  graces  ofGod.Itis  a  kind  ofgriefe  conceiued  in  heart  in  refpeft  of  God. 
 And  the  nature  of  it  may  the  bettcE  be  conceiued ,  if  we  compare  it  with  the 
 contrarie.  Worldly  forrow  fprings  of  finne,  and  it  is  nothing  elfe  but  the  hor- 
 lour  of  confcience ..  and  the  apprehenfion  of  the  wrath  of  God  for  the  fiune  r 
 now  godly  forroWjit  may  indeede  be  occafioned  by  our  finnes ,  but  it  fprings 
 properly  from  the  apprehenfion  of  the  grace  and  goodncs  of  God.  Worldly 
 forrow  is  a  griefe  for  finnc  onely  m  refpe<ff  of  the  puniihment :  godly  forrow 
 is  a  liuely  touch  and  griefe  of  heart  for  finne  bccaafe  iris  finne,  though  there: 
 were  nopunifhment  forit.Now  that  no  man  niav  deceiuehimfelfein  iudging 
 ofthis  forrow,  the  holy  Ghoff  hath  fet  downe  feuen  fruits  or  fignes  thcreoF 
 whereby  it  may  be  difcerned.  The  firff  is  Care  to  Icaue  all  our  finnes :  the  fe- 
 cond is  Apoloaie  whereby  a  man  is  mooued  and  carried  to  accufe  &  condemns 
 Jiimfelfe  for  his  finnes  paft,both  before  God  and  men.  The  third  is  i?idig>iati- 
 en ,  whereby  a  man  is  exceedingly  angrie  with  himfelfe  for  his  offences.  The 
 fourth  is/?^?'<f,  lealf  he  fall  into  his  former  finnes  againe.  The  fifth  is  ^f/Tr^, 
 whereby  he  craueth  ftrength  and  afiiffance ,  that  his  ^nnes  take  not  hold  ow 
 Jiim  as  before.  The  fixth  is  z.ea/e ,  in  the  performance  of  all  good  duties  con- 
 Irarieto  his  fpeciall  finnes.The  fcuenth  is  reuengeywhcrchy  he  fubdues  his  bo- 
 ^Isaftitiliould  hsreaftejbe  aniisdrumgntci"  finnc  asitiiathbesnein  for- 
 
I 
 
 4^4     Of  Ac  Church,  'tyfuExpoftton 
 
 jner  time.  Now  when  any  man  fhall  feele  thc(<r  fiuits  in  himfdfc ,  he  hath 
 doubt  the  godly  (brrow,  which  here  we  fpeake  of. 
 
 The  token  which  is  in  regard  of  finnes  prefentjis  the  comb  it  bctv\'ccnc  the 
 fie(h  and  the  fpint ,  proper  to  them  that  arc  regenerate ,  who  arc  partly  fle/h 
 CaUi7«  and  partly  (pirit .  It  is  not  the  checke  of  confcience  which  all  men  findcin 
 themfelues  both  good  and  badde,{b  oft  as  they  offend  God:but  it  is  afighlin» 
 and  ftriuing  of  the  minde ,  will ,  and  affeftions  with  themlelues,  whereby  fo 
 farre  forth  as  they  are  renu€d,thcy  carrie  the  man  one  way,and  as  they  ftillre- 
 maine  corrupt,tney  carie  him  flat  contrarie.  Men  hauing  the  difeafe  called  F- 
 fhialtes ,  when  they  arc  halfe  aflecpe  feele  as  it  were  fome  weightie  thing  lying 
 vpon  their  breafts ,  and  holding  tliem  downe :  now  lying  in  this  cafe ,  they 
 {Iriue  with  their  hands  and  fcete  and  with  all  the  might  they  haiie  to  raife  vp 
 them{clues,and  to  remoouc  the  wei2;ht,  and  can  not.  Behold  here  a  liuely  re* 
 femblance  of  this  combate.  The  nefh  which  is  theinborne  corruption  oif 
 mans  nature ,  lies  vpon  the  hearts  of  the  children  of  God,  and  prcfleth  them 
 downe  as  if  it  were  the  very  Vs^ei^ht  of  a  mountaine ;  now  they,  according  to 
 the  meafure  of  grace  receiued ,  ftriue  to  raife  vp  themfclues  from  vnder  thii 
 burden ,  and  doe  fuch  tilings  as  arc  acceptable  to  God  j  but  can  hot  as  they 
 vrould- 
 
 Thetokenthatrefpeclsfinnc  tocomc,  isCaretopreuentit.  That  thisis 
 
 _  ,     J      the  raarkc  of  Gods  cnildren,appeareth  by  the  faying  of  Iohn,fff  thatu  borne 
 
 ofGodfinneth  notyhut  k^epeth  hvmfelfe  that  the  rvtcked  one  touch  hm  not.KnA  this 
 
 carefhewcsitfelfe  not  onely  in  ordering  the  outward  aftions ,  but  eucn  in 
 
 the  very  thoughts  of  the  heart.  For  where  the  Gofpel  is  of  force  it  brings  ?- 
 
 »*Cw.io.j.     tery  thought  into  captiuitie  to  the  obedience  ofChrifl :  and  the  Apof  Hes  rule  is 
 
 f  hil.44,       {o\\ovizA^rf>hatfoeuer  things  are  trtte,rvhatfoeHer  things  are  honeji ,  i^c.  thinkc  on 
 
 thefe  things. 
 
 The  tokens  which  conccrne  Gods  mercic  arc  Ipecially  two .  The  firft  is, 
 when  a  man  feeles  himlelfe  diftrefled  with  the  burden  of  his  finnes ,  or  when 
 he  apprehends  the  heauic  difpleafurc  of  God  in  his  confcience  for  them:  then 
 further  to  feele  how  he  ftandes  in  nccde  of  Chrift ,  and  withall  heartily  to  dc- 
 £re ,  yea  to  hunger  and  thirfl  after  reconciliation  with  God  in  the  merit  of 
 Chri{i,and  that  aboue  all  other  things  in  the  world .  To  all  filch  Chrift  hatli 
 made  moft  fweetc  and  comfortable  promifes ,  which  can  appcrtaine  to  none 
 but  to  the  eleft.  loh.  7.  ?  7.  If  any  m>tn  thirft ,  let  him  come  to  me  anddrtnke :  he 
 that  be/eeueth  inme,^s  faith  the  Scripturc,(7»^  ofhii  belliefhallflowriners  of  water 
 of  life.  Rev.  11.6.  Iroillgtue  vnto  him  which  is  a  thirft  of  the  well  of  the  water  of 
 Jtfejrcely.^^QyN  if  he  that  thirfleth,drinkc  of  thefe  waters ,  marke  what  fbllow- 
 €th  Joh.4. 1 4 .  Whofoeuer  d.rinketh  of  the  water  that  ^Jhallgiue  him,  Jhall  neuer  be 
 more  a  thirft:  but  the  water  that  J  Jhall giae  him,  Jhall  be  in  him  a  well  of  water 
 J]' figging  vp  vnto  etterlafting  life. 
 
 The  fecond  is  a  ftrange  affeftion  wrought  in  the  heart  by  the  fpirit  of  God, 
 
 whereby  a  man  doth  fb  efteeme  and  value,and  as  it  wercjfct  fo  high  a  price  on 
 
 Chrift  and  his  righteoufheffc,  that  he  accounts  cucn  the  moft  pretious  things 
 
 pj^j  g^       that  are,  to  be  but  as  dung  in  regard  thereof  This  affedion  was  in  Paul, and  it 
 
 jwjr^,3*44,    is  cxprefTcd  in  the  parable  in  which  after  a  man  hath  found  a  trcafure,  he  fipfl 
 
 hides 
 
efthe{re(dc,  anH  Prec!cfiinatJon.     /^6^ 
 
 hides  it,  and  then  fells  all  he  hath  and  makes  a  purchafc  of  the  field  where  it  is. 
 
 Now  euery  man  will  fay  of  himfelfe,that  he  is  thus  affected  to  Chrjfl,aiid  that 
 
 he  more  highly  efteemes  the  leart  droppe  of  his  blood ,  then  all  things  in  the 
 
 world  befide:  whereas  mdeed^  mofl  men  are  of  Efaus  minde ,  rather  dcfiring 
 
 theredbroththenlfaaksbleffing'jandof  thefamea-ffeftion  with  the  Ifii^ehtes, 
 
 which  liked  better  the  onyons  andflcfh  pottes  of  Egypt ,  then  the  bk  flings  of 
 
 God  m  the  land  of  promife.Therefore  that  no  man  may  dcceiue  hjmfelfejthis 
 
 aflFeiflion  may  be  difcerned  by  two  fignes.  The  firfl:  is  to  fouc  and  like  a  Chri- 
 
 llian  man  becaufe  hcis  a  Chnftian-Eor  he  that  doth  aright  eflecme  of  Chriff, 
 
 doth  in  like  manner  efteeme  of  themembers  of  Chrift.  And  of  this  very  point 
 
 our  Sauiour  Chri(t  faith,  he  that  recetueth  a  Trophet  in  the  name  of  a  prophet  Mial     , 
 
 receine  a  'Prophets  retvara ,  end  he  that  receiues  a-  nghteoii*  man  tn  the  name  ofa~ 
 
 righteoHrmm,JhaHreceiHetherewardofa  nghteom  man.  And  Saint  lohn  faith, 
 
 Hereby  we  k^oiv  that  roe  are  tranjlated front  death  to  life ,  becaufe  vpe  hue  the  hre^ 
 
 thren:  that  is,fuch  as  are  members,euen  becaufe  they  are  fb.  The  fecond  figne 
 
 of  this  affeiftion  is  a  loue  and  defire  to  the  comming  of  Chrift ,  whether  it  be 
 
 by  death  vnto  any  man  particularly,  or  by  the  lail  iudgemcm  vniuer (ally ,  and 
 
 that  for  this  ende  that  there  may  be  a  full  participation  of  fcllowlhippe  with      ..  ,^^^ 
 
 Ghrift.And  that  this  very  loue  is  a  note  oFadoption,itappeares  by  chat  which 
 
 S.Paul  failh,that  the  crowns  ofnghteoufnes  ts  laid  vpfor  at!  the?»  that  loue  the  ap-    ^..      ^ 
 
 ffiaring  ofChrifl. 
 
 The  outward  token  of  adoption  is  New- obedience, wherby  a  man  en  dea- 
 uours  to  obey  Gods  com mandements  m  his  life  and  conuerfation :  as  Saint 
 JohnCsinhyflerebj/  we  are  ft/re  that  rpe  kwip  hir»  y  tfwe  k^epe  his  comr/iandi-ments.  ^'^^^'^'V 
 Now  this  obedience  rautl  not  be  iudged  by  the  rigour  of  the  moralMaw,  for 
 then  it  lliouldbenotoken  of  gnKe,  but  rather  a  meanes  of  damnation  :  but  it 
 mull  be  efteemed  Scconfidered  as  it  is  in  the  acceptation  of  God ,  who  fpares  ,^j  . 
 them  that  fearchimas  a  father  fpares  an  obedient  fonne ,  efteeming  things  si  quod  vis  n^> 
 done  not  by  the  effei^  and  abfolute  doin2;ofthcm,butbv  theaffection  of  the  P'^'"'^^"*  ^"^" 
 doer.  And  yet  leaft  any  man  fhould  here  be  deceiuecl,  wee  mull:  knowe  that  ut.Auguik 
 the  obedience, which. is  an  infallible  marke  ofthe  chiideof  God,  muff  be 
 thus  qualified.  Firft  ofall  h  muil:  not  be  done  vntofome  fewe  of  Gods  com- 
 mandements,  but  vnto  them  all  without  exception.  Herod  heard  John  Bap- 
 tift  willingly,  and  did  many  thmgs :  andludas  had  excellent  things  in  him, 
 as  appeares  by  this,  that  he  was  coment  to  Icaue  all  and  to  follow  Chrift ,  and- 
 he  preached  the  Gofpel  of  the  kingdome  inlurie  as  well  as  the  reft :  yet  alas, 
 all  this  was  nothing :  for  the  one  could  not  abide  to  become  obedient  to  the- 
 {eauenth  coi-nraauademcnt  in  leauing  his  brother  Philips  wife ;  and  the  other 
 would  not  leaue  his  couetoufiu^fTe,  todieforit.  Vpright  and  fincere  obedi- 
 fncedoth  inlargeitfelfe  to  all  the  commandenlents,  as  Dauid  Cmh  ,  I Jhall mri?ii\M9-i*. 
 heconfoftnded,when  Ihane  refpecl to allthy  ccmmaHndements .  And  Saint  I<imes»i3jjj^^,jj, 
 ^ith,^^  which faileth  in  one  law  isguiltie  of  all:  that  is  ,  the  obedience  to  many 
 comraaundcmcnts  is  indeede  before  God  no  obedience,  but  a  fiattcfinne  if 
 a  man  wittingly  and  willingly  carrie  apurpofe  to  omit  any  one  dutie  of  the? 
 kwe,..  He.  that  repents  of  one  fiime  truly, .doth  repent  of  all :  and  he  that  hues> 
 ^miaQm.knovvii&  flnne.  without,  repentance  ^.  though  he  pretend  newer  fe 
 
^66      Of  the  Church,  AHExpo/uion 
 
 much  reformation  of  life,mclced  repents  ofno  finnc.  Secondly  this  obedience 
 mull:  extend  It  felfe  to  the  vehole courje of  amar.s  hfeziicx  his  conucrfion  and 
 repentance.  We  muft  ^ot  iudge  of  a  man  by  an  a^ion  or  two ,  but  by  the  to- 
 nour  of  his  life.Such  as  the  courfe  of  a  mans  life  is,{uch  is  the  man:  though  he, 
 through  the  corruption  of  his  nature,faile  in  this  or  that  particular  aOion ,  yet 
 doth  it  not  preiudice  his  eftate  before  God,  fo  be  it  he  renue  his  repentance 
 for  his  feuerall  flippes  and  falls,not  lying  in  any  finnc  ;and  withall  fiom  yeart 
 to  yeare  walke  vnblameable  before  God  and  liien.  S.Paul  idiwhyThefoftndati- 
 
 rUsiiip.     on  of  (jodremaineth  fure:  the  Lordknorvetb  vcho  are  his.  Now  (bmc  might  here- 
 upon lay,it  is  true  indeede,God  knowes  who  are  his ',  but  how  may  1  be  aflu-  • 
 red  in  my  felfe  that  I  am  his  ?  to  this  demaund  as  I  take  it ,  Paul  anfwers  in  the  ! 
 next  words,  Z^<?/  euery  one  that  calleth  on  the  name  of  the  Lord  depart  from  iniqui"  « 
 tie :  that  is ,  let  men  inuocatc  the  name  of  God ,  praying  ferioufly  for  things-  i 
 whereof  they  (land  in  ncede,  withall  giuing  thanks ,  and  departing  from  all 
 ^eir  former  finnes ,  and  this  ihall  be  vnto  them  an  infallible  token  that  they 
 are  in  the  cleftion  of  God.  Thirdly  in  outward  obedience  it  is  required  that  it 
 proceede  from  the  whole  man :  as  the  regeneration  which  is  the  caufe  of  it,  is' 
 
 ^^  through  the  whole  man  in  bodie,  (bulc,  and  fpirit.  Againe ,  obedience  is  the 
 fruit  of  louc ,  and  louc  is  from  the  pure  heart,  the  good  confcience,  and  faith 
 vnfained. 
 
 Thus  we  hauc  heard  the  tcftimonies  and  tokens  whereby  a  man  maybe 
 certified  in  his  confcience  that  he  was  chofen  to  faluation  before  all  worlds.  If 
 any  defirc  further  refblution  in  this  point,let  them  meditate  vpon  the  i  j.pfal; 
 and  firft  epillle  of  S.Iohn,  becing  parcels  of  Scripture  penned  by  the  noly 
 Ghoft  for  this  endc.  ' 
 
 Here  (bme  will  demand  how  a  man  may  be  aflured  of  his  adoption ,  if  hc«j 
 want  the  teftimonic  of  the  fpirit  to  certifie  him  thereof.  Anf.Yii^  isknowne  to. 
 be  no  painted  but  a  true  fire,by  two  notes  *,  by  heate,and  by  the  fkme :  now  if. 
 the  cafe  fall  out  that  the  fire  want  a  flame,  it  is  ftillknowne  to  be  fire  by  the 
 heate.In  like  manner,a$  I  haue  (aide,  there  be  two  witnefles  of  our  adoption, 
 Gods  fpirit,and  our  fpirit:  now  if  it  fall  out  that  a  man  feele  not  the  pnncipr.ll, 
 which  is  the  fpirit  ofadoption,  he  muft  then  hauc  rccourfe  to  the  fccond  wit-< 
 nefre,and  fearch  out  in  himfelfc  the  llgnes  and  tokens  of  the  fanftification  o^ 
 his  owne  fpirit ,  by  which  he  may  certenly  aflure  himfclfe  of  his  adoption,  a^ 
 wc  know  hre  to  be  fire  by  the  heate  though  it  want  a  flame. 
 
 Againe  it  may  be  demanded  on  this  manner :  how  if  it  come  to  pafle  that 
 after  inquirie,we  finde  but  fewe  fignes  of fandification  in  our  felues.  Anf.  If» 
 this  cafe  wc  are  to  haue  recourfc  to  the  leafl:  meafure  of  grace,lefle  then  vvhich,f 
 there  is  no  (auing  grace*,  and  it  ftands  in  two  things:an  heartie  diflikingof  oui^ 
 finnes  becaufe  they  are  finnes,  and  a  dcfire  ©f  reconciliation  with  God  in 
 Chriflfor  them  all:  and  thefe  arc  tokens  of  adoption,  if  they  be  fbundly 
 wrought  in  the  heart,  though  all  other  tokens  for  theprefent  feemetobc 
 wanting.  If  any  fhall  fay ,  that  a  wicked  man  may  haue  this  defire,  as  Balaam, 
 who  defired  to  die  the  death  of  the  righteous :  the  anfwer  is ,  that  Balaam  in- 
 decdc  defired  to  die  as  the  righteous  man  doth ,  but  he  could  not  abide  to  liues 
 as  the  righteous:  he  defired  the  cndc ,  but  not  the  proper  fubordinate  mcanc* 
 
 which 
 
^ftheQ^eede^  and  Prcdcftination.      4^9 
 
 wWch  tend  vntothc  cndcias  vocation,iuftification,{an£>ification,rcpentancc, 
 &c.the  firfl:  is  the  worke  of  nature,  the  fecond  is  the  worke  of  grace.Now€  I 
 fpeake  not  this  to  make  men  (ccurc  and  to  content  themfelues  with  thcfc  final 
 beginnings  of  grace ,  but  onely  to  fliewe  howe  any  may  ailiire  themfelues 
 that  they  arc  at  the  lead:  babes  in  Chrirt :  adding  this  withall,that  they  which 
 haue  no  more  butthefefmall  beginnings  muft  be  carefoU  to  increafe  them, 
 bccaufc  he  which  goes  not  forward  goes  backeward. 
 
 Lafl:Iy,it  may  be  demanded  what  a  man  ihould  doe  if  he  want  both  the  tc- 
 ftimonie  of  Gods  fpirit  and  his  owne  (pirit,and  haue  no  meanes  in  the  world 
 of  affurance.  ^nf.  He  muft  not  vtterly  de(pairc,but  be  refblued  of  this,that 
 though  he  want  aflfurance  nowe,yet  hemay  obtaine  the  fame  hereafter.  And 
 filch  muft  he  aduertifed  to  heare  the  word  of  God  preached:  and  beeing  out- 
 wardly ofthc  Churchjto  receiuethe  Sacraments.When  we  haue  care  to  come 
 into  the  Lords  vine-yarde  and  to  conuerfc  about  the  wine-prefTe,  wee  fhall 
 finde  the  fweete  iuyce  of  heauenly  grace  prefTed  forth  vnto  vs  plentifully  by 
 the  word  andfacraments,to  the  comfort  of  our  confciences,  concerning  gods 
 eleftion.This  one  mercy  that  God  by  thefe  meanes  in  fome  part  reueales  his 
 mercy  jisvnfpeakeable.When  fickenefle  or  the  day  of  death  comes ,  the  dea- 
 reftferuantsofGod,itmaybee,muft  encounter  with  the  temptations  of  the 
 ^cuill,and  wraftle  in  confcience  with  the  wrath  and  difpleafiire  of  God,as  for 
 Weand  death: and  no  man  knowes  howe  terrible  thefe  things  are,but  thofc 
 which  haue  felt  them.Nowe  when  men  walke  thus  through  the  valley  of  the 
 fhadoweofdeathjVnleffeGodftiouldjas  it  were  open  heaucn,  and  ftreamc 
 downe  vnto  vs  in  this  world  fbme  lic^htfome  beames  of  his  loue  in  Chrift  by 
 the  operation  of  his  fpirit,  mifcrable  were  the  cafe  euen  of  the  righteous. 
 
 ThusmuchofEle£lion,nowefollowes  Reprobation,in  handling  where- 
 of we  are  to  obferue  three  things.T.what  it  is.  1 1,  howe  God  doth  execute  this 
 dccree.I  Il.how  a  man  may  iudgc  of  the  fame. 
 
 For  the  fir  ft ,  %jfrohation  is  Cjods  decree  y  in  which  becaufe  it  fof  leafed  hinty 
 he  hath  purpojedto  refufefome  men  by  tneanes  of t*^da7HS  fall  and  their  orrne  cor- 
 ruptions for  the  manifeftation  ofhisiufliceJE'irflJ  fay,  it  is  a  decree, and  that  is  e- 
 uident  thus.  Tf  there  be  an  eternall  decree  ofGod,wher€by  he  choofeth  fomc 
 men ,  then  there  muft  needes  be  another  decree  whereby  he  doth  pafTe  by  o- 
 thers  and  rcfufe  them.  For  eleftion  alwaies  implies  a  refufall .  A  gainc,what 
 God  doth  in  time.that  he  decreed  to  doe  before  timc:as  the  cafe  falls  out  euen 
 witii  men  of  mean  vvifdome,  whofirft  of  al  intend  with  themfelues  theihings 
 to  be  done  and  after  do  them. But  god  in  time  refufeth  (bme  men  as  the  fcrip- 
 ture  teftifieth,and  it  appeareth  to  be  true  by  the  euent:Thcrefbre  God  before 
 all  worldes  decreed  thereiedingoffbme  men. 
 
 Novye  in  this  decree  foure  points  are  to  be  confidercd.The  firft  is  the  mat- 
 ter or  obieft  thereof,  which  is  the  thing  decreed,namely  the  reie^lion  of  fomc 
 men  inrefpeft  ofmercic,or,the  manifeftation  of  his  iul^ice  vpon  them.  This 
 may  feeme  ftrange  to  mans  reafon  .  but  here  wee  muft  with  all  fubmiflion 
 ftrike  our  top-failcs,  for  the  worde  of  God  faieth  as  m.uch  in  plaine  tearmes. 
 The  Apoftle  lude  fpe?\6ug:,ofh\CeVroph€ts{i\'nh,ih<dthej'TrcreofclJccr-hK\:i, 
 liaMed  to  this  damnation.  And  Paul  faith  in  cmphaticall  tearmes,  th.^t  Cod 
 ;  Hh  1  fyuih^f 
 
4^8      OFtheChuFch,  Antxpofitton 
 
 Pom. J)  22.     wnk^s  vefff'h  ofrvrath  prepared te  deJlru6Iioii:?,r\A  tliat  fomc  are  reie&edyyvhomt 
 
 ^.ihcL%Ai.  ^^  cppofeth  to  them  which  are  elcfted  to  (aluation. 
 
 ^  Thefecond  point  is  the  impuj  fine  caufe  that  mooued  God  tofet  downe 
 
 this  decree  concerning  his  creature,  &  that  was  nothing  cut  of  himfelfcjbut 
 his  verie  will  and  pleaTiire.  Hee  hardened  Pharaoh  w  ith  finali  hardenelle  of 
 heart  bccaufe  he  wouldrand  thereforehc  dcceed  to  doc  (b  becaufc  he  would. 
 And  our  Sauiour  CliriH:  Ckith, I iha^:l;:e  thee,  Gpithcr,LordofheaHen  ayid earth., 
 
 Mai.  u,ij ,      heCiiufe  thoH  hajl  hid  thefe  things  f rem  the  wife  anA  men  ofvnderfiafiding^  and  hafl 
 opened  them  vnto  b-abes.  But  vpon  what  caufe  didGodfo?  Itfollowesin  the 
 
 Sts^i^^  next  wordes,  It  isfo,  0  father,  becanfe  thy  good  pleafure  isfuch.  And  if  it  be  in 
 tlit  power  and  hbcrtie  of  a  man  to  kil  an  oxe  or  a  fhcepe  for  his  vfe,to  hunt& 
 kill  the  hare  and  partridge  for  his  pleafurc:then  much  more  without  iniufticc 
 may  it  be  in  the  will  and  libertie  of  the  creator  to  refiife  and  forfake  his  crea- 
 ture for  his  glorie.  Nay  it  ftandes  more  with  equitie  a  thoufand  foJde  that  all 
 the  creatures  in  heauen  and  earth  fliould  ioyntly  fcrue  tofet  forth  the  glorie 
 and  maicftie  of  God  the  creator  in  their  etcrnall  deflrudlion,then  the  linking 
 of  a  flie  or  die  kiUing  ofa  flea  fhould  ferae  for  the  dignitie  of  all  men  in  th« 
 worlde.For  all  this,it  is  thought  by  verie  many  to  be  very  hard  to  afcribe  vn- 
 to  God  wlioJsfull  of  bountie  and  mercy  (uch  a  decree,  and  that  vpon  his  ve- 
 ry wihbut  let  vs  fee  their  reafbns-Firft  of  all  they  fay  itis  a  point  of  crueltie  for 
 God  to  purpofe  to  create  a  great  part  ofthe  world  to  damnation  in  hell  fire; 
 theanfwer  is,thatby  the  vertue  of  this  decree  God  cannot  be  ftid  to  create  a- 
 ny  manto  damnafion,but  to  the  manifeftation  of  his  iuftice  and  glorie  in  hi* 
 due  and  delerued  damnationrand  the  doingof  this  is  abfoluteiuftice.Second- 
 ly  it  is  alleadged  that  by  this  meancs  God  /ball  hate  his  owne  creature,and  that 
 before  it  is:but  it  is  an  vntrueth.  Wee  mufl:  diftinguillibetweene  Gods^pur- 
 pofe  to  hate  and  a(fliiallhating.Now  indeede  God  before  all  worlds  did  pur- 
 pofe to  hate  fome  creaturesrandthat  iu(Hy  fo  firre  forth  as  his  hating  of  them 
 will  ferue  for  the  manifeftation  of  his  iufticerbut  he  neither  hates  them  indeed 
 nor  loues  diem  before  they  arerand  therefore  aft uall  hatred  comes  notin  till 
 after  the  creation  .  Wliome  God  hath  decreed  to  loue,them,vvhen  they  arc 
 ence  createdjiebeginnes  toloue  in  ChriR  with  aftunll  iouernndwhomehce 
 hath  diecreed  tohatc,them  being  once  creatcdjhe  hatesin  Adam  withaftuall 
 hatred.Thirdly  it  is  obie£led,that  by  this  doctrine  Qq6.  lliall  be  the  author  of 
 (inne,for  he  which  ordaincs  to  the  zw^z,  ordaines  to  the  meaneS'of  die  end.-but 
 God  ordaines  mento  the  ende,that  iK,damnation:thereforc  he  ordaines  thent 
 to  the  meanes  thereof,thatis,finne»  Anf.  The  propofition  beeingthus  vndcr* 
 {lood,he  which  ordaines  a  man  to  an  ende,  in  the  fame  order  and  manner  or* 
 dailies  him  to  themeaneSjisfalfcFor  one  maybe  ordr.iucd  to  tlie  end  fiiTiplv> 
 the  ende  bceing;  fimply  good;and  yet  not  be  f  mply  ordained  to  the  rccanes, 
 becaufc  tlievmay  beeuill'inthemfclue5,and  oncly  goo'din  part,  namely  (o  ht 
 forth  as  they  haue  refpeft  of  goodnefle  in  the  minde  ofthe  ordainer.Second- 
 Jyjtheanfumption  isfalferfor  thefupreamc  ende  of  Gods  counfeil  is  notdam- 
 3iation,but  the  declaration  ofhisiuflice  in  the  iufr  dieOruftion  ofthe  creature: 
 neither  doth- God  decree  mans  damnation  as  itis  damnation,th;»tis,  the  n.iinc 
 icvfmanandtheputtingofhimfbrtlitopcriihnient^butas  itis  a  real! executi- 
 
pfthe  Creehe,  and  Predcftination.  .  ^6^ 
 
 on  ofiuftice.  Thirdly  wee  muft  make  diRin^ion  betweene  finne  it  felfc  and 
 thcpermiirion  tbereof^and  betweene  the  decree  of  reieftion,and  a^aldam- 
 nation:nowe  the  perminion  of  linne,and  not  finne it fclfc  properly  is  the  fub- 
 ordinate  meanes  of  the  decree  of  reiciftion  .  For  when  God  had  decreed  to 
 paffeby  feme  men,l]ewithali  decreed  thepermiffion  offinne,  to  which  pcr- 
 miflion  men  were  ordaincdcand  finne  it  (elfcis  no  effedljbut  oncly  the  confc- 
 p!  *<juent  of  the  decree:  yet  fo  >as  it  is  riot  onely  the  antecedent,  but  alio  the  effici- 
 '    cnt  and  meritorious  caufc  of  a<ftuall  damn^Xion. 
 
 The  third  point  istherenll  foundation  of  the  execution  of  this  decree,in 
 iuRcondemnation,andthatisthe  voluntarie  fall  of  Adam  and  of  all  his  po- 
 deritic  in  him  with  the  fruite  thereof,the  generall  corruption  of  mans  nature. 
 !For  howefbeucr  God  hath  purpofcd  to  reflife  men  becauCe  it  (b  plcafcd  him, 
 yet  when  his  purpofe  comes  to  execution  he  condemneth  no  man  but  for  his 
 .Knnes:and  finne  though  it  were  not  in  the  counfel  of  God  an  impulfiue  caufe 
 Jthat  mooued  hira  to  purpofe  a  declaration  of  iuftice  and  iudgement,  yet  was 
 it  a  fiibordinatc  meanes  of  damnatiomGod  in  wonderful!  wifdome  orderin» 
 j    &  difpofing  the  execution  of  this  decree,  fb  as  the  whole  blame  and  fault  of 
 i  Omans  deftrucl:ion  fhould  be  in  himfelfe.  And  therefore  the  Lord  in  the  Pro- 
 phet Ofe  {aith,(?/7f  hath  dejiroyed  thee, but  IwtHhelpe  thee:}\\:xi  is,  faluation  is  o£^°^'^»$l 
 God,and  the  condemnation  of  men  is  from  themfelues.Nowe  whereas  many 
 •deprauing  our  doftnne  fay,  that  wee  afcribevnto  God  anabfolute  decree  in 
 I  -which  he  doth  abfolutely  ordaine  men  to  damn3tion,they  may  here  bee  an- 
 j    fwcred.If  by  abfolute,they  vnderftand  that,\vhich  is  oppofed  to  conditional, 
 I    then  we  hold  and  auouch,  that  alltheeternalldtcreesof  Godarefimpleor 
 I    abfolute,and  not  limited  or  refirained  to  this  or  that  condition  or  refpeft .  If 
 I  .byabfolutc,  they  vnderflande  a  bare  and  naked  decree  without  reafonor 
 C3ufe,then  we  denie  Gods  decrees  to  beabfoIute.For  though  the  caufes  ther- 
 ,    of  be  not  knownc  to  vs,yet  caufes  there  be,knowne  to  hira ,  and  iuH  they  are: 
 I  '^«a  the  very  will  of  God  it  felfe  is  caufc  fufficient,it  beeing  the  abfolute  rule  of 
 iuftice.  And  though  men  in  reafon  can  not  difcerne  the  equitie  and  iuftice  of 
 Gods  will  in  this  point,yer  may  wee  not  thereupon  conclude  that  therefore  it 
 is  vniuft.The  funne  may  (hine  clearely  though  the  blinde  man  fee  it  not  And 
 it  is  a  flatte  miftaking  to  imagine  that  a  thing  muft  firft  of  all  beiuft  in  it  fcife, 
 I    and  then  afterward  be  willed  of  God.  Whereas  contrarife  ,  God  muft  firll 
 will  a  thing  before  it  can  be  iu  ft.  The  will  of  God  doth  not  depend  vpon  the 
 <][iralitie  and  nature  of  the  thing,but  the  qualities  of  things  in  order  of  caufes 
 followe  the  will  ofGod.For  euery  thing  is  as  God  wills  it.  Laftiv,  ifit  be  cal- 
 led an  abfolute  decree,becaufe  it  is  done  without  al  refpecc  to  mans  finndhcn 
 ,    we  ftill  denie  it  to  be  abfolute.  For  as  God  condenes  man  for  finne:  fo  he  de- 
 i   «recdtocondemnehimforand  by  hisfinno:yetfo,asifthequeftionbemade 
 what  is  the  c^ufe  why  he  decrees  rather  in  his  iuftice  to  condemne  this  man 
 then  that  man,no  other  reafon  can  be  rendredjbut  his  will. 
 
 The  laft  pointjis  the  ende  of  Gods  decree,nainely  the  manifeftation  of  his 
 iufticc>a8  Salomon  (aithjT^r  Lord  hath  made  all  thini^s  for  his  owne  fake^and  the  ^  fo^-'^^. 
 wicked  for  the  day  of  etui!.  And  Paul  faith  ,  that  God  made  veftels  ofwrath,/<?  Ro;ii.^.2a, 
 Jhewhii  wrath  and  to  make  hls^ower  k^ioiv^e. 
 
 Hh  s  Thus 
 
d^jo      Of  the  Church,  AnSxfoJhum  ^|||! 
 
 Thus  we  haue  (eene  what  Reprobation  is :  nowefoltowcsthe  execution 
 thereof, for  that  which  G  od  decrees  before  time ,  in  time  hee  executes.  And 
 here  a  (peciall  rule  to  be  remembred  is  this.  Thofe  yphich  are  ord^jnedto  iufi  da- 
 nationyHre  likewife  ordained  to  he  left  to  themfelues  in  this  reorlde,  in  blindmf[e  tf 
 minde  andhardnejfe  of  heart  yfo  oi  they  neither  Jhali  nor  rri/I  repent  of  their Jinnes. 
 ThetruethofthiswemayfeeinGods  word.  For  S.  Peter  fpeaking  ofthc 
 pricfts  and  Doftours ,  and  cheife  of  the  people  among  the  lewcs  faith  plain- 
 
 et.i.8.  \^ CThey  flambled at  the  rvordtandy^e  difohedient.  Why  fo?  the  reafbn  is  there  fct 
 ^ovinCybecaufe  they  rvere  ordained  to  it  ofolde.hnA  fo  Paul  faith  to  the  Corin- 
 thianSjthat  he  handled  not  the  word  ot  God  deceitfully ,but  in  the  declaration 
 of  the  trueth  he  approoued  himfelfe  to  euery  mans  confcience  in  the  fight  of 
 God.Nowe  hereupon  it  might  be  faidethowc  then  comes  ittopalFe  that  all 
 receiue  not  the  Gofpel  in  Corinth*,and  to  this  hee  anfwers  with  a  terrible  (en- 
 
 °r'4.J»  tence,  //(faith  \\Q)oiir  Gofpellbe  hidj  it  is  hid  to  them  that  perijb:^mm^  vs  to  vn- 
 derftand,that  God  leaues  them  tothemfeluesinthis  world,whomc  hepurpo- 
 
 ^  ^  feth  to  reliife.  And  the  Lord  by  the  Prophet  Efai  faith  of  the  Jcwes,By  hea- 
 
 rinff  they  Jhalt hear  e  and  not  vnderfiand,and  by  feeing  they /halt fee  ^  not  perceiue, 
 teafi  theyfhould  he  are  with  their  eares^andCee  vnith  their  eies^andvnderflandwith 
 their  hearts ^andfo  tnrne  and  befaned. 
 
 The  vfe  of  this  is  manifoldezfirft  it  ferueth  to  oucrthrowe  the  opinion  of 
 carnallmen  which  reafon  thus:  If  I  be  ordained  to  damnation,  let  me  hue  ne- 
 uer  fo  godly  and  well,I  am  fure  to  be  damned,therefore  I  will  liue  as  I  Iift:for 
 kis  not  poflible  for  me  to  alter  Gods^decree.  Blafphemous  mouthcs  of  mea 
 make  nothing  of  this  and  hice  fpeeches,and  yet  they  fpcake  flatte  contraries. 
 For  whomc  God  hath  purpofed  in  his  eternal  counfell  to  refufe,them  alfb  he 
 hath  purpofed  for  their  fjnnes,to  leaue  to  the  blindeneffe  of  their  mindes  and 
 hardnes  of  their  hearts,fbas  they  neither  will  nor  can  liue  a  godly  life. 
 
 Secondly,this  rule  doth  as  it  were,lead  vs  by  the  hand,to  the  confideration 
 the  fearefuli  eftate  of  many  people^among  vs.  Wehauehad  for  the  (pace  ckF 
 thirtie  yeares  and  more  the  preaching  of  the  Gofpcl  of  Chrift ,  and  the  more 
 plentifully  by  reafon  of  the  fchooles  of  learning.  But  what  hath  bin  the  ifluc 
 of  it?I  doubt  not  but  in  many  it  hath  beene  the  meanes  oftheir  conuerfion  6c 
 faluarion:but  to  fpeake  generally  of  the  greater  part  there  is  little  or  no  fruite 
 to  be  fecne.The  moft  after  this  long  preaching  remaine  as  bhnde,  as  impeni- 
 tent^as  heard  hearted  ,  and  as  vnreformed  in  their  liues  as  euer  they  were, 
 though  they  haue  heard  tlie  Lord  calling  them  to  repentance  from  day  to 
 t!ay,and  from  yenre  io  yeare.  Well  if  this  rule  bee  the  trueth  of  God  ,  as  no 
 doubt  it  iSjthcn  I  fay  plainely,that  there  is  a  mofl  feareFull  iudgement  of  God 
 among  vs. My  meaning  is  not  to  determine  or  giue  Icntence  of  any  mans  per- 
 fon,of  any  towne  or  people ,  neaerthelefle  this  may  be  auouched,  that  it  is  a 
 terrible  and  dangerous  figne  of  the  wrath  of  God,that  after  thislong  and  dai- 
 ly preaching.there  is  riill  remaining  a  generall  hardneffe  of  hcart,impeniten- 
 cie,and  want  of  reformation  in  the  hues  of  men.  The  fhiithes  ftithie,the  more 
 it  is  beaten  the  harder  it  is  made  :  and  commonly  the  hearts  of  men,  the 
 more  they  are  beaten  with  the  hammer  of  Gods  wordc,  the  more  dulf, 
 fecure ,  and  fei^rvieffc  they  are.This  beeing  fo^it  ftandcs  euery  man  in  hand  to 
 
 iookfr 
 
eftheCreede,  and  Predeftination.      ^ft 
 
 laokctohisownecftatc.  We  are  carefiillto  fiie  the  irj&flion  of  the  bodily 
 plague:  oh  then !  how  carefixll  /hould  we  be  to  flie  the  common  bhndnefle  of 
 minde  and  hardnes  of  heart ,  which  is  the  very  plague  of  all  plagues ,  a  thou- 
 iand  fold  worfe  then  all  the  plagues  of  E^ypt  J  And  it  is  fb  much  the  more 
 fcarefulljbecaufethe  more  it  takes  place,  the  lelleit  is  percciued.  When  a  ma- 
 lefailiour  on  the  day  of  aflifeis  brought  forth  of  the  iayle,with  great  bolts  and 
 fetters  to  come  before  the  iudge ,  as  he  is  going  all  men  pitie  him  and  fpeakc 
 comfortably  vnto  him :  but  why  fb  ?  becaufe  he  is  now  to  be  arraigned  at  the 
 barre  of  an  earthly  iudge.  Now  the  cafe  of  all  impenitent  (inners  is  farre  more 
 nufcrable ,  then  the  cafe  of  this  man :  for  they  he  fettered  in  bondage  vnder 
 finne  and  Satan ;  and  this  ih.ort  life  is  the  way ,  in  which  they  are  going  euery 
 houre  to  the  barre  of  Gods  iuRice ,  who  is  th'e  King  of  kings  and  Lord  of 
 lords ,  there  to  be  arraigned  and  to  haue  fcntence  of  condemnation  giuen  a- 
 gainft  them.  Nbvifcanft  thou  pitie  a  man  that  is  before  an  earthly  iudge ,  and 
 wilt  thou  not  be  touched  with  the  miferie  of  thine  owne  eftate  who  goefl  eue- 
 ry day  forward  to  the  barre  of  Gods  iuftice;  whether  thou  bcfleeping  or  wa- 
 king ,  fitting  or  (landing ,  as  a  man  on  the  fea  in  a  fhippc  goes  continually  to- 
 ward the  hauen,  though  he  himfelfi  ftirre  not  his  foote.  Begin  now  at  length 
 to  lay  this  point  to  your  hcarts,that/o  long  as  yerunne  on  in  your  blind  waies 
 without  repentance,as  much  as  ye  can,yee  make  polf  haft  to  hel- ward:  and  fb 
 long  as  you  continue  in  this  miferable  condition,  as  Peter  faith,  J  our  iudge" 
 went  ii  notfcirre  ojf, and  your  damnation  ^ee^eth  not.  Thirdly, feeing  thofe  whom 
 God  hath  purpofcd  to  refufe  /liall  be  left  vnto  themfelues,and  neuer  come  to 
 repentance,  we  are  to  loue  and  embrace  the  word  ofGod  preached  &  taught 
 vnto  vs  by  the  minifters  of  the  Gofpell :  withall  fubmitting  our  felues  vnto  it, 
 and  fuffeiing  the  Lot  d  to  humble  vs  thereby,  that  we  may  come  at  length  out 
 of  the  broad  way  of  blindnes  of  mind  and  hardnes  of  heart  leading  to  deftru- 
 ftion,into  the  flraitwayoftruerepentanceand  reformation  of  life,which  lea- 
 deth  to  faluation.  For  fo  long  as  a  man  lines  in  this  world  after  the  lufts  ot  his 
 owne  heart,  he  goes  on  walking  in  the  very  fame  broad  way  to  hell ,  in  which 
 all  that  are  ordained  to  condemnation  walke :  and  ufiat  a  fearef  ull  thing  is  it, 
 but  for  a  little  while  to  be  a  companion  inthewayof  deftiuftion  with  them 
 that  perifh :  and  therefore  I  fay  onceagaine,  let  vs  all  in  thcfenre  of  God,  lay 
 his  word  vnto  our  hearts,  and  heare  it  with  reuerence,  fb  as  it  mav  be  in  vs  the 
 (word  of  the  fpirittocut  downe  the  finnes  5nd  corruptions  of  our  natures, 
 and  workc  in  vs  a  reformation  of  life  and  true  repentance. 
 
 The  third  point  concerning  the  decree  of  Reprobation ,  is  the  ludgemcnt 
 to  be  giuen  of  it.  This  iudgcment  belongeth  to  God  principally  and  pror  er- 
 ly ,  becaufe  he  knoweth  beft  what  he  hath  determined  concerning  the  eftatc 
 of  euery  man,  and  none  butheknowes  who  they  be  which  are  ordained  to 
 due  and  deferued  damnation .  And  againe ,  he  onely  knoweth  the  hearts  and 
 wills  of  men,and  what  grace  he  hath  giuen  them ,  wliat  they  are ,  and  what  all 
 their  (innes  be ,  and  fo  doth  no  angel  nor  creature  in  the  world  befidc.  As  for 
 Bien,it  belongs  not  to  them  to  giuc  iudgcment  of  reprobation  in  thcmfelues 
 or  in  others ,  vnlefle  God  rcueale  his  will  vnto  them  and  giue  them  a  gift  of 
 difcerning.  This  gift  was beftowed  on  fundrie  of  the  Prophets  in  the  olde  te- 
 
 Hh  5  -  {lament, 
 
V 
 
 47*      Ofthe  Church,  Mexpojtmn  ^   ^  flp 
 
 pfti  tfp.8cio^ .  ftament,and  in  the  i^we  tedameat  on  the  Apoftks.  Daurci  in  many  p/afme*  ^ 
 IV. ;.'-esrequcll  for  the  confufionoFhis  enemies ,  not  praying  onely  againfi: 
 their  finnes,(vvhich  vve  may  c!o)but  euen  againCl  their  perfonSjwhich  we  may 
 not  doc.No  cioubthe  was  guided  by  Gods  fpirit, and  receiued  thence  an  ex- 
 traordinarie  gift  to  iudge  of  the  obflinate  malice  of  liis  aduerfaries.  And  Paul 
 praies  ao-ainU:  die  perfon  of  Deraetrius,raying,T^£'ZWrf'»'/2;'<j/^/>»  according 
 
 t.Tua.4-14.  ^^  y^  dotngs.  And  fuch  kind  of  praiers  were  lawful  in^thcm^becaufe  they  were 
 carried  with  pure  and  vpright  zeale,and  hadno  doubt  afpeciall  gift  whereby 
 they  were  ableto  difcernc  of  thefinalLcftate  of  their  enemies  .  Againc,  God 
 fomctimes  giues  this*  gift  of  dilcerning  of  fome  mensfinallimpenitencieto 
 theChurchvponearth,!  fay  not,  to  this  or  that  priuate  perfon^buttothe 
 bodie  of  the  Church  or  greate'r  part  thereof.  S.John  writing  vnto  the  Chur- 
 
 t.Ioh  Mff.  ches  faithjTl^f r^ i6 afvnnevnto  death{th?.t  is ,  againfi  the  holy  Ghofl)  //Qy »ot 
 that  thoH/hoMldeflpraieforitim  which  wordes  he  takes  it  fo!^raunted,that  this 
 finne  might  be  difceined  by  the  Church  inthofe  daies.  And  Paul  faith.  If  any 
 
 cCora^.ii.  j^2j,  beleeue  not  the  Lord  lefus,/*?^  him  behadm  f^ff-rntz/c^^jMara-natha ,  that 
 is,pronounced  accurfed  to  euerlaf bng  deflruftion.  Whence  it  appeares,  that 
 the  Church  hath  power  to  pronounce  men  i  eieded  to  eucrlafting  damnati- 
 
 aSic  chtyfolt  on,vpon  fbme  fpeciall  occafions,though  ^  I  dare  not  fay  ordinarily  and  vfu- 
 ally.TFhe  primitiue  Church  with  one  confent  praied  againfi  lulian  the  Apo-' 
 {lata,and  the  praiers  made  were  not  in  vaine,  as  appeared  by  the  euent  of  his 
 fearefull  ende.  As  for  priuate  and  ordinarie  mcn/or  the  tempering  and  re£U- 
 fyingoftheiriiidgements,in  this  cafe  they  mull  foUowe  two  rules  .  The  one 
 iSjthat  euery  member  of  the  Church  is  bound  to  beleeue  his  owne  ele^ion  It 
 
 o.idk.>  is  the  commandement  of  God  binding  the  very  confcience,that  wee  /liould 
 beleeue  in  Chrill.Nowe  to  beleeue  in  Chrifl  ,15  not  onely  to  put  our  affiance 
 in  him,and  to  be  refolued  that  we  are  iuflified  and  fanftified  and  fhall  be  glo- 
 rified by  him,but  alfo  diat  we  were  eleft  to  faluationin  him  before  the  begin- 
 ning of  the  worlde,which  is  the  foundation  of  the  refl.  Againe  ,  ifofthings 
 that  haue  neccflarie  dcpendance  one  vpon  another,we  are  to  beleeue  the  one 
 then  we  are  to  beleeue  ffie  odier.Nowe  eleftion  and  adoption  are  thin2;s  con- 
 ioined:and  the  one  neccrtlinly  depends  vpon  the  other .  For  all  the  ele£l(as 
 Paulfaiihjare  prcdelhnate  to  adoption:  and  wee  are  to  beleeue  our  owne  a- 
 doptionrand  therefore  alfo  our  ele<flion.-.  The  fecond  rule  is,that  concerning 
 the  perfons  of  thofe  that  be  of  ^c  Church,we  iniiU  put  in  praftife  the  iuVlge- 
 menfoFcharitiejand  that  is  to  eftccme  of  them  as  of  the  elect  of  God  till  God 
 make  manifcil  othcrwifcBy  vertue  of  this  rule  die  ininiflers  of  G  ods-worde 
 are  to  publiHi  and  preach  the  gofpel  to  all  witliout  excifption.lt  is  true  indeed 
 there  is  both  whcate  and  darnell  in  Gods  (lelde,  ch.-.H  c  andcorne  in  Gods 
 b-irne  ,fifli  and  droiTc  in  Gods  net.ilicepe  and  goatcsin  Chrifls  folde:  but  /e- 
 cret  iudgements  btlons;  vnto  god,&,  the  rule  of  ]ouc,which  is  to  think  &  willi 
 the  bed  of  otherSjis  to  be  followed  of  vs  that profefTe  faith  woi'king  by  loue. 
 
 It  may  be  demanded,what  we  arc  to  iudge  of  them  thatas  yet  arc  enemies 
 ofGod.iL^V^Our  dutic  is,  to  fufpend  our  ludgemeht  concerning  their  finali 
 en:ate:for  we  knowe  not  whether  God  will  call  them  or  norand  therefore  we 
 souil  rather  pray  for  theu:  conuerfion  then  for  their  confufion. 
 
 Againcj, 
 
oftheCreede,  and  Predeftination.     473 
 
 Againe,it  may  be  dcmaunded,  what  is  to  be  thought  of  all  our  ancetours 
 and  forefathers  that  hued  and  died  in  the  times  when  poperie  tookc  place. 
 Anf.^N^  may  well  hope  the  befl  and  thinke  that  they  were  faucd:  for  though 
 the  Papacie  be  not  iheChurch  of  God,and  though  the  doftrine  of  Poperic 
 rafe  the  foundation  jyet  neuerthelefie  in  the  vcrie  midft  of  the  Romane  Pa- 
 pacie,Godhath  alwaics  had  a  remnant  which  haueinfomcmcafuretruely 
 ferucd  him.In  the  olde  teflament  when  open  Idolatrie  tooke  place  in  all  Ifira- 
 cIjGod  faid  to  EliahyA^^^"  refernedfeuen  thoufandto  my  [elf e  that  neuer  bowed 
 knee  to  Baa/:and  the  like  is  and  hath  bene  in  the  generall  apoftafie  vnder  An-  ^««  illyr.Ca* 
 tichrift.Saint  lohn  (aiih,that  when  the  woman  fled  into  the  wilderneffe  for  a  ^  ^  *^""* 
 tim  c,eiQen  then  there  was  a  remnant  ofherfeede  which  kept  the  comrnandements  of^^y^n  ,x„, 
 God^andhad  the  tejlimonie  ofleftu  Chrifi.  And  againe,  when  ordinarie  meanes 
 of  faluation  faile,then  God  can  and  doth  make  a  (upplie  by  meanes  cxtraor- 
 dinarie,and  therefore  there  is  no  caufc  why  we  fhould  fay ,that  they  were  con- 
 demned. 
 
 Thirdly  it  may  be  deroanded,whethether  the  common  Judgement  giuen 
 o^ Francis  Spira  that  he  is  a  reprobate  be  good  or  no  ?  Anf^Sz  may  with  bet- 
 ter warrant  fay  no  *,  then  any  man  (aie ,  yea.  For  what  gifts  ofdifcerninghad 
 they,which  came  to  vifit  him  in  his  extremitie;  and  what  reafbns  induced  the 
 to  giue  this  peremptorie  iudgement.Hefaid  himfelfe  that  he  was  a  reprobate: 
 that  is  nothing;a  ficke  mans  indgement  of  himfelfe  is  not  to  be  regarded.  Yea, 
 but  he  de(paired;a  fenfelefie  reafon:for  fb  doth  many  a  man  yeare  by  yeare,& 
 that  vei'V  often  as  deepely  as  euer  Spira  did',and  yet  by  the  good  helpe  of  the 
 minifterie  of  the  word^both  are  and  may  be  recouered.  And  they  which  will 
 auouch  Spira  to  be  a  reprobate,mufl:  ^oe  further  and  prooue  two  things,  that 
 he  defpaired  both  wholly  and  ^W/y:which  if  they  cannot  prooue,  wee  rc>r  pur 
 parts  mufl:  fufpende  our  iudgements,and  they  were  much  to  blame  that  firft 
 publifiied  thebooke. 
 
 Laitly  it  may  be  demanded,what  is  to  be  thought  of  them  that  make  very 
 fearefull  endes  in  rauing  and  blafphcming.  ^nf.  Siich  ftraunge  behauiours 
 are  oftentimes  the  fruits  of  violent  difeafes  which  torment  the  bodie,  and  be- 
 reaue  the  minde  offenfeand  rea{bn;and  therefore  iftheperfbns  lined  wel,we 
 muil:  think  the  beflifor  we  are  not  by  outward  things  to  iudge  of  the  eftate  of 
 any  man. Salomon  faith,that  all  things  come  alike  to  al,  and  the  fime  conditi- 
 on to  the  iuft  and  to  the  wicked. 
 
 Thus  much  ofthe  parts  of  Predeflination  .  Nowe  follovves  the  vfc  thcre- 
 ofrand  it  concernes  partly  our  iudgcments ,  partly  our  affe<nions ,  and  partly 
 our  hues. The  vfes  which  concerne  ludgement  are  three.  And  fill  by  the  do- 
 ftrine  of  Predellination  we  learne  that  there  cannot  be  any  iuflification  of  a 
 finner  before  God  by  his  workes.For  Gods  clejflion  is  the  cauie  of  iuftifica- 
 tion,becaufe  whome  Godcle<fi:eth  to  faluation  after  this  life,  them  he  elefteth 
 t«  be  iuflified  in  this  life.Nowe  elciflion  it  felfe  is  of  grace  and  of  grace  iilone, 
 as  Paul  faith,  SleUion  is  by  grace  ^and  if  it  beofgrace,itisno  moreofworkcs:cr^omM.'j, 
 elfe  were  grace  no  g^race:t\\trt^oxQ'iM^\^C2X\OY\  is  of  grace  and  of  grace  alone: 
 «Sc  I  reafon  thus.The  caufe  of  acaufe  is  the  caufe  of  all  t  hings  caufed:but  grace 
 alone  isthe  caufe  of prede(linati6,whichis  the  caufe  of  our  vocatio,iullificatio 
 
 Hh  4  fandi- 
 
474      Of  the  Church,  Jntxpoftton  \ 
 
 faiidification,  8cc.  Grace  therefore  is  alfo  the  alone  caufe  of  all  thefe.Thcrc-  ' 
 fore  the  Scriptures  afcribe  not  onely  the  beginnings  but  alfo  the  continuance 
 and  accomplifhment  of  all  our  happinede  to  grace  .  For  firH:,  as  el€<n:ion,fb 
 
 ».Ti!n  i.^.  vocation  is  of  grace.Paul  faithjC^^  hath  called  vs  not  according  to  our  roorklh'^^ 
 according  to  hlspttrpofe  ^i^^/^n^c^.  Againe,faitli  in  Chiift  is  of  grace.So  it  is  (aid, 
 
 Phil  i.sjy.  To  yoH  It  is  giuen  to  beleeue  in  Chrifi.  A\(o  the  iuftiiicatio  of  a  finner  is  of  grace. 
 So  Piul  faith  plainly  to  the  Kow^miyou  are  iupfied  freely  h  his  grace.  Agmnct 
 
 Eom  j.14.      {an<n:ification  and  the  doing  of  good  workes  is  of  grace.So  it  is  (aid^fVe  are  his 
 
 Eph.i.io.  workemanjhippe  createdin  Chrifi  iefw  vnto  good  workes, which  God  hath  ordained 
 that  rve  fhouldwatke  in  them.  Al(b  perfeuerance  in  good  workes  and  godlines 
 is  of  grace.So  the  hordCaith  J  wi/Imakf  m  enerlafimg  conenant  with  them,  that 
 
 (er  .31.40.  J^■^ll  fjsfigf.  turne  away  from  them  to  doe  them  goodJ?Ht  I  win  put  myfeare  in  fheir 
 hearts.that  they /hall  not  depart  from  me,  Laftly»  life  euerlafling  is  of  grace.So 
 
 Rooiatf»»;.  pgyi  faithjZ/?/^  euerlafttngis,  the  gift  of  God  through  lefm  Chrifi.  Nowe  they  of 
 the  Church  of  Rome  teach  the  flat  contrarierthey  make  two  iuftificationsjthe 
 firft  whereby  a  man  of  an  euill  man  is  made  a  good  man:  the  fecond,whereby 
 of  a  gocKl  man  he  is  made  better.  The  firft  they  afcribe  to  grace;but  fo,  as  the 
 fecond  is  by  workes.Secondly  hence  welearne,that  the  art  of  iudiciall  aflro- 
 lo<yie  is  vaine  and  friuolous.  They  that  praftife  it,doe  profeffc  themfelues  to 
 tell  ofthings  to  come  almollwhat{beuer,  and  this  they  doe  by  caflins;  offi- 
 oiiresrandthefpeciallpointoftheirartistoiudgeofmensnatiuities  .  For  if 
 they  may  knowe  but  the  time  ofa  mans  birth,they  take  vpon  them  to  tell  the 
 whole  courfe  of  his  hfe  from  yeare  to  yeare,from  weeke  to  weeke  ,  and  from 
 day  to  day,from  the  day  of  hisbirth  to  the  houre  ofhis  deathryea  that  which 
 is  more,they  profefTe  themfelues  to  tell  all  things  that  fhallbefal  men  either  in 
 bodie,goods,or  good  name^and  what  kinde  of  death  they  fhall  die .  But  that 
 this  their  praftife  is  not  of  God,  but  indeede  vnlawefiill,  it  may  appcare  by 
 thiSjbecaufe  it  ftandes  not  with  the  doftrine  of  Gods  predeftination.  Two 
 twinnes  begotten  of  the  fame  parents ,  and  borne  both  at  one  and  the  fame 
 timCjby  the  iudgement  of  Adrologians  muff  haue  both  the  fame  life  and  the 
 famedeath,andbe  euery  way  alike  both  in  goods  and  good  nameryetwefec 
 the  contrarie  to  be  true  in  lacob  and  Efau,  who  were  borne  bofh  of  the  fame 
 parents  at  one  time. For  lacob  tooke  Efau  by  the  heele,  fb  as  there  could  not 
 be  much  difference  betweene  them  in  time :  yet  for  all  this  Efau  was  a  fierce 
 man  and  wilde, giuen  to  hunting",but  lacob  wasmilde  of  nature ,  and  liued  at 
 home: the  one  had  fauour  at  Gods  hand  and  was  in  thecouenant  ,  but  God 
 kept  backe'that  mercie  from  the  other.  Againc ,  in  a  pitcht  field  are  flainea 
 thoufand  men  at  one  and  the  fame  timemowe  if  we  confidcr  the  time  of  their 
 births.it  may  be^they  were  borne  at  a  thoufand  fundi  ie  times,  and  therefore 
 vnderfo  mvWy  diuers  pofitions  ofthe  henuens.and  fb  bv  the  judgement  of  all 
 Astrologers  (ihould  haue  all  diuers  and  fundrie  liuts  and  endesrbut  we  feeac- 
 cording  to  the  determination  ofthe  counfell  ofCjod  ,  they  haue  vVll  one  and 
 the  fame  end.and  therefore  this  mufl  admoniOi  all  thofe  that  arebrought  vp 
 in  fchooles  oflearn!ng,to  haue  care  to  fpend  their  times  in  better  ftudies:  and 
 it  teacheth  thbfe  that  are  fallen  into  any  manner  of  diftrefle,  not  to  haue  re- 
 courfc  vnto  thefe  fonde  fii^uie-cafters.For  their  afirolodGalJiudgemenrs  are 
 
I 
 
 cf  the  Creed»,  ancl  Precleftination.      475 
 
 lalfc  antl  fboIifli,a$  wee  may  fee  by  the  two  former  examples.  Thirclly,ihc 
 knowledge  oFGod  is  one  of  the  moil  fpeciall  points  in  Chriflian  reli?ion:6c 
 therefore  the  Lord  (A\x\\^Let  him  that  remce,remce  in  thiiythathe  vncierjlamieth  i^r  p.,^- 
 attdk^orveth  me.  For  lam  the  Lord  which /hewe  mercy  anditidgement  in  the  earth. 
 And  our  Sauiour  Chrift  faith  ,  This  is  life  eternallto  knorve  thee^the  onely  very  ioh.17.3. 
 God,andwhome  thouhajifent  lefiu  ChriJ}.]^o\\'  Gods  predcllination  is  a  glaOe 
 wherein  we  may  behold  his  maieftie.For  firft^by  it  we  fee  the  wonderfiill  vvif- 
 dome  of  God,  who  mhis  eternall  counfell  did  forefceand  mod:  wifely  fette 
 down  fhe  (late  of  euery  man:fecodly  his  omnipotencic/in  that  he  hath  pow- 
 er to  faue  and  power  to  refufe  whome  he  will :  thirdly  his  iiiRice  and  mercy 
 both  ioynedtogitherm  the  exequution  of  election  :  his  mercy  in  that  he  fa- 
 ueth  thofe  that  were  vtterly  loft;his  iuftice  in  that  he  ordained  Chrift  to  bee  a 
 mediatour  to  fufFer  the  curfe  of  thelawe  ,  and  to  fatisfie  his  iufHce  for  the  e- 
 leftrfourthly  his  iullicein  the  exequution  of  the  decree  of  Reprobation; 
 for  though  hee  decreed  to  holde  backe  his  raercie  from  fbme  men  ,  be- 
 caufeitfopleafed  him  ,  yet  hecondemneth  no  man  but  forhisfinncs-Now 
 the  confideration  of  thefc  and  the  light  points ,  bring  vs  to  the  knowledge  of 
 the  true  God. 
 
 The  vfes  which  concerneouraffeiflions  are  thcfe.FirfT  the  doftrine  ofpre- 
 dcftinationrainifters  to  all  the  people  of  God  matter  of  cndlefTe  confoiati- 
 on.For  conlidering  Gods  elc<5tion  is  vnchangeable^therefore  they  which  are 
 predeftinatetofaluationcannot  pcrifli  :  though  the  gates  of  hell  preuailea- 
 2;ainfl:  them  Co  as  they  be  hardly  (aued,)  et  fhail  they  certenly  be  faued;  there-  • 
 lore  our  Sauiour  Chriftfaith,  that  in  the  latter  daies  lliallarife  filfe  Chrills 
 and  falfe  prophets,which  {hal  llrew  great  Ggnes  and  vvonderSj/3  that  iftt  were  Math.24.z4, 
 fojftble  they  Jhontd deceive  the  verie  eleEl  Jn  which  wordes  he  takes  it  for  gran- 
 ted,thatthe  eleft  ofGodcanneuer  finally  fall  away.  And  hereupon  he  fiith 
 to  his  difciples  when  they  reioyced  that  the  deiiils  were  rul)ie<fl  to  them,  n?-  Luk  lo.io» 
 ther  reioice thit  yeurnamer arevDritteninheaHen.  And  S.Paui  (peaking  of  Hy- 
 meneus  and  Alexander,which  had  fallen  away  from  thcfiith^leaft  the  church 
 would  be  diicourag;ed  by  their  fall, becaufe  they  were  thought  to  be  worthy 
 men  and  pillars  ofthe  Church;  he  doth  comfort  them  from  die  verv  gounde 
 ofeleftion/ayingjT/^i?^^»^;^^/;^?;?  ofCjoiremdlneth  [tire  and  hath  this  /eak:The  i.Tka.uis^ 
 Lordkjoweth  v?ho  are  his.  Where  Gods  election  is  compared  to  thefbundati- 
 on  of  an  houfe^the  building  whereoFmav  be  ihaken^but  the  groundworke 
 ftandcthfart:  and  therefore  Paul  iaith farther,  ^^^/I'^j/W/Z/;  ayiy  thiw^  to the^^^-^-ll' 
 cha^?^eofGo^seleEl?Ho\sc\h<:ni\\2l  wee  may  haue  comfort  in  diftreffejand 
 fomc  thing  to  (lay  vpon  in  all  our  troubles:we  in  this  world  are  as  fl:raun2;ers 
 in  a  firrecountrierourpafHige  homeward  isouer  the  Tea  of-  this  worlde  Tthe 
 fhippe  wherein  we  faile  is  the  Church  :  and  Satan  ffirres  vp  many  blaflsof 
 troubles  and  temptations  and  his  purpofe  is  to  finke  the  Hiippe.or  to  driue  it 
 on  the  rocke',but  we  mufl:  take  the  anchor  of  hope  and  fallen  it  in  heauert 
 vpon  the  foundation  of  Gods  «lection:  which  beeing  done  ,  wee  fhall  palTe 
 Jn  fafetie  and  reioice  in  the  midft  of  all  O:ormes  and  ten^pefts. Secondly  wher- 
 asGodrehifethfome  men  andlcauesthemto  therarelues.itferucsto  flrike  3t 
 feare  into  euery  one  of  vs  whatfoeuer  we  be,as  S>Paul  iaith  in  tlie  hke  cafe,the 
 
2.?eciia. 
 
 47^      Of  the  Church,  tyfn  Expojttm 
 
 Ronj.iUio,  levves  beeiiigthc  natu.rall  branches  are  hrokeM  off  through  vnbeleefe ,  and  theft 
 ^andefi  by  faith :  be  not  high  rmnded^but  feare.  This  indeede  was  fpokcn  to  the 
 Romanes ,  but  we  muft  alfo  lay  it  vnto  our  hearts.  For  what  is  the  bcft  of  v$, 
 but  a  lumpe  of  clay  ?  and  howfoeuer  in  Gods  coun{cll  we  are  chofen  to  (alua* 
 tion ,  yet  in  our  felues  we  are  all  fhut  vp  vnder  vnbeleefe ,  and  are  fit  to  make»*' 
 veiTels  of  wrath.  Our  Sauiour  Chrift  calleth  ludas  a  deuill ,  and  we  know  his 
 leud  life  and  fearefull  end  mow  what  are  w'e  better  then  ludas  by  natureJlfwc 
 had  bin  in  his  ftead,without  the  fpeciali  ble(fingof  God,we  ihould  hauc  done 
 as  he  did:he  betraied  Chrift  jbut  ifGodleaue  vstoour  felues,wc  Oial  not  one*  ■ 
 ly  betray  him,but  by  our  finnes  euen  crucifie  him  a  thou{and  waics.  Further* 
 iTiore,let  vs  bethinke  our  felues  of  this,whether  there  be  not  already  condem- 
 ned in  hell, who  in  their  hues  were  not  more  grieuous  offendours  then  we.  E- 
 (ai  callcth  the  people  of  his  time  a  people  of  Sodom  &  Gomorrha;  giumg  the 
 
 Er«.w«.  Icwes  then  liuing  to  vnderftand,  that  they  were  as  bad  as  the  Sodomites,  &  as 
 the  people  of  Gomorrha  ,  on  whomethe  Lord  had  fhewed  his  iudgements 
 long  before.If  this  be  true,thcn  let  vs  with  feare  and  trembling  be  thankful!  to 
 his  maieftie  that  he  hath  preferued  vs  hitherto  from  deferued  damnation. 
 
 The  vfcs  which  refpe£ls  our  hues  and  conuerfations  arc  manifold  .  Firft, 
 ieeing  God  hath  eleded  fome  to  {aluation,5c  hath  alfo  laid  downe  the  meanes 
 in  his  holy  word  wherby  we  may  come  to  the  knowledge  of  our  particular  c»' 
 leftionjWe  mull  therfore  as  Saint  Peter  counfelleth  vs,gttie  all  diligence  tomakg  t 
 our  elevfionfure.  In  the  world  men  are  carefull  and  painefuU  ynough  to  make  i 
 aflurance  of  landes  and  goods  to  themfelues  and  to  their  pofferitie ;  what  a 
 fliameis  itthenforvs,thatwefliouldbe  flacke  in  making  fiire  toourfelucs  ■ 
 the  ele^Jon  of  God,which  is  more  worth  then  all  the  world  befide  ?  and  ifwc  i 
 fhall  continue  to  be  flacke  herein,  the  leafes  of  our  lands  and  houfes  and  all  o- 
 ther  tcmporall  affurances  iliall  be  bills  of  accufation  againft  vs  at  the  day  of 
 iudgemcnt  to  condemne  vs.  Secondly ,  by  this  doftrine  we  are  taught  to  hue  i 
 ^odlyand  righteoufly  in  thisprefent  world;  becauleallthofewhomeGod 
 hath  chofen  to  faluation,he  hath  alfb  appointed  to  liue  in  ncwneffeof  life ,  as 
 
 Epki.  4>  Saint  Paul  faith,  God  hath  chofen  vs  in  Chriji  before  the  foundation  of  the  worldy 
 that  vpejhould  be  holy  and  without  blame  befsre  him.  And  againe.  We  are  created 
 
 Eph^i.to*       ^-^  Chrifi  lefm  vnto  good  workes,  which  (jod  hath  ordained  that  wejhouid  walke  in 
 
 ,  J.    ^     them.  KnA^^odhathchofenyoutofaluationthroughfanEiificationofthefpirit and 
 
 faith  of  the  truth.  The^le<ft  are  veffells  of  honour :  and  therefore  all  thofc  that 
 
 i^Srluiu  "^"^^^^  ^^  ^^  ^^^  number  of  the  EIe<fl ,  muft  carrie  themfelues  as  vcfTells  of  ho- 
 nour. For  fo  long  as  they  lie  in  their  finnes  they  be  like  veffells  of  difhonour, 
 imploring  themfelues  to  the  mofl  bafe  feruice  that  can  be,  euen  to  the  feruice 
 of  the  deuill .  The  funne  was  ordained  to  fhine  in  the  day ,  and  the  moonc  m 
 the  night,  and  that  order  they  kcepe ;  yea  euery  creature  in  his  kinde  obfcr- 
 lieth  the  courfe  appointed  vnto  it  by  creation,  as  the  graffe  to  grow,  and  trees 
 to  bring  forth  fruit :  now  the  eleft  were  ordained  to  "this  ende  to  lead  a  godly 
 hfc',  and  therefore  if  we  woiild  either  perfv^-ade  our  felues  or  theworld,  that 
 we  are  indeede  chofen  to  f  iluation  ,  we  mufl  be  plentiful!  in  all  good  workes", 
 and  make  confcience  of  euery  euill  way :  and  to  doe  othcrwife ,  is  as  much 
 as  lo  chaunge  the  order  of  nature ,  and  as  if  the  funne  fliould  ceafe  to  lliine  by 
 
 'S 
 
oftheCreede.  andPredeflinatioiL     477 
 
 day  and  the  moone  by  night.  Thirdly ,  when  God  Hiall  fend  vpon  any  of  vs 
 in  this  world  crofTes  and  afflidions ,  either  in  bodie  or  in  mindc ,  or  any  way 
 clfe(asthis  hfe  is  the  vaile  ofmiferie  and  teares ,  and  iudgement  niuft  beginne 
 alGods  ]ioiire)we  mufl:  learneto  beare  them  with  all  fubmiflion  and  contcn- 
 tation  of  minde.For  vvhorae  God  knew  before,thera  he  h^xhprecieJJizateto  ^^i^om.8.»$. 
 wade  likevnto  hisfonne.  But  wherein  is  this  likeiies  ?  Paul  faithj  in  thefcllcrrfhipl  iil  j.io. 
 cf his affli^ions,  and  md.  conforinitic  to  his  death.  And  the  conCderation  of 
 d:iis,that  affliftions  were  ordained  for  vs  in  theeternall  predeftination  of 
 Godjinuft  comfort  our  hearts,  and  rertraine  our  impatience  fo  oft  as  we  lliall 
 goe  vnder  the  burden  of  them.  Hence  againe  wclearne,  thst  they  which  pcr- 
 fwade  themfelues  that  they  areinthefauour  of  God,  bccaufethey  Hue  at  eaCc 
 in  wealth  and  profperitie,are  farre  deceiued.For  Saint  Paul  (^\ih,godfuffereth^°^^  ^ 
 mth  loKgpatience  tw  veffells  of  wrath  prepared  to  dejimclton ,  to  make  knorenehis 
 I  fevper  and  to  [hew  forth  hii  wrath  on  them.  This  beeingfo,  no  man  then  by  out- 
 '  ward  bleflings  ought  to  plead  that  he  hath  the  louc  of  God.  Shcepe  tli'at"-oc 
 in  fat  padures  come  fooner  to  the  ilnu^hterhoufc  thenthofe  which  are  kept 
 :  vpon  the  bare  common:and;hey  which  arepampcred  with  the  wealth  of  this 
 world ,  fooner  forfike  G  od ,  and  therefore  are  fooner  forfaken  of  God,  then 
 others.  Salomon  faith ,  N'o  man  l^ioweth  lone  or  hatred,  that  is ,  by  outward  redes  ^cs^ 
 things :  for  all  thingscome  alike  to  all:  the  fame  condition  is  to  the  iufi:  and  ta 
 the  vniuftjtothe  wicked  and  good,to  the  pure  and  polluted.  Lalily,itmay  be 
 an  offence  vnto  vs,when  we  confider  thatthe  doclrine  of  the  Gofpel  is  either 
 not  knowne.or  elfe  defpifed  and  perfeciited  of  the  whole  world;  but  we  murt 
 flay  our  felues  with  thisconfidcratio ,  that  nothing  coraes  to  pafle  bv  chance; 
 I  that  God  knowes  who  are  his ;  and  that  there  muf  t  be  feme  m  the  world,  on 
 ^  whome  God  hath  in  his  eternall  counfell  purpofed  to  raanifefi  his  power  and 
 ;  iuRjce.  Againe,Minill:ers  of-  the  Gofpel  may  be  difcouragedjwhen  after  long 
 \  preaching  they  fee  little  or  no  fruit  of  their  labours :  the  people  whome  they 
 ■  teach  remaining  as  blind,  impenitent,  and  vnreformed  as  cuer  they  were.  But 
 thev  muil  alfo  eonfider,that  it  is  the  purpofe  of  God  to  choofe  fome  to  (alua- 
 tion  and  torefufe  others :  and  that  of  the  lirfi:,  fomeare  called  (bonei:  ibme  la- 
 !  ter,  and  that  the  fecondbecinglcft  to  themfelues  ncuer  come  to  repentance* 
 To  this  Paul  had  regard  when  lie  faid,  Jfour  i^ofpelbe  hid,itii  hid  to  them  that 
 pcripj.  And  againe,  We  are  vnto  GodthefweetefmohrofChrifinthemthatare 
 \  faPied  and  in  them  that  pen/h.. 
 
 Hitherto  I  haue  deliuered  the  truth  of  this  weightie  point  of  r':Tigion,wh!chi 
 alio  is  die  dovftnne  ofthe  church  of  England:now  it  followeth  that  wc  aiould 
 confider  the  fdOioode.  Sundrie  Diuines  haue  deuifed ,  and  in  their  vvritines- 
 publiilicd  a  n.cw frame  or  platformeoFthe  doftrine  of  Predeflination-.the  ef- 
 feifl  whereof  is  this.  The  nature  of  God  (fay  tlicy)  is  infinite  louc,  goodnefle, 
 and  mercie  it  felfe:  and' therefore  he  propounds  vnto  himfelfe  an  ende  anfwe- 
 rable  thcreunto,and  that  is  the  communication  of  his  !oue  and  goodneffc  vn- 
 to all  his  creatures .  Now  for  the  accompliihing  of  tliis  fiipreame  and  abfb- 
 lute  ende,  he  did  foure  things.  Firfl:  he  decreed  to  create  man  righteous  in 
 hisowneimage:fccondly jheforefavv thefallof  man  after  his  creation, yet 
 i^j^as  Ik  neither  willed  nor  de.creed.it:.  tiiirdly  jhcdcased  the  vniuerfall' 
 
'     ^74      Of  the  Church,  Jn^xpofttion 
 
 Redemption  of  all  and  eucry  man  effeftually  by  Chrift ,  fo  be  it  they  will  be-. 
 leeue  in  him :  fourthly,he  decreed  to  call  all  and  eiiery  man  efFcchialIy,{b  as  if 
 they  willjthey  may  be  faued.Tliis  beeing  done,he  in  his  eternal!  counfel  fore-- 
 feeing  who  would  beleeuein  Chrill,  did  thereupon  eleft  them  to  etcrnall  (al- 
 uation;and  againe  forefceing  who  would  not  beieeue  but  conterane  grace  of-* 
 fered,did  thereupon  alfo  decree  to  reied  them  to  etern;;ll  damnation. 
 
 This  platforme  howfoeuer  it  may  leeme  plaufible  to  rea{bn,yet  indeed  it  is 
 nothing  elsbula  Deuifeofmansbrainerasuill  appe«rebyfundriedefefts& 
 crrours  that  be  in  it.  For  firll;  whereas  it  is  auouched  that  Adams  fall  came  by 
 the  bare  prefciencc  of  God  ,  without  any  decree  or  will  of  his,  it  is  a  flat  vn- 
 tJkAAy       truth. The  putting  of  Chnil:  to  death  was  asgreata  finneas  the  fall  of  Adam; 
 nay  in  fome  refpcfts  greater.  Now  that  came  to  pafTe  not  onely  by  the  fore- 
 knowledge of  Godjbut  alfo  by  his  determinate  camfell.  And  therefbre  as  the 
 Church  of  lerufalcm  faith  ,  Herod  an4  Fontivu  Pilate  with  the  Gentiles  and  the 
 people  of  Ifrael gathered  themfelties  together  to  doe  whatfoeuer  thtne  hand  and  thy 
 ^4.*8«       counfellhnd  determined  before  to  be  done :  Co  may  wc  (ay,  that  >^d^:m  in  his  fall  dtd 
 nothing  but  that  trhich  the  handof  Cj  od  andhis  cottr^ellhad  determined  before  to  Be  ■ 
 dene.  And  confideiing  the  will  of  God  extends  it  (clfe  to  the  lead  things  that 
 are,cutn  to  fp  in  owes;  whereof  none  doe  light  vpon  t^ie  ground  without 
 our  heaueriy  fatlier ,  how  can  a  man  in  reafbn  imagine  that  the  fall  of  one  of 
 the  raoH  pri;:cipa]l  creatures  that  are,  Hiall  fall  out  altogether  without  the  will 
 and  cicree  of  God.  And  there  can  be  nothing  more  abfurd  then  to  fcuer  the 
 foreknowledge  of  God  from  his  counfel  or  decree. For  by  this  meanes,things 
 /hail  come  to  pafTe  God  ^  nilling ,  or  not  knowing ,  or  not  regarding  them. 
 ckme^noinaj'  Now  if  any  thing  come  to  palTe  God  nilling  it ,  then  that  is  done  which  God 
 raiite.  would  not  haue  done ;  and  to  fay  fo ,  is  to  bereaue  him  of  his  omnipotencie. 
 
 And  if  we  fhall  fay  that  things  fall  out,  God  not  knowing  of  them ;  we  make 
 him  to  be  imprudent,  and  denie  his  omnifcience  :  laflly ,  if  we  lliall  fay  that  a 
 thins;  is  done,God  not  regardingit ;  we  bring  in  an  idol  of  our  owne  braines, 
 and  ftablifh  the  idle-god  of  the  fipicures.  But  it  is  obie(fled  to  the  contrarie,- 
 that  if  God  any  way  decreed  and  willed  the  fall  of  Adam,  then  he  was  the  au- 
 thor of  finne :  which  once  to  fay,is  blafphemie.  Anf.  The  argument  followes 
 veiit.'^'^  °     "o^*  There  be  three  aftions  in  the  will  of  G  od  *,  one  whereby  he  doth  abfb- 
 ».Nciendo     ^^^^b'  ^"^^^^  ^"X  ^bing  and  delight  in  it :  and  of  all  fuch  things  God  himfelfe  is 
 noiie,or,pcoi.  theauthor.  The  fecond  is,wholly  or  abfolutely  to  Nill  a  thing :  and  all  things 
 susnoiie.       ^^^  nilled,  can  not  poffibly  come  to.pafl'c,  or  haue  the  leall  beeing  in  nature. 
 j.RemtfseS:    There  is  alfo  a  third  aftion  which  comes  as  a  meane  betweene  thetwofor- 
 or.noiendo  '  mer,which  is  remiirely  or  in  part  both  to  nil!  and  will  a  thing*,wherby  though 
 veile.  God  approoue  not  euill  as  it  is  euill,  and  therefore  doth  it  not :  yet  he  willeth 
 
 the  permitting  of  it  to  be  done  by  others,or  the  being  of  it ;  becaufe  in  refpeft 
 of  God  that  decrccth  the  permitting  of  euill,  it  is  good  that  there  ibould  be  c- , 
 uill.Andon  this  manner  and  no  odiervvife  God  willed  thefall  of  Adam  :  and  ' 
 therefore  in  the  reafbn  of  any  indifferent  man,thou2;h  he  decreed  the  fall,  yet 
 fhall  he  be  free  from  the  blame  thercof,which  lies  wholly  vpon  thedoeruhefc 
 two  caueats  alwaies  remembrcd  :  firft  that  God  by  his  will  did  not  conffrainc 
 «r  farce  tlic  will  of  Adam  to  finne ,  or  infjife  into  it  any  corruption ;  and  that 
 
 there- 
 
eftheCreede,  andPrcdcftination.     475 
 
 ihercfbrche  finned  willingly  and  freely,  oncly  by  thc*neceflitie  of  immutabi-  a  Decretum 
 litic ,  and  not  by  the  ncceffitie  of  coa£lton  t  fccondly  that  God  willed  the  fall  jJ^^^JJ""^'^^ 
 for  a  rooft  worthie  endc,which  was,  to  lay  downe  a  way  tending  to  the  mam-  luneatisiedQi^ 
 feftation  both  of  luftice  and  mercie.  Againe,it  is  allcadged  that  if  God  willed  ^^^ 
 Adams  falljthen  his  will  is  flat  contrarie  to  it  felfe ,  becaufe  he  wills  that  which 
 he  had  by  exprefle  comraandement  forbidden.  Anfip.  Indeede  if  God  fliould 
 both  will  and  forbid  one  and  the  fame  thing ,  in  one  and  the  fame  refpe^l, 
 there  fhould  be  a  contradidiion  in  Gods  will:  but  that  God  doth  not.  He  for- 
 bad Adams  fall,  as'it  was  finne :  for  fo  in  euery  commandcraent  (inne  as  it  is 
 iinnc  is  condemned  and  puniflied :  and  yet  becaufe  it  was  in  a  new  refpeO^,  a 
 meanes  of  manifefting  his  glorie ,  who  is  able  to  bring  light  outof  darknefTe  > 
 therefore  he  willingly  decreed  the  permiffion  of  it .  Inceft  as  it  is  finne ,  it  is 
 condemned  in  the  feucnth  commandement ,  and  punifhed  with  death ;  yet  as 
 inceflwas  apuniiliraent  of  Dauids  adulterie,God  isfaid  to  take  his  wiues  and 
 ,io  aide  them  to  his  fonne  Abfblom.  a.Sam.u.ni 
 
 Some  afgaine,as  it  appeares  by  their  writings ,  feare  to  afcribe  vnto  God  fo 
 much  as  a  permifHon  of  Adams  fall :  but  no  doubt  they  are  deceiued  .  For  if 
 thefc  rules  be  true ;  that  God  is  omnipotent :  that  he  works  all  things  that  are 
 by  the  counfell  of  his  will,and  gouernes  them:  that  he  hath  care  and  regard  o- 
 Uer  man:  that  nothing  is  hid  from  him:  that  he  is  vnchangeable,  there  rnuft 
 needes  be  permifTion  of euill.  If  the  deuill  could  not  enter  (o  much  as  into  an 
 heard  offwine  without  Chrifh  permifIion,{ball  wethinke  that  he  could  com-  ^''^rk-^js* 
 pafTe  the  fall  and  ouerthrow  of  manjwithout  apermifSon?Indeedeto  permit, 
 h  not  to  hinder  euill  when  one  may ;  and  with  men  it  is  a  fault,  but  not  with 
 Godjbecaufe  heis  not  bound  to  hinder  the  euill  which  he  permits. 
 --,    The  fecond  fault  is,  that  they  make  the  Prefciencc  of  mans  faith  and  vn- 
 beleefe,  to  be  the  ^  impulfiue  caufe  of  Gods  decree.  For  they  fay  that  God  e-  ipeake,t  a  rul» 
 ternally  decrees  to  fauc  or  refiife  men ,  becaufe  he  did  forefee  that  they  would  ^'^^°[fi"S^° 
 beleeue  or  not  beleeue.  But  indcede  it  isa  manifeft  vntruth.  Among  the  cau-  dercth  his  d«^ 
 fcs  ofall  thingsthat  are,there  is  an  order  fetdowne  bv  God  himfelfe,in  which  *^*** 
 order  fome  caufes  are  highert  fbmelowelt,fome  in  the  midfh  Now  thehigh- 
 cft  caufc  of  all  is  that,  which  ouerrules  all  and  is  ouenuled  of  none:  and  that  is 
 Gods  will,  beyond  which  there  can  be  no  higher  caufe :  for  God  is  placed  a- 
 boue  all ,  and  fubieft  to  none.  And  this  very  will  of  his  is  the  caufe  of  all 
 things  diat  haue  beeing :  for  we  muft  not  imagine  that  a  thing firfl  ofall  exi~ 
 fteth  ,  and  then  afterward  is  willed  of  God ;  but  firft  of  all  GoA  wills  a  thing, 
 and  then  afterward  it  comes  to  haue  a  beeing.  Now  to  fay  that  forefeene  faith 
 or  vnbeleefe  are  the  moouing  caufes  whereby  God  was  induced  to  ordaine 
 .  men  either  to  faluation  or  to  iufl:  damnation  ,  is  to  vndoe  this  diuine  order  of 
 -rcaufes ,  and  to  difplace  the  linkes*,  in  that  Gods  will  is  made  a  fecondarieor 
 middle  caufe  fubordmatc  to  other  caufes  placed  aboue  it:  yea  this  is  to  make 
 the  will  of  God  to  depend  vpon  the  quahtie  and  condition  of  the  creature  j 
 twhereas  contrariwife  all  things  depend  vpon  Gods  will.  Againe ,  Paul  faith  EpB.nt)^. 
 
 that  God  hath  opened  the  myfleiy  of  his  will,accordingtohis  good  pleafure, 
 \  Hfhich  he  hadpmpofed  to  himfelfe :  whereby  he  makes  a.  difliniflion  betweene 
 ~?lfcfi  creature  and  the  Oeatour.  MeD;,whea  they  purpofe  the  doing  of  any. 
 
 things:, 
 
47^      Oftlie  Cliurcli,  AnExpcfttion 
 
 thing ,  borrow  rcafoiis  oftficif  purpo(es  anci  wills  out  of  thctnfelucs  from  the 
 things  to  be  done  *,  becaufe  mans  bare  will  is  no  fufficiciit  caufe  to  warrant  the 
 tioing  of  diis  or  that ,  in  this  or  that  manner ,  vnlefTe  there  be  iult  reafon .  Bik 
 Gods  will  isa  fimpleand  abfoluterule  ofrighteou(heire,anda  thingis  goocf, 
 fo  farre  forth  as  God  wills  it.  Therefore  there  is  no  caufe,  why  he  ilioukl  goc 
 forth  of  himfelfe  for  externall  inducements  and  reafbns  of  his  eternall  coun- 
 fell :  his  ver)^  will  in  himfelfe  is  a  fufficient  reafon  of  all  his  purpofes  anddc* 
 crces.  And  hereupon  Paul  faith,that  G  odsfurpofe  ttoj  in  himfelfe,  to  fhew  that 
 there  is  no  dcpendance  of  his  will  vpon  the  creature,  and  that  in  ordering  and 
 difpofing  of  his  decrees  he  had  no  reference  *or  rcfpe^liue  confidcration  df  f 
 the  quahties  and  woikes  of  men  .  Thirdly  by  this  do^rinc ,  there  is  falkned 
 vpon  God  want  of  wirdome,who  is  wifdome  it  felfe :  and  that  is  very  sbfiird, 
 A  fimple  man  that  hath  in  him  but  a  fparke  of  the  wnfcome  of  God^tird  of  all 
 intends  with  liimfelfe  the  cnde  and  euent  of  thebufineileto  bedone,ari^ 
 then  afterward  the  means  whereby  the  cnde  is  accomphflied:  but  in  thispbf- 
 forme  God  is  brought  in  ,  in  the  firfl:  place  to  fbrefi-e  and  confider  with  him- 
 felfe the  meancs  which  tende  to  the  endc, namely  faith  and  vnbelcefe  of  radif, 
 and  then  afterward  to  determine  with  himfelfe  what  fhall  be  the  ende  and  fi- 
 nail  condition  of  euery  man  either  in  life  or  death:  as  ifa  man  fliould  purpole' 
 with  himfelfe  to  build  an  houfe  without  any  cdnfideration  of  the  ende  why> 
 and  afterward  concciucv/ith  himfelfe  the  particular  vfes  to  which  he  willap- 
 plie  it.  Fourthly  hence  it  foHoweth , that  faith Ifiall  not  onely  be  an inffru- 
 nicnt,  but  alfo  an  efficient  caufe  in  the  acle  of  iuffification  of  a  finner  before 
 God.  For  the  caufe  of  a  caufe  is  alfo  the  caufe  of  the  thing  caufed ;  but  fore- 
 feene  faith  is  an  impulfiue  caufe  whereby  God  was  mooued  to  choofc  forfJt 
 men  to  faluation(as  it  is  faide:)  and  therefore  it  is  not  onely  an  inllrument  to 
 apprehend  Chriffs  righteoufoeflc,  but  alfo  a  caufe  or  meanes  to  mooue  God 
 to  iulhfie  a  finner ;  becaufe  iuffification  proceedes  of  Eleftion  which  comes 
 of  forefeenefiiith  :  now  this  is  erroneous  by  the  do<ftrineofall  Churches,  vn- 
 lefle  they  be  Popifh.  Fifthly ,  this  doftrine  takes  it  for  graunted ,  that  all  both 
 young  and  olde  ,  euen  Infants  that  die  in  their  infancic ,  haue  knowledge  of 
 thcGofpell,  becaufe  both  faith  and  vnbelcefe  in  Chriff  prefiippofc  know- 
 ledge of  our  fakiation  by  him  :  confidering  that  neither  ordjnarily,nor  extra- 
 ordinarily men  bcleeuc  or  contemne  the  thing  vnknowne.  But  how  falfc  this 
 is ,  euen  common  experience  dothiliew.  Lalfly,  this  platforme  quite  ouef- 
 throwcs  it  felFe.  For  whereas  all  men  equally  corrupt  in  Adam,  arecffeftuat- 
 ly  both  redeemed  and  called  ,  the  difference  bctwcene  man  and  man,  ffandis 
 notinbeleeuingornotbeleeuing  ,for  all  haue  power  to  belceiie:  but  in  this 
 properlvjthat  fome  are  confirmed  in  faith,fome  are  not.  Now  when  all  with- 
 out exception  are  indued  with  grace  fufficient  to  faluation ,  I  demaund  why 
 fomc  men  are  confirmed  in  grace ,  and  others  not  confirmed ;  as  alfo  of  An- 
 gels,foinc  were  confirmed  and  ffand,and  fome  not  confirmed/ell  ?  No  other 
 reafon  can  be  rendered  but  the  will  of  God.  And  to  this  muff  all  come ,  If  i  iuc 
 ss  tongas  they  will,  that  of  men  beeing  in  one  and  the  fime  effatefome  are  fa- 
 fised  ,  fome  iuff  ly  forfaken,  becaufe  God  would.  Againe ,  as  the  fbrcfecing  of 
 fdidi  doih  prefuppofe  Gods  giuing  of  faith,  vnlefTe  men  will  fay  it  is  naturall : 
 
 Co 
 
cfthe  Creede.                          and  Predeflination.     477 
 fbtlic  forcfceing  of  faith  in  {ov^x  men.  alone ,  doth  prcfuppofe  the  giuing  of 
 faith  to  fome  men  alone.  But  why  doth  not  God  conferie  the  grace  of  con-. 
 ilant  faith  to  all  ?  no  other  reafon  can  be  rendered  ^ but  becaufe  he  will  not- 
 Thus  then  thofe  men  whofe  faith  was  forefeene ,  are  faucd,  not  becaufe  their 
 faith  was  forefecne,but  becaufe  God  would.         ' 
 
 The  third  fault  is ,  that  they  afcribc  vnto  God  a  condiiionaH  Purpofe  or 
 counfcU  ,  whereby  he  decrees  that  all  mcniliall  be  (aued,  (b  be  it  they  will  be-' 
 leeue.For  itis  cuery  way  as  much  againft  common  fenfc,  asif  ithad  bm  fiide,. 
 that  God  decreed  nothing  at  all  concerning  man.  A  eonditionall  fciitencc  de- 
 termines nothing  fimply  but  conditionally,  and  therefbrevncertcnly :  and 
 when  we  fpeakc  of  God ,  to  determine  vncertenly,  is  as  much  as  if  he  had  de- 
 termined nothing  at  all,  fpecially  when  the  thing  determined  ism  the  power 
 of  mans  wil,and  in  refpeft  of  God,the  decree  tr.ay  come  to  pafTe  or  not  come 
 to  pa^Te.  Men,  if  they  might  alwaies  haue  their  choife,  deGre  to  detei'mine  of 
 all  their  affaires  (imply  without  condition  :  and  when  they  doe  othervvife  it  is 
 either  becaufe  they  know  not  the  euent  of  things,or  becaufe  things  to  be  don 
 are  not  in  their  power.  No  reafon  thereforetliat  we  lliould  burden  G^i^  with 
 thatjwhereof  we  would  disburden  ourfelues.  Againe,tbemc'ieRie  of  God  is 
 difgraced  in  this-kmd  of  decree.  God  for  his  part  would  haue  all  men  to  be  fi- 
 ned :  why  then  are  they  not  \  men  will  not  keepe  ^iz  condition  and  belceue. 
 This  isflat  to  hang  Gods  will  vpon  mans  will,to  tnakeeuery  manan  Empe- 
 rpur,and  God  his  vndcrling,and  to  change  the  order  of  nature  byfubordina^- 
 ting  Gods  will  which  is  the  iirft  caufe  to  the  will  of  man ,  which  is  the  fecond:; 
 caufe :  vvhereas  by  the  very  law  ofnature,  the  fird:  cau(e  fl:iould~order  and  di- 
 fpofe  the  fecond  caufe .  But  for  the  iuflifving  of  a  conditional!  decree  it  is  al- 
 leadgedjthat  there  is  no  eternal!  anc^  Iiidden  decree  of  God  befide  the  G  ofpel, 
 which  is  Gods  predelhnation-reuealed.  Anf.  It  is  an  vntryth.  There  be  two 
 willsinGodj^onewhereby  hedeter-mineth  what  hevvill  doe  vnto  vsorinvs:  ^.9«'«^  TOitfis*- 
 the  other,  ^whereby  he  determmeth  v/hat  we  Ihall  doe  to  hini .  Now  Prede-  innX.^''"'^" 
 ftination  is  the  firfhwhereupon  it  is  commonly  defined  to  be  the  preparation  i;qmdvultfie!- 
 of  the  blcfling  of  God ,  whereby  they  are  dehuered  which  are  deiiucrcd,  and;"*"'' 
 tlie  Gofpel  is  tlie  fecond.   Ag;nne,  Prcdeftmation  determines  who  they  arc, 
 and  how  many  which  are  tabe  fiued,and}vercupon  Chrifi  faith^  Iki^om^  vhom  iob.ij.i8»- 
 Ihatie  choCin :  but  the  Gofpel  rather  determines  what  kind  of  ones  and  how 
 they  maft  be  qualified  which  are  to  be  f^iucd;  Lafilv ,  Predertinationis  Gods 
 decree  it  felferand  the  Gofpeiis  an  outward  mcanes  ofthe  execution  of  it:and; 
 ^lerefore  though  the  Gofpel  be- propounded  with  aconditionj  yet  the  de- 
 cree of  God  It  felfe,may  be  fimsple  and  abfblute. 
 
 Th.c  fourth  dcfetfi ,is  the  opinion  o£VmrierJ?Jlfaftm^£race,Ay pertaining  ta- 
 all  andeuery  man  :  which  may  be  fitly  tcarmed  the  Schoolc  of  vniuerfall  A- 
 thcifine.  For  it  pulls  downe  the  pale  ofthe  Church ,  and  laies  it  wafl:  as  euery- 
 common  field:]t  breeds  a  carelefiies  in  tlie  vfe  ofthe  means- of  2Tace,the  word-  ^ 
 
 and  Sacraments;when  as  men  ihall  be  perfwaded  that  grace  ihal  be  offered  to-^ 
 euery  one  effecf  ually ,  whether  he  be  of  the  Church  or  not ,  at  one  time  or  o- 
 ther,whcrcfocucr  or  howfoeucr  he  liueias  in  the  Iiice  care,ifme  ihould  be  told- 
 diatvYliglhei"  tiiey  Uiie.Jiithe  mark£ttowHe.or  iiO;)|ha;e.l}iall  befufficient  pro- 
 
 33lflQ2Ji 
 
Apoc>i7«4* 
 and  20.t>' 
 
 47S      Of  the  Cliurcli,  AtExpo/ttien 
 
 uifion  brought  thcm'i  if  they  will  but  recciuc  it  and  accept  of  it 
 then  come  to  the  market  ? 
 
 Vniuerfall  grace  hath  three  parts.  Vniuerfall  El^^lionivniuerfall  Rcdemp- 
 tionivniuerfall  Vocation.  Vniuerfall  Ele£Vion  of  all  and  eucry  man,  is  a  wit- 
 lefle  conceit:  for  if  men  vniuerfilly  be  appointed  to  grace  without  exception, 
 then  there  is  no  elefting  or  choofing  offome  out  of  manldnd  to  grace :  and  if 
 (bmc  alone  be  appointed  to  grace,  as  it  muft  needes  be  in  eleftion,thcn  is  not- 
 grace  vniuerfall.  And  it  is  flat  againfl:  the  word  of  God.  For  Chrift  auouch« 
 M«(h.i*.i4.    cth  plainely  that  fewer  be  chofcn  then  called,  and(as  afterward  we  fliall  fee)all 
 feh.iy.a,!!,    arc  not  called.  And  he  further  faith ,  that  all  which  2xzgwen  vnto  him  ihall  be 
 »4*  one  with  him  and  hauc  life  euerlaff  ing :  but  all  men  iliall  not  be  one  with  him 
 
 and  haue  life  euerlafling:  and  therefore  all  men  are  not  giuen  to  Chrift  of  the 
 father,  that  is,  ordained  to  faluation .  And  the  Scripture  faith ,  that  all  mens 
 names  are  not  written  in  the  booke  of  life :  and  that  the  kingdome  of  hcaucrf 
 was  not  prepared  fbr  all.  And  whereas  men  build  this  their  vniuerfall  ele£>i»- 
 on  vpon  the  largeneffc  of  the  promife  of  the  Gofpel :  vpon  the  like  ground'' 
 they  might  as  well  make  an  vniuerfall  decree  of  Reprobation ,  whereby  God- 
 decrees  all  men  to  be  damned  indefinitely  vpon  this  condition,if  they  doe  not- 
 belecuc.  Now  if  vniuerfall  Reprobanon  be  abfiird,  as  it  is  indeede ;  then  vni- 
 uerfall Elcftion  of  all  and  cuery  man  muft  take  part  therewith. 
 
 As  for  the  vniuerfall  Redemption  of  all  and  euery  man  ,  it  is  no  better  then 
 a  forgeric  of  mans  braine .  There  (hall  be  many  in  the  day  of  iudgement  of 
 whome  Chrifl  fhall  fay,?^<«/  he  neuer  k»ew  /^rw.  Againe  he  faith,f/<?  rvhich  he» 
 leetieth  KOt  m  alreadie  iudged,  and  the  wrath  of^od  abides  vpon  him .  But  if  all'] 
 were  effe(flually  redeemed,  &  onely  condemned  for  not  beleeuingin  Chrifl,| 
 it  fhould  haue  beene  faide  that  they  are  alreadie  iudged ,  and  that  the  wrath  of 
 God  not  abides  but  retwnes  vpon  them .  Chrift  makes  nd^interceffion  fer  the' 
 world:  and  therefore  his  redemption  is  not  effcftuall  to  all  men  .  For  the  in- 
 terceffion  is  the  meanes  of  applying  the  fatisfadion.  If  it  be  faide  that  by  the 
 world  is  meant  onely  contemners  of  grace,  it  appcares  to  be  otherwife  in  that 
 Chrift  oppofeth  the  world  to  them  which  ^r^  the  fiithers ,  and  arc gtue»  to 
 ^jrijl  by  him:  thereby  fignifying  that  by  the  world  he  meanes  all  fuch  as  arc 
 not  the  fathers,and  were  netier^tnen  to  Chrift.  And  he  laies  dovcnehis  life  for  his 
 /heepe:nQ\\{  the  llieepe  haue  all  thefc  brands  or  marks;they  heare  his  voice.'^^ 
 know  hiw,they  follow  hiw,thcy /^a/I  not  peri fi, none  fhall  pluckjhew  cut  ofChrifls 
 ha?jds:aad  thefc  arc  onely  fuch  of  whom  Paul  (aiiih'yfVho  Jhal  lay  anything  to  the 
 charge  of  Gods  eleEl:it  is  God  that  tHJlifiethwho  Jhall  condemned  Knd  if  this  fhould 
 be  true,  that  Chrift  was  crucified  and  died  nolcfTeto  make  fatisfaftion  for 
 the  finnes  of  the  damned,then  for  the  finnes  of  Peter  and  Paul  and  the  reft  o£ 
 the  SaintSjit  followes  ncceflarily  that  all  their  finnes  are  forgiuen :  confiderin» 
 that lemiflion of finne  depends infcparably  vpon fatisfaftion made  to  Gocis 
 iuftice  for  finne:  and  fkisra£lion  doth  neceffarily  abolifh  all  fault.  We  graunt 
 that  Chrifts  death  nfuffictent  to  fauemany  thoufand  worlds:  we  graunt  againc 
 it  is  cueiy  way  raoft  effe&uall  in  it  felfe :  but  that  it  is  effeftuall  in,  or  vnto  the 
 pcrfon  of  eucry  man,that  we  denic.  For  if  it  were  thus  effeftual,then  it  ihould 
 e  applied  tolhcpeifonofeuery  inan,as  to  Cain,Iudas,Nero,Hcliogabalu$, 
 
 liA.ij.f. 
 
 iaik.0s.t<j. 
 
 fV»fis-J.;i. 
 
9fthe  Creede,  and  Predeftination.     47^ 
 
 5cc.eucn  as  the  plaiftcr  is  laid  tothefbrezbceing  applied.Chrifts  ri^htcoufhes 
 {hould  be  imputed  for  the  iuftification  and  fanilification  of  all  and  euery  nia: 
 and  thus  fome  iuftified  before  God  and  fandified  lliould  after  goe  to  hell  and 
 be  damned/A'hereas  Dauid,neuer  (o  much  as  dreaming  of  this  diuinitic  faith, 
 that  they  are  blclTed  which  haue  the  pardon  of  their  finnesrand  Paul,that  they  ^^^'  3»  '• 
 which  arc  iullified  haue  peace  with  God:  But  kt  vs  hcare  what  reafons  may 
 be  alleadgcd  to  the  Vniuerfaiitie  of  redemption:  I.  Ezechiel  g  j ,  v.  1 1 .  «^  / 
 Hue  faith  the  Lord^  f  will  not  the  death  of  the  wicked:  but,  that  the  wicked  returne 
 from  his  wicked  way.   ^y^nfw.  The  place  is  to  be  vnderftood  not  fimply  but  in 
 refpcd  >  of  the  twaine  God  rather  vvils  the  repentance  ofthefinncr  then  his 
 <;leath.  Againc,he  wills  not  death  as  it  is  the  deftrudion  of  his  creature;and  (b 
 this  place  may  be  vnder{l:ood:yet  neuerthcles  he  wills  the  fame  as  it  is  a  means 
 of  manifeftation  of  his  iullice :  and  therefore  the  prophet  Efai  faith,  that  GodiCn^^.j, 
 createth epfill.  II.  l.Twn.i.Godwould  haue  allmen  to l;efauedafici  come tothe 
 ackftowledgement  of  the  truth.  AnfTht^bice  is  meant  not  of  the  perfbns  of  all 
 patticular  men,but  of  the  orders  and  kinds  of  men.  For  in  the  firfl  vcrfc  Paul 
 «xhorted  Timothie  that  praier  fliould  be  made  for  all  men:  and  in  the  fccond 
 vcrfe  opening  his  owne  meaning,he  addeth  thefe  wordcs,/<?r  ki^^gs  and  all  that 
 be  in  atithoritie:2.%  though  he  fliould  fay,  wee  muft  pray  not  onely  for  priuatc 
 men  and  for  the  common  peoplc,but  alfo  for  pubhlce  perfons ,  though  they 
 perfecute  the  Gofpcll.But  why ?becaufc in  that  very  order  God  hath  his  elc6l 
 which  fhall  be  faued.  And  on  this  manner  Paul  expounds himfelfeelfcwhere. 
 Thereus  neither  lewamr  ^recian :  there  is  neither  bond  nor  free:  there  is  neither 
 male  nor  female: for  ye  are  all  one  in  Chrijl,  III.  Rom.  1 1  .v.  ^  2 .  CjodhathfhHt  t;p 
 all  in  vnbeleefe  that  he  might  hap/e  mercy  on  all.  i^fnf.  The  word  ^//,mufl  be  vn- 
 derflood  of  all  that  are  to  be  faued,both  of  lewes  and  Gentiles ,  as  the  article 
 added  to  <?//importeth,and  the  meaning  is,  that  God  will  faue  all  whome  hec  ^^^  'xh-rt^. 
 purpofcth  to  faue  of  his  merc)',and  not  of  their  merit,becaufe  al  are  finners  as 
 well  lewcs  as  Gentilesrthus  Paul  cxpoundes  him/elfe,Galat. ^.22.  Thefcrip- 
 tnre  hath  concluded  all  vnder  fnne ,  that  thepromlfe  by  the  faith  of  lefus  Chrifi 
 Jhould  begiuen  to  them  that  beleefie,Av\A  if  wee  fliould  expound  the  worde  ally 
 for  euery  particular  man,as  fbme  would  haueit ,  Paul  muft  contradi^  him- 
 felfejwhofiid  before  that  God  would  haue  mercicon  whome  hec  will  haue 
 mercy,and  whome  he  will  he  hardcneth,and  in  this  very  chapter  his  drift  is  to 
 proouethereie<ftionoftheTewes,andthe  calling  of  the  Gentiles.  I  V.loh.^. 
 1 6.Godfo IcuedtheworM  that  be  h^.th giuen  his  onely  heoottenfomie ,  thatwhofoe- 
 iter  beleeueth  in  him  pjiill /tot  peripj  but  hans  euer  la  finer  Ife:  and  Ioh.5.^  T .  '^  rcill 
 giue  myflejhfor  the  life  of  the  vporld.\Anfsv  Xy)'  "(vorU,  wee  mufl  not  vndcrfbnd 
 cucry  particular  man  in  the  worlde,  but  the  Ele<n:  among  the  lewes  and  Gen* 
 tilesrfor  in  both  thefe  places  Chrifl:  doth  ouerthwart  the  conceit  of  the  Icwcs, 
 which  thought  that  they  alone  wereloued  of  God,and  not  the  Gentiles.And 
 fiowc  this  word  is  to  be  vnderf1:ood  in  the  newc  teftamcnt ,  Paul  doeth  fully 
 declare. Rom. 1 1 . v.  1 2.  //^faith  he)  the  pMofthem,  that  is,the  lewes,^^  the  n- 
 thzsoftheworldc^andthedimimjhingofthem  the  nches  of  the  Gentiles,  C^r. 
 and  v.  I  ^.Ifthecajling  away  of  them  be  /^^reconciling  of  the  worlde,  what  f jail 
 the  r4€cifiing  be  but  life  from  the  deAd.y^hcxchy  \ht  worlde,  bee  vndeftandes 
 
 li  I  die 
 
Of  tlic  Church»  An  Sx^ojition 
 
 the  bodie  of  the  Gentiles  in  the  laft  age  of  the  wor!(J .  And  thus  he  fully  de^ 
 dares  his  ownemeaning,when  he  faith  to  the  QonnxX-ii^n^jGodwasinChri^ 
 reconciling  the  world  vnto  himfe/fe.Y.Kom^i  4.V.  1 5  -  *Defiroy  not  him  ivith  thji 
 meat e  for  whome  Chrifl  dyed,  2  .Pet. 2 » i  fDenfmg  the  Lord  that  hmht  them,  and 
 hrrngvpoyttkemfelnssfivift damnation.  Therefore  Chrift  died  ror  them  alfb 
 which  are  condemncd.'^/^.The  reafon  is  not  good.  For  in  thefe  and  fuch 
 like  places  thefcripture  fpeakes  of  men ,  not  as  they  are  indeede  before  God, 
 but  as  they  are  in  appearance  and  profeffion,and  as  they  are  in  the  acceptati«- 
 on  with  mcn.Por  fo  long  as  a  man  holdcs  and  imbraces  theCliriftian  failh,(b 
 long  in  the  iudgemem  of  charitie  wee  mult  cfteeme  him  to  be  one  that  is  re- 
 deemed by  Chnfljthough  mdeedc  he  be  not.  And  this  is  the  meaning  of  Pe- 
 ter when  he  faith,that  faifc  prophets  denic  the  Lord  that  bought  tliem.  IV. 
 In  the  preaching  of  the  gofpell  grace  is  freely  offered  not  onely  to  the  Eleft^ 
 but  to  all  men  indifferently; and  G  od  in  offering  grace  deludes  no  manrand 
 therefore  Chrifts  death  appertaines  and  belongs  to  all  men  indifferently.. 
 Jnfroer .  The  preaching  of  the  Gofpell  is  an  ordinance  of  God  appointed 
 for  the  gathering  togithcr  and  the  accompli  Ihroent  of  the  number  of  thee* 
 left:  and  therefore  in  the  minifleric  of  the  word ,  grace  and  faluation  is  offe- 
 red principally  and  direftlv  to  the  cleft,  and  onely  by  confequent  to  them 
 which  are  ordained  to  iulf  damnatiombecaufe  they  are  mingled  with  the  eleft 
 in  the  fame  focieties:  and  becaufe  the  miniftcrs  of  God,  not  knowing  his  fe- 
 cret  counfelljin  charitie  thinke  all  to  be  eleft.  And  though  God  in  offering 
 gracedoenotconferreittoall,  yet  is  there  no  delufion.  For  the  offering  of 
 grace  doth  not  onely  ferue  for  the  conuerfion  of  a  f3nner,but  alfb  to  be  an  ocr 
 cafionbyracns  fault  of  blinding  the  minde  and  hardening  the  hcart,and  of 
 takino-awavexcufeintheday  ofiudgement. 
 
 To  conclude  this  point;  Vniuerfall redemption  of  all  men,  wegraunt:  the 
 Scripture  faith  forand  there  is  an  vniuerfnlitie  among  the  elcft  and  beleeuers: 
 but  vniuerfall  Redemption  of  all  and  euery  man  as  well  the  damned  as  the  e- 
 left  and  that  effeftually  ,  wee  renounce  as  hauing  neither  footing  in  the 
 fcripture,nGrin  the  writings  of  any  ancient  and  ovtnodoxediuine,  for  many 
 hundred  yeares  after  Chritli,his  wordes  not  depraucd  and  miflakcn. 
 
 As  for  Vniuerfall  vocation,it  is  of  the  fame  kinde  with  the  foi  mer;becaufe 
 
 it  isflatte  againfl  the  wor<l  ofGod  in  which  is  fully  fet  dowiie  a  diflinftion  of 
 
 the  whole  world  fj-om  the  creation  to  the  daics  of  Ghrift ,into  two  parts: one, 
 
 the  people  of  God  beeingreceiucd  into  the  couenant:  theoiherj(beeingthc 
 
 greatef}  part  of  the  woride)No-people,and  forth  of  the  couenant.  From  the 
 
 beginning  ofthe  world  to  the  giuing  of  the  lawe,  the  Church  was  fhut  vp  in 
 
 the  families  ofthe  Patriarches:and  the  couenant  in  the  vcrie  familie  of Abrar 
 
 ^    ^  ham  was  reflrained  to  Ifaakrandthc  itjcmbers  of  thefe  families,  for  this  caufft, 
 
 were  called  the  foHnesofGod:therefl:  ofthe  world  befidGbeingtearmed  aj 
 
 they  were  indecdc,the  fonnes  of  men.Frora  tlie  giuing  of  thelawe  tilChrif}"j 
 
 the  nation  ofthe  Teweswas  the  Church  ofGod,and  the  reii  ofthe  world  bc- 
 
 Gie^j.ij.       fide.no  people  of  God.  And  therefore  Efxii  calls  ^\^zvl^wifcneys1^^vA  them  thtit 
 
 ^l  iT,'         "^^^  ^'^  d,ir^»eJfe:^T)d  Ofe, Such  as  are  rrittoKt  mercie  and  m^opie:  and  Zachaj^ 
 
 /da^.i^.'      rie,Such  as  are  not  lovicdto  the  Lord:  and  Paul.  Such  as  zrcfet  toivalke  in  their 
 
 sgj,i->3.      ^jjj^^  jrijiif/jbeing  rvitkcut  GodzSi^yxithcut  Chrifi  in  the. world. And  thisdiftm-?- 
 
 1 
 
oftheC^eeie,  andPrcdeftlnation.     481 
 
 ii'ionljetweeneTcwe  and  Gentile  Hood  till  the  Vc!*y  arcenfion  of  Chrift.  And 
 hereupon  when  he  was  to  fend  his  difciples  to  preach ,  hee  charged  them  not  M.tt.io.<f,7. 
 to  goe  into  the  way  of  the  Gentiles  >  and  not  to  enter  into  the  cities  of  the  Sa-    '•  ^■^t.' 
 liiaritanes,but  rather  to  goc  K>  the  loft  fheepe  of  the  houfc  of  ifrael.-and  when 
 ^e  woman  of  Canaan  made  requeft  for  her  daughter,  he  gaue  a  deniall  at  the  .'^ 
 
 'firfl:vpontliisdifi;inftion,(aying,/?/tf;;i?r «?<?<?/<• /0/*«;^  the  childrens ^;-f-,W^W*^*3*'J'»^» 
 Yi^c it yyito doggesrand  againe,//^w notfent  but  vntotheJofi/heepe  ef  the hmfi 
 ttf  l[raelX\  wil  be  Ciid,tlKit  this  difhn^lion  arofe  ofthis,that  the  Gentiles  at  the 
 firft  fell  away  from  the  couenant,&  contemned  the  Meflias.lt  is  true  indeedc 
 of  thefii  ft  heades  of  the  Gentiles  die  fonnes  of  Noe :  but  of  their  pofteritic  it 
 is  falfe,which  in  times  following  did  not  (b  much  as  hcare  of  the  couenant, 
 and  the  Meflias.  The  Prophet  Efai  faith  of  Chrift,  rtA nation  thatk>}e\veyiot  ^^*'  ^^*^' 
 thee, fhAllrunne  tint 0  thee.  And  Paul  fpealdng  to  the  Athenians faith,that  the  ^^ 
 times  of  this  their  ignorance  God  regarded  not :  but  non>  admonifheth  all  men 
 euery  where  to  repent  :and  to  the  Romanes  he  faith,  that  the  my  fterie  touch- 
 mg  Chrift  and  his  benefits  was  k^^tfecret  fince  the  worlde  began,  and  noree  o-  ^^  '*^**^* 
 pcncd  andpublilhed  amongall  nations.  And  ifthe  Gentileshad  butknownc 
 of  the  MefiiaSjwhy  did  not  their  Poets  and  Philofbphers  who  in  their  wri- 
 tings notorioufly  abufe  the  lewes  withfundrie  *  nickenames,  at  the  leaft  fig-»  Apeiia.ver- 
 nifie  the  contempt  of  the  Redeemer.  Wherefore  to  holde,  and  much  more  to  fabbatarius"*'  - 
 auouch  by  writing,that  all  and  euery  one  of  the  heathen  were  called.it  is  mofl:  Cuitarnu^iiBw 
 abfurdeiand  if  it  were  fb ,  the  Caniballs  and  the  fauadge  nations  of  America  v*^'^  . 
 fhould  hauc  known^  Chrift  without  preaching,which  by  the  hiftories  of  the 
 difcouerie  of thofe  countrics,is  knowne  to  be  falfe. 
 
 Againe,if  the  Vocation  of  eueiy  man  bee  effedluall,  then  faith  muft  bee 
 common  to  all  men  either  by  nature  or  by  grace,  or  bothrnow  to  (ay  the  firft, 
 namely  that  the  power  of  beleeuing  is  common  to  all  by  nature,  is  the  herefie 
 of  the  Pelagians,and  to  fay  it  is  common  to  all  by  grace,  is  falfe.  All  men  hatte  ^,  ^. 
 »o/j^;>/7,faith  Paul:nay  many  to  whome  the  Gofpell  is  preached,doe  not  fb 
 much  as  vnderftandit  and  giuc  affent  vnto  it  *,  Satan  blmdmg  their  mindes  that  t.Cox.d^.^. 
 the  light  oftheglorioHSgorpellofChhflfhoHldnotJhine  vnto  them:  andto  faie  that 
 faith  is  partly  by  nature  &  partly  by  grace,is  the  condencd  herefie  of  the  femi- 
 PeIagian:for  we  can  not  fo  much  as  thinke  a  good  thought  of  our  felues.         J.cor.j.j, 
 
 The  laft  defe<ft  in  the  platformc  is,that  they  afcribe  vnto  God  a  wrong  end 
 of  his  counfelstnamely  the  communication  of  mercie  or  goodneffe  in  eternal 
 happines.For  the  abfblutc  and  foueraigne  ende  of  all  Gods  doings  muft  bee 
 anfwcrable  to  his  naturc,which  is  not  mercie  and  loue  alone,but  alfb  iuftice  it 
 felfe:and  therefore  the  right  ende  is  the  manifcftation  of  his  glorie  both  in  iu- 
 ftice and  mercie  by  the  expreffe  teftimonie  offcripture.  Againe,  if  the  com- 
 munication of  his  goodnes  were  the  higheft  end  ofallhiscounfells,all  men 
 without  exception  fhould  befaucd.bccaufc  God  can  not  be  frullratcd  of  his 
 end  and  piirpofed :  &ifbut  one  mai;jbedamncd,he  isdamned.cithcrbecaufc 
 God  will  not  faue  him, or  bccaufehc  can  not.If  dw:y  fay  he  will  not,thcn  is  he 
 changeable-,if  he  can  not,then  is  he  not  omnipotent,  confidering  his  purpofe 
 was  to  conueyhappineHe  to  all  creatures.  • 
 
 Thus  much  of  the  efficient  caufe  of  die  Church,namely  Gods  prcdeilina* 
 
 li  2  tion: 
 
1 
 
 4^*     Ofthe  Church,  AHtxpo/ttion 
 
 uonrvvhich  doflrine  could  not  here  bee  omitted  confidcring  no  m^n  can  be* 
 keue  himfelfe  to  be  a  member  of  the  ChurchjVnlelTc  withali  hec  belccue  that 
 c4.]n»^J)T-'  heispredertinateto  life  euerlafting .  Nowe  wee  come  to  the fecond  point, 
 ^ ;  cCf»^ '  3 '  namely  the  LMyfikallvnion  yy^Mich  is  the  very  forme  of  the  Church,  whereby 
 ^Jl.j.iS.       gWihsxheUencsLtcmadeoMewtthChrtft.  To  the  cauling  of  this  vnion  two- 
 things  are  required,  a  Doiiation  or  giuing  of  Chrift  vnto  that  man,  whichis 
 to  bee  made  one  with  him:and  a  Coniunftion  betweene  them  both .  Of  the 
 
 jrat.9.i(j.      firlt,the  Prophet  Efai  {2iith,Fyjtovs  archildis  borneyandvmo  vsaionnc  is  giuenr. 
 
 Soa.8.j»»  and  VdiV^ifyho /pared not  his  arvnefonneJbHt  gaue  \i\a\for  vs  all :  hovepjallhe  not 
 with  \i\vi\gtHe  vs  all  things  alfofKnA  touching  it  fundrie  points  mullbe  confi* 
 dered.The  firft  is,what  is  meant  by  this  giuing?c^»/It  is  an  aftion  or  worker 
 of  God  the  Father  by  the  holy  ghoft ,  whereby  Chrift  as  redeemer  in  the  ap- 
 pointed time  is  really  communicated  to  al  ordained  to  faluation  in  fuch  man- 
 ner,that  they  may  truely  fay,that  Chrift  himfelfe  withali  his  benefits  is  theirs^, 
 both  m  refpeft  of  right  tliereto,  and  in  refpe^t  of  all  fruit  redounding  thence,, 
 and  that  as  truely  as  any  man  may  (ay  that  houfe  and  land  giucn  him  of  his  an» 
 cetours  is  his  owne  both  to  poflefle  and  to  v(c. 
 
 The  fecond  point  is,what  is  the  very  thing  giuen  ?  aAnfvo.  Whole  Chrift- 
 God  and  man  is  giuen ,  becaufe  his  humanitie  without  his  godhead,  or  the 
 godhead  withoutrthe  humanitie  doth  not  reconcile  vs  to  God.  Yet  in  this  gl- 
 uing there  moft  be  a  diuers  confideration  had  of  the  two  natures  of  Chrift^ 
 for  the  communication  of  the  godhead  is  merely  energeticall,that  is,onely  int 
 refped  of  operationjin  that  it  doth  make  the  manhood  perfonally  vnited  vn-- 
 to  it  to  be  propitiatorie  for  our  finnes  and  meritorious  of  hfe  eternall.  And  td 
 auouch  any  communication  of  the  godhead  in  refpcft  of  eflence,  were  to 
 bring  in  thcherefie  of  the  Maniches,  and  to  maintaine  a  compofition  and  a 
 commixtion  of  our  natures  with  the  nature  of  G  od.  Againe,in  the  manhood 
 of  Chrift  wee  muft  diftinguiih  betweene  the  fubieft  it  felfe,the  iubftance  of 
 body  and  foule,and  the  ble/fings  in  the  (libieft  which  tend  to  our  faluation. 
 And  the  communication  of  the  afor(aid  manhood  is  in  refpeft  of  both,with- 
 out  feparationcfor  no  man  can  receiuefauing  vertue  from  Chrift,vnle(Ic  firft' 
 ofallherecciue  Chrift  himfelfe  ,  as  no  man  can  haue  the  treafure  hid  in  the 
 fielde,vnlefle  firft  ofall  he hauc  the  fielde  :  and  no  mancanbenourifticdby 
 
 jch^tf^j  54.  meate  and  drinke  vnlefte  firft  ofall  he  receiue  the  fubftance  of  both.  And  this 
 is  the  caufe  why  not  onely  in  the  preaching  of  the  worde  but  alfb  in  the  infti- 
 tution  of  the  Lords  fupper^exprefTe  mention  is  made ,  not  onely  of  Chrifts 
 merit,but  alfb  of  his  verie  bodie  and  blood,whereby  the  whole  humanitie  ii 
 
 Ioh.i.14.  fignified,  as  appeares  by  that  place  where  it  is  faid,  that  the  Wordrroi  made- 
 fiejh.  And  though  the  flclh  ofjtfelfeprofitnothingasS.lohnfaith,yet  as 
 it  is  ioyned  to  the  godhead  ofthefonneand  doth  fubfiftin  his  perfon,it 
 receiueth  thence  quickening  vertue ,  to  reuiue  and  renue  all  thofe  to  whome 
 it  fhall  be  2;iuen.Laftly,  among  the  bleffings  that  are  ftorcd-vp  in  the  man- 
 hood of  Chrift  for  our  faluation  ,  fome  are  giuen  vnto  vs  by  imputation  ,  as 
 when  wee  arc  iuftified  by  the  righteoufnelTe  indeede  inherent  in  his  man- - 
 hoode ,  but  imputed  vnto  vs  :  fome  by  infiifion  ,  as  when  holinefle  ir 
 wrought  in  our  heartesby  thefpirit  ,as  a  fruite  of  that  hoImcfTe  which  is. 
 
 m. 
 
dftheCreede.  and  Myfticall  vnion.     4S1 
 
 in  the  manhood  of  Chrift,and  deriued  from  it,as  the  light  of  one  candle  from 
 another. 
 
 The  third  point  is ,  in  what  manner  Chrift  is  giucn  vnto  vs.  Anf.  God  the 
 father  giueth  Chrift  vnto  his  Church  not  in  any  earthjy  or  bodily  manner ,  as 
 when  a  king  befto  weth  a  gift  with  his  ownc  hand,and  putteth  it  into  the  hand 
 of  his  fubieft :  but  the  manner  is  altogether  celcftiall  and  (pirituall:  partly  be- 
 caufe  it  is  brought  to  pafle  by  the  meere  diuine  operation  of  the  holy  Ghoft ; 
 •&  partly  becaufe  in  refpe^  of  vs ,  this  aft  is  receiued  by  an  inftrumcnt  which 
 is  fupernamrall ,  namely,  faith ,  whereby  wclay  hold  on,and  apphe  vnto  our 
 felues  the  Euangelicall  promifes .  And  this  manner  of  giuing  may  be  concei- 
 uedthus .  A  man  that  neuer  ftirred  foote  out  of  England  holds  and  enioyes 
 land  in  Turkie:but  how  comes  it  to  be  his  ?  Thus:  the  Emperour  was  wilbng 
 «nd  content  to  befto  wit;  and  the  man  for  his  part  as  willing  to  accept  and 
 receiuc  it:  and  by  this  meanes  that  wliich  at  the  firft  was  the  Empcrours ,  by 
 mutuall  confent  becomes  the  mans.  In  the  fame  manner  G  od  the  Fadier  hatn 
 made  an  Euangelicall  couenantwith  his  Church:  in  which  of  his  mercie  he 
 hath  made  a  graunt  of  his  owne  fonne  vnto  vs ,  with  righteoufneflc  and  life 
 cuerlafting  in  him :  and  we  againe  by  his  grace  accept  of  this  graunt  and  re- 
 cciue  the  fame  by  faith:  &  thus  by  mutuall  confent  according  to  the  tenour  of 
 the  coucnant,any  repentant  (inner  may  truly  fay,  though  I  now  haue  mine  a- 
 boad  vpon  earth,  and  Chrift  in  refpcft  of  his  manhood  be  locally  in  heauen  *, 
 yet  is  he  truly  mine  to  haue  and  toenioy,his  bodie  is  mine ,  his  blood  is  mine. 
 As  for  the  giuing  &  receiuing  of  the  bodie  &  blood  of  Chrift  in  bodily  man- 
 ner (which  the  Papiftsmaintaine  in  auouching  the  reall  tranfubftantiation  of 
 bread  and  wine  in  the  facrament  into  the  bodie  and  blood  ofChrift,  and  the 
 Lutheransalfoin  teaching  that  his  bodie  and  blood  is  (iibftantially  either  in, 
 or  with,or  vnder  the  bread  and  wine)  is  an  erroneous  conceit  flat  oppofite  to 
 fundriepointsof  theCbiiftian  faith.  For  Chrift  to  this  very  houre  retaineth 
 ftill  the  eftence  and  eftentiall  properties  of  a  true  bodie  ,  and  we  beleeue  that 
 really  and  viflblyhe  afcendcd  into  heauen,  and  there  abides  till  his  fccond 
 comming  to  the  laft  iudgement:\vho  then  hauing  but  common  reafon  would  ' 
 imagine  a  communication  of  the  bodie  of  Chrift  pent  vp  in  the  element  of 
 bread,and  conueyed  into  our  bodies  by  the  meuth  and  ftomacke. 
 
 The  third  point  is, whether  we  are  not  lords  of  Chhft,he  being  thus  giuen 
 vnto  vs.  Anf.  No  :  for  this  donation  is  not  fingle  but  mutuall.  As  Chnft  is  gi- 
 uen to  vs,(b  we  againe  arc  giuen  to  Chiili ,  as  he  himfelfe  faith  ,  Thofe  rehome  loh.i-.j, 
 thou  hxfl giuen  me.  Father,  I  haue  kef  t.  And  we  arc  giuen  vnto  him  in  that  our 
 bodies  andlbules  are  made  his  not  onely  as  he  is  God ,  but  alfo  as  he  is  our  re- 
 deemer: and  our  finnes  with  the  guilt  tliereof  arc  made  his  by  imputation,and 
 the  punilhment  thereof  is  wholly  laid  vpon  him.  This  is  all  the  dowrie  which 
 the  Church,  becmg  the  fpoufe  of  Chrift,hath  brought  vnto  him. 
 
 The  fifth  point  is  ,how  any  man  in  particular  may  know  that  Chrift  is  gi- 
 «en  vnto  him  of  die  Father.  Anf.  When  God  giues  Chrift  to  man,  he  witliall 
 giues  man  grace  and  power  to  receiue  Chrift,  and  to  apprehend  him  with  all 
 bis  benefits :  and  this  we  doe  when  we  vtterly  renounce  our  felues,  diis  world 
 and  all  things  therein ,  bewailc  our  (i^nes  paft ,  refting  on  the  death  of  Chrifl 
 
4^4      Of  the  Church,  An  Sxpdjttiott 
 
 for  the  pardon  of  them  al,and  as  it  were  with  both  the  armcs  of  faith  catching 
 holde  vpon  him  in  all  e(btcs,both  in  hfe  and  death .  When  the  heart  of  any 
 man  is  tvuely  dilpofed  and  inclined  to  doc  thefe  and  the  hke  things,  wee  may 
 tr  uely  {ay,that  God  hath  giuen  him  grace  to  receiue  Chrift. 
 
 The  fecond  di:ng  required  to  make  vs  one  with  Chrift  is,the  Myfticall  V- 
 nion,which  is  a  Conmnftion  wherby  Chrift  &  his  Chnrch  are  aftually  cou- 
 pled into  one  whole  Myftical  bodie.  Now  that  we  may  the  better  coceiue  the 
 nature  ofit,fundrie  queftions  are  to  bemooued.The  firft,what  kinde  of  con- 
 iundion  this  is.  A>if.\n  the  fcripture  we  meete  with  three  kinde  of  coniunfti- 
 ons.Thefirft  is,  coniunftion  in  nature,  when  fundrie  things  are  coupled  by 
 one  and  the  fame  nature.  As  the  Fatherjthe  Sonne,and  the  holy  G  hoft,  being 
 three  diftinft  fubiiftances  are  all  oncand  therefore  ioyned  in  one  godhead  or 
 diuine  nature.NoW'e  Chrift  and  the  belecuer  are  not  ioyned  in  nature:  for  the 
 thevtwainefhouldhaue  one  bodie  and  foule.  The  fecond  coniunftion  is  iii 
 perfon,wheri  things  in  nature  different ,  fo  concurrc  togither,  that  they  make 
 but  one  perfonjas  the  bodie  andfoule  make  one  manrand  the  godhead  of  the 
 fonne  withhis  manhood  make  but  one  Chrift:inwhorae  there  is  an  vnion  of 
 dtftin£l  natures  vvidi  vnity  of  perfon  .  Nowc  Chrift  and  a  Chriftian  are  not 
 iovncd  in  perfon:for  Chrift  is  one  perfon,Peter  a  fecond,and  Paul  a  third  di- 
 ftin£l  from  the  both:  &  fo  many  men  as  there  bee,  fo  many  feuerall  per(bns^ 
 The  third  coniunftion  isin  fpirit ;  and  this  is  the  coniundion  meant  in  this 
 placc:whercby  Chriftrand  his  Church  arc  ioyned  togither:  for  the vcrie  fame 
 fpirit  of  God  that  dwelleth  in  the  manhood  of  Chrift  and  filleth  it  with  all 
 gracesaboue  meafure,is  deriued  thence  and  dwelleth  in  all  the  true  members 
 ofthe  C  hurch,and  filleth  them  with  the  like  graces  in  meafure,  and  therefore 
 S-Iohn  (zixhiHerehy.wce  kl^orvethat  7V€  dvpfll  in  him  and  he  in  vsJbecAufe  he  hath 
 sjinenvs  ofhU  rpirit.Hencc  it  followes^thnt  the  bond  of  this  coniunftion  is  one 
 ^nd  the  f.\mc  f{)iritdefcending  from  Chrift  the  head  to  all  his  members,  crea- 
 ung  alfb  in  them  the  inftrument  of  faith  whereby  they  apprehend  C  hrift  and 
 make  him  their  owne. 
 
 The  fecond  is,what  are  the  things  vnited?/^/j/r  Not  the  bodie  ofthe  belec- 
 uer ,to  the  bodieof  Chrift,  or  the  foule  to  his  fbulc,but  the  whole  perfon  ofthe 
 man  to  the  whole  perfon  of  Chrift:yet  in  this  order  jwe  are  firft  of  al  &  immej- 
 diatcly  ioyned  to  the  manhood  of  L  hrift,&  by  the  manhood  to  the  godhead. 
 The  third  queftion  iSjwhat  is  the  manner  of  this  coniunftion.  Af}jTr.  Wee 
 muft  not  thinke  that  Chrift  and  his  Church  are  ioyned  by  imagination,  as  the 
 minde  of  man  and  the  thing  whereof  he  thinkesror  by  confent  of- heart  as  one 
 friende  is  ioyned  withanother,andas  the  lewes  conuerted  were  all  of  one 
 heart  and  fbuIe:or  by  any  abode  in  one  place.or  by  touchingjas  fea  and  lande 
 are  bothioyned  togither  and  make  one  globe:or  by  any  compofition  or  (O*^ 
 
 ««U.42.  mixtion  of  fubftances,  as  when  many  ingredients  are  put  togither, tomakc 
 one  medicine  .  But  this  conjunction  is  altogitherfpirituall  as  the  former  Gi- 
 «ing  was;and  incomprehenfible  to  mans  reafbn :  and  therefore  wee  muft  ra- 
 ther labour  to  feele  it  by  experience  in  the  heart,  then  to  conceiue  it  in  the  . 
 braine.Yet  neuerthelefte  it  lliall  not  be  amiffe  to  confider  a  refcmblance  of  it 
 mtliiscomparifon.  Suppofeamanhauing  the  parts  of  liis  bodie  difioyncd 
 
 n  £irrg; 
 
hf  tie  Creese»  and  My{!ica!I  vnioiT,      48; 
 
 farre  afiinder,  his  head  lying  in  Italy,  one  arme  iii  Germanic  ,  th^c  other  in 
 Spaine,andhisleggs  with  vsin  England:  fuppofe  further  all  thefe  parts  or 
 quarters  haue  all  one  foulc,  extending  itfelfe  vnto  theniall,andqujffecnin<»^ 
 each  of  them  feuerally  as  though  they  were  neerely  ioyned  togithcr  ;and 
 though  the  parts  be  feuered  many  hundred  miles  afunder,  yet  the  diftance  of 
 place  doth  not  hinder  the  coniun<f>ion,  confidering  one  and  the  famefoule 
 doth  inlarge  itfelfe  and  giuehfe  vnto  them  all.  In  the  (amc  manner  the  head 
 of  the  Myllicall  bodie  Chrill  our  Sauiourisnowc  in  heauen,and  fomc  of  his 
 members  in  hejiuen  with  hiro,and  (bmein  carth:and  of  thefe ,  forae  in  Eng- 
 landjfomein  Germanie ,  ^oxnz  in  Italy ,  fome  in  Spaine,diftantmany  thou- 
 (and  miles  afunder.-and  the  fpirit  of  God  is  as  it  were  the  foule  of  this  bodic 
 which  giucth  fpirituall  life  to  all  the  nyembersrdiftance  of  place  doth  not  hin- 
 der this  coniun<flion,bccaufc  the  holy  Gholt  which  linketh  all  the  partes  to- 
 githcr is  infinite. 
 
 The  benefits  which  we  recciue  by  this  Myfticall  vnion  are  manifold .  For 
 it  is  the  ground  of  the  conueiance  of  all  grace.The  firft  is,that  by  means  here- 
 of euery  Chriftian  as  he  is  a  Chrillian  or  a  man  regenerate  hath  his  beginning 
 and  bemg  in  Chnft,howefoeuer  as  heis  a  man  hee  hath  his  beeing  and  fubfi- 
 flin^  in  himfelfc,as  Paul  {aith,7>  are  of  God  in  Chrift.  And,  fVeare  mernhers  <9/,.Cor.i.jo. 
 hit  bodie  ofhiiflejfh  and  of  his  bones. }\os^z  will  (bmc  fay  can  this  be  ?  After  this  ^P^«^-5-i»« 
 manner  .The  comparifbn  is  taken  from  our  firfl  parents .  Eue  was  made  of  a 
 rib  taken  out  of  Adams  fide,he  beeing  cafl  into  a  flumber:  this  beeing  done» 
 Adam  awaked  and  faid,77:?^  nowe  is  bone  of  my  bone  andfle/h  ofmyfiejh.  Chrift 
 was  nailed  on  the  croffe  and  his  moft  pretious  blood  was  fhed,  and  out  of  it 
 arife  and  fprmg  all  true  Chriflians;that  is.out  of  the  merit  of  Chril^s  death  & 
 jpraffion,whereDy  they  become  newe  creatures.  Secondly  ,  euery  one  that  be- 
 jeeuethinChriftbyreafon  of  this  vnion  hath  an  vnfpeakable  prerogatiue: 
 for  hereby  he  is  firft  vnited  to  Chrift,  and  by  reafon  thereof  is  alfo  ioyned  to 
 the  whole  trinitie,thefather,the  fonne,and  the  holy  Ghoft ,  and  fhall  hauee- 
 tcrnali  fellowfhip  with  them.  Thirdly ,  fundrie  men  fpecially  Papifts  deride 
 the  do£lrine  of  iuftification  by  imputed  righteoufnes :  thinking  it  as  abfiirde, 
 ihat  a  man  fhould  be  iuft  by  that  righteoufneflc  which  is  inherent  in  the  per- 
 fonofChrifl;asifwe{houldfay,thatonemanmayliue  by  the  fbule  of  ano- 
 ther: or  be  learned  by  the  learning  ofanother.But  here  we  may  fee  that  it  hath 
 fufficicntfoundation.  For  there  is  amoft  neere  and  ftrait  vnion  betwcene 
 Chrift  and  all  that  beleeue  in  him:and  in  this  vnion  Chrift  with  all  his  benefits 
 according  to  the  tenourofthecouenant  of  grace,is  made  ours  really:  &  thcr- 
 fore  we  may  ftandc  iuft  before  God  by  hisrighteoufneffe ;  it  beeing  indcede 
 his,becaufe  it  is  in  him  as  in  a  fubieft;yet  foas  it  is  alfo  curs',  becaufc  it  is  2;iuen 
 vntovsofGod.  Nowc  there  is  no  fu:h  vnion  betwcene  man  and  man.and 
 for  diat  caufe  one  man  can  not  hue  by  the  foule  of  another,  or  be  learned  by 
 the  learning  of  another.Fourthly  fro  thisfountninefpringes  our  fin<5tificatio, 
 whcrbv  we  die  to  fin  and  are  renucd  in  righteoufnes  and  holines.  Wormes  & 
 flic?  that  haue  lien  dead  al  winter,if  they  be  l.;id  in  thefunne  in  the  fpring  time 
 begin  n  rcuiuf,'.;,'  vrrtu"  iherccf:''uenfo,w!ie  weare  vnited  to  Chrift  ,  &  are 
 (asitvvei.-)Ia:d  in  thiiSeaiiiCSofthisbleft'ed  fonneofrightecufnes^vertueis 
 
 li  4  jderiucd 
 
48S     Of  the  Church,  AnSxfoftio» 
 
 cleriued  thenGe,which  warmcth  our  benummed  hearts  dead  in  finne ,  and  rc- 
 uiuetli  vs  to  navnes  of  life :  whereby  we  be^in  to  affeft  and  like  good  things, 
 and  put  in  praclife  all  the  duties  of  rcligion.Fjfthly,hcnce  we  banc  the  prole- 
 clion  of  Gods  angels">for  they  alwaies  waite  and  attend  on  Chriftjand  becaufe 
 we  are  made  one  with  him ,  they  attend  vpon  vs  alfo.  Laftlvby  reafon  of  this 
 vnion  with  Chrift,  cuery  belceuer  commeth  to  hauc  interefl:  &to  recouer  his 
 title  in  the  creatures  of  G  od ,  and  to  haue  the  holy  and  lawful!  vfe  of  them  all. 
 For  we  muft  con{ider,that  although  Adam  created  in  the  image  ofGod,  was 
 Lo  made  lord  ouer  all  things  in  hcauen  and  earth ;  yet  when  hee  fel  by  eating  the 
 
 £0  L>*^  forbidden  fruite-,he,and  in  him  all  mankind  jolt  the  title  and  vfc  of  them  all. 
 ^-yiSi.c  vi^fl^owe  therefore  that  a  man  mav  recouer  his  interefl:,he  muft  firft  of  all  be  v- 
 /vrt>i*^^  nited  and  made  one  with  Ghrirt:;and  then  by  Chrift ,  who  is  Lord  and  King- 
 n^^^p.^*  ouer  alhlhall  hee  recouer  that  tide  in  the  creatures  of Godjwhich  hee  had  by 
 '^^J  y  creation;and  be  made  lord  ouer  them  againc.  But  fome  will  fiy,if  this  bee  fo, 
 ^^\^^^^  thenaChnftianmanmayhaucandeuioy  all  creatures  at  his  pleaiiire  ;  and 
 ,  ^*^V^v^**therefore  the  goods  of  other  men.  f^nf.  The  reafon  is  not  good,for  in  this« 
 *^[(M^^Jif'^  we  haue  no  more  but  =»  right  vnto  the  creature ,  and  ^  right  m  it,that  is,a- 
 5  b  lusinre.  '  £luall  polTeffion  is  referued  for  the  life  to  come.  Therefore  wc  muft  content 
 ^  '  ^  our  (elues  with  our  allowed  portions  giuen  vnto  vs  by  god,by  his  grace  vfing- 
 
 U  ^^^^zl  them  in  lioly  raanner,expedingby  hope  the  full  fruition  of  all  things  till  after 
 (  rtf  ^Jx^this  life.  Againe,if all  title  to  the  creatures  be  rocouered  by  Chrift,  itmay  bee 
 a  &^^^**^emandcd. whether  infidels  hauc  any  intereft  to  their  goods  or  no?  v^»AIn* 
 ■yria4**^i^  fidels  before  men  are  ri^ht  lords  of  all  their  landes  and  poileflions  which  thcy~ 
 ^vfi^  ^-'^^Jiaue  olTtained  by  lawefuU  meanesjandin  the  courts  of  men  they  are  not  to  be- 
 ^'f-'^^Wv  «Jepriued  of  them  :  but  before  God  they  are  but  vfurpers,becaufc  they  boldc 
 ^itujrrji  them  not /«r^pi/^jthatis.irrCHriTflhcitf 
 
 _^     .,,,. j/?i/f , that  is,in  Chnftrncitherhaue  they  any  holy  and  right  vfc  o£r 
 
 iM  '^f^**^**/^thcm/or  ta  the  vncleane^ntl  things,  are  vncleane .  And  they  muft  firft  of  all  be- 
 «j^^ ;  &*^  come  members  of  Chrift  before  they  can  hold  and  enioy  them  aright,and  vfc 
 fH^^     5them  with  good  confcience. 
 
 ^j^^av^^       The  duties  which  are  to  be  learned  of  the  doctrine  of  this  vnion  arcmani--i 
 B  ,f?it^  '*'^**t/%lde.  And  firft  of  all  we  are  taught  to  purge  our  hands  and  heartes  of  all  our  : 
 ir^'  -f^^     linnes,and  efpecially  toauoid  all  thofe  finnes  whereby  mens  bodies  are  defi-  • 
 ^ ri^M*  kd,as  drunkennelTe, vncleannes,  fbrnication:for  they  driue  away  the  fpirit  o^ ' 
 ,t£<>»*t^  God  from  his  ownhoufe,and  difTolue  the  bond  of  the  coniunftion  between 
 ^-  J^itxfiMi  Chr  ill  &  vs.Secondly  we  muft  euerie  one  of  vs,which  profefle  our  fdues  to 
 i-  "^  /^K^e- members  of  Chrift,labour  to  become  conformable  vnto  him  in  holinefTe 
 /  .    ^   L  oflife,and  to  become  ncwecreaturesrfor  this  vnion  requireth  thus  much.Let 
 "^Jj"^^    a-man  takethegriftsofacrabtree,andfetthemin<^o  good  ftockes  :  yet  wilh 
 •^)*>f^f/ mey  not  change  their  fap,but  bring  forth  fruit  according  to  their  own  naturcj  ■ 
 '"'' ?|^^5^^€U€n  (bvvre  crabs:but  it  muft  notbe  fb  with  vs:we  are  indeede  wilde  oIiues,& 
 "^Lf^  *^^  branches  of  wjlde  vinesiyet  feeing  we  are  perfwadcd  that  wee  are  grafted  • 
 y  yo£k^  ^  ^^j^  Chrift  and  made  one  with  him, we  muft  lay  afide  our  wilde  and  fowrc  ' 
 nature,and  take  vpon  vs  the  nature  of  the  true  vine ,  beare  good  fruite,haue 
 good  luvce  in  vs,and  render  fwecte  wine.  Thirdly  we  are  taught  hence  to  bee 
 plentifullin  all  Siood  workcs,confidering  v>'eeare  ioyned  to  him  that  is  the 
 ■bh.H<  J.      fountaine  of  grace.  And  therefore  Clirift  faith,/  am  the.  true  vine  and  mj  father 
 
of  the  (reede,  and  Myfticall  vnioil .      4^^ 
 
 is  the  htishad-mamettery  hroHnch  that  beareth  not  fruit  e  in  me^  he  taketh  cm'ny.& 
 euery  on  e  that  beareth  frnite  he  furgeth  it  that  it  may  beare  morefrttite.  And  the 
 Prophet  Efai  compares  the  Church  of  God  to  a  vineyard  with  a  tower  and  a  ^^^-J-T- 
 wine-prefTe  m  it.  And  God  himfelfe  comes  often  downe  vnto  itj  to  fee  the  ^^^^  ^^ 
 fruits  of  the  valley  ^to  fee  if  the  vine  budde^and  the'Fomegranets  flourifh.  And  fiir- 
 ther  we  muft  bring  iotthfruite  with  patience.  For  the  Lord  of  this  vineyardc         '^* 
 comes  with  crolTcs  and  affliftions,as  with  a  pruning  knife  in  his  hand.to-parc- 
 and  to  drefle  vs  that  we  may  be  fit  to  bring  forth  fruite  plentiful!  in  duties  of 
 pietie  to  God,and  m  duties  of  loue  to  all  men,yea  to  our  enemies .  Chriftian  E2ec.47.ac . 
 men  are  trees  ofrighteoufhcfTe  growing  by  the  waters  of  the  fanfluarie  :  but 
 what  trees?not  like  ours:for  they  are  rooted  vpward  in  heauen  in  Chrifl:,and 
 their  graines  and  branchejgrow  downward  that  they  may  beare  Iruit  among 
 men. 
 
 Hitherto  we  haue  heard  what  the  Church  is,  nowe  to  beleeuc  the  Church 
 is  nothing  els  but  to  beleeue  that  there  isa  corflpanieofthepredeftinatemade. 
 one  in  Chrirt,and  that  withall  we  are  in  the  number  of  them. 
 
 Before  wee  proceede  any  further ,three  rules  muff  be  obfenied  touching 
 the  Church  in  gencrall.  The  firfl:,that  Chrift  aloneis  the  head  of  the  Catho-  Eph.i  xil 
 like  Church,and  that  he  neither  hath  nor  can  haue  any  creature  in  heauen  or  Coio'i^z.if^ 
 earth  to  be  hisfellowe  herein.Forthe  Church  is  his  bodrc ,  and  none  but  hee 
 ean  perfor  me  the  dutie  of  an  head  vnto  it;  which  dutie  ftandes  intwo  things: 
 thefirff  is,  to  gouerne  the  Church  by  (uch  power  and  authorise  whereby 
 hccananddoethprefcribe  lawes  properly  binding  the  confcienccs  of  all  his 
 membersjthe  fecond  is,by  grace  to  cjuicken  and  to  put  fpirituall  life  into  the, 
 fo  as  they  £hall  be  able  to  faie,that  they  liue  not.but  Chrift.  in  them.  As  for  the 
 Supremacie  of  thefea  of  Rome  whereby  the  Pope  will  needes  f^and  miniftc- 
 riall  head  to  the  CatholikeChurch,it  is  afuanicall  forgeric.  For  theheadfhip 
 (as  I  may  tcarme  it)of  Chrift  is  of  that  nature  or  c|ualitie,tliat  it  can  admitte  no 
 deput)^  whether  we  rcfpett  the  commanding  or  the  cfuickeyiing  power  of  Chrift 
 before  named-Nay  Chrift  needes  no  vicar  or  dcputie;for  heis  al-fufficicntin' 
 himfelfe  and  alwaiesprefent  with  his  Church,asiie  himfelfe  teftifieth,  faying. 
 Where  two  or  three  are  gathered  together  m  my  name ,  there  am  lin  the  middeft  a- 
 mong  them.  And  whereas  all  comraiflions  ceafe  in  the  prefence  of  him 
 that  giues  the  commiflion :  it  is  as  much  pride  and  arrogancie  for  the  Pope 
 to  take  vnto  himfelfe  the  title  of  the  head  and  vniue^all  Biftiop  of  the 
 Church;  as  it  is  for  a  fubicft  tokeepe  himfelfe  in  commifiion  in  the  prefence 
 of  his  King. 
 
 The  fecond  mle  is,that  there  is  no  faluation  out  of  the  Church,  and  that  U^i^^icA, 
 therefore  euery  one  which  is  to  be  faued  mufFbecomea  membeFSc  a  dt\Ttn't^!!u^^  ^ 
 of  the  Catholike  and  ApoftolikeChurchiand  fuch  as  remaincfor  euer  out  oF*^*^^'"^"^ 
 tlie  fime  peri  rheto-nally  Therefore  S.Iohn  (diiih^Theywent  out  ofvs,they  ?J'<'^^'*^*'^''''^t^ 
 not  ofvs-.for  if  they  hadbeene  ofvs^they  reouldhaue  remainedvpithvs-.but  this  com-  f^^^^^t,^  e 
 meth  to  pajfe  t  hat  it  might  appear  e, that  they  are  not  all  ofvs  .  And  an;aine ,  that'/l^  iw  <^^^ 
 fuch  as  be  ho]y,are  in  the  citie  of  Godj^«r  withoutythat  is,  forth  of  theChurch  l^^  <i£:e<^*^, 
 are  dcgs, enchanters, whoremongers, adulterers, r^c.  And  the  Arkeout  o^  whichp^fj^^^'^T^ 
 dl^criftiedjfigurcd  the Church30Utofwliich^lar& condemned. And  for  ih\%^>^'cJi^i^  fn 
 
Of  the  Church.  AH^xpofttion 
 
 cauie  Saint  Luke  faith ,  that  the  Lord  added  ts  the  Church  from  day  to  dayfuch  at 
 pjoHldbefaued.hxi'^  the  rcafbn  hereof  is  plaine ;  for  without  Chrift  there  is  no 
 faIuation,but  out  of  the  militant  church  there  is  no  Chrift  nor  feith  in  Chrift: 
 and  therefore  no  (aluation,  Againe,  fonh  of  the  militant  church  there  are  no 
 meanes  of  faluation,  no  preaching  of  the  word,no  inuocation  of  Gods  name, 
 no  Sacranient5,and  therefore  no  faluation  .  For  this  caufc  euei  y  man  muft  be 
 adraomlhedeuermoieto  ioynehimfelfe  to  (omc  particular  church  beeing a 
 found  member  of  the  Catholikc  church. 
 
 The  third  rule  is ,  that  the  church  which  here  we  belecue  is  onely  one.  As 
 Chrift  himfclfe  fpeaketh,  My  done  ii  alayie,nndmy  vudefileci  is  the  onely  daughter 
 of  her  mother.  And  as  there  is  oneJy  one  God  and  one  Redeemer ,  one  faith;/ 
 one  baptifmc ,  and  one  way  of  faluation  by  Chrift  onely ,  (b  there  is  but  one: 
 church  alone.  » 
 
 Th.e  Catholike  church  hath  two  parts:  the  church  Triumphant  in  heaucn, 
 and  the  church  Militant  on  eartR.  .: 
 
 The  Triumphant  chur<h  may  thus  be  defcribed  i  ft  Is  a  eompame  ofthe^U, 
 fits  of  in  ft  men ,  triunjphwg  oner  the  jiejh ,  the  deniH,  and  the  n>crldyj>ratji»ff  Cod. 
 Firft  I  fay  it  is  a  companie  of  the  fpnits  of  men  as  the  holy  Ghoft  expreflely ; 
 tearmeth  it ,  bccaufe  the  foules  onely  of  tlie  godly  departed ,  as  of  Abraham, 
 I{aac,racob,Dauid,&c.  are  as  yet  alcended  into  heauen,and  not  their  bodies. 
 Furthermore  the  properties  of  this  companie  are  two .  Thefitft  is ,  to  make 
 triumph  ouer  their  fpirituali  enemies  theflelh ,  the  deuill,  the  world :  for  the 
 righteous  man  fb  long  as  he  hues  in  this  world  is  in  continuall  combate  with- 1 
 out  truce  with  al  the  enemies  of  his  faluation  :and  by  conftant  faith  obtainin»^: 
 viftorie  in  the  endc  of  his  life,  he  istranllated  in  glorious  and  triumphant  ma-  > 
 ner  into  the  kingdomc  of  glorie*.  This  was  fignihed  to  John  m  a  vifion  in 
 which  he  (aw  an  tnnHmerable  ccmpante  of  all  forts  of  nations,  kinreds ,  people ,  and 
 tongMes  fland  before  the  Lambe  clothed  tn  long  vrhite  robes  rcilh  palmes  in  their 
 ha>idesy  in  token  that  they  had  beenc  warriours  ,  but  now  by  Chrift  hauc  got- 
 ten the  viftorie  and  are  made  conquerours.  Their  fecond  propertie  is  to 
 praife  and  magnifie  the  name  of  God,  as  it  followeth  in  the  former  place,^^ 
 faying  Amen:  praife  and glorie,andrvifdome,andthankes, honour,  power,  andmight 
 be  vnto  our  G odfor  etiermore.  Hence  it  may  be  demanded  whether  Angels  be 
 of  this  Triumphant  church  or  no  ?  Anf.  The  blefled  Angels  be  in  heauen  in> 
 tlie  prefence  of  God  the  Father,  the  Sonne ,  and  the  holy  Ghoft ,  but  they  arc 
 not  of  the  myfticall  bodie  of  Chrift ,  becaufe  they  are  notvnder  him  asheis^ 
 their  redcemcr,conlidering  they  can  not  be  redeemed,which  neuer  fclhand  it' 
 can  not  be  prooued  that  they  now  ftand  by  the  vertueof  Chrifts  redemption: 
 but  they  are  vnder  him  as  he  it  their  Lord  and  King ,  and  by  the  power  of' 
 Chrift  as  he  is  God,and  their  God,are  they  confirmed.  And  therfore  as  I  take 
 it,we  can  not  fay,that  Angels  are  members  of  the  myfticall  bodie  of  Chrift  or 
 of  the  triumphat  churchuhough  indeed, they  be  of  the  copany  of  the  bleffed. 
 
 Thechurch  Militant  may  be  thus  defcribed:  //  t^the  ccmpante  of  the  eleSl  or 
 fatthfull,  iiuing  vnder  the  crojfe,  deftrinff  to  be  remoottedandto  be  rvith  (fhrifl.  I  Hnvv 
 not  that  the  Militant  church  is  the  whole  bodie  of  the  cleft,  but  onely  that 
 part  ihercof  which  liueth  vpon  earth ;  and  the  infallible  markc  thereof  is  that 
 
 faith 
 
eftheCreede,  Of  the  Cliureh.      48^ 
 
 faith  in  (Thrift  which  is  taught  and  deliuercd  in  the  writings  of  the  Prophets 
 and  Apoftles  t  and  this  faith  againe  may  be  difcerned  by  two  markes .  The 
 firftiSjthat  the  members  of  this  companie  hue  vnder  the  crolTe ,  and  profit  by 
 it  in  all  {pirituall  grace.  And  therefore  it  is  faid ,  that  >r<f  muft  through  wany  af-  ao.  74.34. 
 jU^iom  enter  into  thekingdome  ofhemen .  And  our  S^uibur  Chrift  faith ,  Jfn'/iy  lhk.^.j. 
 ptan  VDillccrme  after  me, let  him  denie  himfelfe ,  and  take  pp  his  crojfe  euery  day  dnd 
 follow  me.  The  (ccond  marke  is  a  defire  to  depart  hence  and  to  be  with  Chrill, 
 as  Paul  faith,  IVe  hue  rather  to  be  remoottedoHt  of  this  bodie  and  to  be  with  Chrtjl.  2  .Cor.j.g, 
 Ai>d  againe,  / defire  to  be  loofedand  to  be  with  Chrijl,  vhich  is  beftofalL  Where phil  wu 
 yet  we  mufl:  remember,  that  the  members  of  Chrift  doe  not  defire  death  fim- 
 jply  and  abf©lutely,but  in  two  rcfpefts ;  I.  that  they  might  leaue  off  to  finnc, 
 and  by  finning  leaue  to  difpleale  God.  1 1.  That  they  might  corae  to  enioy 
 happines  in  hc:mcn,and  to  be  with  Chrift. 
 
 Touching  the  generall  eftate  of  the  Militant  church,  two  qucftions  are  to 
 be  confidered.The  firft,how  farre forth  God  is  prefent  with  it ,  affifting  it  by 
 Jiis  grace.  AnfGoA  giues  his  fpirit  vnto  it  in  fuch  a  mcafure,  that  althoug^h  the 
 gates  ofhellean  not  preuaileagainft  it,  yet  ncuerthelefte  it  remaincs  fhil  Tub- 
 iefttoerrourbothmdo61:rincand  manners.  For  that  which  is  true  in  euery 
 member  of  the  church  is  alfb  true  m  the  whole :  but  euery  member  of  the  Mi» 
 lilant  church  is  fubieft  to  errour  both  in  doftrjne  and  manners :  becaufe  men 
 in  this  life  are  but  in  part  enlightened  and  fanftificdj  and  therefore  Ibllre- 
 mainefubJeft  to  blindneiTe  of  minde  and  ignorance ,  and  to  the  rebellion  of 
 ihcir  wills  and  affedions:  whereby  it  comes  to  paflTe  that  they  may  eafily  failc 
 cither  in  iud^cment  or  in  pra£life.  Againe,  that  which  may  befall  one  or  two 
 particuLir  churches  may  likewife  befall  all  the  particular  churches  vpon 
 carth,all  becingin  one  and  the  fame  condition,  but  this  may  befall  one  or  two 
 particular  churches  to  fiile  cither  in  do<n:rine  or  manners .  The  church  of  E-  ^^^  ^.. 
 phefus  failed  in  leaumg  her  fir(}  loue ,  whereupon  Chrift  threatncth  to  re- 
 moouefrom  her  the  candlefticke.  And  the  church  of  Galatia  was  rcmooued  GaLj.tf,- 
 to  an  other  Gofpell  from  him  that  had  called  them  in  the  grace  ofChnft : 
 now  why  may  not  the  fame  things  befall  twentie  yea  an  hundred  churches 
 which  befell  thefetwaine.  Laftly  experience  fhcweth  this  to  be  true,  in  that 
 generall  Councels  haue  erred.  The  Counccll  of  Nice  becing  toreformc 
 fundric  behauiours  among  the  BiOiops  and  EjderSj. would  vvith  common   *^/W//e<? 
 confent  haue  forbidden  marriage  vnto  them ,  thinking  it  profitable  to  be  (b ; 
 vnlefte  Paphnutius  had  better  informed  them  out  of  t1ie  Scri^  tures .  In  the 
 third  Couiicell  at  Carthage  ccrtaine  bookes  Apocrypha,  as  the  bookeof 
 Syrach,Tobie,and  the  Macchabecs  are  numbred  in  the  Canon,  and  yet  were 
 .  excluded  by  t^e  Councell  of  Laodicea  .  And  the  faying  of  a  Diuine  is  recei-  Aug«rt.<f« 
 ued,  that  former  Councels  are  to  bcjeformed  and  amended  by  the  latter.  But  ^-"P  '-^  c-j» 
 Papifts  maintaimng  that  theChurch  can  noterrc,  alleadgc  the  promifeof 
 ChuihHowbett  rt>hen  be  is  come  ivkish  is  the  [pint  of  truth ,  he  veilileadyou  into  alJ  loh.tS.ii,- 
 truth.  AnCThe  promife  is  direftcd  to  die  Apoftles,  who  with  their  A  poffoli- 
 call  aiithoritic  had  this  priuilcdge granted  them,  thatin  the  teaching;  and  pen- 
 ning of  the  gofpel  they  Oiould  not  crre ;  and  therefore  in  the  councell  at  Icru- 
 faldai  diey conclude  xhyxi-yltjeemesgcodvntovj  mdtotheho^  Ghoft.  And i^ 
 
1 
 
 4^0     Of  the  Church.  An'Expoftion 
 
 the  promife  be  fiirther  extended  to  all  the  Church/it  muft  be  vnderftood  with 
 
 i«h.j.»4-       ^  limitation :  that  God  will  giue  his  fpirit  vnto  the  members  thereof  to  lead 
 
 Aft.ao,ao,J7,  them  into  all  truth,(b  farre  forth  as  fhallbc  ncedftiU  for  their  faluation. 
 
 The  fecond  queftionis ,  wherein  (lands  the  dignitie  and  excellcncie  of  the 
 Church.  Anf.  It  (lands  in  (ubieftion  and  obedience  vnto  the  will  and  word  of 
 his  fpoufe  and  head ,  Chrift  lefus.  And  hence  it  followes ,  that  the  Church  is; 
 not  to  chalenge  vnto  her  felfe  authoritie  ouer  the  Scriptures ,  but  onely  a  mi- 
 niderie  or  minifteriall  (eruice  whereby  fhee  is  appointed  of  God  to  preferue 
 and  kecpe,to  publifh  and  preach  them,  and  to  giue  teftimonie  of  them.  And 
 
 i.tim  J.II.  fQj-  tJ^ij  cau(e,it  is  called  \^tpllar  and  ground  of  truth  lihz  church  of  Rome  not 
 content  with  this,  faith  further  that  the  authoritie  of  the  Church  in  rcfped  of 
 vs  is  abouethe  authoritie  of  the  Scripture,  becaufe(fay  they)we  can  not  know 
 Scripture  to  be  Scripture  but  by  the  teftimonie  of  the  Church .  But  indeedc 
 theyfpeakeanvntruth.  For  the  teftimonie  of  men  that  are  (ubie^  toerrour 
 can  not  be  greater  and  of  more  force  with  vs,then  the  teftimonie  of  God  who 
 can  not  errc .  Againe ,  the  Church  hath  her  beginningfrom  the  word:  (fw 
 there  can  not  be  a  Church  without  faith  ,6c  ther^  is  no  faith  without  the  word, 
 &  there  is  no  word  out  of  the  Scriptures)  and  therefore  the  Church  in  refpc^ 
 of  vSjdcpen'ds  on  the  Scripture ,and not  the  Scripture  on  the  Church.  Andafs 
 the  lawyer  which  hath  yk>  fiiiiher  power  but  to  expound  the  law,is  vnder  the 
 law :  fo  the  Church  which  hath  authoritie  onely  to  publifh  and  expound  the 
 Scriptures ,  can  not  authorize  them  vnto  vs ,  but  muft  fubmit  her  felfe  vnto 
 
 <^»**«*        them.  And  whereas  it  is  alleadged  ih^Ltfatth  comes  by  hearing,  and  this  hearing 
 is  in  re(pe^  of  the  voice  of  the  Church ,  and  that  therefore  faith  comes  by  the 
 '  voice  of  the  Church :  the  anfwer  is ,  that  the  place  muft  be  vnderftood  not  of 
 
 that  generall  faith  whereby  we  are  refolued  that  Scripture  is  Scripture ,  but  of 
 luftifying  faith,  whereby  we  attaine  vnto  faluation .  And  faith  comes  by  hea* 
 ring  the  voice  of  the  Church ;  not,  as  it  is  the  Churches  voice,but  as  it  is  a  mi- 
 nifterie  ormeanesto  pubJiftithewordofGod,  which  is  both  the  caufe  and 
 obicft  of  our  beleeuing.  Now  on  the  contrarie  we  muft  hold,  that  as  the  car- 
 penter knowes  his  rule  to  be  ftraight ,  not  by  any  other  rule  applied  vnto  it, 
 but  by  it  felfe:  for  cafting  his  eye  vpon  it ,  he  presently  difcernes  whether  it  be 
 flraight  orno :  (b  we  know  and  are  refolued  that  Scripture  is  Scripture,  euen 
 by  the  Scripture  it  (elfe,  though  the  Church  (ay  nothing ,  (b  be  it  we  haue  the 
 fpirit  of  difcerning  when  we  read,heare,and  confider  the  Scripture.  And  yet 
 the  teftimonie  of  the  Church  is  not  to  be  dcfpifed ,  for  though  it  breede  not  a 
 a  pcrfwafion  in  vs  of  the  certenty  of  the  Scripture,yet  is  it  a  very  good  induce- 
 ment thereto. 
 
 The  militant  Church  hath  many  parts.  For  as  the  Ocean  fca  which  is  b« 
 one ,  is  deuided  into  parts  according  to  the  regions  and  countries  againft 
 vvhich  it  licth ,  as  into  the  Englifti ,  Spanifli,  Italian  (ea,  &c.  (o  the  Church  di- 
 fperfcd  ouer  the  face  of  the  whole  earth,is  deuided  into  other  particular  chur- 
 ches according  as  the  countries  are  (euerall  in  which  it  is  featcd,  as  into  the 
 Church  of  England  and  Ireland,  the  Church  of  France ,  the  Church  of  Gcr- 
 €nanie,&c. 
 
 A^ake  3  pai'ticular  Churches  arc  in  a  twofold  eftate:  fbmctime  lie  hid  m 
 
 per- 
 
efthe^reedf.  Of  the  Church.     491 
 
 pcrfccution,  wanting  the  puhlike  preaching  of  the  word,  and  the  adminiftra» 
 tion  of  the  Sacramcntsrand  fometimcs  againe  they  are  vifiblcjcarrying  before 
 the  eyes  of  the  world  an  open  profeffion  of  the  name  of  Chrift :  as  the  moonc 
 is  (bmetime  ecUpled  and  fometime  fhincth  in  the  fiill .  In  the  firft  eftate  was 
 the  Church  of  Ifrael  in  the  daies  of  Ehah,  when  he  wiOied  to  die :  becaufe  the  j-^Jg  "^^* 
 people  had  forftken  the  couenant  of  the  Lord,broken  downe  his  altars,flainc 
 bis  Prophets  with  the  fword,and  he  was  left  alone  and  they  foudit  to  take  his 
 life  alfo .  Behold  a  lamentable  eftate  ,  when  fo  worthie  a  Propnet  could  not 
 j  finde  another  befide  himfelfe  that  feared  God :  yet  markewhat  the  Lord 
 \  feith  vnto  him,Ihaue  leftfeuen  thot^andin  Ifrael,  enen  all  the  knees  that  haue  not 
 I  bovped vnto  'Baal^and euery  mouth  that  hath  not  kijfed him.  Againe  it  is  (iiAjThat 
 I  Jfraelhad  beene  a  longfeafon  VDitheut  the  true  Qod,  mthoHtpriefl  to  teach ,  and  ''  •'* 
 mthout  the  law.  Neither  muft  this  trouble  any  that  God  fliould  fo  farre  forth 
 forfake  his  Church:  for  when  ordinarie  meanes  of  Valuation  faile ,  he  then  ga- 
 thcreth  his  Eled  by  extraordinarie  meanes ;  as  when  the  children  of  Ifrael 
 wandered  in  the  wildcrnes  wanting  both  circumcifion  andthePalJeoucr ,  he 
 made  a  fupplie  by  Manna  and  by  the  pillar  of  a  cloud.  Hence  we  haue  dire- 
 ction to  anfwer  the  Papifl:s,who  demand  of  vs  where  our  Church  was  three- 
 (corc  yeares  agoe  before  the  daies  of  Luther:  we  fay,  that  then  for  thefpace  of 
 many  hundred  yeares ,  an  vniuerfall  Apoltafie  ouer(pread  the  whole  face  of 
 the  earth  j  and  that  our  Church  then  was  not  vifible  to  the  world,  but  lay  hic!^ 
 vnder  the  chaffc  of  Poperie.  And  the  truth  of  this,the  Records  of  all  ages  ma- 
 nifeft. 
 
 The  fecond  etlateof  the  Church  is ,  when  it  flourifheth  and  is  vifible ,  not 
 1   diat  the  faith  and  fecret  eledion  of  men  can  be  fecne  (for  no  man  can  difcernc 
 riicfe  thingsbut  by  outward  fignes)  but  becaufe  it  is  apparant  in  refpeft  of  the 
 outward  aflemblies  gathered  to  the  preaching  of  the  word  and  the  admini- 
 ftration  of  the  Sacraments,  for  the  praife  and  glorie  of  God  and  their  mutuall 
 edification.  And  the  vifible  Church  may  be  thus  defcribed:  //  ts  a  mixt  comfU" 
 nie  of  men  frcfeffng  the  faith ,  ajfemhled  together  by  the  f  reaching  of  the  ypord. 
 Firfl:  of  all  I  call  it  a  mixt  corapanie,  becaufe  in  it  there  be  true  belceuers  and  Matiuij^jyj, 
 hypocrite5,Ele£t  and  Reprobate,  good  and  badde.  The  Church  is  the  Lords  "*'* 
 ficldjin  which  the  enemie  foweth  his  tares :  it  is  the  corne  flore ,  in  which  lictli 
 t    wheate  and  chaffe:  it  is  a  band  of  men,  in  which  befide  thofe  that  be  of  valour 
 and  courage,  there  be  white  liuercd  fouldiours .  And  it  is  called  a  Church  of 
 the  better  part,namely  the  Elef^  whereof  it  confifleth ,  though  they  be  in  nu- 
 ber  fewe.  As  for  the  vn  godly ,  though  they  be  in  the  Church ,  yet  they  are  no 
 more  parts  of  it  indeede,then  the  fuperfluous  humours  in  the  vaineSjare  parts 
 of  the  bodre.  But  to  procecde  *,  how  are  the  members  of  the  vifible  Church ; 
 qualified  and  difceined  ?  the  anfwer  foUoweth  in  the  definition  ^frofejfim  the 
 faith.  Whereby  I  meanc  the  profeflion  of  that  religion  which  hath  bin  taught: 
 from  thebcginning,  and  is  nowrecorded  in  the  writings  of  the  Prophets  and; 
 1,    Apofiles.  And  this  profcifion  is  a  figne  and  marke  whereby  a  man  is  decla-^- 
 red  and  made  manifeft  to  be  a  member  of  the  Church. 
 
 Againe,  becaufe  the  profeffion  of  the  faith  is  odierwhilcs  true  and  fyncere,, 
 snd  odier  whiles  oncly  in  fhe  we:  therefore  thereiie  alfb  two  forts  of  members . 
 
j^t     Of  the  Church.'  AtExpaJttioH 
 
 of  the  vifiblc  church ,  members  before  God  and  ircmlcrs  before  men.  A 
 member  of  the  church  before  God  is  he ,  that  befide  the  outward  profeffion 
 of  the  faith,  hath  inwardly  a  pure  heart,  good  confcience,  and  faith  viifaincd. 
 whereby  he  is  indeede  a  true  member  of  the  church .  Members  before  men]  ^ 
 whome  we  may  call  reputed  members ,  are  fuch  as  haue  nothing  clfe  but  tlic 
 outward  profc{lion,wanting  the  good  confcience  arfd  the  faith  vnfaincd.Thc 
 reafon  why  they  are  to  be  elrccmed  members  of  vs,  is ;  becaufe  we  are  bound 
 bv  the  rulcof  charitie  to  dunke  ofmeii  as  they  appeare  vnto  vs;  leauingftcret 
 judgements  vnto  God.  ■ 
 
 1  added  in  the  lad:  place,  that  the  (%urch  u gathered hy  the  "ivord preached,  to 
 fhevv  that  the  caufe  whereby  it  is  begunne  and  continuedjis  the  word :  whicH^. 
 for  that  caufe  is  called  the  tmmorta/ifiede  whereby  we  are  borne  anew,  ana 
 »?//%,  whereby  wc  are  fedde  and  cherifhed  to  hfe  euerlafting.   And  hence  if. 
 folio  wethneceflarily,  that  the  preaching  of  the  doftrine  of  the  Prophets  and:- 
 ApofUcs ,  ioyned  with  any  meafurc  of  faith  and  obedience,  is  an  vnfalhblc 
 xnarke  of  alrue  church. Indeede  it  is  true,there  be  three  things  required  to  the 
 goodefl:ate  ofa  church ,  thepreachmgof iheGofpell ,  the  adminiftration  o^ 
 the  Sacraments,  and  diicexecution  or  Difcipline  according  to  the  word  :  yet' 
 if  the  two  latter  be  wantmg,  io  be  it  there  be  preaching  of  the  word  with  odc- 
 diencein  thepeople ,  there  isfbr  (ubflance  a  true  churdi  of  God.  For  it  is  the 
 banner  of  Chnft  difplaied ,  vndcr  which  all  that  warre  againfl;  theflefh ,  the 
 deuill,  the  world ,  muft  range  themfelucs.  As  the  Lord  faith  by  the  Prophet 
 ^Ciiy/tvi/lltfi  vpwy  hand  to  the  CJentiies,  ar.dfet  vprnyfiayidard  vnto  the  people  y 
 and  they /hall  brim  their  fonnes  in  their  armes,  and  their  daughters  Jhall  be  carried 
 vpon their Jhohlders.  Hence  itfollowcth ,  that  men  which  want  the  preaching* 
 of  the  G  ofpdl ,  muft  either  procure  the  fame  vftto  themfelues ;  or  if  that  can 
 not  be,becaufe  they  hue  in  the  middefl:  of  idolatrous  nations,as  in  Spaine  and 
 Italle ,  it  is  requifite  that  they  fhould  ioyne  themfelues  to  thofe  places  where 
 vvith  libcrtie  of  confcience  they  may  enioy  this  happie  blcfling .  Men  are  not 
 to  haue  their  hearts  glued  to  the  honours  and  riches  of  this  world ;  but  they 
 fhould  be  of  Dauids  minde ,  and  rather  defire  to  be  dorekeepers  in  the  hou(e 
 of  God  ,  then  t©  dwell  in  the  tents  of  vngodlines.Tn  the  Canticles,  the  fpoufe 
 of  Chrifl  £di\\\\yShew  Me,0  than  rvhome  my  foule  lotieth,  rvhere  thoufeedefi,  where 
 thoHliefiattwone.-forrvhyfhottldlbe  asjheethat  turneth  aflde  to  the  flocks  of  thy 
 companions.  To  whome  he  anfwcreth  thus :  If  thou  know  not ,  O  thoft  thefinreB 
 amonvrpomeny  iiet  thee  forth  by  the Jleppes  of  the  fiocke ,  and feede  thy  kids  by  the 
 tents  ofthejhepheards:  that  is,  in  thofe  places  where  the  doftrinc  of  righteouf^ 
 nes  and  hfe  euerlafting  by  the  Medias,  is  pubhllied .  When  the  Shunamites 
 child  was  dead,(hee  told  her  husband  diat  fhee  would  go  to  the  man  of  God,' 
 to  whome  he  anfwcred  thusiWhy  wilt  thou  goc  to  him  to  Adr^'^it  is  neither  new 
 moone  nor  fab  bath  day :  whereby  it  is  fignified  that  when  teaching  was  skarfe  in 
 Ifracl , the  people  did  refort  to  the  Prophets  forinflruftionandconfolation. 
 And Dauid faith , that  thepeople  wherefoeuer  there aboad  was, n'f»/^c«i-« 
 firengih  to  ftrcngth  till  they  appeared  before  CJodtn  Sion.  And  oftentimes^  they 
 bceing  Profclytes ,  there  aboadc  muft  needcs  be  out  of  the  prccin£^s  of 
 Icwri£. 
 
 Thus 
 
 3.Ksng.4-iJ 
 
of  the  Cr cede.  Of  the  Church.     49  J 
 
 Thus  vre  fee  what  the  vifible  Church  is :  now  further  concerning  it ,  three 
 queftjons  are  to  be  skanncd.  The  firft  is,how  we  may  difceme  whether  parti- 
 cular men  and  particular  Churches  holding  errours ,  be  found  members  of 
 the  Catholicke  church  or  no.  For  the  anfwcring  of  this,we  mud  make  a  dou- 
 ble difl:in€lion,onc  of errours,thc other  of perfons  that  ene.  Of  errours/ome  j.'jiB^,^ 
 arc  deftroiers  of  thefaith,{bme  oncly  weakners  ofit  Adeftroier  is  that, which 
 Ouerturneth  any  fundamental!  point  of  religion  i  which  is  of  that  nature,  that 
 if  it  be  denied ,  religion  it  felfe  is  ouerturned  ;  as  the  deniall  of  the  death  of 
 Chrirt,and  the  immortalitie  of  the  foulc,iuftificationby  workes,andfuch 
 like:  and  the  fumme  of  thefe  fundamentall  points  is  comprifed  in  the  Creede 
 cf  the  Aportles  and  the  Decalogue .  A  weakning  errour  is  that,  the  holding 
 Vvhereof  doth  not  ouerturue  any  point  in  the  foundation  of  faluation ;  as  the 
 errour  offrcewill,  and  fundric  fuch  like.  This  diftinftion  is  made  by  the  holy 
 Ghoftjwhofuth  exprelTely  that  the  doftrines  of  repentance,  and  faith,  and 
 baptifraes ,  and  laving  on  of  hands ,  and  the  refurre£tion ,  and  the  lafi  iudgc- 
 mcnt,are  the  foundation,  namely  of  religion:  and  againe,  that  Chnfiis  the  fopm-  Gal.s:.!.ji. 
 iation ,  and  that  other  doftrines  confonant  to  the  word ,  are  as  gold  and  iilucr  t.ror.j'ip*. 
 laid  thereupon.  Secondly  ,per{bns  erring,are  of  two  forts :  fome  crre  of  vveak- 
 neSjbeeing  carried  away  by  others;  or  of  fimple  ignorance,  not  yet  beeing 
 conuifled  and  informed  concerning  the  truth.  Some  againe  erre  of  obflina- 
 cie,or  affefted  ignorance ,  which  hauing  bin  admonished  and  conuided,  f  hll 
 perfeuerein  their  forged  opinions.  This  beeing  (aide,  wee  nowe  come  to  the 
 point.lf  any  man  or  Church,  (hall  hold  an  errour  of  the  hghtcr  kinde,  he  Hill 
 rcmaines  a  member  of  the  Church  of  God ,  and  fo  mull  be  reputed  of  vs.  As 
 when  a  Lutherane  (hall  hold,  that  images  are  ftill  to  be  retained  in  the  church; 
 that  there  is  an  Vniuerfall  Election  of  all  men,  &c.  for  tliefe  and  fuch  like  opi- 
 nions may  be  maintained,,  the  foundation  of  filuation  vrrafed.  This  which  I 
 fjy  is  flady  auouched  by  Paid.  If  any  man  ((aith  he)  build  on  this  foundation 
 gold,{iluer,pretious  ^QVit%\-timber^ajyor  jiuhbk^M  wojkediall  be  made  mar  i.Cer.j.3?,. 
 nifefl:  by  the  fire,  &:c.  andtfAr.y  m^i/is  rcorke  Burne ,  he /hall  locfe ,  but  yet  he  Ihall 
 htCA^&himfelfe .  And  therefore  the  hay  and  ftubble  of  mens  errours  that  arc 
 befide  the  foundation,on which  they  arelaid,doe  notdebarre  them  from  bee^ 
 ing  Chriftians  or  members  of  the  church,  A  man  breaks  downe  the  windows 
 of  his  hou(e ;  the  houfe  Rands :  he  breakes  downc  the  roofe  or  the  walls ;  the 
 houfe  yet  ftandsjthough  deformed ;  he  pulls  vp  the  foundation  ;  the  houfe  it 
 (elfe  falls  and  ceafeth  to  be  an  houfe .  Now  religion  which  we  profeife  is  like 
 an  houfe  or  building :  and  fbme  points  thereof  are  like  windowes ,  dooreS;, 
 walls,roofes,and  fome  are  the  very  foundation:  and  the  former  may  be  battc^ 
 redjthe  foundation  ftanding.  Againe,if  the  errour  be  dire(f>ly  or  by  neceflary 
 ctonfeqaent,  euen  in  common  fenfe  agninflthe  foundation ,  confideratioo 
 ynuftbe  had  whether  the  Church  or  partie  eneth  of  vveaknes  or  malice  :  if  of 
 weaknes,the  party  isto  be  efleemed  as  a  meber  of  the  Catholrke  church.  And 
 thus  Paul  writes  vnto  the  church  of  Galatia,as  to  a  church  oFGodjthough  by 
 f^lfe  teachers  it  had  bin  turned  away  to  another  G  ofpell,  and  embraced  die 
 ^ndamcntall  errour  of  iuftification  by  works.  But  when  any  man  or  churcKi 
 ..^alholdfundamental  errours  ib  obftinack  ©r  aj0f&£lcd  ignoiancs,  weare  noSc 
 
4^4     Of  the  Church.  ^nExpofiutH 
 
 then  bound  to  repute  thcra  any  longer  as  churchcj  or  Chriflians ,  but  as  (uch 
 to  whome  condemnation  belongs,  as  Paul  iheweth  by  the  example  of  lannes 
 :i^l.^^  and  lambres.  Andas  James  and  lamhres,  faith  he ,  wthftoodUMoJeSy/odoe  thffe 
 ftlfi  refijl  the  truth ,  men  of  corrupt  ntindes ,  reprobate  concemtng  the  faith .  Yet 
 withalljthis  caueat  muft  eUer  be  remembred,  that  we  rather  condemne  the  er- 
 rour  then  the  pcr(bn  that  crreth ,  becaufe  Gods  mercic  is  like  a  bottofnks  fca, 
 whereby  he  worketh  what  he  will  and  when  he  will  in  the  hearts  of  miferabli 
 iinners. 
 
 The  fccond  qucftion  is ,  where  at  this  day  we  may  finde  fiich  vifible  Chur- 
 ches as  are  indeede  found  members  of  the  Catholike  church.  And  for  the  re- 
 foluing  of  it,  we  are  to  goc  through  all  countries  and  religions  in  the  world. 
 And  nrft  to  begin  with  Turkes  and  Icwes,we  are  not  in  any  wife  to  acknow- 
 ledge their  Adcmbhes  for  cliurches,becaufc  the)'  worihip  not  God  in  Chrift 
 who  is  the  head  of  the  church. 
 
 As  for  the  AHemblies  of  Papifts  which  haue  bin  a  great  part  of  the  world, 
 if  thereby  we  vnder  Rand  companies  of  men  holding  the  Pope  for  their  head, 
 and  beleeuing  the  dodrinecftablifiied  in  <he  councill  of  Trent',  in  name  they 
 are  called  churches ,  but  indecdc  they  are  no  true  or  (bund  members  of  the 
 Cathohke  church.  For  both  in  their  do£lrine  and  in  the  worihip  of  God,they 
 i-afe  the  ver)'  foundation  of  religion,  which  will  appcare  by  thek  three  points. 
 Firftof  alltheyholdeiuftificationby  workesof  grace:  auouching  that  they 
 arc  not  onely  iuRified  before  God  by  the  merit  of  Chrift ,  but  alfo  by  their 
 owne  doings.  Which  opinion  flady  ouerturneth  iuftification  by  Chrift.  For 
 a«  Paul  faith  to  the  Galatians,7/S'^/'<'  circur/tcifedChrtfi profit ethyouaothrri^yXhdX 
 is,ifye  looke  to  be  iuftifiedby  the  workes  of  the  cercmoniall  law,ye  are  fallea 
 £rom  Chrift :  ioyne  circumcifion  and  Chrift  toother  in  the  matter  of  iuftifi- 
 cation,and  ye  doe  quite  ouerthrow  iuftification  by  Chrift.Now  if  this  be  true, 
 which  is  the  word  of  God  that  can  not  lie ,  then  we  fay  tothe  Papifts ;  \f  yc 
 vrill  needes  be  iuftified  by  workesof  grace,  ye  are  fallen  from  grace.  The  fe- 
 cord  point  is ,  that  they  maintainc  a  daily  reall  facrifice  of  the  bodie  of  Chrift 
 in  the  Made  for  the  finnes  of  the  quicke  and  dead  .  And  this  is  alfo  a  funda- 
 mental! herefie.  For  Chrifts  facrifice  on  the  crofte  muft  either  be  a  pcrfeft  fa- 
 crifice or  no  facrifice :  and  if  it  be  often  iterated  and  repeated  by  the  MafTe- 
 pjrieftjit  is  not  perfcft  but  imperfeft.Thc  third  point  is,that  the)'  worfhip  the 
 lmaa;es  of  the  Trinitic  and  of  Saints  departed ,  and  their  Breadcn-god,which 
 is  asX'vIe  an  abomination  as  euer  was  among  the  Gentiles :  all  bccin^dire£lly 
 a<yam{t  the  true  meaning  of  the  fecondcommaundement,  and  defacing  tlic 
 worfliip  of  God  in  the  very  fubftance  thereof  Thus  then  it  appeares  that  the 
 old  church  of  Rome  is  changed ,  and  is  now  at  this  day,  of  a  fpoufe  of  Chrift 
 become  an  harlotrand  therefore  no  more  a  church  of  Chrift  indeede,  then  the 
 carkafTe  of  a  dead  man  that  weareth  a  liuing  mans  garment  is  a  huing  man, 
 though  he  looke  neuer  fo  like  him .  And  whereas  they  plead  for  themfclues 
 that  they  haue  fucceflion  fi-om  the  Apoftles ,  the  anfwcr  is ,  that  fucceflion  of 
 per  fon  is  nothing  vrithout  fiicceflion  of  doftrincjwhich  they  wantrand  we  fee 
 thii  Heretikes  haue  fucceedcd  lavv'full  Minifters .  Secondly,  whereas  it  is  al- 
 U4gcd  that  ill  the  PopifhalTemblics  thefacramentof  Baptifmc  is  rightly  for 
 
 fiib- 
 
■9f the  Creese.  Of  the  Church.      4^y 
 
 :fiil)ftance  a^miniftred;  and  that  alfo  it  is  a  note  of  a  Church,  three  things 
 maybe  anfwerecl.FirlljthatbapcifiTiefeuerecl  from  the  preaching  of  the  go- 
 fpeljis  no  more  a  figne  of  a  Church,then  the  fealefcueredfrom  the  indenture 
 is  of  Force;&  that  is  nothing.Circumcifion  was  vfed  in  Colchis,yet  no  church, 
 and  among  the  Samaritanes  and  yet  no  people.Secondly,Baptifme  in  the  af-  ho^i.^ 
 femblies  of  the  Church  of  Rome,  is  as  the  purfe  of  the  true  man  in  the  hand 
 of  the  thieferand  indeede  it  doth  no  more  argue  them  to  bee  Churches ,  then 
 the  true  mans  purfe  argues  the  thiefe  to  be  a  true  man. For  baptifme  though  it 
 ht  in  their  afTemblieSjyct  doth  it  not  appeitaine  vnto  them,  but  vnto  another 
 hidden  Church  ofGod,whichhe  hath  in  all  ages  gathered  forth  of  the  mid- 
 ded  of  them.  Thirdly ,  though  they  haue  the  outward  bapti(ine,yet  they  by 
 neceffarie  coniequent  of  doftrine,ouerturne  the  inward  baptifiue  that  ftancls 
 in  iuftification  and  (an£liHcation.Moreouer,whereas  it  is  alleadged,  that  they 
 maintaine  the  bookes  of  the  olde  and  new  teftament  penned  by  the  Prophets 
 iand  ApoiHes',the  anfwer  is,that  they  doe  it  with  adding  to  the  Canon,  and  by 
 corrupting  the  natiuc  fenfe  of  the  Scriptures  in  the  very  foundationrand  ther- 
 fore  they  are  but  as  a  lanthorne  that  iliewes  light  to  others  &  none  to  it  felfe. 
 Fourthly ,  it  is  flirther  (aid  that  they  holde  the  Creede  of  the  Apoftles,  and 
 make  the  fame  confeffion  of  faith  that  wee  doe  .  I  anfwer  that  in  fihewc  of 
 Wordes  they  doe  (b  indeede:but  by  neceflarie  confequents  in  the  reft  of  their 
 do£lrine  they  ouerturne  one  of  the  natures  and  all  theofficesof  Chrift ,  and 
 therewithal!  moft  of  the  articles  of  the  Creede.  And  herein  the)'  deale  as  a  fa- 
 ther ,that  in  outward  Hiewe  tenders  the  bodic  of  his  childe,and  will  not  abide 
 the  leaft  biemidi  vopn  it:and  yet  by  fecret  conuciances  inwardly  annoyes  the 
 heartjthe  brainc,or  the  liuer,and  fo  in  trueth  deftroies  the  fame.  Fifthly  itis  al- 
 Ieadged,that  Antichrift  muft  fitte  in  the  temple  of  God ,  that  is ,  the  Church: 
 therefore  {ayfbme  that  defire  an  vnion  bctweene  vs  and  the  Papiftsjpopilh 
 aflemblies  are  true  churchestbut  the  argument  is  not  good. For  it  is  one  tnin^ 
 to  be  in  the  Church,and  another  thing  to  beof  it.  And  Antichrift  is  faidto  m 
 in  the  Church,not  as  a  member  thereof,but  as  an  v(urper,or  as  the  pyrate  in 
 the  ftkippe  of  the  marchant:  and  hence  it  can  not  be  procued,that  the  aftem- 
 bhesofPapifts  are  ChurcheSjbut  that  in  them  and  with  them  there  is  ming- 
 led an  other  hidden  Church  in  the  raiddeft  whereof  Antichrift  the  Poperu- 
 leth, though  hnufelfe  hath  no  part  therein.  Laftly,  whereas  fbme,  bceing  no 
 Papiftsjthinke  their  churches  to  be  like  abodie  difeafcd  and  full  of  fores  and 
 woundesfrom  the  he^vdto  the  footc,and  the  throat  alfo  cut,yetfo  as  life  is  ftill 
 remaining;  wee  may  better  thinke ,  (their  foule  erroursconfidcrcd  and  their 
 worfhip  of  God,  which  is  nothing  els  but  a  mixture  of  ludaifmear.d  Pa^a- 
 nifme)that  it  is  a  rotten  and  dead  corpes  voide  of  (pirituall  life.  And  therefore 
 we  haue  (euered  our  felues  from  the  Church  of  Rome  vpon  iuft  caufe :  nei- 
 ther are  wefchifmaticks  in  ^o  doing,but  they  rather:  becaufe  the  ground  and 
 thcproper  caufe  ofthefchif:T)c  is  in  them. 
 
 As  for  the  aftemblies  of  Anabaptifts,  Libertines  Antinomies,  Tritheits, 
 Arrians,Saraofaten''ans,they  are  no  churches  of  Gof  butconfpiracies  of  mo- 
 ftrous  herctickes  iudidally  condemned  in  the  p!  imiti  -^  Church  ,  and  againe 
 by  the  malice  of  Satan  renued  and  reuiued  inthis;!?fi.Thefariif  weareto 
 thinke  and  ^vofthcFaiuilie  of  ioue.  Kk  i  As 
 
4P<^     OftlieCliurcli.  Ah^xpefiiaH 
 
 As  for  the  Churches  of  Germairie  commonly  called  the  Churches  of  the 
 Lutheranes,they  are  to  be  reputed  of  vs  as  the  true  churches  of  God.Though 
 llicir  Angulhne  Confeffionhauenot  fatisfied  the  expcftation  of  other  Re- 
 formed Churches:yet  haue  iliey  all  the  fame  enemies  in  matter  of  rcligion.Sc 
 doe  alike  confefle  the  Father,the  Sonne^and  the  holy  Ghoftrand  of  the  office 
 of  the  Mediatour, of  faith  and  good  workeSjOf  the  Word.the  Church  and  the 
 Ma2;irtrate,nre  all  of  one  ludgement.  They  differ  indeede  from  vs  in  the  <jue- 
 ftion  of  the  Gcraraent,but  it  is  no  fufficient  caufe  to  induce  vs  to  holde  them 
 as  no  Church:for  that  there  is  a  true  or  rcall  receiuing  ofthe  bodie  and  blood 
 of  Chrirt  in  the  Lords  rupper,we  al  agree',and  we  ioyntly  confefle  that  Chrift 
 is  there  prefent  Co  farre  forth  that  he  doth-truely  feede  vs  with  his  verie  bodic 
 and  bloode  to  eternaU  life:and  all  the  controuerfie  lies  in  the  manner  of  receir 
 uino- •,  we  contenting  our  felues  with  that  fpirituall  receiuing  which  is  by  the 
 hand  offaith,they  adding  thereto  the  corporall,  whereby  they  imagine  the- 
 felues  to  recciue  Chrift  with  the  hand  and  mouth  of  the  bodie.  And  though 
 to  maintaine  this  their  opinion,thcy  be  conllrained  to  turne  the  afcenfion  of 
 Chrift  into  a  difparition,whercby  his  bodic  beeing  vifible  becomes  inuifible, 
 yet  in  the  maine  points  we  agree:that  Chrift  afcended  into  heauen:that  he  ea- 
 tred  into  his  kingdome  in  our  name  and  for  vsithatvve  are  gouerned  and  prc- 
 ferued  by  his  power  and  might :  and  that  whatfbeuer  good  thing  we  haue  or 
 doe.proceedes  wholly  from  the  grace  of  his  fpirit.Indeede  the  opinion  ofthe 
 Vbiquitie  ofthe  bodie'of  Chrift  reuiueth  the  condemned  herefies  of  Eutiches 
 and  Neftorius ,  and  itouerturneth  by  neceftarie  confequentmoft  ofthe  arti- 
 cles of faith:but  that  was  priuate  to  fome  men,as  Brentius  and  others,and  was 
 not  receiued  of  whole  charchesrand  whereas  the  men  were  godly  &  learned, 
 and  we  are  vncerten  with  what  affe£tion,and  how  long  they  held  this  errour, 
 we  reft  our  felues  in  condemning  it,lcauing  the  perfons  to  God.  AgaincPo- 
 pilli  Tranfuftantiation ,  and  Lutherian  Confubftantiation,  arc  both  againft 
 the  trueth  ofthe  manhood  of  Chrift*,  yet  with  great  difference.  Tranfubltan- 
 tjation  is  ftatte  againlt  an  article  of  faith:f  or  if  Chnfls  body  be  made  of  breadj^ 
 and  his  blood  ofwine(which  muft  ncedes  bee  if  there  be  a  conuerfiion  ofthe 
 one  into  the  other  jthen  was  not  he  concciued  and  borne  of  the  virgine  Ala- 
 rie:for  it  cannot  both  be  made  of  bakers  breade  and  ofthe  fubftance  of  the 
 virgin^  Againe  it  abolidieth  the  outward  figne  in  the  Lords  /upper,  as  al/o 
 the  analogic  betweene  the  figne  and  the  thing  fignified,  and  fo  ouerturnes  tbc 
 facrament:but  ConfubLlantiationdoih  not  fo^neither  doeth  it  ouerturne  the 
 fubftance  of  any  article  of  Re!igion,but  onely  a  maine  point  of  Philofophie, 
 which  is,that  A  bodie  doth  occtifte  ottelj  one  place  at  once. 
 
 FurthermorCjthe  Churches  of  Helvetia,  and  Savoie,  and  the  free  citties  of 
 Fraunce,andtheloweCountries,and  Scotlandjareto  beercucrenced  as  the 
 true  Churches  of  God,as  their  confe/flon  make  manifeft .  Andnolefte  muft 
 wethinke  ofourowne  Churches  in  England  and  Treland.For  weeholdcbe- 
 kcue,and  maintaine,and  preach  the  true  faith,  that  is,the  ancient  dot^rine  of 
 ialuationbyChriftjtaughtandpubliiliedby  the  Prophets  and  Apoftles ,  as 
 thebookcofthearticlesoffaith  agreed  vpon  in  open  Parliament  doe  fully 
 ihewc:and withaUnow  we  ar€;a;)d hauebeene readieto tcftifif  this  our i^wihy 
 
of  the  Creese.  Of  the  Church.     497 
 
 %y  venturing  our  Hues  eucn  in  the  caufe  of  religion  againd  forraigne  power  j 
 and  efpecially  the  Spaniardrand  hereupon  all  the  C  hurches  in  Europe  giuc 
 vnto  vs  the  hand  of  fcllowfliip.  And  whereas  fundrie  among  vs  that  (eparatc 
 "^andindcedc  excommunicate  themfelues,  giuc  out  that  there  is  no  Church  in 
 ^England.no  Mmil'lers,no  Sacraments:thcir  peremptorieafleuerationswan- 
 Ymgfufficicntgroundjare  but  as  paper- fhot.  They  allcadge  th^t  our  allem- 
 %Iies  are  full  of  grieuous  blottesand  enormities. /^;7/The  defeds  and  corrup- 
 *tions  of  Churches  muft  he  difhqguifhcd:  and  they  bee  either  in  do(fliine,  or 
 manners.  Againe corruptions  in  dotlrinemuftfiirther  be diil:inguiihed:fomc 
 of  them  are  errours  indeede,but  befide  the  foundation;  and  fomc  errours  di- 
 "reftlyagainfl  the  foundation  :  and  thefe  ouerturne  all  religion,  whereas  the 
 former  doc  not.Nowe  it  can  not  be  fhewcd  that  in  our  Churchesis  taught  a- 
 tiy  one  errour  thatrafeth  the  foundation ,  and  confcqucndy  annihillateth  the 
 truth  of  Gods  Church  .  Indeed  there  is  controuerfie  among  vs  touching  the 
 point  of  Ecclefiaftical  regiment:but  raarke  in  what  manner.  We  allioyntly  a- 
 gree  in  the  {ubftance  of  the  regiment,  confefling  freely  that  there  muft  bee 
 preaching  of  the  word,adminiftration  of  the  Sacraments  according  to  the  in- 
 Kitution,and  the  v(e  of  the  Power  of  the  Keyes  in  admonitions,  fiilpenfions, 
 cxcommunicationsithe  diflference  betweene  vs  is  onely  touching  the  pcrfons, 
 and  the  manner  of  putting  this  gouernment  in  exequution:  and  therfore  men 
 on  both  parts, though  both  hold  not  the  trueth  in  this  point;  yet  becaufe  both 
 lioldeChrill:  the  foundation,theyftillremaine  brethren  and  true  members  of 
 Chrirt.   As  for  corruptions  in  manners,  they  make  not  a  Church  to  be  no 
 churchjbut  a  badde  church.When  as  the  wicked  Scribes  and  Pharifes  fitting  Mat  aj.i^ 
 in  Mofes  chaire^iught  the  things  which  he  had  written,  the  people  are  com- 
 manded to  heare  them,  and  to  doe  the  things  which  they  fay^not  doing  the 
 things  which  they  doe.  And  whereas  it  is  (aid,  that  wee  hold  Chrifl:  in  worde, 
 anddeniehim  indecde;  that  is  anfu'crcd  thus:  deniall  ofCHrifl:isdouble,ei' 
 ther  in  iudgcment ,  or  in  fadl :  deniall  in  iudgement  ioyned  with  obllinacie, 
 makes  a  Chriftian  to  be  no  chrin:ian;deniall  in  fa£l,the  iudgement  llill  remai- 
 ning round,makes  not  a  man  to  be  no  chrifl:ian,but  a  baddc  chnflian.  When 
 the  lewes  had  crucified  the  Lord  of  life.thcy  ftill  remained  a  Church  ,  if  any  Ka.i.'J' 
 vpon  earth:and  notwuhftanding  this  their  faifl:,  the  Apofties  acknowledged 
 that  the  couenat  &  the  promifes  llil  belonged  vnto  the:&  they  neuer  made  a- 
 ny  fcparation  from  their  Svnag02;ucs,  till  fuch  time  as  they  had  bin  fiifrcicfif/j 
 r^«3^i/bythe  Apoflolicall  miniderv  that  lefusClniO:  wasthc  trucMedias. 
 Thus  wee  fee  where  at  this  d.iy  wee  may  lindc  tlie  true  Cliurth  ofGocJ. 
 Nowc.I  come  to  the  third  quellion;  and  that  is, at  what  time  a  man  may  with 
 good  confcicnce  make  reparation  from  a  Cliurcii.e^j/ .  So  long  as  a  Church 
 m^kes  no  feparationfrosnChrifl:,wemuil:!iiake  no  fcparation  Iromit  :  and 
 v.'hen  it  (cparatcs  from  ChriQ-jWe  may  alfo  ftparatc  from  it :  and  therefore  in 
 two  cafes  there  is  warrant  offeparation.The  one  is,wheiuhe  worOiip  of  God 
 is  corrupt  in  fubftarxc.  And  for  this  wehaueicommandemcnt,5<?;?i7r,(aiih 
 "V^yA.vneqtsaHy  jokrdT^jfj infldcls:for  rvhat  fellov^jhip  hath  rii^hteosdfiies -nnih vn~ a.cor x"?,!.}, 
 ri<^hteotif>te^e ^or  x^h.tt  commnnior:  h^-ith  [•■aht  ivith  cir,rh?e(fe,  cr  irh^it  concorJh.'ith 
 Cbriji  with  Bdialf  or  what ^art  hiith  the  hclecmr  tivith  the  infidel? or  v^hhat 
 
4P8 
 
 *i:iqpi.4'7' 
 
 Of  the  Church.  Jh  txpofiion 
 
 agreement  hath  the  temple  of  (^od  with  idolsfwherefore  come  oat  from  Mmoti^them, 
 find feparate  your felnes/aith  the  Lord.  And  we  hauc  a  praftife  of  this  in  the  old 
 teftameiitWhenleroboam  hadfct  vp  idols  in  Ifracl,  then  the  prieftsand  Le- 
 uitcs  came  to  ludah  and  lerufalem  to  feme  the  Lord.The  (econd  is,when  the 
 doftrine  of  reli^yion  is  corrupt  in  fubttancc :  as  Paul  faith ,  Ifa»y  man  teach  o- 
 therrvtfe,and'co»fent  net  to  the  rvholefome  words  of  oftr  Lord  lefus  (^hrifl^andto. 
 the  dohrine  whtch  is  according  togod/inejfe^he  is  puffed  v^: from  fach  feparatejy^jwr 
 felues.K  praftife  of  this  we  haue  in  the  ApoftlePaul,who  beeing  in  Ephcfuj' 
 in  a  Svnao-ogue  of  the  Iewes,fpalce  boldly  for  the  fpace  ofthree  moneths,  di- 
 fputing  and  exhorting  to  the  things  which  concerne  thekingdomcofGod: 
 but  whoi  certaine  men  were  hardened  and  difobejed^fpeahing  euill  of  the  way  God, 
 he  departed  from  them,andfeparatedthe  difciples  ofEphefus:7mA  the  like  nee  did- 
 at  Rome  alfb.  As  for  the  corruptions  that  bein  the  manners  of  men  that  be  of 
 the  Churchjthey  are  no  (ufficient  warrant  of  feparation,  vnleffeitbe  from, 
 priuatc  companie,as  wc  are  admonifh«d  by  the  Apoftle  Paul;and  by  the  ex- 
 amples of  Dauid  and  Lot.  By  this  which  hath  becne  faid.it  appeares  that  the 
 praftife  of  fuch  as  make  feparation  from  vs ,  is  very  badde  and  fchifmaticall, 
 confidering  our  Churches  failenot  either  in  the  fubftance  of  doctrine ,  or  in 
 the  fubftance  of  the  true  worfliipof  God. 
 
 Nowe  to  proceedc  in  the  Crcede.The  Church  is  further  (et  foorth  by  cer- 
 taine  properties  and  prerogatiues.The  properties  or  qualities  are  twOyho/tnes 
 and  kr/enes. That  the  Church  is  ^^y/yjit  appeares  by  Peter, which  cals  it  an  ho» 
 Ij  nation,and  a  chcfcn peop/e:and  by  S. Tohn, who  cals  it  the  holy  cittie.  And  it  is- 
 £o  called,that  it  may  be  diftinguiflied  from  the  falfe  Church,  which  is  tearraed 
 in  Scriptures  the  fynagogue  ofSatan^znd  the  malignant  Church. 
 
 Nowe  thisholinefle  of  the  Church  is  nothing  elfe  but  a  created  qualitic  in* 
 euery  true  member  thcreof,whercby  the  image  of  God  ,  which  was  loft  by 
 the  ft  11  of  Adam  isagairserenuedand  reftored. The  author  of  it  is  God  by  hrs» 
 worde  and  (pirit,by  little  and  litle  aboliOiing  the  corruption  of  finnc,and  fan- 
 ftifyirto-  vs  throughout ,  as  ChriH:  fiith  ,  Farher/anSlife  them  in  thytruth^thy 
 word  IS  trueth.  And  holmes  muil:  bee  conceiued  to  bee  in  the  Church  on  this 
 manner  :  it  is  perfc6lin  the  Church  Triumphant, and  it  is  onely  begunne  in 
 the  Church  militant  in  this  liFe:and  that  for  fpeciall  caufe,  that  we  might  giuc 
 all  o-lorie  to  God;that  we  mightnot  be  high  mindcd.that  we  might  work  out 
 faluation  withfcare  and  trembling*, that  we  might  dcnie  our  fdues  and  whol- 
 ly depend  vpon  God. Hence  v/e  tcarne  three  thingsrfirfi  that  the  Church  of 
 Rome  erreth  m  teaching  th?>t  a  wicked  man ,  yea  fuch  an  one  as  fliall  neuer 
 befaued^maybea  tiue  member  of  the  Catholike  Church  :  for  in  reafon,  e- 
 uerv  man  fhould  be  anfA'crablc  to  the  qualitie  and  condition  of  the  C  hurch 
 whereof  he  is  a  membenifit  be  holy,as  it  is-,he  muftbeholy  alfo. Secondly  wc 
 are  euery  one  of  vs,as  Paul  faith  to  Timothie  ,  to  exercife  eurfe/uesvntogcdli^ 
 »i'/,makingconfcienceofall  our  former  vnholy  waies  ,•  cndeauouring  our 
 felues  to  pleafe  god  in  the  obedience  of  all  his  commandemets.  Itis  a  difgracc 
 to  the  holy  Church  ofGod  that  men  profcfiingthemie^uestobemcbcrsofit,. 
 fliould  be  vrrholy.Thirdly  our  duty  is,to  efchew  the  focietvof  Athcifts,drur*. 
 kards/ornicatours^blafphemeri^andall  wicked  ajid  vngodiy  perfons,as  Pauls. 
 
 aaiiJiSi. 
 
nftloeQ^eede,  Of  the  Church,     499 
 
 ftith ,  Be  M  eompaffiens  of  them  andhattenofellowfhip  mth  vnprofitable  rnorkes  0/2^1^  j^^, 
 darkfies.  And  he  chargeth  the  ThelTalonJans ,  that  if  any  man  among  them 
 walke  inordinately  they  haue  no  cowpanie  rpith  him  that  he  may  be  ttfhamed.  8.Tliei1.3  «4» 
 
 The  largencs  of  the  Church  is  noted  in  the  word  Catholtcke,  that  is,  gene-  „1^  ;ny»-««^ 
 rail  or  vniuerfall.  And  it  is  fo  called  for  three  caufes.For  firft  of  ail  it  is  gcnerall  ^•'^■f>^-  -^^ 
 in  refpc<ft  of  tune ;  bccaufe  the  Church  hath  had  a  heeing  in  all  times  and  ages 
 cuer  hnce  the  giuing  of  the  promife  to  our  firft  parents  in  Paradife.  Secondly 
 it  is  generalljin  reipeifl  of  the  pcrfbns  of  men :  for  it  ftands  of  all  forts  and  de- 
 grees of men,high  and  low,rich  and  poore,learned  and  vnlcamed,&c.Third- 
 ly  it  is  Cathohcke  or  vniuerfall  in  refpeA  of  place;  becaufe  it  hath  beene  ga- 
 thered from  all  parts  of  the  earth ,  fpccially  now  in  the  time  of  the  new  Tefta- 
 jnent ;  when  our  Sauiour  Chrill  ftith ,  that  the  ^ajpell/hallhe  preached  in  the  MaA.sj.tj. 
 whole  world.  To  this  purpofe  John  faith  in  the  Reuelation ,  1  beheld  and  loe  a 
 great  multitude  which  no  man  could  number  of  all  nations  andkinreds ,  andpeoples,  catholica.!. 
 4ind  tongues,  flood  before  the  throne  and  before  the  lambe,  doathed  with  long  white  P" '  j'!^/"^' 
 tfibes  andpalmes  in  their  hands.  Aug.epift.170, 
 
 J  And  the  Church  which  we  here  profefle  to  beleeuc ,  is  called  Catholickc, 
 that  we  may  dillinguifli  it  from  particular  Churches,  which  are  not  bcleeued, 
 but  feene  with  eye ,  whereof  mention  is  made  often  in  the  Scriptures.  Rom. 
 1 6. 5. 1  -Cor.  I  d.  I  g.the  Church  in  their  houfe:  and,  the  Churches  ofAp.a.  ColofK 
 4, 1 5  .Salute  Nymphoi  and  the  Church  in  his  houfe.  Aft.  il.zi.the  Church  of  le- 
 imfalem.K€t.  I  ;j .  I  .the  (^hirch  at  Antioche,(^rc. 
 
 That  the  Church  is  Cathohcke  in  refpe£lt  oftime,placc,perfon,itminifl:ers 
 matter  of  cndleffe  comfort  vnto  vs .  For  hereby  we  fee  that  no  order,  degree, 
 or  ftate  ofmen  are  excluded  from  grace  in  Chrifl: ,  vnlefic  they  will  exclude 
 themfelues.  Saint  lohn  faith ,  Jf^tny  mflnfnne^we  haue  an  Aduocate  with  the  fa-  Id).i.})t; 
 thery  Jefui  Chrifi  the  righteom  .  Now  it  might  be  anfwered ,  it  is  true  indeedc 
 Chrift  is  an  aduocate  to  fbme  men ,  but  he  is  no  aduocate  to  me .  Saint  John 
 therefore  faith  further ,  and  he  is  the  reconciliation  for  eurfnnes ,  and  not  for  our 
 fimes  onely,butfor  the  whole  world,  that  is,  for  all  belceuers  of  what  condition 
 or  degree  foeuer. 
 
 Thus  much  of  the  properties  of  the  Church:  now  follow  the  prerogatiues 
 or  benefits  which  God  beftowethon  it,  which  are  in  number  foure.  The 
 firfl:  is  cxprefTed  in  thele  words,?!?/?  communion  of  Saints,  Where  communion 
 fignifieth  that  fellowfhip  or  focietie  that  one  hath  with  an  othcrrand  by  Saiy;ts 
 ■we  vnderftand  not  dead  men  inrolled  in  the  Popes  calender,  but  all  that  arc 
 fanftified  by  the  blood  of  Chiift ,  whether  they  be  liuing  or  dead :  as  Paul 
 {aith,'L'«/<?  the  Church  of  God  which  is  at  Cori/Jthus ,  to  them  that  are  fanBtfed  in  ''^*"^  ''^ 
 lefpK  (fhrifi  Saints  by  calling.  And ,  Cjodis  the  CJod  of  peace  in  all  the  Churches  ^and  14.35. 
 theSaints.^ow  ifweadde  the  chn(e  I beleeue,vT\to  tliefe  words,  the  meaning 
 is  this'jl  confcfTe  and  acknowledge  that  there  is  a  fpiritual  fellowfiiip  &  focie- 
 tie among  all  the  mebers  of  Chrifl ,  beeing  the  faithful!  feruants  and  children 
 ofGodrand  withall  I  beleeuethat  I  am  partaker  of  the  fame  with  the  refh 
 
 This  communion  hath  two  parts ,  fellowfhippe  of  the  members  with  the 
 headjand  of  the  members  with  themfelues.  The  communion  ©fthc  members 
 widi  their  head  is  not  oUtward^but  altogether  fpirituall  in  the  confcience:  and 
 ,,ju^-.  Kk  3  for 
 
joo     Communion  of  Saints.  AnBxfofithn  SH 
 
 for  die  opening  of  it,we  .nnifl  confider  what  the  Church  receiueth  of Chrifr,     ! 
 and  whcit  he  receiues  of  it.The  Clmich  receiues  of  Chrift  foure  moft  worthy     j 
 beneiits.Thefii'fl:,thatChiin;out-  Mcdiatour,Gocland  man,  hathtruely  gi-     j 
 uenhimrclfevntovs,andis  become  our  lot  and  portion,and\vithall  God  the     ! 
 father,and  the  holy  fpint,in  him,as  Dauid  faith,  lehoua is  the-portionofTnine  in'-      j 
 heritance^and  of  my  cap:  thoH /halt  njAititaine  my  lof.the  Imes  Are  fallen  vnto  me  irt-     j 
 flsafxyit  pUces  :  yea  I  haue  a  fairs  heritage  .   And ,  CMy  fiefl)  faileth :  andniy 
 heart  alfothm  Godis  thcflrenjrth  of  my  heart  ^nd  my  portion  for  euer.Thc  fecond 
 isjtlie  Right  ofadoption,  whereby  all  the  faithfull  whether  in  heauen  or  cartb     I 
 are  aftually  made  the  children  of  G  od.The  benefit  is  vvonderFali,  howfbeuer     i 
 carnall  men  efbeme  not  of H-if a  ma  lliould  either  by  election  or  birth,or  any 
 waie  el(e  be  made  the  Tonne  and  hcire  of  an  earthly  prince,  he  would  thinkc* 
 himfelfe  highly  aduanced:how  hidily  then  are  they  extolled  which  are  made 
 the  Tonnes  of  God  himfelfeJThc  third  benefit  is  a  title  and  right  to  the  rightc- 
 oufnes  ot  ChriH:  in  his  fufFcrings^and  liis  fulfilling  of  the  lawe.  The  excellent 
 cie  ofit  is  vnfpeakable,  bccaufe  it  femes  to  award  the  greateft  temptations  of 
 the  dcuill.  "When  thedewiH  fQplieth  thus,  thou  art  a  tranfgrelTour  of  the  lawe 
 of  God,therefore  thou  {halt  be  damned:  by  means  of  that  communion  which 
 wee  haae  with  Chrift  wee  anfwere  againe:lhat  Chrill  fuHer  ed  the  curfe  of  the 
 lawe  to  free  vs  from  due  and  defcrued  damnation  :  and  when  hefurthcrre- 
 plies,that  feeing  we  neuer  fulfilled  the  lawe ,  we  can  not  therefore  enter  into.     , 
 heauen:  we  anfwer  againcthat  Chrilts  obedienceis  a  fulfilling  of  the  law  for 
 vs,and  his  whole  righteoufiiefTe  is  ours  to  make  vs  ffand  righteous  before     I 
 C  od.The  fourth  benefil  is  a  right  to  the  kingdome  of  heaucn,as  Chrift  com-      i 
 fortino*-  his  difciples  faith ,  Feare  not  little  foike^it is yonr fathers pleafnre  to gisit      ' 
 joH  a  kin^dom£ :  and  hence  it  is  lUndrie  tim.es  called  *  the  inheritance  and  the  lot 
 of  the  Saints. 
 
 FurthermOre,for  the  eonueiance  ofthefe  benefits  vnto  vs^God  hath  ordai- 
 ned the  preaching  of  the  word  and  the  admimfhration  ofiheSacramems,fpe- 
 cially  tlie  Lords  fupper:and  hath  commanded  the  fblemne  and  ordinarie  vfe 
 of  them  in  the  Church.  And  hereupon  the  Lordes  fuppcr  is  called  the  Comr- 
 munion.Twf  cf'tppe  of  htefpyigifixih  J^3iW\)which  wee  l-lejje,isii  not  the  commtmon 
 of  the  blood  of  Chrifliandthe  bre4dvAnch  ne  breake^is  it  not  the  coTnmmnoisofths 
 bodieofChriQ-.^iwi  is^a  figne  and  fealc  of  the  communion. 
 
 Againcthe  things  which  Chrift  receiueth  ofvs  are  two:  our  finnes  with 
 the  punilbment  thereof  made  his  by  application  or  imputation:and  our  affli- 
 ftions  with  all  the  miferies  of  this  life  which  he  accounts  his  ow;ne,and  there-^ 
 fore  doth  as  it  were  put  vnder  his  Hiotilders  to  beare  the  burden  ofthem.  And 
 this  communion  betweene  Chrift  and  vs  is  exprelTcd  in  the  fcriptures  by 
 thatblcired  and  heauenly  bargaine  in  which  there  is  nmtuall  exchange  be- 
 tweene Chrift  and  vs:heiniparts  vnto  yi^nnlke andveine-ivithosit fluer  or  momy 
 to  refrefti  vs,and  q^old  tried  hy  the  fire  that  we  may  become  rich  ,  and  xfhtte  rai- 
 rner.t  that  we  may  be  cloathed,and  eye-falne  to  annoint  our  cies  that  wee  may 
 {ee:and  we  for  our  parts  returne  vnto  him  nothing  but  blmdenes  and  naked- 
 nes,and  poucrtie.and  the  loathfomc  burden  of  our  filthy  fnney.. 
 
 Thj£  fecond  partof  the  communion  is  tbitwhiclitlie.  Saints  hauc  one  witb 
 
oftheCreede,  Communion  ofSaints.      jor 
 
 «n  other.  And  it  is  either  of  the  lining  with  the  lining,  or  of  the  liuing  with  the 
 dead. Nowe  the  communion  ofthehuingftandcsinthreethings:I.the  like af- 
 feftion:!  I. in  the  gifts  ofthcfpirit:!  I  Lin  the  vfe  of  temporal!  riches.  For  the 
 firftjcommunion  in  affeftion  is,vvhercby  all  the  feruants  of  God  areiike  affe- 
 ftcd  to  Godjto  Chrift.to  their  ownc  finnes,and  each  to  other.They  are  all  of 
 one  nature  and  heart  alike  difpo{ed,though  they  bee  not  acquainted  nor  hauc 
 any  extcrnall  fellowship  in  the  flelli.  As  in  a  familie  children  are  for  the  moft 
 part  one  like  another  &  brought  vp  ahkereuen  fo  it  is  in  Gods  familie  which 
 is  his  Church:the  members  thereof  are  all  alike  in  heart  and  affcfti,on:  and  the 
 reafonisjbccaufethey  hauc  one  (pirit  to  guide  them  alhand  therefore  Saint 
 Peter  faith ,  The  mahttude  of  them  that  beleeued  rt^ere  of  one  heart  and  of  otte  Aft'4j£»' 
 fouleyieither  any  of  them faid  that  any  thittgofthat  vohich  he  pojfejfed  tvas  hi<f  otv^j, 
 knt  they  had al  things  cotMon.AnA  the  Prophet  Efay  foretelling  the  vnity  which 
 {houldbe  in  \}i\^\<\n^Aom^o^Qhn{\y£d^^jTheT!i>oolfe fhall dwellrvith  the  lamb,  ifaai'tfrf-. 
 and  the  leopard flj  all  lie  with  the  kidde,  and  the  calfe  and  the  lyon,(itidthefat  beafl 
 togither,  and  a  little  childejhail  leadethem.The  corpe  and  the  hearefjallfeede^and 
 their yonng  ones  Jhall  lie  togither:andthe  lyonJhalleate(lrawelike  the  bullocke.The 
 fucking  chfldjhall  flaie  vpon  the  hole  of  the  afpe^  and  the  weaned  child /hall  put  hii 
 handinto  the  cockatrice  hole.By  thefe  hearts  are  fignified^men  that  be  of  a  wic- 
 ked and  brutifh  nature:  whichjwhen  they  fhall  be  brought  into  the  kingdom 
 of  Chrifl:,{hall  lay  afide  the  {ame  and  become  louing,gcntle,curtcous,  and  all 
 ©f  one  mindc.  And  S.  Peter  requires  of  the  Church  the  praftife  of  brothelv 
 loucand  that  is  to  carrie  a  tender  affeftion  to  men,not  bccanfe  they  are  of  the ''  "*''^* 
 fame  flefh,t)Ut  becaufe  they  are  ioyned  in  the  bond  of  onefpirit  with  vs.  Fur- 
 thermore by  reafbn  of  this  that  all  the  children  of  God  are  of  one  heart,  there 
 follows  another  dutie  of  this  communion ,  whereby  they  bearc  one  the  bur-  *^*^  ^'^ 
 dens  of  another,  and  when  one  member  is  grieued  all  are  gricued;when 
 one  rcioyceth  all  reioyce ,  as  in  the  bodie  when  one  member  fuffereth  all 
 iiifFer. 
 
 The  fecond  branch  of  their  communion ,  is  in  the  gifts  of  Gods  fpirit,  as 
 loue,hope,feare,<Scc.  And  this  is  fhewed,when  one  man  doth  imploy  the  gra- 
 ces of  God  beftowcd  on  him,for  the  good  and  (aluation  ofanother.  As  a  can- 
 dle (pendeth  it  felfe  to  giue  light  to  others:fb  mufl  Gods  people  fpend  thofe 
 gifts  which  God  hath  giuen  them  for  the  benefit  of  their  brethren.  A  Chrifti- 
 an  man  howcfoeuer  he  bee  the  freeft  man  vpon  earth,  yet  is  he  feruant  to  all 
 men,efpeciaHy  to  the  Church  of  God  to  doe  (eruice  vnto  the  members  of  it  Gai.5.13, 
 by  loue  for  the  good  of  all.  And  this  good  is  procured,  when  we  conuey  the 
 graces  of  God  beftowed  on  vs  to  our  brethrenrand  that  is  done  fiue  waies.  I- 
 by  example:  11.  by  admonition:  III.  by  exhortation:  IV.  by  confola- 
 tion:  V.  by  praier.  The  firft,  which  is  good  example,  we  are  enioyncdbv 
 Chriii  3(Ay  ing,Let  your  light  fofjinc  before  mcn^that  they  may  fee  ycur  aood  rvcr!^  ^^"^J» 
 andglorifie  your  father  which  in  heauen.And  that  our  hearts  mio-ht  be  touched 
 with  fpeciali  care  ofthiis  dutie,  the  Lord  fets  before  vs  his  owne  blelTed  exam- 
 ple,faying,-g'<?jv<?  holy  as  lam  holy:  and,  Leame  of  me  that  I  am  meekgandlovnely.  Lfn  ir.  n.  44. 
 And  Paul  fiyeth  ,  Bee  yee  followers  of  me  as  J followe  (^hrijl'.  and  the  higher  ^'"^^-"^^ 
 men  are  cxalted,the  more  carcflill  ought  they  to  be  in  giuing  good  example. '' 
 
 Kk  4  For 
 
5  o  2      Co>ni«W"ic>n  of  Saints»  Aft  8xpoJtti9H 
 
 for  let  a  man  of  note  or  cftimation  ctoe  emli,and  he  iTiall  prefently  hauc  many 
 followers.  Euill  example  runnes  from  one  to  an  other  like  a  Icprofie  or  infe- 
 dioniSc  this  Chrift  fi^nified  when  he faiU  that  the  fignee  planted  in  the  vine* 
 
 t<tk.tiaJ.  y3x6„!f it  l^earesnofruite  makss  all  the  grot^nd  barren.  The  fecond  meanes  of 
 commanication  of  the  gifts  of  ^od  vnto  others,5s  admcnition^vvhich  is  an  or- 
 dmance  of  God  whereby  chrilcjan  men  are  to  rccouer  their  brethren  from 
 their  fmnes.  A  man  by  occafion  fallen  into  the  water  is  in  danger  of  hislife;& 
 the  reaching  of  the  hand  by  another  is  the  meanes  to  faue  him  .  Nowe  cuery 
 man  when  he  fmneth  dothjas  much  as  in  him  Ueth,caft  his  foule  into  the  ve- 
 r^'pitteofheihand  wholsfomc  admonitions  are  as  the  reaching  out  of  the 
 hand  to  recouer  him  agameBut  it  will  pcraduenture  be  faidejhowe  muff  wee 
 proceed?  m  admoniihing  of  odiers?  i^'/yC  Wee  are  to  obferue  three  things. 
 The  firft  is,to  fearch  whether  we  that  are  to  reprooue ,  be  faultie  our  felues  m 
 
 Mat  7'M  the  fame  thing  or  no.  Fir{t  we  muft  take  out  the  beame  that  is  in  our  own  eyc^ 
 and  fo  fhall  we  fee  clearcly  to  pul  out  the  mote  in  our  brothers  eie.  Secondly;^ 
 befbre^wereprooue,wemult  befure  that  thefault  is  comraitted:vve  muft  not 
 o-oe  vpon  heare-faie  or  hkeUhoods:and  therefore  the  holy  Ghoft  faith, Z,^/  vs 
 
 Heb,w.j4,  conjlder  or  obferue  one  another  tofrotioke  vnto  tone  or  gaodveorkes.  Thirdly ,  be- 
 fore we  reprooue,  we  muftinChriflian  wifdome  make  choice  of  time  ancj 
 place:for  all  times  and  places  ferue  not  to  this  purpofc.  And  therefore  '^iTiSo*^ 
 mon{^i\\\\Jti6theglorieofamantopajfeby  an  «j^wf.  Furthermore  in  the  aft 
 ofadmonilKmg,tvvo  things  are  to  bee  obferued:  I.  a  man  rauft  deliuer  the- 
 wordes  of  his  admonition(fo  farre  forth  as  he  can)  out  of  the  worde  of  Godj 
 fo  as  the  partic  which  is  admonilfied,may  in  the  perfon  of  man  fee  God  him- 
 felfetareproouehim.  II.  his  reproofe  mufl:  bee  made  with  as  much  com-- 
 pafllon  and  feUowe  feeling  ofother  mens  wants  as  may  be.  A5  T^aul  faJth,7f^- 
 
 iMC\}\Kux9i' ^yrf^an befallen bj occajion tmo any fault,y.e  ivhicharefpirituall  *  reflore  fuch att' 
 
 ans  cmdtriy    o„^  ^i^-,  tjjg  fpi^if  ofmeckeyjeffe.Th^  third  way  of  communicating;  2;ood  thino;$'. 
 
 kgsiiiioynt.  to  otliersis  exhortation:and  It  isa  meanes  to  excite  and  Itirre  them  onror- 
 ward,which  doe  alreadie  walke  in  the  waie  of  godlinefle.  Therefore  the  holy 
 G  hoft  QiithySxhorl  one  another  daplyjsaj}  any  of'yoH  be  burdened  through  thede- 
 ceiiftilnes  offime.ViVLt  alas,the  prii<fl:ife  of  this  dutie,as  alfo  of  theformer  is  hard' 
 to^be  found  among  men;for  it  is  vfuall  in  faraibes  that  makers  and  fathers  in 
 ftead  of  admoniflimg  their  feruants  and  children,  teach  them  the  pra£life  of 
 finne  in  {wearing,blafpheming,flaundering,&c.  and  as  for  exhortation  ,  it  is 
 not  vfed.Lct  a  man  that  hath  thefeare  of  God  offend  neuer  fb  litde,in  flead  of 
 brotherlic  exhortation  hee  iliall  heare  his  profeffion  caft  in  his  teeth,and  his 
 hearing  of  {ermonsrthispraftife  is  fb  gencrall,that  many  beginning  ncwely  to 
 tread  in  the  fteppes  of  godlmelTejare  hereby  daunted,and  quite  driucn  back. 
 The  fourth  way  is  confolation^which  is  a  meanes  appointed  by  God  where- 
 fey  one  man  fhould  with  words  ofheaucnly  comfort  refrcfli  the  (bules  ofo- 
 thersafflifted  with  (ickenefTe  or  any  other  way  feeling  the  hand  of  God  ei- 
 ther in  bodie  or  in  minde.  And  this  dutie  is  as  little  regarded  as  any  of  the  for- 
 mer.In  time  of  mens  fickeneffe  neighbours  come  in,but  what  (ay  they  ?  I  am 
 forrieto  fee  you  in  this  cafe,Ihope  to  fceyou  well  againe,  I  would  bee  forry 
 «ifes&cNot  one  of  an  hundred  canfpeake  a  worxi  of  comfort  to  the  wearic;: 
 
 bufc 
 
oftheCreede.  •  Communion  of  Saint)»      joj 
 
 ^"ut  W€  arc  faultie  herein.  For  with  what  affe£lion  cioe  wee  belceue  the  com- 
 munion of  Saiius,when  we  our  felues  areas  drie  fountaines,  that  doe  fcarfe 
 conuey  a  drop  of  refrciliing  to  others.Thc  lalt  mennes  is  praier,wherhv  e;Gds 
 Church  procureth  blefTings  for  the  feuerall  members  thereofand  thev  jigaine 
 for  the  whole.  Andherein  lies  a  principal  point  of  die  Communion  of  iaints; 
 which  miniftreth  notable  comfort  to  euery  Chritlian  heart.  For  hence  u  ee 
 inayreafbnthus:Iamindeedea  member  of  the  Catholike  Church  of  God^ 
 and  therefore  though  my  owne  praiers  bee  wcake,  yet  my  comfort  is  this-,  I 
 knowe  that  I  am  partaker  ofall  the  good  praiers  of  all  the  people  of  God  di- 
 fperfedouer  the  face  ofthe  whole  earth  my  fellowc  members,  and  of  all  the 
 bleflings  which  God  beflowes  on  them .  This  wiH  make  vs  in  ail  our  trou- 
 bles to  (ay  with  ElilTia,  Feare  not, for  they  that  be  wtth  vs  are  more  then  they  that  i.King  ^.i^. 
 he  rvith  them.\N\\tn  the  people  of  Ifrael  had  finned  in  worOiipping  the  golde 
 calfe,the  wrath  ofthe  Lord  was  kindled  and  made  a  breach  into  them^as  ca- 
 non fhotagainfl:  a  wall:  but  Mofes  the  feruant  ofGodllood  in  the  breach  ^■'*'"^^ 
 before  the  Lord  to  turne  away  his  wrathjeafl  he  fhould  dcRroy  them  .  And 
 the  praier  of Mofeswas  (o  eflpeclual  that  the  hoT^(di\i.Letme  alone ;s^  though  E:;od.jj.js, 
 MoCes  by  prakr  had  held  the  hand  of  God  that  he  could  not  puniih  the  peo- 
 ple. And  fome  thinke  that  St^uens  praier  for  his  enemies  when  he  was  (lonecf 
 Was  a  means  of  Pauls  conuerhr,And  fiirely  though  there  wefc  no  other  rea- 
 fon,yetthis  were  fufficient  tomooue  a  mantoimbrace  Chrifhan  religion, 
 llonfidering  that  being  a  member  of  the  Church  he  hath  part  in  all  the  praiers 
 ofthe  Saintsthrough  the  world,&  of  the  bleflings  of  god  that  come  thereby. 
 
 The  third  part  of  thrs  communion  is  in  temporal!  things,  as  goods,  and  ri- 
 ches: whereby  I  meane  no  b  anabapti(^icall  communion,  butthat  which  was  b  Spuftmii:©*- 
 vfed  in  the  primitiue  Church,when  they  had  all  things  common  in  rerpeiTl:  of  |,"™"*^'|[,|',^,'^ 
 vfe:and  fomefolde  their  goods  and  pofleflions  and  parted  them  to  alt  men, as  ronokfir.po"- 
 cuery  onehadneede .  And  by  their  example  wee  arc  taught  to  be  content  to  "^^  ?i? 
 imploythofe  goods  which  God  hath  beffowed  onvs,  for  the  good  of  our  ^-  ".8.'. 
 fellovve  members  within  the  eompafle  of  our  callings,and  to^our  abiiitieand 
 bevond  our  abilitieif  neede  require.Paul  ^iv^  ^  Doe  good  to  all  bntf^eciullj  to    ^    ''°' 
 them  which  are  ofthe  ho»(hold  of  faith. 
 
 The  communion  ofthe  liiung  with  the  dead  {Tands  in  twothings :  the  one 
 i5,that  the  Samts  departed  in  the  Church  Triumphant  doe  in  general!  pray 
 for  the  Church  militant  vpon  earth,defiring  the  final!  deliuerance  of  all  their 
 fellowc  mrmbers from  alhheir  raifcries .  And  therefore  in  the  Apocalyps 
 they  crie  on  this  m:mnQ.r,Howe  long  Lord  holy  and  true  idoejlnot  thou  iudjre  a}-:d  2^^^^^'i°*- 
 anenge  our  blood  on  them  that  dxoell  on  the  earth.  I  fay  ingenerall ,  becaufe  they 
 praie  not  for  the  particular  conditions  and  perfbns  of  men  vpon  csf  ?h  confi- 
 deringthevneither  knowe,  nor  fee,norhearevs:  neither  can  they  tell  what 
 things  are  done  vpon  earth. The  fecond  is,thatthcgodly  on  earth  do  in  heart 
 and  aflPedTion  conuerfe  with  them  in  heauen,defiring  continually  to  be  diilbl- 
 ued  and  to  be  with  Chrirt:i  Nowe  whereas  the  Papilf  s  Ao  further  in!ar2:e  ilsis 
 communion, auouchingth.at  the  Saints  in  heauen  make  intcrcefTion  to  Clirif!:^ 
 for  vSjUnd  "m^part  th^ir  merits  'vnto  vs;andthar wc  againe  for  that  caiifc  are  to^ 
 ffliiiocate.themi.and  !?o  docvnEQ  tliein  religious-woriliipj  we^difTsntfrom  the^.. 
 
504     Communion  of  Saints.  An  ^xf  option 
 
 beeing  refolued  that  thefe  things  are  but  inuentions  of  mans  brainc,  wanting 
 warrant  of  the  word. 
 
 La(Uy,to  conclude,  a  queftion  maybe  demanded,  how  any  one  ofvs  may 
 pai  ticularly  know  and  be  ajOTurcd  in  our  felues,  that  we  hnue  part  in  this  com- 
 munion of  Saints.  Anf.  Saint  lohn  opens  this  point  to  the  full  when  he  faith, 
 j.Iobi.5.  If  we  fay  that  we  haue  fellovpfhip  with  him,andyet  wnlhe  in  dark^es,we  he:  but  if  we 
 walke  in  the  light  yOsheii  light ,  then  we  haae  felhwjhip  one  with  another ,  and  the 
 blood  of  (fhrift  ptirgeth  vsfrom  all  onrfnnes.  In  which  wordes  lie  makes  know- 
 ledge of  Gods  will  ioyned  with  obedience,  to  be  an  infallible  marke  of  one 
 that  IS  in  thccommunion:  as  on  thccontrarie ,  ignorance  of  Gods  will,  ordi{^ 
 obedience ,  or  both  to  be  tokens  of  one  that  hath  neither  fellowfhippe  with 
 Chrirtjor  with  the  true  members  of  Chrift.  And  therefore  to  ende  this  pointj 
 if  we  would  haue  fellowlliip  with  Clirifl: ,  let  vs  Icarne  to  Icnow  what  finne  is, 
 and  to  fiie  from  the  fame  as  from  the  bane  of  our  foules ,  and  to  make  confci- 
 cncc  of  euery  euill  way. 
 
 The  duties  to  be  learned  by  the  communion  of  the  Saints  arc  manifold. 
 And  firft  of  all  if  we  doe  beleeue  the  fellowfliip  which  all  the  faithfull  hauc 
 with  Chrift  and  with  themfelues  *,  and  be  rcfolued  that  we  haue  part  therein^ 
 then  mull:  we  feparate  and  withdraw  our  felues  from  all  vngodly  and  vnlaw- 
 full  focicties  of  men  in  the  world  whatfocuer  they  be-  Vnlawfull  focieties  arc 
 manifold,  but  I  will  onely  touch  one ,  which  cuery  where  annoycth  religion, 
 and  hindreth  greatly  this  communion  of  Saints,  and  that  is ,  when  men  ioync 
 themfelues  in  companic  to  pafle  away  the  time  in  drinking,  pming,  &c.  Be- 
 hold a  large  fellowfhip  which  beareth  fway  in  all  places  *,  there  is  almoft  no 
 towne  but  there  is  at  the  leaft  one  knot  of  fuch  companions :  and  he  that  will 
 not  be  combined  with  fuch  loofe  mates,  he  is  thought  to  be  a  man  of  no  good 
 nature:hc  is  foifted  forth  of  euery  companie",  he  is  no  bodie:  and  ifa  man  will 
 veelde  to  runnc  riot  with  them  in  the  mifpcnding  of  his  time  and  goods,he  is 
 thought  to  be  the  beft  fellow  in  the  world.  But  what  is  done  in  this  focietie  ? 
 and  how  doe  thefe  cup-companions  fpend  their  time?  (urcly  thegreateft  part 
 of  day  and  night  is  vfually  fpcnt  in  (wcaring,gaming,  drinking,  flirfetting,  re- 
 odling,and  railing  on  the  miniflers  of  the  word,and  fuch  as  profeffe  religion; 
 to  omit  the  enormities  which  they  procure  to  themfelues  hereby:  and  this  be- 
 hauiour  fpreads  it  felfe  like  a  canker  ouer  euery  place,5cit  defiles  both  towns  . 
 and  countrey.  But  we  that  looke  for  comfort  by  the  communion  of  Saints, 
 muft  not  ca  fl  in  our  lot  with  fuch  a  wicked  gcneration,but  feparate  our  felues 
 from  them.  For  vndoubtedly  their  focietie  is  not  of  God  but  of  the  deuilhand 
 they  that  are  of  this  focictie,can  not  be  of  the  holy  communion  of  Saints :  and 
 furely  except  the  Magiftrate  by  the  fword,or  the  Church  by  the  power  of  the 
 keyes  doe  pull  downc  fuch  fellowlliip,  the  holy  focietie  of  Gods  Church 
 and  people  mull  decay.  Excommunication  is  a  ccnfure  ordained  of  God  for 
 tbis  cnd.to  banifh  them  from  this  heauenly  communion  of  the  members  of 
 Chrift,  that  hue  inordinately  and  haue  communion  with  men  in  the  works  of 
 darknefTc. 
 
 Secondly  by  this  we  arc  taughtjthat  men  profefHngthe  fame  rcngion,muft 
 D.^  linked  in  focietie  and  conuerfe  togither  in  Chriftian  louc,meeknes,  gcntlc- 
 
 neflc, 
 
oftk€  Creede,  Gomimunion  of  Saints,      5  o  5 
 
 iiefle,and  patience :  asSaint  Paul  taught  the Philippjans,///'/:^ ^v  he amfellotv-  j}^,j  ^  ^ 
 'Jhip  ofthejptrk,  if  there  beany  cofH^affion  ^rdmcrae ,  fulfil  my  loy,  that  we  nuij  he    ' 
 ^^  minded:,  hamng  the  fmne  hue^ibeeing  of  sne  accord  and.  of  hke  ludgement,  AikI 
 againe ,  /Co'^fpt  (faith  he)  the  vnitie  of  the  jpirit  in  the  bondef^eace.  Why  ?  ir-arke 
 liow  his  realbn  is  fetched  from  this  communion :  'Secaufe  there  u  one  bodie.one 
 (pirtt ,  eaen  a&yoH  are  called  into  the  hofe  of  your  vocation ,.  one  Lordy  one  faith:,  one  rph.,4  5. 
 hofe,  one  bapti/mcone  (J  od  and  father  of  all,  rvhich  is  abotie  all  and  in  all .  And  no 
 doubt  the  fame  reafon  made  Dauid  fay  ^  All  my  dchght  is  in  the  Saints  which  be  j ,-,,  ^^  ,^ 
 vpon  earth. 
 
 Thirdly  cuery  Chriflian  man  that  acknowledgeth  this  comnmnicn,  nm(l 
 Carrie  about  with  hini  a  fel!ow-f celing.tliat  is,  an  heart  touched  with  compaf- 
 lion  in  regard  of  all  the  mileries  that  befall  either  the  whole  Church  or  any 
 member  tnereof,  as  Chrift  our  head  teacheth  vs  by  his  owne  example,  when 
 he  called  to  Saul,and  {ii^i^SaHl^Saul^vphyferfecuteft  thou  mcl  giuing  hmi  to  vn- 
 derfl:and,that  he  is  touched  with  the  abufes  done  to  his  Church,  as  if  thev  had 
 directly  beene  done  to  his  owne  perfon.  The  Prophet  Amos  reprooueth  the 
 people,  becaufe  they  dranke  wine  in  bowles ,  and  annointcd  themfclues  with 
 the  chiefe  oyntments.-but  why?w2s  it  not  lawfull  for  them  %o  doe  fo :  yes ;  but 
 the  caufe  for  which  they  are  reprooued  followeth:  No  wan(Qiith  ht)isfriefr  /„-.05  s.€. 
 the  afflt^ion  oflofeph.  In  the  middeft  of  their  delights  and  pleafures  they  had 
 no  regard  or  compaffion  of  tlie  miferies  of  the  poorc  Church  and  feruants  of 
 God  ehewhcrcin  aHhdion,which  euery  man  ought  to  ihew  forth  in  the  pra- 
 (ftife  of  all  duties  of  loue:and  therefore  Paul  faith, Pr^j'  aiwaies  reith  all  manner 
 affrayers  andfupplications  in  the  jpirit ,  and  watch  thereunto  vrith  allpcrCemrance^h.  ff.18. 
 andffipp/icatisnsfcr  the  faints.  And  he  highly  commendcth  the  Philippians 
 for  communicating  to  his  affiicfions.  And  further  he  biddeth  Philemon  to  comfcrt^^'^^-'^^'i'- 
 Onefrnvu  his  bowels  in  the  Lord.  And  S.Iohn  faith ,  Ifa  mans  life  would  (aue  his 
 neighbours  foule,  he  mufi:  lay  it  double ,  if  neede  require .   We  haue  all  o?  vs  '^^^  ^^  ^^* 
 daily  occaiion  to  pradifc  this  dutie  towards  the  aflhifled  members  of  Gods 
 Church  in  other  countries.  For  howfoeuci  we  enioy  die  Gofpel  with  peace,     " 
 yetthey  are  vncferperfecution  for  the  fame:  andfboft  as  we  hearereportof 
 this ,  we  Ihould  fufifer  our  hearts  to  be  grieued  with  diera ,  and  pray  to  God 
 for  them. 
 
 We  mud:  here  be  admonilLed  not  to  feekc  our  owne  things,  but  toreferre. 
 the  labours  of  our  callings  to  the  common  good  efpecialiyof  the  Church 
 whereof  we  are  members.  As  for  them  that  feekefor  nothing  but  to  maintain 
 their  owne  elbte  and  wcalthjalid  therfore  in  their  trades  vfe  falic  weights  ancl 
 mea{ures,the  ingro(fing,corrupting,minglingof  wares,glezing,  lying,fmoo- 
 thing,  fvVearing,forf\vearing,  dillembling,  griping,  opprefling  of  the  pocrcv, 
 6cc.they  may  plead  for  tliemfelues  whatthey  will ,  but  in  tiutluhey  neuer  yet 
 knew  wiiat  the  conimanion  of  Saints  meant. 
 
 Laflly,con(idering  we  are  all  knit  into  one  myf^ical  body,&  haue  mutuall 
 fellowJnip  in  the  fame,  our  dutie  is  both  toredreiTe  the  faults  of  our  brcthicn 
 and  to  couer  dicm ,  as  the  hand  in  the  body  laies  plaif^er  vpon  die  foie  in  tlie 
 i^ot.or  in  the  legge,and  withal  coucrs  it.  Loue  ceutrs  the  raultituds  of  llniies^ 
 AikL  whsn.  men  difgracc  their  bredieren  for  dieif  wants  y  aiid  blafe  cbe2ijr, 
 
J  0  5     Forgiucneffe  of  finncs.  e^  Expo]hi«n 
 
 to  the  world ,  they  doc  not  the  dutie  of  fellow  members. 
 
 Thus  much  for  the  firft  benefit  beftowcd  on  the  Church :  the  fccond  is, 
 Torgitiertejfe  offimes:  vvhich  may  be  thus  defcribcd ,  Torgmenejfe  of  [mnes  um 
 Ijle^im  ofGodvPon  his  Church  procured  by  the  death  and^affion  of  (thrift  ^  ynhercm 
 by  God  e\}eemes  offinne  m  nofinne,or,(U  not  committed.  In  this  dcfcription  I  hauc 
 cofiched  fiue  pomts, which  we  are  leuerally  to  confider.  The  firft ,  who  is  tht 
 author  of  forgiuencs  of  finnes?^^»/CGod,who{e  blefling  it  is:for  finnc  is  onely 
 committed  againft  G  od,&  the  violating  of  his  laws  and  commandemcntsarc 
 properly  finnes.  And  the  ofF<:ncc  done  to  any  man  or  creature  is  no  more  in  it: 
 (elfe  but  ^n  offence  oi  /W»?-/^ ;  yea  the  breach  of  mans  commandement  is  no 
 jfinnejVnl^fle  it  doe  imply  witnall  the  breach  ofGodscommandementThcr-, 
 fore  it  is  a  prcrogatiue  belonging  to  God  alone  to  pardon  finne :  and  when 
 we  arc  taught  to  fay ,  Forgiue  vs  our  trefpafles  zsrve  forgwe  them  that  treffaffe. 
 AgainH  vs ,  the  meaning  is  not ,  that  wc  forgiue  finnes  as  they  are  finnes ,  but 
 onely  as  trefpalTes,  thatis,  lofTes,  hurts,  and  damages  done  vnto  vs  by  men.  It 
 may  be  further  faid ,  God  hath  giuen  this  power  and  commandement  to  his 
 8ff!».2e.j|.      minifters  to  forgiue  finnes,  faying ,  Whofe finnes jee  remit ,  they  are remittedi 
 e/^/CGods  minifters  doe  not  properly  forgiue  finnes ,  but  onely  in  the  name 
 of  God  according  to  his  word  pronounce  to  a  penitent  finner  that  his  finnej 
 are  pardoned  and  forgiuen  of  God:and  therefore  it  is  a  mofl:  certcn  truth  that 
 none  can  forgiue  finnes  but  God  onely:  it  was  auouched  by  the  Pharifies  and 
 ****'>*7'      not  denied  by  Chrifl.  Hence  it  followes  that  rcmiflion  of  finne,  beeing  once 
 graunted  remaines  for  cuer ,  becaufe  Gods  loue  vnto  the  eleft  is  vnchangea- 
 &e,and  his  decree  concerning  their  faluation  cannot  be  altered .  The  fecond 
 ^>f^oint  iSjto  wliom  remiflion  of  finnes  is  giuen?  AnfT^o  the  Catholike  church, 
 ^v>^l^,that  iSjtoThcwhole  companie  of  men  predeflinate  to  faluation :  as  Efai  faith, 
 I'^^^'^^t^  Thefeofle  that  dwe/i therein(th2t  is ,  the  Church) ^a/i  hat^e  t heir Jinnes forgiuen. 
 '*^m^^  »=  ^     And,?^<y/^^//fV«///^<f«?  the  holy  people, the  redeemed  of  the  Lord:  and  the 
 
 oufhalt  bi 
 ^fA^cM^^H^inamedyacitie  fought  out  and  not forfaken.  And  if  there  had  becne  an  vniuerfall 
 ^*J^^j^Ji^acmi(T]on  of  finnes  to  all  men  as  fome  doc  dreame ,  it  fliould  not  here  haue 
 yt*fv  dG^t^hceue  made  a  peculiar  prcrogatiue  of  the  Church.  The  third  point  is,  what  is 
 riA^  yxi^-i^^^r  (]^g  mcanes  whereby  pardon  of  finnc  is  procured  at  Gods  hand  ?  Anf.  The 
 ***^bL4.£j.      death  and  paflion  of  Chriftifb  Paul  faithjC/j'r//?  diedfor  0Hrfnns:\\\dX  is,Chrifl 
 diedtobe  apairaentandfatisfaftiontoGods  iuf^icc  for  our  finnes.  AndS. 
 ,.ioh.i7.       lohn  faith,?  he  blood offefas  Chrifl  hUfonne  clenfeth  vsf-om  allftnne .  And  Pe-? 
 luPeti  .18.       ^^**  fai  th ,  Knowing  thatyee  ivere  not  redeemed  with  corruptible  things ,  asjiluer  and 
 iipld  from  your  vaine  conuerfition,  ^c.  but  with  thepretiouj  blood  of  Chrifl  as  of  a 
 lambe  vndefled  andwithoutjpot.  The  fourth  point  is ,  after  what  manner  finne 
 is  forgiuen  ?  z^nf.  By  an  acflion  of  God,  whereby  for  the  merit  of  Chrifl:,  he 
 cf^eemes and  accounts  finne  as  no  finne,  or,asif  ithadneuerbeenecommit- 
 p&l.ji.i.        ted .  Therefore  Dauid  faith ,  Tleffedis  theman  to  whome  the  Lordimputeth  no 
 Efa.44.2z.      /*»«<?•  And  in  Efai  the  Lord  faith,  I  haue  put  away  thy  tranfgrefpons  like  a  cloud, 
 andthy  fmnes  Ai  a  myfi.  Now  we  know  that  cloudes  and  myf^es  which  appearc 
 for  n  time,are  afterward  by  the  fiinne  vtterly  difperfed.  And  King  Hezekias 
 eCi.jS.17.      when  he  would  fhew  that  the  Lord  had  forgiue  him  his  finnes,faith,(7o<^  hath 
 £^J}  thsr»  bshinds  his  ^<5r%,alluding  to  the  manner  of  men,  who  when  they  will 
 
 not 
 
cfthe  Creede,  Forgiuenefle  of  finnes.      507 
 
 not  remember  or  regard  a  thingjdoc  turne  their  backes  vpon  it.  And  Miche- 
 as  faith,  that  God  doth  ca.fi  all  the fmnes  of  his  people  into  the  bottome  ofthefea ,  al-  ^''°'7*»*' 
 luding  to  Pharao,  vs'home  the  Lord  drowned  in  the  bottome  of  the  redde  fea. 
 And  Chrift  hath  taught  vs  to  pray  thus :  Forgtue  vs  oar  debts,  04  voeforgitte  our 
 debters :  in  which  words  is  an  alluding  to  creditours,who  then  fbrgiue  debts, 
 vvhen  they  account  that  which  is  debt  as  no  debt,6c  crojOTe  the  booke.Hence  it 
 appeares.that  damnable  and  vile  is  the  opinion  of  the  church  of  Rome,which 
 holdeth  that  there  is  a  remiflion  o^\hc  fault  without  a  remiflion  of  xhtptmtjh- 
 tnent:  and  here  withall  fall  to  the  ground  ,  the  doctrines  of  humane  fatisfadi- 
 ons,and  indulgences,and  purgaiorie^and  prajxrfor  the  dead ,  built  vpon  thi& 
 foundation,are  of  the  fame  kinde. 
 
 Moreouer ,  we  muft  remember  to  adde  too  this  claufe,  /  heleeue,  and  then 
 the  meaning  is  this.  I  doe  not  onely  beleeue  that  God  doth  giue  pardon  of 
 finne  to  his  Church  and  people  (for  that  the  very  deuills  beleeue)  but  withall 
 I  beleeue  the  forgiuenes  of  mine  owne  particular  finnes .  Hence  it  appeareSy 
 that  it  was  the  Judgement  of  the  Primitiue  Church  that  men  ihould  beleeue 
 the  forgiuenefle  ot  their  owne  finnes. 
 
 By  this  prcrogatiue  we  reape  endlelTe  comfort:  for  the  pardon  of  finne  is  "& 
 rooft  wonderful!  blcfling, and  without  it  eueryman  is  more  miferableand 
 wretched  then  the  mofl:  vile  creature  that  euer  was.  We  lo»ith  the  fcrpent  or 
 the  toad ;  but  if  a  man  haue  not  the  pardon  of  his  finns  procured  by  the  death 
 and  paflion  of  Chrilt,  he  is  a  thoufand  fold  worfe  then  they .  For  when  they 
 die,  there  is  the  ende  of  their  woe  and  miferie :  but  when  man  dieth  without 
 this  benefitjthere  is  the  beginning  of  bis.For  firfl:  in  foule  till  the  day  of  ludge- 
 ment ,  and  then  both  in  bodte  and  foule  for  euermore ,  he  Ihall  enter  into  the* 
 cndlcfTepaines  and  torments  of  hell ;  in  which  if  one  /liould  continue  fo  ma- 
 ny thoufand  yeares  as  there  are  drops  in  the  Ocean  fea.and  then  be  deliuered,. 
 it  were  fome  eafe:  but  hauing  continued  fo]ong(whichis  an  vnfpeakable 
 length  of  time)  he  mull  remaine  there  as  long  againe ,  rmd  after  that  for  euer 
 and  euer  without  releafe:  and  therefore  among  all  the  benefits  that  euer  were 
 or  can  be  thought  ot ,  this  is  the  greatcft  and  mo!l:  pretious .  Among  all  the 
 burdensthat  can  befall  a  man,  what  is  the  grcatell  ?  Some  will  iay ,  fickneflcj 
 feme  ignominie,  fome poucrtie,  fome  contempt :  butindeede among  all, the 
 heauieftand  the  greateH:,is  the  burden  of  a  mans  owne  finnes,  lying  vpon  the 
 confcience  and  prefling  it  downe ,  without  anv  afTurance  of  pardon  .  Dauid 
 beeing  a  king  had  no  doubt  all  that  heart  could  wiih ;  and  yet  he,  laying  afidc 
 all  the  royalties  and  pleafares  of  his  kingdome ,  (ai^h  this  one  thing  aboue  all, 
 that  he  is  a  bltjfedman  tkit  is  eafedofthe  burden  ofhis^nnes.  A  lazar  man  full  of  ^  '^^^S*-"- 
 fores  is  vglv  to  the  fight,  and  nx  can  not  abide  to  looke  vpon  him  :  but  no  la- 
 5;ar  is  fo  lothfome  to  vs,as  all  finners  arc  in  the  fight  of  G  od:and  therfore  Da- 
 iiid  counted  him  hXt'^o.^^fphofs pnneswere cottered\im-x^  be  fome  wil  fav,there 
 as  no  caufe  why  a  man  {houldthus  magnifie  the  pardon  of  finne ,  confidering 
 It.is  but  a  common  benefit .  Thus  indeede  men  may  imagine ,  which  ncuer 
 knew  vt^hat  finnemeant :  but  let  a  man  onely  as  it  were,  but  with  the  tip  of  his- 
 £nger  haue  a  little  feeling  of  the  fmart  of  his  finnes ,  he  fliall  iinde  his  ef^ate  fb-* 
 faefiill' J  that  jf  the  whole. woiH  wsie  fet.befQiJS.him  on  tlieone  fide^and  the. 
 
 gardQin 
 
jo8     Forgiucnefle  of  finnes^  i/fnExpoptidn 
 
 pardon  of  finnes  on  the  other ,  he  would  choofc  the  pardon  of  his  Hnnc  he^ 
 tore  ten  thoufand  worldcs .  Though  many  droufic  Proteftants  efteemc  no- 
 thing ofit,  yet  to  the  touched  conlciencc  it  is  a  trcafure ,  which  when  a  man 
 findes,he  hides  it,and  goes  home  and  (ells  all  that  he  hath  and  buies  it.  There- 
 fore this  benefit  is  motl  excellent,  and  for  it  the  members  of  Gods  Church 
 haue  o-reat  caufc  to  giue  God  thankcs  without  ceafing. 
 
 The  duties  to  be  learned  hence  are  thefe.  And  firft  of  all  here  comesa  com- 
 mo  fault  of  men  to  be  rebuked.  Euery  one  wil  {ay,that  he  beleeueih  the  rcmij& 
 (Ton  of  finnes ,  yet  no  man  almoft  laboureth  for  a  true  and  certen  perfwafiort' 
 hereof  m  his  o  vvne  confcience :  and  for  proofc  hereof,  propound  this  queftii 
 on  to  the  common  Chriftian ;  Docft  thouperfwade  ihy  felfe,  that  God  giucji 
 rcmiflion  of  finnes  vnto  his  Church?  Theanfwcr  will  be,I  know  and  belecuc| 
 it. But  aske  hun  furtheriDoeft  thou  beleeue  the  pardon  of  thine  owne  finnesf  ■ 
 &  then  comes  in  a  blind  anfwer ,  1  haue  a  good  hope  to  God- ward,  but  I  can 
 not  telljl  thinke  no  man  can  fay  fb  much ;  for  God  f lith  to  no  man^thy  finnei| 
 arc  pardoned.  But  this  is  to  fpeake  flat  contrarieSjto  fay  tbey  beleeue,and  they* 
 can  not  tell:  Sc  it  bewraies  exceeding  negligence  in  matter  of  fliluation.But  \ci 
 them  that  feare  God,  or  loue  their  owne  foules  health,  giue  all  diligence  to 
 make  fure  the  remiflion  of  their  owne  finnes:  withall,  auoiding  hardneffe  of 
 heart ,  and  drowfines  of  (pint ,  the  moft  fearefiill  iudgements  of  God  which 
 cuery  where  take  place.  The  fooiifh  virgins  went  forth  to  meete  the  bride- 
 groome  with  lamps  in  their  hands  as  well  as  the  wile,  but  they  neuer  (b  much 
 as  dreamed  ofthe  home  of  oyle,till  the  comming  ofthe  bridegroome.So  ma- 
 ny men  liue  in  the  Church  of  God  as  members  thereof,holding  vp  the  lampe 
 of  glorious  profe(Iion:but  in  the  meane  feafbn  riiey  feeke  onely  fbr  the  things 
 of  this  life;  neuer  calling,  how  they  may  aflure  themlelues  in  confcience  tou- 
 ching their  reconciliation  with  God,till  the  day  of  death  come. 
 
 Secondly,if  we  be  here  bound  to  beleeue  the  pardon  of  all  our  finnes.thcn 
 we  muft  euery  day  humble  our  felues  before  God ,  and  feel^  pardon  for  our  I' 
 daily  offences :  for  he  giues  grace  to  the  humble  or  contrite ;  he  fills  the  hun-  ' 
 grie  with  good  things,  when  the  rich  are  fent  emptie  away.  When  Benhadad 
 the  King  of  Syria  was  difcomfited  and  ouercome  by  the  king  of  Ifi-ael,  bv  the 
 counfell  of  his  feruants ,  who  told  him  that  the  kings  of  Jfiael  were  merciful! 
 /.Sing,  -a,  p.  i^^gn  lie  {^Q[  them  cloathed  in  fackcloath  with  ropes  about  their  neckes  to  in- 
 treat  for  peace  and  fiuour.Now  when  the  king  faw  their  fubmiflion,  he  made 
 couenant  of  peace  with  him. We  by  our  finnes  mofl:  iuflly  deferue  hell, death, 
 and  condemnation  euery  day,  and  therefore  it  ffandeth  vs  in  hand  to  come  in- 
 to the  prefence  of  God  and  to  humble  our  felues  before  him  in  fhckcloath  and 
 alhes.crauing  and  intreating  for  nothing  in  the  world  (b  much  as  for  pardon 
 of  our  fiiujes,and  that  day  by  day  without  ceafing  till  the  Lord  giuethis  blef^ 
 fed  anfwer  to  our  confciences,  that  all  our  finnes  are  put  out  of  his  remem- 
 brance. We  rauH:  not  thinke  that  God  putteth  grace  into  mens  hearts  when 
 they  he  fnurtingvpon  their  elbowes,and  either  not  v(e  or  defpife  themeanes: 
 but  we  muff  firfl  vfe  the  meaiies  partly  by  making  confefiion  of  our  finnes  to 
 GodiSnd  p.irtlybv  crying  to  heauen  for  pardon :  and  then  wlien  by  liis  grace 
 we  bc^imie  to  deluc  2:racc,he  s;iuc$fiirther2;racc. 
 
 "  °  °  Lafily. 
 
oftheC^eede,  The  rcfurreflion.      yop 
 
 La{Hy,if  wcbeleeue  the  pardon  ofourfinnes,  then  we  muft  change  the  te- 
 »our  and  courfe  of  our  hues ,  and  take  heede  of  breaking  Gods  commande- 
 roents  by  doing  any  of  tho(e  things ,  whereof  our  confciences  may  accufe  vs, 
 and  tell  vs,  that  by  them  we  haue  difplcafed  God  heretofore .  A  man  that  for 
 fome  ratfdcmeanour  hath  beene  call:  into  prifon  and  lien  there  many  yeares 
 winter  and  fommer  in  cold  irons ,  when  he  obtaines  libertie,  he  wiH  often  be- 
 thinkc  himfelfc  of  his  old  miferie,  and  take  heede  for  euer  leaft  he  fall  into  the 
 fame  offence  againc:  and  he  which  hath  feenehis  ownc  finnes  and  felt  the 
 fmart  of  diem,and  withall  by  Gods  goodnes  obtained  aflurance  touching  the 
 pardon  ofthem,will  neuer  wittingly  and  willingly  commit  the  hke  finnes  any 
 morCjbut  in  all  things  change  the  courfe  of  his  life.  As  for  fuch  as  fay,that  they 
 liauc  the  pardon  of  their  finnes ,  and  yet  hue  in  them  ftill ;  they  dec'eiue  them- 
 ifelucs  andhaue  no  faith  at  all. 
 
 Thus  much  for  the  fecond  benefit  which  God  beRowcth  on  his  Church, 
 gamely  remifiion  of  finnes :  now  followeth  the  third  in  thefe  wordcs :  The  re-- 
 fnrreUion  of  the  bodte.  In  the  handling  whereof  fundric  points  muft  be  conh- 
 dercd.  Thefirfl:,  whether  there  be  a  refurreftion  or  no  ?  This  queRion  mult 
 needes  be  handled ,  becaufe  Epicures  and  Atheifls  in  all  ages,  and  at  this  d.-^y 
 ibme  doe  call  this  article  in  quellion.  Now  that  there  is  a  refiirrc<ftion  of  the 
 Ijodie  after  death  jit  may  be  prooued  by  many  argumentSjwhereof  I  will  one  - 
 iy  touch  theprincipall.The  firil istaken  from  the  workc  ofredemption.Saint  jjoh^^i. 
 lohn  writethjthat^^^"//?  canti?  to  dtffolne  the  rt>oyk£s  of  the  ^<f«f;7/;which  are  finne, 
 and  by  finne  deathrand  hence  I  reafonthusrif  finne  and  death  are  to  be  diflol- 
 ucd  vtterly,  then  the  bodies  of  the  faithfull  which  are  dead  in  the  graue,  muft 
 needes  be  made  aliue :  otherwise  death  is  not  abolilTicd :  but  finne  and  death 
 mull:  be  vtterly  abolifhed  ,  therefore  there  (hall  be  a  rcfijiredion.  Secondly, 
 God  had  made  a  couenant  widi  his  Church  ,  the  tcnour  whereof  is  this,  Irptii 
 he  thy  God,andtho!tJhah  Le  ?.nj people.  Thjscouenant  is  not  for  a  day  or  an  age, 
 or  for  a  thouCmd  yeares  or  ages ,  but  it  is  eucrlafting  and  without  ende ,  (b  as 
 Gods  people  may  fay  of  God  for  euer,God  is  our  Godrand  likewile  GoA  wil 
 iay  of  his  church  for  euermore,  this  peopleis  my  people.  Now  ifGods  coue* 
 oantbeeuerlailing,  then  all  the  fiiithFull  departed  from  the  beginning  of  the 
 world  muft  be  raifed  againe  to4ife.  And  if  God  lliould  Icaue  his  people  in  the 
 graue  vnder  death  for  euer,how  could  they  be  called  the  people  of  God  ?  for 
 he  is  a  God  afmercie  and  of  life  it  felfe:  and  therefore  though  they  abide  loni^ 
 in  the  earth,yet  they  muft  at  lengdi  be  reaiued  againe.  This  argument  Chrift 
 viedi  againft  the  Sadduces  jwhichdenied  the  refurredtion;^^^?^  not  ths  Godoftiiiih,u<^>- 
 ihedeadi>utofthe/iU!»i^,  but  God  is  the  Cjod  of  Abraham,  Ifaac,and!acoh,\\\\iQ\\ 
 are  dead,  &therfore  they  muft  rife  again.  The  third  argument  muft  be  taken 
 fro  the  tenor  5c  order  ofGodsiuftsce.lt  is  a  fpccialpart  ofgods  glory,to  fi^ew 
 forth  his  mcrcie  on  the  godly,  and  hisiuftice  vpon  the  wicked  in  rewarding 
 them  according  to  their  worksjas  the  Apoftlc  laidi,  Qodrvill reward  euery  wan  ^^  ^  . 
 accordiwi  to  his  works:  to  them  that  by  continPtance  in  welldding;  feehe  a  lory ,  c^  ho~ 
 j^ttr,afidi'»^f''iortahtieJtfeeterna!l:bHtz^nto  them  that  dtfobey  the  truth,  that  be  cq- 
 ^entioH^  and  o-yey  vnrighteoHfnes,  (hall  be  indignation  and  rvrath.  But  in  this  life 
 €od.revvardeth  noi  men  according  to  their  doings ;  and  dierefore  Salomoa  > 
 
 l|)cakij:igj 
 
Therefurrc^on.  AnExpofttidn 
 
 fpcaking  of  the  eftatc  of  all  men  in  this  world,  faith,  AR  things  come  aSkf  to  a^ 
 andthejame  conditionis  to  the  iufi  andvnutflyto  the  good  and  hadde,to  thejmre  a»4 
 pol/utedyto  him  that  ojfereth/acrtfice,  and  to  him  that  offercth  none.  Nay,  which  is 
 morc,hcrc  the  wicked  fiourilli,and  the  godly  are  affli<ficd.The  vngodly  hauc 
 hearts  eafe  and  all  things  at  will ,  whereas  the  godly  arc  cpprefled  and  ouer- 
 whclmed  with  all  kind  of  miferies,and  arc  as  fheepe  appointed  for  the  daugh- 
 ter. It  remaincs  therefore  that  their  muftneedes  be  a  general]  refurreftion  of 
 all  men  after  this  life ,  that  the  righteous  may  o'otainc  arcward  of  Godsfrcc 
 mercie,and  the  wicked  vtter  Hiaire  and  confialion.  But  fome  will  fayjt  is  fuf» 
 ficient  that  God  doe  this  to  the  foule  of  euery  man ,  the  bodie  needeth  not  to 
 ri{e  againe.  I  anfvvcr,that  the  vngodly  man  doth  not  vvorke  wickednefle  one* 
 ly  in  his  foule^but  his  bodie  alfo  IS  an  inil:rumcnt  thereof:  and  the  godly  doc 
 not  onely  pra6li(e  righfeoufiies  in  their  foules ,  but  in  their  bodies  alfo  .  The 
 bodies  of  the  wicked  arc  the  inftruinents  of  finne,  and  the  bodies  of  the  righ- 
 teous arc  the  weapons  of  righteoufnes :  and  therefore  their  bodies  mufl:  rife  a* 
 gaine,  that  both  in  bodie  and  foule  they  ntay  receiue  a  reward,  according  to 
 3iat  which  they  hauc  wrought  in  them .  The  fourth  argument ,  which  is  alfo 
 
 t/CoTdf.       vfed  by  Paul  is  this: Chrifl:  himfclfe  is  rifen,  and  therefore  all  the  faithfull  fhall 
 
 rife  again  *,  for  herofe  not  for  hiinfelte  as  a  priuate  man,  but  in  our  roome  and     ! 
 ftead  and  for  vs.  If  the  head  be  rifen ,  then  the  members  alfo  lliall  rife  againe: 
 for  by  the  fime  power  whereby  Chrift  raided  himfelfc ,  he  both  can  and  will 
 raife  all  thoie  that  be  of  his  myfticall  bodie  ,  he  beeing  thefirjifiuits  oftherru 
 that  fleepe.The  fifth  argument  is  taken  from  exprefletedimonie  of  Scripture. 
 
 lob  19. w       ^°^  ^'^^^  ^^  excellent  place  for  this  purpofe,  Iamfure{(m\\  hey  ha/  my  Redeem 
 mer  hueth, ar.d hejhalljiand  the  lafl  on  the  earth ,  and  though  aft  er  my  skin  nermes 
 defray  this  bodie,yet  Ifhallfee  God  inmyjie/h ,  tvhome'  1  my  felfe  fhall fee  andmtne  B 
 eyes  fhall  behold,  and  none  other  for  me ,  And  Saint  Paul  to  the  Corinthians  a-  « 
 uoucheth  and  prooueth  this  point  at  large,  by  fundrie  arguments  which  I  wil 
 
 v^Ct4.&i8.  not  ftand  to  repeate  i  this  one  reraembrcd://(faith  he)  the  deadrife  not  againe, 
 then  your  fait  his  vaine,our  preaching  is  in  vaine,  and  the  godly  departed  are  perifli" 
 ed.  The  fixth  argument  may  be  taken  from  the  order  of  nature,  which  mini- 
 fbeth  certaine  refemblancesof  the  re{urreCl:ion ;  which  though  they  be  no 
 (ufficient  proofes ,  yet  may  they  be  inducements  to  the  truth  .  Both  Philofo- 
 phers  and  alfo  Diuines  hauc  written  of  the  Phoenix ,  th  it  firlf  fhee  is  confu- 
 med  to  allies  by  the  heat  of  the  funnc ,  and  that  afterward  of  her  afhes  rifeth  a 
 young  one :  and  on  this  manner  is  her  kind  preferued .  Againe  fwallowes, 
 wormes,and  flies,which  haue  lien  dead  in  the  winter  feafbn ,  in  thefpring,  by 
 vertue  of  the  funnes  heat,reuiue  againe:fo  likewi(c  men  fdl  in  (bwnes  &  tran- 
 ces ,  beeing  for  a  time  without  breath  or  fhew  of  life,  and  yet  afterward  come 
 againe.  And(to  vfe  Pauls  example)before  the  corne  can  grow  and  bearc  fruit, 
 it  muft  firf  I:  be  caft  into  the  ground  and  there  rotte.  And  if  this  were  not  feenc  , 
 by  experience ,  men  would  not  beleeue  it .  Againe  euery  prcfent  day  is  as  it  f 
 were  dead  and  buried  in  the  ni«;ht  following ,  and  yet  afterward  it  returnes  a- 
 gaine  the  next  morning .  Laftly  we  read  how  the  old  Prophets  raifcd  fome 
 from  death:and  our  Sauiour  Chrilt  raifed  Lazarus  among  the  reft ,  that  had 
 Lcn  fbure  daies  in  the  graue  and  ftanke: why  then  (hould  any  thinkc  it  impoC 
 
 fiblc 
 
oftheC'^eede,  The  relurrc^^ion.      jxs 
 
 i^blc  for  Godf  to  raife  all  men  to  life  ? 
 
 'i  But  let  vs  fee  what  reafons  may  bee  alleadged  to  the  contrarie.Firft  it  is  al« 
 Uadged  that  the  rcfurrcftion  ofbbdies  refolued  toduftandaflies^sagainft 
 Common  fcnfe  and  reafon.sx^i/CIt  is  aboue  leafon  but  not  apind  reafcn.For 
 if  impotent  and  miferable  men,  as  experience  (hewethjCan  by  art  euen  of  alli- 
 es make  the  moft  curious  workmanlhip  of  glaiTejVvhy  may  wee  not  in  veafon 
 thinkjthat  the  omnipotent  and  euerliuing  God  is  able  to  raife  mens  bodies 
 out  c^the  duft.Secondly  It  isfaid,that  mens  bodies bceing  dead  are  turned  in- 
 to dui^jand  fo  are  mingled  with  tlic  bodies  of  beafts  and!  other  creatures^and; 
 «►ne  mafls  bodie  w^th  another,  and  that  by  reafon  ofthis  confufion,  m«n  can 
 not  poffibly  rife  with  their  owne  bodies. •^«AHowefoeucr  this  isimpoflible  "" 
 with  racn,yet  it  is  poflible  with  God.For  he  that  ifn  the  beginning  was  able  to 
 create  all  things  of  nothing;,  is  much  more  able  to  make  euery  mans  bodie  at 
 the  refurreftion  of  his  owr.^- matter ,  and  to  diftmguifti  the  duft  of  mens  bo- 
 dies'fromthedurtofbeaiis.prsd  the  daft  of  one  mans  bodie  from  another. 
 The  goldfinith  by  his  ai-t  c^m  iursdcr  diuers  mettals  one  fro  another :  Scfomc 
 men  out  of  one  mettall  c,^n  <ir3weanother,why  then  fliould  we  thinke  it  vn- 
 poUiblefor  the  almightie  Gdd  to  doe  the  like  ?  It  may  bee  further  obiefted 
 thus:  A  man  is  eaten  by  a  woolfe  ;  tlie  woolfe  is  eaten  by  a  Lyon^the  Lyon  by 
 the  foules  of  the  aire,  &  the  fou'es  cf  the  aire  eaten  againe  by  menragaine  one 
 Irian  is  eaten  of  another  ,  as  it  is  vfuall  among  the  Cannibals.  Nowe  the  bo- 
 dk  of  that  man  which  is  turned  into  (bmany  fubftances,efpecially  into  the 
 bbdic  of artother  rnaPi'jCa?in6t  rife  againe:and  if  theone  doetli  the  other  doeth 
 not.3^/;,CThisi*edfon-is  but  a  cauill  dfmans  braine :  forweemuft  not  thinke, 
 that  whatfoeitei-  entreth  into  the  bodie,  and  is  turned  into  the  (iibftance  thcre- 
 ofjiTJufl  rifc;igaint'  and  become  a  part  ofthe  bodie  at  the  daie  of iude.ement; 
 tut  euery  man  {hr.U  chen  haue  fo  much  fubftance  of  his  owne  as  fholl  make 
 his  bodie  to  be  entire  and  peife^f-.thoueh  another  mans  ficlli  once  eaten  bee 
 no  part  thereof.  A2;ainc  it  is  vrg€d,lhat  becaufe  flefli  and  blood  cannot  enter 
 into  the  kingdbme  of  God  :  therefore  the  bodies  of  men  fhall  not  rife  againe. 
 ^ftCBy  flerhandbloodjis  not  meant  the  bodies  ofmen  {imply,butthe  bodies  i.Cor.ij.j©. 
 of  men  as  thev  are  in  weakneffe,  without  glorie,  {ubieiH:  to  corruption.  For 
 flcOi  and  blood  in  Scripture ,  fignifies  fometime  the  originall  linne  and  cor- 
 ruption ofnature,andfometime  mans  naturefubieiH:  to  miferiesand  infirmi- 
 ties,or  the  bodie  in  corruptionbefore  it  be  g]orified,and  (b  itmuft  bee  vnder- 
 ftood  in  this  place.Laftly  it  is  obieftedjthat  Salomon  faith,77:7^  coyidition  ofthe 
 childrenofmenyandthe conditwnofbei^.(}s are emnoi  checo^idition  .'^o^\'e.  beaiiS  ^  ^  ^''^' 
 rife  not  againe  after  this  life:  and  therefore  thcreisnorefurreftionofmcn. 
 jifif.ln  that  place  Salomon  expoundeth  himfelfe:They  are  like  in  dying  :  for 
 fo  he  faith,as  the  one  diethjfodieth  the  other  :  he  (peaketh  not  of  their  eftate 
 after  death. 
 
 The  fecond  point  to  be  con(idered,is  the  caufe ofthe  refarre^^ion.Tri  man- 
 kind we  muft  confider  two  parts,the  EleiH:  and  the  Reprobate;and  they  both 
 *  fhall  rife  againe  at  the  day  of  iudgement,but  by  diuers  caufes.The  godly  haue 
 onccaufeoftheirrefurreO;ion,andthevngodly  another.  The  caufe  why  the 
 godly  rife  againe,is  the  refurreftion  of  Chvi(l,yea  it  is  the  proper  caufe  wliich 
 
 ^**"  *  LI  I  procu- 
 
5il      The  rdurreftion.  An  ^xpojttio» 
 
 procureth  and  efife^lcth  their  rcfurre^Hon.  In  the  fcriptur c  Adam  and  Chrift:  ~ 
 are  compared  togithcr,and  Chrift  is  called  the  fecond  Adamahefe  were  two 
 rootes-Thc-firfl:  Adam  was  the  roote  ofal  mankinde,and  he  conueieth  finne» 
 and  by  finne  death  to  all  that  Ipran^  of  himXhnft  onely  excepted:  the  fecond 
 Adam  which  is  the  roote  of  all  the  EIe<ft>  conueieth  life  both  in  bodicand 
 fouletoallthatarevnitedtohim:and.bythe  vertuc  of  his  refurreftion  they 
 jfhal  rife  againe  after  this  life.For  looke  as  the  power  of  the  godhead  of Chrilt 
 when  he  was  dead  in  the  graue^aifed  hisbodie  the  third  day:  fo  fhall  the  fame 
 power  of  Chrift  his  g;odhead,conuey  it  felfc  vntpall  the  faithful!,  which  cue»: 
 in  death retnaine  vnited  vnto  him,and'raife;them.vpat  the  bft  daie  .  And  for 
 thiscaufe-Chrilt  is  called  a '5'»'f%«%yi?'Wf,'Npwe  the  caufe  why  the  wicked 
 life  againe,is  npt  the  veriUe  of  Chrifts  refurreftipn ,  but  the  vertuc  of  Gods- 
 curfe/et  downe  in  \\\s\soiAi  In  the  daie  that  thou  jhalt  eate  of  the  tree  of  the- 
 k^owleA^e  ofgo4>d  ayideHill^thattJhalt  die  the  death, thdX  is,a  double  death  both  of 
 bodie  and  foule.  And  therefore  they  arife  pnely  by  the  power  of  Chrift  as  bee 
 is,a  iudgeithat  thisfenteoce  may  be  verified  on  ihemjand  that  they  may  fuffci^. 
 both  in  bodie  and  fbuleeternallpunilliment  in  hell  fire.  m- 
 
 Furthermore  S.Iohn  fetteth  downe  the  outward  raeanes  whereby  the  dead  > 
 fhal  be  raifed,namely  the  voice  of  Chril>:2l'^  hourefia/lcomt {faith  he}««  n>hick 
 aJlihat  are  i>j  the  qrauesflfallheare  hisveice^mdthejpjallcorne forth.  For  as  hee  , 
 created  all  things  by  his  \vord,(b  at  the  day  ofiudgementby  the  fame  voice^l ' 
 fhall  be  raifedagaine.This  may  bee  a  good  reafon  to  mooue  vs  tp  he^rc  the; 
 niinilkrsofGodreuerently:  for  that  which  they  teach,  is  the  ,vcry  word  of; 
 Godzand  therefore  we  are  to  pray  that  it  may  be  as  eflFeftuall  in  ramng  vs  vp:^ 
 from  the  graue  of  finne  in  ihislife,as  it  fhall  bee  after  this  life  in  railing  ys  vp 
 from  the  graue  of  death  vnto  iudgement. 
 
 ThirdlVjWe  are  to  confider  what  manner  of  bodies  fhall  rife  at  the  laft  day, 
 AnfX\\^  fame  bodies  for  fubftance :  this  lob  knew  well,when  he  {■s\^'J  fhall 
 fee  him  at  the  lafi  daie  in  tnyfleJhyVphome  I  Ptyfelfe /hall fee  and  none  other  for  mCy. 
 jri//; /^f/?' '^/Tjtf  r/Vj-.  NeuertheleiTe  the  bodies  of  the  eleft  fliall  bettered  inr 
 <]ualitie,heing  made  incorruptible  and  filled  with  gloric. 
 
 Tlieiadpointtobeconficiered,  is  the  endewhy  thefe  bodies /hall  rife  a- 
 gaine.The  principall  end  which  God  mtendeth  is  his  owne  gloric,  in  the  ma- 
 mfeRation  of  his  iuftice  and  mercie.  Nowc  at  the  laft  daie,  when  all  men  ftialt 
 be  raifed  to  judgement  by  the  voice  ofChrift ,  the  godly  to  life,  and  the  wic» 
 ked  to  condemnation*,there  fhal  be  a  full  raanifeftation  both  of  hi»  mercy  aiid' 
 iuftice:and  therefore  by  confequent  a  full  manifeftation  of  his  glorie. 
 
 Thus  much  for  the  do^ftrines  touching  the  Refurreftion:  now  fbllowe  the^ 
 vfes.Firft  itferueth  wonderfully  for  the  comfort  of  all  Chriftian  hearts.Da-. 
 uiclfpeaking not  onely  of  Chriff  ,butalmofbimfeIfc,  faith  moft  notably:, ^ 
 ^il\<,<i        ^JA€me  heart  is  gl.id  ^my  tongue  reioiceth.andmyflefhalfo  doth  refiinho^ .  Why 
 fa^For  (faith  ht)thoHjhali  not  kaue  my  foule  in  graue ,  neither  wilt  thoufuffer  thy 
 holy  one  to  fee  coj^mtion.  Though  the  daies  of  this  life  be  daies  of  woe  and  mi« 
 foiie,yettheday  ofiherefurreftion  fhall  bee  vnto  all  the  children  of  God  a 
 time  of  rcioicing  and  felicitie,&  as  Peter  faith,/>  is  the  time  ofrefre/hing.Vvho-', 
 Aaj.s<K      fbeuer  is  now  an  huiigrcd,  IhaU  then  eat^  and  be  filled  witli  tlie  fruiie  of  the. 
 
f)ftlie  Creese.  T!ie  re(urre<^ion.       515 
 
 tree  ofliferand  wliofoeuer  is  now  naked, lliall  be  then  cloathcd  with  the  white 
 c^arments  dipped  in  the  blood  ofthe  Lambe:  and  *  whofbcuer  is  nowc  lame,  aAug.in&k 
 Siall  haue  all  his  members  reftored  peifertly.  And  as  this  daie  is  ioyfiill  to  the  *^^'^-"P  **•- 
 godly,  fo  on  the  contrarie  it  is  a  daic  of  woe  and  mifcrie  to  the  vngodlyras  S. 
 :  fohn{^ith/)^<?y  that  haus  dom^ittll /hall  come  forth  to  therefurreBicn  ofcondcm-  Iol»'S«>f» 
 ' matio}%M\kz'^  tnight  ceafe  to  hue  after  thislifCiand  die  as  the  beaft  doth,0  the 
 it  would  be  well  with  themiforthen  they  might  haue  an  ende  of  their  miferie; 
 but  the  wicked  muft  after  this  life  rife  againe  to  condemnation,  which  is  the 
 accomplilhment  of  their  eternall  woe  and  wrctchednes ;  a  rufliU  and  doleftill 
 cafe  to  confider,and  yet  is  it  the  (late  of  all  vnbeleeuing  and  vnrepentant  iin- 
 ners.Ifa  man  were  bidden  to  goe  to  bed,that  after  hee  had  flept  and  was  rifen 
 a<Tain  he  might  go  to  execution,it  would  make  his  heart  to  ake  within  him:ye£ 
 this,yca  a  thoufand  fold  worfe  is  the  ft:ate  of  all  impenitent  finncrs :  they  muft 
 flecp  in  the  ^raue  for  a  while,&  the  rife  againc,that  a  fecod  death  may  be  infli- 
 ftcd  vpon  the  in  bodie  &  fbule,which  is  the  fuffering  ofthe  ftiU  wrath  of  God 
 both  in  bodie  &  foule  et»:rnally.This  being  fo,let  vs  imbrace  the  good  counfel  i^^x^ 
 of  S.Peter,  who  faith,  Amedyour  Hues  ^  turneythatyourjinnes  may  be  done  away 
 when  the  time  of refrepjing /hall  come  from  the  prefence  ofthe  Lord.  If  a  man  die 
 rcpetant  for  his  finnes,it  is  a  day  of refrefhingjbut  if  he  die  in  his  finneSjimpc- 
 tcnt,and  hard  hcarted,it  is  a  day  of  eternal  horrour,defperation,&  conftjfion. 
 •■  Againe,if  we  belecue  that  our  bodies  (hall  ri(c  againe  after  this  life,5c  ftand 
 before  God  at  the  laft  daie  of  iudgement ,  wee  muft  daily  enter  into  a  fcrious 
 •confideration  of  this  time,and  haue  in  minde  that  one  daie  we  muft  meet  the 
 Lordfacctoface.  Atraueller  comes  into  an  Inne  hauingbutapennyinhis 
 |)ur(c,hefits  downe  and  cals  for  all  ftorcofprouifion  and  dainties:  now  whaJ 
 is  to  be  thought  ofhimJlurely  in  the  iudgement  of  all  men  his  bchauiour  be- 
 tokens folfy,or  rather  madne's.  But  why  Jbecaufe  he  fpendes  freely  and  hath  no 
 regard  tothcreckcnin^  which  muft  follow:  howe  fooUfli  then  &  mad  is^the 
 praftife  ofcucry  man  tliat  liuelh  in  his  (inns,bathing  himfelfe  in  his  pleafures 
 in  this  world,ncuer  bethinking  how  he  Ihal  meet  god  at  the  laft  day  of  iudgc- 
 fnent,and  there  make  reckening  for  all  his  doings .  An  ancient  diuine  writes 
 of  himfelfe  that  this  (ajangranin  his  minde.and  founded  alwaies  in  his  eares: 
 Ar'tfeye  dead  and  come  vnto  iudcrement.  And  this  ou  ght  alwaies  to  be  founding  ^""^* 
 in  our  cares ,  that  while  we  hawe  time  wee  fliould  prcpanc.our  felues  to  mcete 
 Godatthclaftday.  Mf^  *-3   ;irj  \,:v:  h-TW/l/Ao' 
 
 Thirdly  ,ifwe  beleeue  therefurre^^ion  ofthe  bodic,wearenotto  wccpe  & 
 moumc  immoderatly  for  our  friends  deceafod.Our  Samour  Chrift  did  weep 
 for  LnzaTus,and  when  Stcucn  was  ftoned  to  death ,  certaine  men  that  feared 
 God  buried  him,andmade  great  lamentation  for  him  rand  therefore  mour- 
 ning is  not  condemned:and  wee  muft  not  be  as  ftockes,  that  arc  bereft  of  all 
 compaflibn:yct  remember  we  muft, what  Saint  Paul  faith  to  th^  Theftaloni- 
 ZSW.l  would  not  jbrethrenJotmeyoH  ignorant  concerningthofervhich  are  afecpe, that  i.TijeTLf  iji 
 yeforrorve  not^as  others  which  ha/te  no  hope .  For  the  godlie  man  properly  dieth 
 notjbut  laics  himfelfe  downe  to  take  a  flecpe  after  hismanifolde  labours  in 
 this  hfc  ;  which  bceing;  ended  hee  muft  rife  againe  to  ioycs  euerkfting : 
 and  therefor^  we  xnuftnecdes  moderate  and  mingle  our  mourning  for  the 
 
 LI  1  dcce.^" 
 
J 1 4    The  rcfuire£)E:ioa.  -  An  Sx^ofttio» 
 
 deceate(i,with  this  and  (uch  like  comforts. 
 
 FouithIy,\ve  are  taiijht  hence  to  labour  and  ftriue  againft  the  natural  feare 
 of  death:ror  if  there  bea  refurrcdlon  ot  our  bodies  after  this  life,  then  death  is 
 but  a  paiTage  or  middle  way  from  this  hfc  to  eternall  hfe.  If  a  begger  Iliould 
 be  comrninded  to  put  oif  his  old  rags,  that  he  might  be  cloathed  with  rich  & 
 collly  gavmcntSjWould  he  be  forrie  becaufe  he  fhould  ftand  naked  a  while  til 
 he  were  wholly  beftripped  of  his  rags?  No  furely;  well,  thus  doeth  God  when 
 he  calls  a  man  to  death:hc  bids  him  put  ofFhis  old  rags  of  linneand  corrupti- 
 on,and  be  cloathed  with  the  glorious  robe.ofChrirtsrighteoulhesrand  our  a- 
 bode  in  the  graueis  butfor  a  fpace,while  corruption  be  put  oflf.This  is  Pauls 
 aro'ument,fayin^,^f^^^j^'«?«'^/^^/ »'^<?^  oar  earthly  houfeofthis  tabernacle JhaU 
 he dtffobiedyWehatie^  bmlMnggitien  ofCjod^hich  ka^honfenot  made  with  hands 
 hmeter-ftailmtheh^afiens.  '  ■       : 
 
 Fifthly,whereas  the  godly  are  (ubie£l  to  manifold  affli£lions  and  miferies, 
 both  in  bodie  and  minde  m  this  life,  here  they  fliall  finde  a  fufficient  ftaie  to 
 :.        quiet  and  calmetheirmiiKleSjiftheyconGderthatafterthisfliortlifeiscndcd, 
 X©fe.i5.2;.      there  will  enfue  a  ioyfull  refurrcftionJob  in  the  extremitie  of  all  his  temptati- 
 ons,  made  this  the  comfort  tohisfoule,  that  one  daie  he  fhoufd  rifeagain,in 
 which  he  fhould  enioy  the  glorious  prefenccothis  Creatour .  And  the  Holy 
 Ghofl  faith,  that  the  feruants  ofGodinihedaiesof  Antiochuswerc  racked 
 Heb.ii.jj,       and  tormented,  and  would  not  bee  dcliuered:  why  {o^hecanfe  they  looked  for  a 
 better  refurreBion.  .   .  -  ■'. 
 
 Laft lv,thc  confideratton  of  this  pointferuethtobeabridlcto  rcftrainc:a 
 man  from  finncand  a  fpurre  to  make  him  goe  forward  in  all  godlmcsoflife 
 and  conuerfation  .  Saint  Paul  had  hQj)etQvcard  G^)dythat  the  refurreSitonofthf 
 Aa.*4.  i5.      deadpjould  be  bothoftheinfl  and  vniufl.  Nowe  what  cLid.  this  raooue  him  vntol 
 a  Orinthe      yi^xVt\Herein{)}A\k  ^  he,that  is  ,  in  this  xt^^^di)! endeauonr  my  felfe alvtaiesto 
 ncaae  leafon.  ^^^^  ^  clear  c  confcience  towards  0  ad  and  toward  f  man.  And  let  vsfor  our  partes 
 likewife  remember  the  laft  iudgement,that  it  may  bee  a  meancsto  mooue  m 
 ■  fo  to  behaue  our  felues  in  all  our  aftions,  that  wee  may  keepe  a  good  coiifci- 
 cnce  beforeGod  and  before  men :  and  let  it  alfo  be.a  bridle  vnto  vs  to  kcepC: 
 vs  backe  from  all  manner  of  finnc.For  what  is  the  caufe  why  men  daily  defile 
 riieir  bodies  &  foules with  fo  many  datimablcpra^fifes ,  without  any  rcmofic 
 of  confcience?Surelv  they  ncuer  ferioufly  xemeraber  die  daie  of  the  refurrc* 
 ftion  after  this  lifc,vvherein  they  muff  ff  and  before  Chnftto'giue  an  account 
 of  that  which  they  haue  done  in  this  lifcjwhether  it  be  good  or  bad. 
 
 Thus  much  of  the  duties :  nbwe  markc  it  is  further  (dSd.ThereftirreElionef 
 the  bodie. If  tht  bodie  rift,Jt  muft  firfl  fall.Here  then  this  point-is  wrapped  vjj 
 as  a  confeffed  trueth,that  all  men  inufi  die  thefirft  death.  A-ndyet  c©nfideriri^ 
 that  the  members  of  the  Church  li^ure  the  pardon  of  their  finiW  which  arc  tm 
 caufe  of  death, it.  may  bee  demaunded,why  they  muft  die?  (m/^/T  Wee  arc- ta 
 know  fhit  when  they  die,dcath  doth  notfca;zc  -vpon  them ,  asiti^inhis  own 
 _nature,a  curfe:forin  that  refpe^it  was  borne  ofChrifl  vpon  th^-cro^e,  and 
 that  for  vs:but  for  two  Othcricaufes^, which  we  muflthinke  vpon,as  being  fpe-?- 
 «iall  raeanes  to  make  a  man' willing  to  die.I.They  muft  die  that  originall  cor* 
 xuption  may  be  vttcrly  abolifhcdtfor  no  man  liiiing  on  earth  bperfeftlv  fan»^ 
 
 t  :  •  ib£ed|^ 
 
oftheCreede.  The  rcfurre^^ion.      jtj 
 
 ftified ;  and  originall  finne  is  remaining  for  fpeciall  caufes  to  the  laft  moment 
 of  this  hfe,  and  then  it  is  aboliflied  and  not  before.  1 1.  The  godly  die  that  by 
 death  as  by  a  ftraight  gate  they  may  pafle  from  this  vale  of  mifcrie  to  cternall 
 ^fe.  And  thus  Chrift  by  his  death  makes  death  to  be  no  death ,  and  turnes  a 
 turfe  into  ablefling. 
 
 And  to  proceede:  It  is  not  here  faid,the  reflirre^ion  of  the  (bu]e,but  of  the 
 bodieonely ;  what  then(will  fome  fay)  becommeth  of  the  (bule  ?  Diuers  haue 
 ^oughtjthat  the  foules  then,though  they  doe  not  die,  yet  are  Hill  kept  within 
 the  bodie(beeing  as  it  were  afleepe)  till  the  laft  day .  But  Gods  word  faith  to 
 the  contrarie.For  the  foules  ofthe^odly  lie  vnder  the  altar,  and  ciKyHon>long^rr.s,s. 
 Lord  lefus  ?  Diues  in  foule  did  fufrer  the  woe  and  torments  of  hell:  and  Laza-  Luk.i^.jj. 
 rushadioy  in  Abrahams  bofome.  Again  fome  others  thinke,that  mens  foules 
 after  this  life  doe  pafte  from  one  mans  bodie  to  an  other :  and  Herod  may 
 Icemc  to  haue  beenc  of  this  opinion :  for  when  ncwes  was  brought  him  of  Math  14.J. 
 Chriftjhe  faidc,that  lohn  Baptift  beeing  beheaded  was  rifen  againe,thinking 
 that  the  foule  of  lohn  Baptift  was  put  into  thebodie  of  (bmc  other  man.  And 
 for  proofe  hereof,  fome  alledge  the  example  of  Nebuchadnezzar,who  forfa- 
 kingthefbcietie  of  men,liued  as  beafts,and  did  «ate  grafle  hke  a  beaft:&  they 
 imagine  that  his  ownc  foule  went  out  of  him ,  and  that  the  foule  of  a  beaft  en- 
 ured in  the  roomc  thereof  But  this  indeede  is  a  fond  conceit :  for  cuen  then  ht 
 had  the  foule  of  a  man  when  he  liued  as  a  beaft,  beeing  onely  ftrickcn  by  the 
 liand  of  God  with  an  exceeding  madncftc ,  whereby  ne  was  bereft  of  com- 
 mon reafonjas  doth  appcare  by  that  claufo  in  the  text ,  where  it  is  faid,ihat  his 
 vnderftandtng  or  knowledge  returned  to  him  againc.  Again,fome  other  thinke,  Dan  4.35. 
 that  the  foule  neither  dieth  nor  ftcepeth ,  nor  pafleth  out  of  one  bodie  into  an 
 other,but  wandereth  here  on  earth  among  men ,  and  oftentimes  appearelh  to 
 this  or  that  manrand  this  is  the  opinion  or  fome  hereticks,and  ofthe  common 
 people,  which  think  that  dead  men  walke:&for  proofe  hereof  fome  alleadgc 
 the  pra£lifc  ofthe  witch  of  Endor,who  is  (aid  to  make  Samuel  to  appeare  be- 
 fore Sauhbut  the  truth  is,it  was  not  Samuel  in  deed, but  onely  a  counterfait  of 
 him.  For  not  all  the  witches  in  the  world,  nor  all  the  deuilsinhell  areableto 
 difquiet  the  foules  ofthe  faithfuU  departed ,  which  are  m  the  keeping  ofthe 
 Lord  without  wandring  from  place  to  place.  For  w  hen  men  die  in  the  faith , 
 their  foules  are  immediatly  tranflated  into  heauen,  and  there  abide  till  thelaft 
 iudgement:  and  contrariwise  if  men  die  in  their  finnes,their  foules  go  ftraii»;ht 
 to  the  place  of  eternal!  condemnation,  and  there  abide  as  in  a  priron,as  Peter 
 (aith.  In  a  word ,  when  the  breath  goeth  out  ofthe  bodie ,  the  foule  of  euery 
 man  goeth  ihaight  cither  to  heauen  or  hell  j  and  there  is  no  third  place  of  a- 
 i)oad  mentiored  in  Scripture. 
 
 To  conclude ,  the  refurrecfion  ofthe  bodie  is  expreftelv  mentioned  in  the 
 Creede,to  Oi  :w  that  there  is  no  reforreflion  ofthe  foule,  which  neither  dieth, 
 nor  fleepeth  ,  biitisa  fpirituallandinuifiblefubftance,liuingand  abidingfor 
 cuer  as  well  f  brtVi  ofthe  bodie  as  in  the  fame. 
 
 Thus  much  ofthe  third  prerogatiue  or  benefit :  now  followeth  the  fourth 
 ind  laft,in  thcfe  words,  z^ndUfe  eucrlafiing.  To  handle  this  point  to  the  full, 
 and  £0  open  the  nature  of  it,  as  it  deferueth ,  is  not  in  the  power  of  man.  For 
 
 LI  3  both 
 
^l6      Life  euerlaftjng,  vjintxpofition 
 
 both  the  prophet  EGii  and  Saint  Paul  fay,tliat  the  eye  hath  tiotfeene,  ^-  the  eare 
 
 313.^4.4.  .11...  .  •'  .    .    ^,  ^      /         X.  f    •  .    .      .       _  . 
 
 fcCorj.:?. 
 
 a.Cor.i;.4. 
 
 hiith  not  heard,neither  came  it  into  mans  heart  to  thinke  ofthofe  things  which  God 
 hath  prepared  for  thofe  that  tone  htm.  Againe  Paul  when  hee  was  rapt  into  the 
 third  heauen  i[aith,that  he/^^  thmgs  not  to  be  t///<fr<r<af.Neuertheles  wc  may  in 
 fome  part  defcribc  the  (ame ,  fo  farre  forth  as  God  in  this  caii  hath  rcuealcd 
 his  will  vnto  vs.  Wherefore  in  this  lafl:  pr erogatiue,  I  confider  two  things;  the 
 firft  is,Life  itfelfe,die  fecond  is  the  Continuance  of  hfe,noted  in  the  wordc  «r- 
 f^er/apng.hifc'it  felfe  is  that  whereby  any  thing  afteth,  liuelh,  and  mooueth  it 
 felferand  it  is  twotolde,  vncreated  or  created.  Vncreated  life  is  the  very  god- 
 head it  felfe, whereby  God  liueth  abfolutely  in  himfelfe,fromhimfelf€,and  by^ 
 hirnfelfejO'iuing  life  and  beeing  to  all  things  thatliue  andhaue  beeing;and  this 
 life  is  not  meant  herejbecaufe  it  is  not  communicable  to  any  creature.  Createck 
 life  is  a  qualitiein  the  creature;  and  its  againetwo-fold:naturall,fpirituall.Na- 
 turall  life  is  that  whereby  men  in  tliis  world  hue  by  meate  anddrinke,and  alt 
 fuchmeanes  as  are  minlilred  by  Gods  prouidence .  Spirituall  life  is  that  mofb 
 bleflfcd  andh-ippie  ellate,»!  which  all  the  Ele»^:  /hall  raigne  with  Chrift  their 
 head  in  the  heauens  after  this  lifc,and  after  theday  of  mdgcraent&r  eucr  and 
 ^uer.And  this  alone  is  the  hfe  whicji  in  the  Creede  we  confefTe  and  belceue: 
 and  itconfillethin  an  immediate  coniunftionand  communion  or  fellow.fhip^ 
 with  God.himfelfe  :  as  Chrifl:  in  his  folemne  praier  to  hisifatheralitle  before 
 
 joh.i7Ji.  hi^s  dealhjfignifieth :  Ipraji  not  for  thefe  alone, but  for  them  aLfa  which  Jhallbeleeuiti 
 in  me  through  thy  xvord^that  they  all  may  be  one  as  thon^  0  father  nrt  in  me  and  Hit. 
 thee ^em,  that  they  may  be  one  alfb  invs.KnA  wheS.  lohn  in  theRevclatio  (aith, 
 
 Rey.  ji*|,  Beholde  the  tabernacle  ofC^od  is  with  men  Joe  will  dwell  with  them^and  they  pj  all  be- 
 his  people,andGodhimfelfe'Jhall  be  their  Qodwith  them:he  Ibeweth  that  the  very- 
 foundation  ofthat  happines  which  god  hath  preparcdfor  hisferuants  ftands» 
 in  a  focietie  betweene  God  and  theni,whereby  God  ihall  dwell  with  them  in 
 heauen,  and  they  againe  Ihall  there  cnioy  his  glorious  prefencci 
 
 Touching  this  Communion,  three  points  mufbbeconfidered.  Thefirfir 
 jSjin  what  order  men  /hall  haue  fellowihip  with  God^/^nf.  This  communion- 
 (liall  be  fir  It  of  all  with  Chriin:  as  he  is  man*,  and  by  reafon  that  the  manhoodo 
 of  Chrifl:  is  perfonally.  vnited  to  the  godhead  of  the  fonne,it  (hall  alfo  be  with 
 Chrifl  as  he  is  God ;  and  confequently  with  the  father  and  the  holy  Gholh 
 The  reafon  of  this  order  isjbecaufe  Chrift,  though  hebe  the  author  and  the 
 fountaine  of  eternall  life  as  he  is  God,  yet  he  conueies  the  fame  vnto  vs  onelv 
 in  and  by  his  flelli  or  manhood-Yet  mull  we  not  here  thinke  that  life  procee- 
 deth  fio  the  mahood  it  felfe,  as  from  acaufe  efficient:  for  the  flefh  quickeneth 
 not  by  any  vertue  fro  it  felfcbut  by  die  Word  to  wjiich  it  is  perfonally  vnitedj 
 it  beeing  as  it  were  a  pipe  eternally  toconuey  life  from  the  2[odhead  vnto  vs* 
 The  (econd  point  is,in  what  thrngthiscoinniunion  confifleth?^^;?,^ Saint 
 Paul  openeth  this  point  to  the  very  full,  when  hee  f^ith,  that  after  Chrift  hath 
 flibdued  all  things  vnto  him  ,  then  G'odfhall  be  allm  all,  that  is  ,  God  himfelfi 
 immediatlv  fhall  bee  all  good  things  that  hc.irt  can  wiOi  to  all  the  eleft.But 
 fome,menmayfay.  What?  isnot  Godallinall  vnto  vseucn  in  this  life?  for 
 vvhatfouer  good  things  wee  haue,theyare  all  from  Im^.'i^nfM  is  true  indeed 
 God  |s  all  in  all  eueninthislifc:buthowe?  not  immediatl)'  but  by  outvvarde 
 axieainesjand  that  alio  in  fiiiall  laeafure.Fox  he  conueies  his  goodncs  and  nia>- 
 
 4,Cor.i5,j?» 
 
of  the  Creede,  Life  cuerlafling„      5  \  7 
 
 z\t  vnto  vs  folong  as  we  liue  on  earth,  partely  by  his  creatures  and  partly  by 
 Jliis  word  and  Sacraraentscbut  after  this  life  is  cndedjall  1-iclpcs  and  outwarde 
 meaties  lliall  ceafecChrirt  iLall  giuc  vp  his  kingdome,  and  as  he  is  Mediatour 
 fhall  ceafe  to  put  in  execution  the  office  of  a  pneft,a  prophet,or  a  kingrall  au- 
 thoritie  and  power  fliall  be  abolifhed  :  and  therefore  all  callings  in  the  three 
 maine  eUates  of  the  Church ,  the  Common-wealth,  the  familie  lliall  haue  an 
 endeitherc  iliall  be  no  more  magiflrate  and  iubicd:,Pa{tor  and  people,mafl:€r 
 and  feruantjfather  and  fonne,husband  and  wife:there  fhall  be  no  more  vfe  of 
 ineate,drinke,cloathing,refpiration,  phyficke,  fleepe :  and  yet  for  all  this^thc 
 condition  of  men  fhall  bee  many  tlioufandfoldemore  blefled  thencuerit 
 was.For  the  Godhead  in  the  Tnnitie  immediately  without  all  meanes  fhall 
 be  all  things  to  all  the  chofen  people  of  God  in  the  kingdome  of  heauen, 
 iRVorlde  without  ende.This  may  ieeme  ttrangc  to  mans  reafon,but  it  is  the  ve- 
 ry flat  trueth  of  the  word  of  God.  S.  lohn  in  the  defcription  of  the  heauenly 
 lerufalem/aith  diat  there  Hiall  be  no  temple  in  it.  Why,  how  then  fliall  God 
 beeworfhipped?  marke  what  foUoweth ,  r^*?  Lord  God  almightie  and  the^^"^'^^'**" 
 Lambe  are  the  temple  <7//f.  Whereby  is  fignified,that  although  now  we  vfe  the 
 preaching  of  the  wordjand  theadminifbation  of  the  Sacraments ,  as  meanes 
 f>four  fellowfhip  with  God :  yet  when  this  life  is  ended,they  mult  all  ceafe, 
 pod  and  Chrift  beeing  in  ftead  of  al  the(e  meanes  vnto  vs.  And  he  addes  fur- 
 ther,?"/?^ citie  hath  no  neede  cftl-^efuMne ,  neither  of  the  moone  tojhme  in  /V.  What 
 then  will  fome  (ayjraull  there  be  nothing  but  darkcncs  ?  Not  fb.For  the  glory  verCz  j. 
 pf^od  doth  lighten  it, and  the  Lambe  is  the  light  of  it.  Againe  he  faith,that  in  the 
 Paradife  of  God,there  is /^^  n»f  ?•  ofwateroflife^  and  the  tree  of  life  bearing^^'^^'*"^* 
 fruit  etiery  moneth.znA  that  is  Chrill.  And  therefore  we  fhall  haue  no  neede  of 
 meatejdrinke,apparell,fleepe,&c.but  Chrift  himfelfe  our  head  and  redeemer 
 fhall  be  in  ftead  of  them  all  vnto  vs:on  \vhome,all  the  ele<fi  il!allfeede,and  by 
 whome  both  in  bodie  and  foule  they  fliall  bepreleruedeuer  more.  If  a  man 
 would  haue  glorie;thefather,fonne,and  holy  ghoft  lliall  be  his  glorie:  if  a  ma 
 defire  wealth  and  pleafure  ,  God  himfelfe  lliaii  be  wealth  and  pleafure  vnto 
 liim,and  whatfoeucr  el(e  the  heart  ofman  can  wifli.  Hence  it  appeaves,  that 
 this  communion  is  moft  adrairableiand  that  no  tongue  can  tel,nor  heart  con- 
 cciue  the  leaft  part  of  it.  :Ch 
 
 The  third  point  is,touching  the  benefits  or  prcrogatiues  that  proccede  df 
 this  communion,  and  they  are  in  number  fixe.  The  firftiSjanabfoliite  free- 
 dome  from  all  wants.  In  the  minde  there  fliall  be  no  ignorance ,  no  vnbeleefe, 
 no  diftruft  in  God,  no  ambition  » no  enuie,  anger ,  nor  carnallluft,nor  ter- 
 rour  in  confcience,or  corrupt  affeflion.In  the  bodie  there  fliall  be  no  foare, 
 no  fjcknes,nor  painc:for  God  fhal  wipe  away  al  tearesfrom  their  eiesrnav  the  Rtv-.ji.4. 
 all  defers  or  wants  in  bodie  or  foule  or  in  both  fhall  be  fupplied,and  the 
 whole  man  made  perfe£l  euery  way. 
 
 The  fecond  is  perfe£l  knowledge  of  God .  In  this  life  the  Church  and  all 
 theteruantsofgod  know  him  but  in  part. Mofes  would  haue  feenc  gods  face» 
 but  he  was  permitted  to  fee  onely  his  hinder  parts  j  and  as  Paul  faith.now  wee  i^omj.js. 
 know  in  part^and  darkely  as  through  a  glafleJji  thislif^  we  can  no  othcrwifc 
 difcerne  but  as  an  old  ma  through  fpe(n:acles:&:  the  creatures,but  fpecially  the 
 
 LI  i»  woidc 
 
5l8      Life  cucrlafting.  AntxpoJ^tion 
 
 word  of  God  and  the  Sacraments  arethe  fpeftades  of ourniincJe,v\'hcrcm  we 
 behold  his  iuftice,mcrcie,loue,&c.and  without  them  we  can  difcerne  little  or 
 J30thing:yet  after  this  life, when  that  which  is  perfeft  is  come,  and  that  whicb 
 is  imperfcft  is  abolifhediwe  Hiall  fee  God  as  he  is  to  be  fcene,  not  asthrough 
 a  glalte,but  face  to  faccand  we  iliall  knowe  him  as  we  are  knowne  of  his  ma- 
 ieflie,fo  farre  forth  as  pofFibly  a  creature  may .  God  indeede  is  infinite ,  and 
 therefore  the  full  knowledge  of  his  maieftie  can  no  more  bee  comprehended 
 by  the  vnderftanding  of  a  creature,vvhich  isfinitCjthen  the  (ea  by  a  fpoone:yet 
 neuer  thelefife  God  ihall  be  knowne  euery  way  of  man,fo  farre  forth  as  a  crca* 
 ture  may  know  the  Creator.Now  vpon  this  that  the  eleft  haue  fuch  fulhcflc 
 of  knowledgCjit  may  be  demaunded,  whether  men  fhall  knowe  one  another 
 after  this  life  or  no.^«/^Thisqueftion  is  oftener  mooued  by  (iich  as  arc  igno* 
 rantjthenby  them  that  haue  knowledge :  and  oftentimes  it  is  tofTcd  in  the 
 mouthesorthem  that  haue  little  religion  in  their  hearts:and  therefore  I  an- 
 iRver  firft,mcn  Hiould  rather  haue  care  to  feeke  howe  they  may  come  to  hca*- 
 uen,then  todifpute  what  they  fhal  do  when  they  are  therc:the  common  pro- 
 verb is  trucjit  is  not  good  counting  of  chickins  before  they  bee  hatched .  Sc*- 
 condly,!  (ay  that  men  in  heauen  fhail  knowe  each  otherryea  they  fliall  knowe- 
 them  which  were  neuer  knowne  or  feene  of  them  before  in  this  liferwhich 
 may  be^athered  by  proportion,out  of  Gods  word.  Adam  in  his  innocencic 
 
 CeD.a,j|.  knewe  E  ve,whome  he  had  neuer  (eene  before, 5c  gaue  her  a  fit  name  fo  foone 
 as  (bee  was  created.  And  when  our  Sauiour  Chrift  was  transfigured  in  the 
 
 Mait.17.4.  mount,Peter  knewe  Mofcs  and  Elias,  whome  before  he  had  neuer  (cenetanct 
 therefore  it  ishke  that  the  eleft  fhall  knowe  each  other  in  heauen,where  their 
 knowledge  and  their  whole  eftate  fhall  bee  fully  perfited.But  whether  they 
 fhall  knowe  one  another  after  an  earthly  manner ,  as  to  (ay ,  this  man  was  my 
 father,th4S  was  mine  vnclc,this  my  teacher,  flccthq  word  of  god  (aith  nothing:- 
 and  therefore  I  will  be  filent,and  we  muft  be  content  a  while  to  bee  ignorant 
 in  this  point. 
 
 The  third  prerogatiuc  of  euerlaftingbleflTedhes  is,  that  the  Elefl  {ball  loue 
 God  with  as  perfeftloue  as  a  creature  poflibly  can.  The  manner  oflouin*. 
 God,is  to  louehim  for  him{elfe,and  themcafureisto  loue  hira  without  mca- 
 furerand  both  Iball  be  found  in  heauen. For  the  Saints  of  God  fhall  haue  an  a- 
 ftuall  fruition  of  God  hi  mfelfe,  and  bee  as  it  werc  fvvallowedvp  with  a  fea  of 
 liis  loue,and  wholly  rauifbed  therewith:  for  which  caufe,  as  farre  as  creatures 
 can  they  lliall  loue  him  againe.  Againe.^the  loue  of  a  thing  is  according  to  the 
 knowledge  thereof,  but  in  this  life  God  is  knowne  of  man  onely  in  part,and 
 therefore  is  louedonely  but  in  part  i  but  after  this  life ,  when  the  Eleft/hall 
 knowe  God  fully,thcy  {ball  loue  him  without  meafiire:  &  in  this  refpe  A  loue 
 hath  a  prerogatiue  aboue  faith  or  hopcj  howefoeucr  in  fome  re(pe«ftsagaine 
 they  goe  beyond  loue. 
 
 The  fourth  prerogatiue  is,that  the  Saints  of  God  keepc  a  perpctuall  Sab- 
 bath in  heauen. In  this  life  it  is  kept  but  euery  feucnth  daie,  and  when  it  is  bel"f 
 of  all  (ancbfisd,  it  is  done  but  in  part;  but  in  heauen  euery  day  is  a  Sabbath:a$> 
 Hrifc).4.5!*      ^s  Lord  faith  by  the  Prophet  l^fsjyFrom  ntoneth  to  monesh.andfrom  SAbbatH' 
 
 .     ..  ta. 
 
of  the  Creede.  Life  euetlafting.      5 1 9 
 
 io  Sahhath^allftejhfhall come  and vporjhii^  before  ms:^  therefore  the  life  to  come 
 fliall  be  fpent  in  the  perpetuall  feruice  of  God. 
 
 Fifthly,the  bodies  of  the  eleftaftcr  this  life  in  the  kingdome  of  heauen  fLal  'A 
 
 tehke  the  glorious  bodie  ofChrift:  fo  V^x\hv^^  C^rifilefw our  Lord pjall^^^^^ 
 chage  our  vite  bodies  that  they  may  be  Itke  hisghrioia  bodie.^ow  the  refemblucc 
 betweene  Chrirts  bodie  and  ours ,  ftandeth  in  thefe  things:as  Chrifts  bodie  is 
 mcorruptible,{b  iliall  our  bodies  be  void  of  allcorruption:as  Chrifts  bodie  is 
 imraortaljfo  ours  in  the  kingdom  of  heauen  Ihal  neuer  dieras  Chrifts  bodie  is 
 ipiritualljib  fliall  ours  be  made  fpirituall,  as  the  Apoftle  faith/f  u^fowen  a  »4-  i.cor.!;^, 
 turall  bodie  ^t  is  raifed  a  fpirituall  bodie',  not  becaufe  the  bodie  fliall  be  changed 
 into  a  fpiritjfor  it  fhall  remaine  the  fame  in  fubftanee^nd  thatfor  euer:but'be- 
 caufe  it  fhall  be  preferued  by  a  fpirituall  and  diuine  manncr.For  in  this  life  it  is 
 prefcrued  by  raeate,drinkc,cloathing,fle€pe,phyflcke,reftjand  diet,butafter- 
 warde  without  all  thefe  meancs  the  life  of  the  bodie  £hall  be  continued,  and 
 bodie  and  foule  keepe  todther  by  the  immediate  power  of  Gods  fpirit  for  e- 
 ner  and  euer.  Thus  the  bodie  or  Chrift  is  nowe  preferued  in  heauen,and  (0= 
 fhall  the  bodies  all  of  theeleft  be  after  the  day  of  ludgement.Furthermore  as 
 Chrifts  bodie  is  nowe  a  fhining  bodie,as  doth  appeare  by  his  transfiguration' 
 in  the  mount/ain  all  likelihood  after  the  refurreftion  the  bodies  of  the  eleft 
 {hall  be  lliining  and  bright,alwaies  remaining  the  fame  for  fubftance.  Laftly,. 
 as  Chrifts  bodie  after  it  rofe  againe  from  the  grauc,  had  this  propertie  of  ao-i-- 
 ritiebefidefwiftnes^topafTefroiTi  the  earth  to  the  third  heauen,beeing  in  di» 
 ftance  many  thoufand  miles  fro  vs,  and  that  without  violence:  fb  iliall  the  bo- 
 dies of  the  Saints.For  beeing  glorilied,they  iliall  be  able  as  well  to  afcend  vp- 
 warde,as  to  goc  downcwarde,and  to  mooue  without  violence,andthat  very 
 iwiftly. 
 
 ThefTxthandlaft  prerogatiue,  isanvnfpeakablcand  eternall  ioy,as  Da- 
 mACanh:f»thypreJe»ceisfftlne(feofioy:at  thy  right  hand  there  are  pleajkres  for  ^(z\'-i€.iu 
 eHermore.lt  is  faid  that  when  Salomon  was  crowned  king,the  people  reioiced  iKing.i.^o* 
 exceedingly.  If  there  were  fuch  great  ioy  at  his  coronation,  which  wasbut  an 
 earthly  prince,  what  ioy  then  fliall  there  bewhentheElediliallfee  the  true 
 Salomon  crowned  with  glone  in  the  kingdome  of  heauen?  It  is  faidthatthe 
 wife  men  which  came  from  the  Eaft  to  worlliipGhrift,  when  they  fawe  the 
 ftarreftandingouer  the  place  where  the  babe  was,  were  exceedingly  glad: 
 howe  much  more  iliall  the  eleftreioice ,  when  they  fhall  fee  Chrift  not  lying 
 in  a  manger,but  crowned  with  immortall  gloric  in  the  kingdome  of  heauen? 
 ^Wherefore  this  ioy  of  die  ele(fl  after  this  life  is  moft  wonderftill,and  cannot 
 ^cvttered. 
 
 The  propertie  oflife  eternalljis  to  be  an  inheritance yi\{\ch  God  beftoweth 
 on  them  which  are  made  his  fonnes  in  ChriftiWho  is  the  only  begotten  fonne  ro^'J?" 
 of  the  father. Hence  it  followes  necefTariUsthat  m  the  Scriptures  it  is  called  a 
 reward,not  becaufe  it  is  defcrued  by  our  workes,  as  the  Church  of  Rome  er- 
 ■jponioufty  teacheth:but  for  two  other  caufes.Firft  becaufe  life  eternall  is  due  to 
 P^'thatbeleeue  by  vertue  of  Chrifts  merit  For  his  righteoufneffe  is  made 
 'mis  by  imptttatiouifg  c©nfe<juaitly  the  merit  thereof  is  alfo  ows:  and  by  it, 
 
 (aiii 
 
5  2  o     Life  eucrlaf  ling.  tAn  Expo/ttton 
 
 (all  pcrfonall  merits  in  oiir  felucs  vtterl y  excluded,)  wc  deferue  or  merit  cter- 
 nallhappinesasareward;  which  neuerthclelTe  in  refpeft  of  our  fclues  is  the 
 
 Rom.(f.)j-  free  and  mecrjcpff  ofCjod.  The  fecond  is,becaufe  there  is  a  refemblancebe- 
 tweene  cternall  life  and  a,reward»  For  as  a  reward  is  giuen  to  a  workcman  ar^ 
 ter  hisworkc  is  done;  fo  euerlafting  life  is  giuen:\iito  men  after  thetrauailcs 
 and  miferiesofthis  life  are  ended.  ,-lr>.it;!  '••  ".n/ i-icf 
 
 The  degrees  of  hfe  are  three.  Thefirfl:  is  in  this  lifcjwhen  men  beeingiufti.i 
 lied  and  fan£liiied,hauc  peace  with  God.Alany  imagine,that  there  is  no  eter-^ 
 nail  life  till  after  death  :  but  they  are  dccciucd,  for  it  beginnes  in  this  world :  a$ 
 dur  Sauiour  Chrift  teHifieth,  ^diym^^ZJertly, verily  I  fay  vmoycKjhe  that  hear^th 
 rny  tvordes ,  and  hde^fieth  him  thatjent  ?fse,  hath  eu^rUjling  ltfc,rindpjallnot  cum^ 
 
 I»h.^s4<  ^j^io  0ffdcnsnatiBn,  but  hath  piijfed. from  death  to  life.  This  beiiifz;  fo/Wc  arehencf 
 to  learne  a  good  ledbn  .  Confidering  we  looke  forlifc  euerlaPiing- after  this 
 life,  we  mull  not  deceiueour  felues  Jingring  and  deferring  tlir  tune  till  tb« 
 lafl:  galpe ;  but  we  mufl:  lay  the  foundation  oi  life  eternalliri  our  felues  in  this 
 world ,  and  haue  the  earneft  thereof  laide  vp  in  our  hearts  agaiiill  the  day  ftf 
 jdeath.  But  how  is  that  done  ?  we  muftrepcnt.vs  heai'tily  of  all  our  finnes ,  an<i 
 feeke  to  beaflured  in  confeience  that  God  the  father  of  Chrift  is  our  father, 
 God  thefonne  our  redeemer ,^and  God  the  holy  GhoO:  our  comforter.  For,as 
 Chrift  faithjthis  is  life  eternall  to  know  thee  the  Onely  God,  and  whome  thou 
 hafl:  (ent  lefus  Chrilf.  And  we  mufl:  goe  further  yet,endeauouring  to  fay 
 .with  Paul ,  that  we  Iiue  not ,  but  that  Chriil:  iiueth  in  vs :  which  when  wecan 
 fay  ,  we  hauc  in  vs  the  very  feedc  of  eternall  life.  The  fecond  degree  is  in  the 
 cnde  of  this  life^when  the  bodie  freed  from  all  difeafes,  paines,  and  miferies,is 
 laid  to  reft  in  the  earth ,  and  the  fbule  is  receiued  into  heauen.  The  third  is  af- 
 ter the  day  of  iudgement,whcn  bodie  and  fbule  reunited  Hiall  both  be  aduaii- 
 ccd  to  eternall  glorie. 
 
 Againe  in  this  third  degree  of  life,there  be  in  all  likelihood  fundrie  degrees 
 ofglory.Daniclfpeaking  of  the  eftate  of  the  eleO:  after  this  life,{aith^7"/^^//?^ 
 he  mfejhallfljine  as  the  bright  neffe  of  the  firmament , and  they  that  turne  many  to 
 
 Dan.u.j.  righteoufsjes  JhaJl fjine  as  thefiarresfor  emrmore.  Now  we  know  there  is  diflfe- 
 rence  betweene  the  brightncffe  of  the  firmament  and  the  brightneffe  of  the 
 ftarres.  Againe  there  be  degrees  of  torments  in  hell,  as  appcares  by  the  faying 
 
 Matli.ii.i2.  of  Chrift  ,  ItfljuUbe  eajierfor  Tyrtts  and  Sy  don  in  that  day  then  for  this  generati- 
 on :  and  therefore  there  be  proportionall  degrees  of  glorie.  And  Paul  faith, 
 
 t.Cor  tj.41.  There  is  one  glorie  ofthefunne ,  an  other  glorie  of  the  moone  ,  an  other  glorie  efthe 
 flarres:  for  one  flarrediffereth  fom  another  in  glorie :  fo  is  the  refurre^fion  of  the 
 dead.  In  which  words  he  applies  the  differences  of  excellenciethat  be  in  the 
 creatures,  to  fet  forth  the  differences  ofgloiiethat  fhall  be  in  mens  bodies  af- 
 ter therefurreclion.  Furthermore,  (if  wemav  conie£fure)  it  may  be ,  the  dc- 
 <z;rees  of  2;lorie  fliall  be  anfw'erable  to  the  diuerfe  meafures  of  2;ifts  and  2;races 
 beftowed  on  men  in  this  life ,  and  according  to  the  imployance  of  them  to  the 
 glorie  of  God  and  edification  of  the  Church.  And  therefore  the  twcluc  Apo- 
 Ules  who  were  exceedingly  enriched  witli  the  gifts  of  the  fpirit,  and  were  ma- 
 0:er-buildcrs4if  the  Cluirch  of  thqtt,e\T^Tc(la?iicnt;i]iall  fu  on  ;.  2. thr<^nes  aii4 
 
 ]udg# 
 
ofthe(^t3ede.  Life  eucrlailing.      yat 
 
 mc?ge  the  tweluc  tribes  of  liiacl.  But  it  may  be  obicifted  ,  that  if  there  be  de- 
 
 frees  of glorie in  heauen,  ibme  Ihall  want  glorie.  Anf.  Not  To :  though  fbme 
 aue  morc,ancl  fome  lefTe,  yet  all  ihall  haue  fufficient .  Take  fundrie  velTells 
 VKhereof  fome  are  bigger  ^  and  fbme  lefle,  and  call  them  all.into  the  fea :  feme 
 will  receiue  more  water  and  fome  leflcjand  yet  all  ihail  be  full  and  no  want  in 
 any:  and  fo  likevvife  amortg  the  Saints  of  God  in  heauen, fbme  fhall  haue 
 more  glorie  fome  lefTejand  yet  all  without  exception  full  ofgiorie.  And  wher- 
 as  It  IS  all  cadged  that  all  the  labourers  in  the  vineyard  receiue  each  of  them  a 
 pennie  equally  for  their  hire;  theanfwcr  is,thatourSauiour  Chriftinthatw^t'i^os^ 
 parable  intends  not  to  fet  forth  the  equalitie  of  celeftiall  glorie,  and  what  ihali 
 be  the  (late  of  the  godly  after  this  life  t  but  the  very  drift  of  the  parable  is  to 
 iheWjthat  they  which  are  called  firfl:,haue  no  caufc  to  bragge  or  infuitouer  o^ 
 thers  which  as  yet  are  vncalledyconlidering  they  may  be  made  cquall  or  be 
 preferred  before  them. 
 
 i,  Thus  much  of  life  it  felfe ;  now  followes  the  continuance  thereof,  which 
 the  Scriptures  haue  noted  in  calling  it  eternall  or  euerlafting.  And  to  this  end 
 Paul faithj^W  Chrifi iMth aheltjhea death ,  andbrought  xiotoudy  life ,  but al- 
 fo  tmmortalitie  to  Ughtby.  the  GcjpelL  And  this  very  circumibnce  {crues  <!;reat-  a-TimjAo^ 
 ly  to  commend  the  happines  of  the  godly  :.in  that ,  after  they  haue  made  an 
 entrance  into  it,  they  iliall  neuer  lee  tcarmeoftime  or  end.Suppofe  tlie  whole 
 Svorld  were  a  fea ,  and  that  euery  thoufind  yeares  expired ,  a  bird  mufi:  carrie 
 away ,  or  drinkc  vp  one  onely  droppe  of  it :  in  procefle  of  time  it  will  come 
 to  pafFe  that  this  fea  though  very  huge,  ihall  be  dried  vp :  but  yet  many  thou- 
 fand  millions  of  yeares  muft  bepalTcd  before  this  can  bedone.  Now  if  a  man 
 fhouldenioyhappinefle  in  heauen  onely  forthe  fpaceof  timein  which  the 
 (ea  is  in  drying  vp,  he  would  thipke  his  cafe  moft  happie  andblelled:  but 
 behold  the  Eleft  ihail  enioy  the  kingdome  of  heauen  not  onely  for  that  time, 
 but  when  it  is  ended,.they  ihall  enioy  it  as  long  againe :  and  when  all  is  done, 
 they  lliall  be  as  firre  from  the  ending ofthis  their  ioy,as  they  were  at  the  be« 
 
 ginning 
 
 Hauing  thus  feene  what  life  €Uerlaftingis,let  vs  now  come  to  the  vfe  of  the 
 article.And  firll  ofail,if  we  beleeue  thatthere  is  an  eternall  happine.sand  that: 
 the  lame  belongs  vnto  vsjthen  we  mufl:  vie  this  prefent  world  &  all  the  things 
 therein  as  though  we  vied,  them  not:and  whatfoeuer  we  doc  in  this  world,  yet 
 the  eyes  of  our  minds  mull:  be  alwaies  call:  tow=ard  the  bleil'ed  eflate  prepared 
 for  v&in.heauen.  As  a  pilgrime  in  a  (Grange  land  hath  alwaies  his  eyes  toward 
 his  iournicsend,and  is  thengrieued  when  by  any  meanes  he  is  out  of  the  way: 
 lb  muft  we  alwaies  haue  our  mindes  and  hearts  fet  on  eudilaiTing  life ,  and  be 
 grieued  when  we  are  by  any  way  hindered  in  the  ftraight  way ,  that  leadeth 
 thereunto :  we  haue  a  notable  patterne  of  tliis  dutie  {^ci  out  vnto  vs  in  the  Pa« 
 triarkc  Abraham,  who  beemg  called  of  God,  obeyed  to  goe  out  into  a 
 place,  which  he  fliould  afterward  receiue  for  inheritance ,  and  he  went  out, 
 not  knowing  whither  he- went:  andbyfiithaboad  m  the  land  of  Canaan> 
 asinaflra?}ge  cctrntrej  and  m  one  that  dwelt  /«/^;?/^.  Now  the  caufc  that  moo- 
 ted.him.  was  life  euerlajfting;  for.the  text  faith  ^HeloohedforacitiehamngiiVLtbMi^i 
 
J  22      Life  cuerlafting^  Ajt'Expo$tion 
 
 foHndation^  whofi  huilderandntak^risGoii.  And  wc  ought  cuery  one  of  vs  for 
 our  parts  to  be  little  affefled  to  the  things  of  this  life,  ncuer  fetting  our  hcartt 
 vpon  them,but  vfing  them  as  a  pilgrime  doth  vfe  his  ilaffe  in  the  way:fo  long 
 as  it  is  an  helpc  and  iray  for  hira  in  his  iourney ,  he  is  content  to  carrie  it  in  his 
 hand;  but  (o  foone  as  it  beginneth  to  trouble  him, he  cafteth  it  away. 
 .  Secondly  all  that  profefle  the  G  ofpel  ot  Chrilt,  may  hence  learne  to  bearc 
 tlie  crofTes  and  affliftions  which  G  od  fhall  lay  on  them  in  this  world .  It  i» 
 Gods  vfuall  manner  to  begin  correftions  in  his  owne  familie  vpon  his  owne 
 children  *>  and  as  Peter  faith ,  ludgement  beginneth  At  ^ods  houfe .  Looke  as> 
 a  mother  that  weanes  her  child.,  laieth  wormcwood  or  fome  other  bitter  thing 
 vpon  her  breaft,  to  make  the  child  bath  the  milke:  fo  Ukewi(e  God  makes  vs 
 <»  fien  feele  the  miferies  and  crofles  of  this  life ,  that  our  loue  and  hking  might 
 be  turned  from  this  world  and  fixed  in  heauen.  As  rawc  flefh  is  loadifome  to 
 the  ftomacke ;  fb  is  euery  finner  and  vnmortified  man  loathfome  vnto  God  J 
 till  the  Lord  by  affliftions  mortifie  in  him  the  corruptions  of  his  nature,  and 
 ^ecially  the  loue  of  this  world.  But  when  a  man  is  afRifted,  how  fhall  he  be 
 able  to  endure  the  erode?  Surely  by  refoluinghimfelfe  that  the  Lord  hath 
 
 5V"4«  prepared  life  euerlafting  for  him.  Thus  we  read  that  Mofes  by  faith  when  he 
 was  come  to  age ,  refilled  to  be  called  the  fbnne  of  Pharaohs  daughter ,  and 
 choolcd  rather  to  fuffer  aduerfitie  with  the  people  of  God ,  then  to  enioy  the 
 pleafures  of  finne  for  a  (eafbn ,  efteeming  the  rdbuke  of  Chrid  greater  richej 
 then  the  treafures  of  Egypt .  But  I  pray  you :  what  mooued  Mofes  to  be  of 
 this  minde?The  rcafon  is  added :  'Becauje  he  had  rejpeEl  to  the  recempence  ofre^ 
 n>ard,  that  is,he  had  alwaies  a  fpeciall  regard  to  life  euerlafting,  and  that  was  it 
 that  made  hira  content  and  wilhng  to  fuffer  affliftion  with  the  people  of  god. 
 Here  then  behold  a  notable  preiident  for  vs  tofoUow.In  which  wc  are  taught 
 that  the  beft  way  to  «idure  affliftions  with  patience ,  is  to  haue  an  eye  to  the 
 rccompence  of  reward:  this  is  it  that  makes  the  yoke  of  Chrift  eafie  and  light* 
 fome.  When  it  /hall  pleafe  God  t©  brin»  vnto  vs  a  cup  of  afflictions  and  bid 
 vs  drinke  a  draught  thereof  to  the  very  bottome ,  the  meditation  of  life  eter- 
 nall  muft  be  as  fugar  in  our  pockets  to  fweeten  the  cup  withall. 
 
 Laftly,ifthisbe  true,that  God  of  his  goodnefleand  endles  mercy  towards 
 mankind ,  hath  prepared  life  euerlafting,  yet  not  for  all  men,but  for  the  eleft 
 whofe  names  are  written  in  the  booke  of  life ,  wc  muft  aboue  all  things  in  this 
 world  fccke  to  be  partakers  of  the  fame.  Let  vs  receiuc  this  as  from  the  Lord, 
 and  lay  it  to  our  hearts,whatfoeuer  wedoceueningor  morning,day  or  night, 
 whether  we  be  young  or  old,  rich  or  poorc ;  firfl  we  muft  feekc  for  the  king- 
 dome  of  heauen  andliis  righteoufhes.  If  this  benefit  were  common  to  all  and 
 not  proper  to  the  Church,  leffe  care  might  be  had :  but  feeing  it  is  proper  to 
 Ibme  alone,  for  this  very  caufe  let  all  our  If  udies  be  to  obtainc  the  beginnings 
 of  life  euerlafting  giucn  in  this  life.  For  if  we  haue  it  not ,  whofbeucr  wc  be,  it 
 had  beene  better  for  vs  that  we  had  ncuer  beene  borne ,  or  that  we  had  beenc 
 
 . ;-  borne  dogges  and  toades  then  men :  for  when  they  die,  there  is  nn  cnde  of 
 
 their  miferic  *,  but  man,  if  he  loofe  euerlafting  happincfTe ,  hath  ten  thoiifand 
 millions  ofycaies  to  line  in  miferieand  in  the  torments  of  hell :  and  when  that 
 
 time 
 
oftheCreede.  Life  euerlafting.      523 
 
 time  is  ended,  he  is  as  £irre  frorn  the  end  of  his  miferie  as  he  was  at  the  begin- 
 ning. WhereFore,  I  pray  you ,  let  not  the  deuill  lleale  this  ineditriion  out  of 
 your  hearts,  but  be  carefull  to  repent  of  allyourfinncs,andtobeleeuem 
 Chrift  for  the  pardon  of  them  all  \  that  by  this  meanes  yee  may  come  to  haue 
 the  pavvne  and  earncO:  of  the  fpirit  concerning  life  eucrlalling ,  cuen  in  this 
 world.  What  a  miferable  thing  is  it ,  that  men  (hould  liuclong  in  this  world, 
 and  not  fo  much  as  dreame  of  another  till  the  laft  gafpc.  Let  vs  not  fuftcr  Sa- 
 tan thus  to  abufe  and  bewitch  vs :  for  if  we  haue  not  eternall  life  in  this  world, 
 we  rhall  neuer  haue  it. 
 
 I  '  Hitherto  by  Gods  goodnes  I  haue  Hicwcd  the  meaning  of  the  Creedet 
 now  to  draw  to  a  conclufion,thc  generall  vfes  which  are  to  be  made  of  it,  fol- 
 low. And  firfl  of  all  we  learne  by  it,  that  the  Church  of  Rome  hath  no  caufe 
 to  coiidemne  vsfor  heretickes :  for  we  doe  truly  hold  and  bcleeuc  the  whole 
 Apoftolicall  Symbole  or  Creede ,  which  is  an  epitome  of  the  Scriptures  and 
 the  very  key  of  faith.  It  will  be  faid,that  we  denie  the  Popes  fupremacie/mfti- 
 fication  by  workes,  purgatorie,  the  facrifice  of  the  Made  for  the  finncs  of  the- 
 quickc  and  the  dead,  the  inuocation  and  interceffionof  Saints,  6cc.  which  ar» 
 the  greateft  points  of  religion.  It  is  true  indeede,we  denie  and  renounce  theni; 
 as  do(flrines  of  deuills :  perfwading  our  felaes  that  if  they  indeede  had  beenc 
 Apoftolicall,  and  the  very  grounds  and  pillars  of  religion ,  asthey  are  now  a- 
 «ouched  to  be ;  they  iliQuld  in  no  wife  haue  beene  left  forth  of  the  Creede. 
 For  it  is  an  ouerfight  in  making  a  confeflion  of  faith ,  to  omit  the  principall 
 points  and  rules  of  faith.  It  will  be  further  faide,that  in  the  Creede  \vc  beiecue 
 the  Church,and  (b  eonlequently  are  to  beleeuc  all  thefe  former  points  vvhicb 
 are  taught  and  auouched  by  the  Church  :  but  this  defence  is  foolifh .  For  it 
 takes  this  for  graunted ,  that  the  Church  of  Rome  is  the  Church  here  meant 
 which  we  denie ,  vnlefTe  they  can  prooue  a  particular  Church  to  be  vniuerfil 
 or  Catholike.  Nay,I  adde  further ,that  the  principall  grounds  of  popiili  faith, 
 for  which  thev  contend  with  vs  as  for  life  and  death ;  are  not  mentioned  in  a- 
 ny  other  Crecdes  which  were  made  by  the  Churches  and  CounceHs  for  ma» 
 ny  hundred  yeares  after  Chrift. 
 
 Secondly  the  Creede  ferues  as  a  ftorehoufeofremediesagainfl:  all  troubles 
 and  temptations  what^euer.  I.  If  a  man  be  grieued  for  the  loflb  of  earthly 
 riches,  let  him  conhder  that  he  beleeues  God  to  be  hi^  C^eat  our,  \sho  will 
 therefore  guide  and  preferue  his  owne  workmandiip,  and  by  his  prouidence 
 rninifter  all  things  needefull  vnto  it.  And  that  he  hath  not  loft  the  principall' 
 bleffing  of  all,  in  that  he  hath  God  to  be  his  father,  Chrift  to  be  his  redeemer^ 
 and  the  holyGhoftto  be  his  comforter :  andthatconfideringhelookesfor 
 life  eternall,  he  is  not  to  be  ouer  much  carefull  for  this  liferand  that  Chrift  be- 
 ing 0«;*  Lord  will  not  forfake  vs  beeing  the  feruants  in  his  owne  houfe,  but 
 will  prouide  things  needefull  for  vs.  1 1.  If  any  man  be  grieuedin  refpefl:  of 
 ©utward  difgrace  and  contempt,  let  him  remember  that  he  beleeues  in  Chr:B 
 erHcified,  and  that  therefore  he  is  to  reioycein  contempt  ?olc  righteoufncs  {alce> 
 1 1 L  They  which  are  troubled  for  die  deceafe  of  friends,are  to  comfort  the- 
 SJaes  in  the  commuciQii  ©£  Saints  ^,  aad  that  they  liaus.  Goddi&  Eather  and! 
 
5*4      Lifccucrlafting.  AHExpofttUn  of  the  Creeds. 
 
 Chrift  and  the  holy  Ghoft  for  their  friends.  IV.  Againfl  bodily  captiultie,    \ 
 kt  men  confidcr  that  they  belceue  in  Chrift  their  Lord,  whofe  feruice  is  per-    ' 
 feftlibcrtic.  V.  Againft  the  fcarcofbodilydifcafes  we  muft  remember  the 
 tcfurredion  of  the  bodie,in  which  all  difcafcs  and  infirmities  fhall  be  aboliili- 
 ed.  V  L  If  a  man  fcare  death  of  the  bodie ,  let  him  confidcr  that  he  belceues 
 in  Chrift, which  died  vpon  the  croflc ,  who  by  death  hath  vanquiftied  death. 
 
 V I I.  The  fearc  of perfecution  is  relhained»  if  we  call  to  remembrance  that 
 God  is  a  Father  ty4lmightiey  not  onely  able  but  alfo  willing  to  repreflethc 
 power  of  the  aduerfarie ,  fo  farrc  forth  as  /hall  be  for  tlie  good  of  his  children. 
 
 V I I I.  Terrours  arifin^  of  the  confideration  of  the  Inft  iudgcment  arc  dc-  • 
 laiedby  remembrance  onhis,that  Chrift  {hall  be  our  iudgc  who  is  our  redcc-  • 
 mcr.  IX.  Fearc  of  damnation  is  remedied  by  confideration  that  Chrift  dii- 
 «d  to  make  fatisfaflion  for  vs ,  and  now  fitts  atthe  right  hand  of  his  father  tQ 
 make  interceffion  for  vs :  and  by  the  refurreftion  of  the  bodie  to  life  euerla^ 
 
 £hng.  X.  Terrours  ofcon(cicnc£  for  finnc  arc  repreflcd,  if  we  con- 
 fidcr that  God  is  a  Tathcr,2>.vi^  therefore  much  in  fparing, 
 and  that  it  is  a  prerogatiue  of  the  Church 
 tohxa&rftmjfiQnofJinnes, 
 
 Trm^yniT)eogloria* 
 
AN 
 
 EXPOSITION 
 
 OF  THE  L0%3)S 
 PRAYER: 
 
 In  the  way  ofCatechifing,  feruing 
 \  ^  for  ignorant  people. 
 
 Corre£lcdanci  amended 
 
 Hereunto  are  adiqyned  the  prayers  ofTaul^ 
 
 taken  out  of  his  £pi  lUes. 
 'ByWrPerkinu 
 
 Printedfor  lohn  Porter,andRafp!ii 
 lactfon»   i4^aa^ 
 
HI 
 To  the  right  Honourable 
 
 Echard,  Lord^uffell  Earle  of^edford: 
 
 Grace  and  peace  be  multiplied. 
 
 Iglit  Honourable ;  if  you  confider 
 
 what  is  one  of  the  chiefeft  orna- 
 
 ments  of  this  Noble  ftate  ,  vnto 
 
 i  which  God  hath  aduanced  you :  it 
 
 wil  appeare^that there  is  hone  more  excellent 
 
 '^z^h.   then  *  the  Ipirit  pfgrace  andpf^yer-  For  what 
 
 ''^'^'     doth  your  heart  affedl':  would  you  Ipeake  the 
 
 languages'^  Beholdjby  prayer  you  may  Ipeak 
 
 KE,/2f.^./^t:he  moft  heauenly  tongue  that  euer  was/ e-- 
 
 uen  the  language  of  Canaan .    Would  you 
 
 haue  the  valor  ofknighthood'i'By  prayer  you 
 
 may  Hand  in  place  where  Gods  hande  hath 
 
 ,^?/^/./op«rnade  a  breach,  and  doe  as  much  as  "^  all  the 
 
 ffaisp.is  chariots  and  horfoien  in  akingdom.  Would 
 
 t^'ki^i2,  y^^^  inioy  Gods  blefsings  which  you  wat  (  By 
 
 praier  y  ou  may  (as  it  were)put  your  hand  in- 
 
 ^Mattk  to  the  cofers  ofGods  treafures '  5c  inrich  your 
 
 felfe.Doe  you  defire  the  fauourof  Monarks 
 
 and  Prmces*^  By  praier  you  may  come  in  pre- 
 
 fence  and  haue  fpeech  with /^/?6>l7^  the  king  of 
 
 heauen  ^n  d  earth.  Laflly ,  would  you  know, 
 
 whether  now  liuingyou  bq  dead,  that  beeing 
 
 dead 
 
 Z'7 
 
7he$pifik1>edicatone: 
 
 dead  you  may  line  for  euerC*  By  prayer  a  man 
 may  kno we,  whether  hee  bee  dead  to  finne, 
 deadtotheworldJiuetoGod,  liueto  Chrift 
 and  hue  eternclly. 
 
 Prayer then,beeingfo  excellent  apointof 
 Religion :  I  am  imboldened  to  commend  this 
 fmalltreatifeto  your  Honour  :  not  fo  much 
 for  it  felfe,ss  becaufe  it  doth  kt  out  the  matter 
 andtruenannerofinuocation  of  Gods  holy 
 name,  ilnd  I  hope  for  your  fauour  in  accep- 
 ting oft,  the  rather,  becaufe  I  doubt  not  but 
 your  aefire  is  to  be  anfwerable  to  yourmofl 
 honourable,  &  for  religion  moft  worthy  an- 
 cefl-ors,  in  the  care  of  maintaining  and  coun- 
 tenancing any  good  thing  that  may  any  way 
 ferue  for  the  furtherig  of  the  gofpel  of  Chrift. 
 
 Nowelefus  Chrift  our  Lord,  and  God  e- 
 uei  the  Father  which  hath  loued  vs,  &c  giuen 
 vseuerlafting  confolation  ,  and  good  hope 
 t]:roughgrace,ftabliih  your  Honour  in  eue- 
 ry  good  word  and  worke  to  the  end. 
 
 Your  Hjo  command^ 
 
 William  Perkins, 
 
 Mm    I  An 
 
2. 
 
 3' 
 
 Anaduertifementtotre  Reader. 
 
 J^  Oodreader,  there  tvoi  a  hookeifiatefubltjhedintoniibnt 
 vnder  this  tit/efV  £  R  K  T'N  S\pon  the  Lords  fraier.ln 
 it  IhAHedonble  iniurte.  Firfi  ir  W  printed  mthoHt  rni 
 knowledge  or  conjent .  ^ndfeconth  the  booke  is  jaultit 
 both  in  thematterand  manner  of  ■^ting.  In  the  matter^ 
 thefe  things  are  not  voellfetdotvne.    \ 
 
 Tirfl  the  commandement  of  prater ^ryea^j  to  be  k£ft- 
 
 ^  'fag.3.b. 
 
 'Prayer  is  the  reflauration  of  the  Gofpelly.b» 
 
 the  three  fvrfl  petitions  concerne  Gods  giorie ;  the  three  l^ur ,  the  nteann 
 ^fQodsglorie.t.b^  A  * 
 
 4..  gods  name  taken  for  his  eieitie,and  not  for  his  attribhtes  or  titks.i  j.b, 
 f,  A  man  mnftpray  for  the  day  of  his  death.2  6  at.  \  , 
 
 6.  Repentance  isfttjficientnot  only  to  bring  a  true faith,b fit  alfo  to  ren*^  it,^4^, 
 
 7.  tAlejfoninthe  Lords  prater  takenoHt  of T>operie.4.f, a.  \ 
 
 8.  ThedocirineoffatitfaBionforJinneisamoflvtledoUrine.Si^h,     \ 
 -    ^.   ^'od  and  the  deuiil  agree  in  the  manner  of temptation,6 1. b. 
 
 .    10.  Gedofereth  men  the  cccafion.  to  (inne.  62  .a. 
 Lik^ife  the  manner  of  writing  hath  other  faults. 
 ftrBiinthemiddleofthe  Lords  prater ithere  is  placedadtfcoHrfeofthe^r^  | 
 
 fypper.  ' 
 
 2.  The  end  of  the  Lords  prayer  is  not  expounded  at  allhHtfriuolouflj, 
 
 3 .  There  arc  very  many  ^Uces, which  haue  no  common  reafon  in  theri^^ 
 Firfl, Gods  angels  doe  his  will tn  countenance.! 9, b. 
 z.  Our  daily  breadis  communicating  bread'4-f-^' 
 
 3,  To  vralke  before  Godin  the  truth  of  the fatisfaBion  ofgodsiuflice.s  I. a. 
 
 4.  To  purge  a  cleere  confcience.s^i.b. 
 J.  Thepaaes  6S.66. 6 7. are fo penned^  the  reader  cannot  knowe  Vfhat  was ; 
 
 meaning.  , 
 
 Now,conJideringby  thisvngodly  pra&ife,  Chriflian  andrvell difpofed  people  are 
 much  abufed^to  omit  the  iniurie  done  to  my  felfe:  I  thought  it  my  duty  to  make  a  re^ 
 drejfe  bypublifhing  thistreatife  according  as  the  points  therein  were  deltuered.e- 
 iherwife  J  was  not  willing^  to  hauefet  downeajiytlnng  in  the  way  ofExpoJitipn  of  the- 
 fiords pr oyer  becaufi  it  is  alreadiefufficiently performed  by  ethers. 
 
 AH 
 
 A 
 
 rs" 
 
b7d[<iU- 
 
 A'.l'iV».*-^ 
 
1  \ 
 
 •AbriefeExpofition  vpon  the  LorcJs  p\icu 
 
 parts.  |Thcwordjj       the  meaning  of  the  wordcs. 
 
 fi^f'  Our  father. 
 
 Wants  to 
 wailed. 
 
 Which  art 
 inheaucn. 
 
 O father  of  C  hrtfiy  and  $n  htm  mr father, 
 
 Who  though  thou  i^eprefeftt  euery  '^herct 
 yet  doeji  manifeft  th/feife  to  vs  in  matefie 
 And glorie  from  the  highefi  heauens. 
 
 _pag.5i| 
 
 Graces  to  be  defireds 
 
 .'.Tf^atofreueriTg^ 
 .*£)  thoughts,    ' 
 
 .'Hallowed 
 be  thy  nan) 
 
 Thyking- 
 dom  come. 
 
 Graunt  that  tn  all  our  thoughts,  tvordes, 
 anddeedesytve  may  gtue  glerie  andpraife  to 
 thee» 
 
 jThy  vril  be 
 done. 
 
 Let  notjinne  and  Sathan  ratgne  0-  rule 
 in  our  hearts :  lut  raigne  thou  by  thy  word 
 andjpirit:  andfo  build  in  vs  the  kingdom  of 
 grace yandhaflen  the  kingdomeofg/orie. 
 
 \X,oHe  of  our  brethren, 
 ^n'hejpirit  of  adoption, 
 S,  Feare,trentblin^reMe 
 renceiSeclefkj, 
 
 .Prtde  of  heart. 
 2.  Hardnes  of  heart. 
 Silngratitude. 
 4..Suill  life. 
 
 '^ Pledge  of  God, 
 M  dfAoffincerity  oflif 
 
 Giue grace,  that  in  our  Hues  andcaMing. 
 rve  mayferforme  obedience  to  thy  comman^ 
 dements. 
 
 In  earth ,  as      %Andthat  ftncerely,  ofvsme» on  eMrth 
 it  is  in  hea-U  thy  Angels  and  Saints  in  heanen  doe  it, 
 uen. 
 
 Giue  vs  thisl     'Beflfft»  on  vs  all  things  needfuU  for  this 
 day  our  dai-  H^'J^tfi  ^  r^hither  they  be  more  or  leffe. 
 
 /.Bondage  vnderfin 
 and  Sathan. 
 
 2.  TVant  ofpreach- 
 ingf  and  Sacra- 
 ment/, e^c. 
 
 S.  Impediments. 
 
 I,  The  rebelltcn  of  i .'Denying ofwrf^s' 
 our  natures.         U.Ohdience. 
 
 .The  kin^me  efface, 
 2'7heproJp^itieoftht 
 Church,  \, 
 
 '-rhehaflmf^thclaji 
 iudgement. 
 
 2.The  vpicktdnes  of 
 theytorld.. 
 ,^mperfeEliouofa 
 bedieuce. 
 
 3'Pfienceinaffliiiiifh 
 iSinceritic, 
 
 ly  bread. 
 
 rve  maj  be  content  therevpith  ,fom  time  to 
 time  refling  on  thy prouidence  in  alleflates, 
 
 And  for- 
 giue  vs  our 
 
 Accept  thepajjion,  obedience,  and  rigW. 
 
 feoufnesofChrifi^Oiafulldifchargeforour 
 debts,  as  \^ tonnes, and  in  him  accept  vs  at  righteous:  for. 
 forgiuc  omeuenn>e  thathauenotfo  much  44  a  drop  of 
 mercie  invs,  in  refpeSiofthee,  are  content 
 by  thy  grace, to  forgiue  the  iniuries  done 
 vnto  vs,either  by  fiend  or  foe. 
 
 .  Couetoufnes. 
 2,  Diflrufiingods 
 prouidence. 
 
 /.   Theburdevof^ 
 fmse. 
 
 debters. 
 
 And  lead  vs 
 not  into  tcp 
 tation  :  but 
 
 1'houghti;rfiefb,thedeuill,^th7^ai,'Bonl^evnd^ 
 many  waxes  prouoke  vs  tofnne  :yetfuj^     Rnnc  Tind  Satan, 
 themnot  topreuaUe.butgiueaniffuerkth 
 
 ^.fomentation. 
 2,  Affiance  in  godspreki*\ 
 dence,  I 
 
 ■  i 
 
 •  Taefpiritofdepreeaticvr 
 
 dcliuer,  &c.l'^'  temptation. 
 
 \  Thefieejpirit, 
 
PJ 
 
 AN  EXPOSITION  OF  THE 
 
 Lords  praier,in  the  way  of 
 Qatechifme. 
 
 Seruing  for  ignorant  peopIe,by  M.T^ri^. 
 mfatth.6.vcrf,p. 
 After  this  manner  therefore  pray  yciOftr  Father »c^  c. 
 
 '%^^^^_2^^^^  He  occafion,anH  fb  aKb  the  coherence  of  theft  words 
 ^   sL^^T^  i"^^^^^  with  the  former  is  this.  The  Euans^eliflLJs^^^^^^j' fel- 
 
 ling downe  the  (ernrons  and  (ayingr^^ui^  Sauiour 
 Chrift  keeps  not  this  courfe  to  propowKl  euery  thing 
 as  it  was  done  or  {poken:but  fometyJEt  he  (cts  downc 
 that  firltjwhich  was  done  laftianct^HEaft  which  was 
 done  before:according  as  the  ^ikrSiWGoddire^led 
 him.  which  thing  is  verified  in  thefe  words,whcre  the 
 praier  is  mentioncd;yet  the  occafion  wherefore  our  Sauiour  Chrift  taught 
 hisDifciples  to  pray,is  not  here  fpccificd  But  in  S.Luk.i  i .  i  .the  occafion  of 
 thefe  wordes  is  euident .  For  there  itisfaidthat  the  difciples  of  our  Sauiour 
 kno  Aring  that  John  taught  his  difciplcs  to  pray,  made  requcft:  to  their  mafter 
 that  he  would  doe  the  fame  to  them  hkewife. 
 
 Thefcfewewordsfetbeforethepriierare  a  commandement,  and  it  pre- 
 fcribes  vnto  vs  two  dutiesrthc  firfl:,  to  pray  :the  fccond,to  pray  after  the  man- 
 ner followmg.  Touching  the  firft  point ,  confidermg  vcryfewe  among  the 
 people  knowe  how  to  pray  aright,we  muft  learne  what  it  is  to  pray. 
 
 To  make  f  rater  is  to  put  vp  our  requefl  to  ^od  according  to  his  vpordfrom  acoh' 
 trite  heart  in  the  name  ofChrtfl^wiih  affurance  to  be  heard. 
 
 For  the  better  opening  of  thefe  words,we  arc  to  cofider  fixe  queftios-  The 
 firft  is,to  whome  we  are  to  praie.  The  an(vver  is,  to  God  alone;  Rom. « o.  t  4. 
 _ '  How  Jhall  they  call  on  him  in  whome  they  hane  not  heleeuedyC^c.  Marke  ho  we  in- 
 '  '«location  and  faith  are  linked  togither  And  Pauls  rcafbn  may  be  framed  thus, 
 ^n  whome  wc  put  our  affiance  or  beleefe,to  him  alone  muft  we  praie:  but  wc 
 Ijeleeue  oncly  in  God:therefore  wc  muft  onely  pray  to  him.  As  for  Saints  or 
 angels,they  are  in  no  wife  to  be  called  vpon:becaufe  not  the  leaft  title  of  gods 
 wordprefcrjbes  vsfotodoe:  bccaufc  they  carrot  hcarc  our  praicrs,anddif- 
 cerne  what  arethc  thoughts  and  defires  of  our  hearts:and  becaufe  muocanon 
 i$apar%p^.diuine  worihip,and  therefore  pecuhar  to  God  alone. 
 
 ObieBion.  What  needeany  man  pray  vnto  God, confideringheeknowes 
 what  wc  want  before  wc  askc,and  is  readme  and  wilbngto  giuc  that  vvbjch  wc 
 
 Mm  %  crauc. 
 
l^^'TS^^^^^^^'f'^^lp^^y  "^^  ^^*^  this  ende  to  manifeft  our  cafe  to  God  as  though 
 ^^i^}  he  knewc  it  not,or  to  winnc  and  procure  his  fauour  and  good  will,but  for  o- 
 ^jS(  o^'^^hzr  vvcightic  endes.Firfl:,that  we  might  (hew  our  (ubmiffion  and  obedience 
 f^,A«»^  to  God^becaufe  he  hathgiuen  vs  a  direft  commandemcnt  to  pray,andit  muft 
 f*^»^  ^rf^f  ^e  obeyed.S€Condly,that  wc  may  by  inuocation  fliewe  forth  that  wee  doein- 
 ^'J^jx^Jj;^deedebeleeue  and  repentrbccaulc  God  hath  made  the  promife  ofremiffion 
 Pp^  Q^.  oi  finncs  and  of  all  ^ood  bleflings  to  fuch  as  doc  indeede  repent  and  humble. 
 '^  themfeluesvnderthchandof^od,andby  true  faith  apprehend  and  applic 
 
 the  promifes  of  God  vnto  themfelues.Thirdly,wepray  to  God  that  wee  may 
 (as  our  dutie  is)acknowledge  him  to  be  the  fbuntaine,author,  and  giuer  of  e- 
 uery  good  thmg.Lafl:ly,that  we  might  eafe  our  mindesby  powring  out  our. 
 hearts  before  the  Lord:for  to  this  ende  hath  he  made  raoft  fvveete  and  com- 
 fortable promifes.Pro .  1 6. 5  .Pfal.  3  7.  j 
 
 0^/>^w».Whatneedcmen  vfe  prayer,confidering  God  in  his  etcrnall  cou-- 
 ^^fT  fell  hath  certenly  determined  what  fhall  come  to  palTe  \<iAnf.Ks  God  dctcr^  : 
 Jj!^^^^  mines  what  things  ihall  come  to  palTe:  fo  hee  doeth  with  all  determine  the 
 A«,^<^^^^^eanes  whjjfcfcllie  fame  things  are  effeifted.Before  all  worlds  God  decreed 
 IktJ^Ux^z'^dX  men  lli^BPnue  vpon  earth,and  he  decreed  hkewife ,  that  meate,  drinke 
 M^At,Ue^i^  and  cloathii^fcould  be  vfed  that  life  might  be  preferued.  Now  prayer  is  one 
 J^ijHf^:^  of  thp  mort  ^|^t  meanes  whereby  fundiy  things  arc  brought  to  pafleJ; 
 *///^>T^  therefore  Gd^ffeliall  counfell  touching  things  to  comCjdoth  not  t^cludc 
 */7i'''*^.    ,  praier  andlikl^Bies,but  rath^^ 
 
 "'W^riS^  ^^'^^  fecond^HRon  is.what  kind  of  a(flio  praier  isJ^^^/TIt  is  no  lip-lab^ 
 S>t-"|A(  if  ii'  *^  ^^  the  putting  vp  of  a  (uite  vnto  God,and  this  adion  is  peculiar  to  the 
 fuJiiH-^i^  ^«^'■f  ^^^  nux\.Kom.^.i6.Thefiir'it makes  recjueflfor  vs.^m hoy^>i(i>ithg 
 \^)^:fc7.     >«  the  heart.  Exod. » 4. 1 5  .The  Lord  faith  to  MoCeSyf^hy  criefi  thou  ?  yet  th 
 
 is  no  mention  made  that  Mofes  fpake  any  word  at  alhthcLord  no  doubt,ac> 
 ceptcd  the  inward  mourning  and  defirc  of  his  heart  for  acri^,  Pnil.3&^tK  ii 
 and  1 1.4. 
 
 The  third  qucftionis,  what  is  the  formeor  rule  according  to  which  wee* 
 arc  to  pray  ?/^;;/ It  is  the  rcuealed  will  and  word  of  G  od.  A  man  in  humblmg 
 his  foule  before  Godjis  not  to  pray  ashisafFeftions  carriehim,  and  for  wh 
 he  liihbut  all  is  to  be  done  accordmg  to  the  exprefTe  word.  So  as  thofe  thin 
 which  G  od  hath  commanded  vs  to  aske,we  are  to  askcj&  thofe  things  whij 
 he  hath  notcoTnmanded  vsto  aske,wc  are  iirno  wife  to  pray  for,  1  John  5 
 Zrhid  is  the  a(fftra;ice  which  we  hane  of  him ,  that  if  wee  aske  any  thin^  according  r^ 
 his  willjieheareth  w.This  then  is  a  fpeciall  claufe  to  be  marked,that  men  muft 
 pray  in  knowledge,not  in  ignorance.Hcre  weigh  the  cafe  of  poore  ignor^t- 
 peoplertheytalkeiuuch  of  praying  for  themfelues  and  oth^rs,they  imagi^ 
 that  they  pray  very  deuoutly  to  God:but  alas  they  doe  nothing  lefTe,  bq^fc 
 they  know  not  what  to  aske  according  to  gods  will.They  tlicrfore  mufilcarn 
 Gods  word  jand  pray  according  to  the  fame,els  it  will  prooue  in  the  end  that 
 all  their  praying  was  nothing  but  as  mocking,and  flat  diihonouring  of  GcwI. 
 The  fourth  queftion  is,with  what  afFedion  a  man  mud  praie  ?  ^^-  Praier^ 
 mull:  procecde  from  a  broken  and  contrite  heart.  This  is  the  facrincc  which 
 Godaccepteth.Pfal.j 1. 1 7.  When  Ahab  abafedhimfelfe, though hu  M 
 
vpoM  the  Lords  prajer,  j*  2  "j^ 
 
 it  hi  h^aeriftey'y^  Godliac!  fomc  refpcdl  vnto  it.  i  .King.i i  .ig.  faith  the  Lord 
 t9  Eliithi  feeft  thou  hotv  Ahab  is  hubled  before  me  f^\i\%  contrition  of  heart  ftand» 
 in  two  things.  The  firft  of  them  is  a  liuely  feeling  of  our  ewnc  finne ,  miferic, 
 and  wretched  eftatc ,  how  that  we  are  conipaflcd  about  with  innumerable  c- 
 nemies ,  cucn  with  the  dcuill  and  his  angels ,  and  within  abound  euen  with 
 huge  feas  of  wants  and  rebellious  corruptions ,  whereby  we  moft  grieuoully 
 ^ifpleafc  God,and  arc  vile  in  our  owne  cyes.Beeing  therefore  thus  befet  on  e- 
 Mcr)'  fide,we  are  to  be  touched  with  the  knfc  of  this  our  great  miferie.  Anal  he 
 that  will  pray  aright,muft  put  on  the  perfon  and  the  very  affeiSlion  of  a  poorc 
 I  wretched  beggcr,andccrtenIynot  bccin^ grieued  with  the rufull condition 
 in  which  we  are  in  our  felucs,  it  is  not  poOible  for  vs  tb  pray  effcftually,  Pfal. 
 1  ^  o.  I .  Out  of  the  deefesf  called  vpoH  thee,  O  Lord:  that  is,  when  I  was  in  my 
 greateft  raiferic ,  and  as  it  were  not  farrc  from  the  ^Ifcs  of  hell ,  then  I  cried 
 to  G  od,  Efiy  \6.\6,  Lord  in  trouble  hnue  they  vijitedtheeithey  poypred  out  apraj- 
 trvfhen  thy  chA^ening  rvM  vpon  them.  I  .Sam.  1.15. 1 41m  a  rpomanifii^  Anna)^/ 
 4n  hsrdjfirit:  that  is,a  troubled  fbulc,  Andhaueptmredmj  foHle  before  the  Lord» 
 Hence  it  appcareth ,  that  the  ordinaric  praiers  of  mort  m^M|^uouily  dif. 
 
 {)lea(e  God,(eeing  they  arc  made  for  fafhion  onely,withoutl^^mfc  and  fee- 
 ing of  their  miferies ,  commonly  men  come  with  the  Pharif^fcoftentation 
 of  their  intcgritie,and  they  take  great  paines  with  tlieir  hpQC^Kt  their  hearts 
 wander  from  the  Lord.  The  ftcond  thing  required  in  a  C9Jj|^H}eart,is  a  lon- 
 ging defirc  and  hungring  after  Gods  graces  and  benefits  ^^^Rf  we  ftand  in 
 ^eede .  It  is  not  {umcicnt  for  a  mae*  to  buckle  as  it  were,  M^  goe  crooked 
 ^nder  his  finncs  and  miferies :  but  alfo  he  muft  hauc  a  defirc  to  be  cafed  <^* 
 lhem,and  to  be  enriched  with  graces  needful!. 
 
 Thus  HeK.eki'ii  the  Ktng ,  and  the  Prophet  Ifaiah  the  finne  of  Amos  prayed  a^ 
 gMinfi  Senarharib, and  cried  vnto  heauen.  2  .Chr.  9  2 .  t  o  .Where  we  may  fee  what 
 a  mai  ueilous  defirc  they  had  to  obtaine  their  requeft.  So  alfb  Rom.8. 1 6.  The 
 ^ir^:  m.tketh  r-'^uefl  vrith  qrones  (0 great  that  they  can  not  be  vttered,  as  they  arc 
 felt.  Dauid  Pfil.  14;. (5.faith,  that  he  defreth  after  the  Lord,  4U  the  thirfiie  land. 
 Now  .ve  know  that  the  ground  parched  with  hcate ,  opens  it  fclfc  in  rifts  and 
 cranics,and  gapes  towards  heauen  as  though  it  would*dcuoure  the  clouds  for 
 wbnt  of  movfturc ,  and  thus  mufi:  the  heart  be  difpofed  to  Gods  grace,  till  it 
 obtaine  it.  The  people  of  Ifi-acl  beeing  in  gricuous  affliction,  how  doe  they 
 pray  ?  Theypowre  out  their foules  like  water  before  the  face  of  the  Lord.  Lament. 
 2.IQ.  ** 
 
 The  fift  qucflion  is,in  whofe  name  prayer  muft  be  made.  AnC.  Itmufl  not 
 fccmadein  the  name  of  any  creature,  but  oncly  in  the  name  and  mediation  of 
 Chrift.  Ioh.i4.l4.  Ifyeeoikeanythinginmynamelvpilldoeit.  A  man  is  not  to 
 prefrnt  his  prayers  to  God  in  any  worthines  of  his  owrtc  merits.  For  v\  hat  is 
 he  to  make  the  beft  of  himfclfe,  what  can  he  .Tiake  of  himfelfc  i  by  namrc  he 
 is  no  better  then  the  ver)' firebrand  of  hell,  and  of  all  Gods  creatures  on  c?rth 
 the  mofl:  outragious  rebel]  to  God,  and  therefore  can  not  be  heard  for  his 
 owne  fake.  As  for  Saints ,  they  can  be  no  mcdiatours,feein2;  euen  they  chem- 
 fclucs  in  heauen  are  accepted  of  God  notforthemfelueSjbut  onelyforthc 
 blclTed  merits  of Chrift./f^w^ manfnne (faith  Saint  lohn  1  .epift.chap. 2. i ^rfo 
 
 Mm  3  h<^f 
 
>  J  8  e^  ExpoftiOH 
 
 hiUis  an  adnacate  rvhh  the  father,  Tcfnt  Chnji.^wi  howc  prooues  ht  this?  It  folf. 
 lowcs  then^A^idhe  is  the  reconcUiiitionfor  our/tmes.His  reafon  ftands  thusjhec 
 which  mud  be  anadvocatcmuft  firft  ofal  be  a  reconciliation  for  vsino  faints 
 C3^n  be  a  reconciliation  for  vs,therefore  no  Saints  can  be  aduocatcs.Thereforc 
 in  this  place  is  manifeit  an  other  fault  of  ignorant  people .  They  crie  often, 
 Lordhclpeme,Lordhauemercie  vpon  me.  But  in  whofename  pray  they? 
 poore  foules  like  blind  bayards  they  ruHi  vpon  the  Lord,they  knowe  no  mc- 
 diatour  in  whofe  name  they  fhould  prefcnt  their  praicrs  to  him.  Litle  do  they 
 confider  with  tbemfelues,that  God  is  as  well  a  iiioft  terrible  ludge,  as  a  njqi^<% 
 cifull Either.  -:;  *'*^,/i  5^^M>>rl-    ■  ^<;# 
 
 The  fixtqueftionisj  Whether  faith  bereqinfitetoprakf  Ornot.^/Prayf- 
 €r  is  to  be  made  with  faith,wheieby  a  raan mvi(}  haue  certen  aifurance  to  be 
 heard.Forhethatpraiethmuftfteadfafilybeleeue,  that  God  in  Chrift  will 
 e;rant  hispctition.This  affiance  being  wanting,it  raaketh  praier  to  be  no  prai- 
 er.For  how  can  he  pray  for  any  thing  cflfe€lually, who  doubteth  whether  he« 
 Hiallobtaincitorno.  :, 
 
 VVherefoj^is  an  cfpcciall  point  oFpraicr,  to  be  peifwadcd ,  that  God  ^; 
 whome  pi^^HP  madc,not  oueiy  can,but  alfo  will  grant  his  requeft.  Mar.  1 1. 
 ■3  .■.t^.fVhat/oefgtje  defire  vohenytpraiey  beleeue  that  yee  /hall  haue  it, and  itpjalibes 
 done  vntayat^k^z  Wee  fee  two  things  required  in  praier :  the  firft,  a  di^^xtt  of 
 the  good  thii^which  we  want:the  fecond  is  faith,  whereby  we  beleeue  that 
 God  will  granBe  things  defired .  The  ground  of  this  faith  is  reconciliation- 
 with  God,anclme  affurance  thereof.  For vnlelTe  a  man  bee  in  confciencc  in 
 fome  raea{ure  perfwaded  that  all  his  frnnes  arc  pardoned  .  and  that  he  ftandes- , 
 reconciled  to  God  in  Chrifl:,he  cannot  beleeue  any  other  proniiles  reuealed  in. 
 the  word;nor  th.it  any  ofhis  praiers  fhallbe  heard. 
 
 Thus  much  of  the  definition  of  praier ;  nowe  let  vs  fee  what  vfe  may  bee 
 made  of  this  commandement,Pr<?;^(f  .^/;/«.  Seeing,  our  Sauiour  commands  his^ 
 difciples,  and  fo  euen  vs  alfo  to  pray  to  God ,  it  is  our  dutie  not  onely  to  pre-- 
 lent  our  praiers to  God,bu't  alfo  todoe it checrefully  and  earneftly.Rom.  1 5.. 
 5  o.  Alfo  brethren  I  bejeechjou  that  jeerponld  [iriHs  with  nte  by  pra  yersto  God  for 
 z«f.Whatisthecaufcwhythe  Lord  doth  oft  defcrrehis  bkffings  after  ouf 
 prayers?No  caufe,bul  that  he  might  ftirre  vs  vp  to  be  more  earnefl:  to  crie  vn# 
 totheLord.Exod.5  2.io.WhenMofespraiedto  God  in  the  behalfe  of  the 
 Ifraelites,the  Lord  anfvv'ers^f/»;<f^^^<r.'as  though  his  praiers  did  binde  the 
 Lord,and  hinder  him  from  executing  his  iudgements.  Wherfore  lliis  is  gooid' f 
 aduife,  for  all  Chriitian  men  to  continue  and  to  bee  zealous  in  praier.  If  tlip.w 
 be  an  ignorant  man, for  (liame  learn  to  piaie,feeing  it  is  Gods  comanderpcnt, 
 make  confciece  of  it.  We  fee  that  there  is  no  man,vnics  he  be  defj")erately.  wif* 
 Iced,  but  will  make  fome  confcience  of  killing  andfteabngrand  whyJstbis? 
 Becaufc  it  is  Gods  commaundemcnt ,  Thou  ihaknot  kill,  thou  {halt not 
 fleale. 
 
 Well  then,th?s  alfo  is  Gods  commandement,to  prnY.Lctthisconfidcrntion 
 hr^cA  in  thee  a  confcience  otthis  dutie:  and  although  thy  corrupt  nature  Hiall 
 drriw  thee  aw.iv  fTon2  it,yet  flriue  to  the  comrarie,and  know  it  certainly,  that 
 th^  brcacliof  dus  coniraanderacntjuakcs  thee  as  well  guilt)'  of  daranation  ba^ 
 
 f©i;t 
 
^pffffihe  Loy^s  prater,  5  2$?- 
 
 ■fytiGod  as  any  otKer.Furthermorc,  this  muft  be  a  nnotiue  to  pricicc  thee  lor- 
 •^ardto  this  ciutie,that  as  God  commands  vs  to  praic,  Co  alfo  he  giues  tlie  fpi- 
 *Tit  of  praier,  whereby  the  commandement  is  made  eafic  vnto  vs .  If  the  Lord 
 had  commnunded  a  thing  impoflible.then  there  had  becne  fbmc  caufe  of  dif- 
 ;:;COuragemcnt,butcommaunding  a  thing  through  the  grace  ofhisfpiritvcry 
 ieafie  and  profitablerhow  much  more  are  we  bound  to  obedience  of  the  fame? 
 jA.gaine,praicr  is  tlie  key  whereby  we  open  the  trealures  of  G  O  D ,  and  pull 
 iJown  his  mercies  vpon  vs.For  as  the  preaching  of  the  word  ferues  to  declare 
 and  to  conuey  vnto  vs  Gods  gracesrfb  in  praier  wee  come  to  hauc  a  Iiuely  fee- 
 ling of  the  fame  in  onr  hearts.  And  furthcr,this  mufi:  raooue  vs  to  praier ,  fee- 
 ino-  in  that.we  haue  familiaritie  with  Gods  maieftic .  It  is  an  high  fauour  for  a 
 man  to  be  familiar  with  a  prince;  ho  we  much  more  dien  to  bee  famihar  with 
 
 '^e  king  of  kings  the  mightie  Iehoua?Th\s  then  can  be  no  burthen  or  trouble 
 vnto  vsjbeing  one  of  the  many  prerogatiues  that  god  bcftows  on  his  church. 
 For  in  the  preaching  of  the  word,  it  plcafed  God  to  talketo  vs,andin  praier» 
 God  doth  vouchfafe  vs  this  honour jto  fpeake^nd  as  it  w£re  familiarly  to  talk 
 
 ^tfwth  him,not  as  to  a  fearefuli  Iudge,but  as  to  a  louing  and  mercifull  G  od. 
 Confider  alfo  that  praier  is  a  worthy  meanes  of  defence,not  only  to  vs,but 
 alfo  to  the  Church  &  the  that  are  abfcnt.By  it  Mofes flood  in  the  l>reacJp, v,'hich 
 Gods  wrath  had  made  into  the  people  of  Ifrael,and  Itaied  thcfamc,Pfal.io5. 
 
 '^■25. By  thisjChriftian  men  fight  as  valiant  champions  againfl  their  owne  cor- 
 ruptionsjand  all  other  fpirituall  enemies,  Eph.  6. 1 8.  Infinite  were  it  to  fhewe 
 jiow  many  blcflings  the  Lord  had  bellowed  on  his  (cruants  by  praier.  In  a 
 word,Luther,whom  it  pleafed  God  to  vfe  as  a  worthie  inftnimcnt  for  the  re- 
 -ftoring  of  the  gofpel,teftifieth  of  himfelfe,that  hauing  this  grace  giuen  him  to 
 call  vpon  the  name  of  the  Lord.he  had  more  reuealed  vnto  him  of  gods  truth 
 
 'fcy  praier,then  by  reading  and  Ifudie. 
 
 '•■  The  fecond  point  of  the  commandemcnt,is  to  praie  after  the  manner  pro- 
 pounded in  the  Lords  praier.Whcre  it  is  to  be  noted,  that  the  Lords  praier  is 
 a  dire£lion,and  as  it  were  a  famplar  to  teach  vs  how  and  in  what  manner  wee 
 ought  to  praie.None  is  to  imagine  that  we  are  bound  to  vie  thefe  words  only, 
 &  none  other.  For  the  meaning  of  Chrilf  is  not  to  bind  vs  to  the  word,but  to 
 chematter  and  to  the  nianner,and  to  the  like  afFed ions  in  praying.If  this  were 
 notfb.thepraicrsofGodsferuantsfetdovvne  in  the  bookes  of  thcoldeand 
 new  Teftamentjfhould  allbe  faulticbecaufe  they  are  not  fet  downe  in  the  ve- 
 ry fame  words  with  the  Lords  praier,  nav  this  praier  is  not  let  downe  in  the 
 fame  words  altogidier  by  Matthew  and  Luke. 
 
 And  whereas  fundrie  men  in  our  Church  hold  it  vnlawfuU  to  vfc  this  very 
 forme  of  words  asthcy  are  fet  downe  by  our  Sauiour  Chrifl:  for  a  praier;thcy 
 are  farrc  deceiued.as  will  appeareby  their  reafons  .  Firfl  (lay  they)  it  is  fcrip- 
 tiireand therefore  not  tobee  vfed  asapraycr.Ianfwer, thatthe(«me  thing 
 mavbethe  fcripturc  of  God, &  alfo  the  praier  of  man ,  els  the  praicrs  of  Mo- 
 ics,Dauid,and  Paul^bcing  fet  downe  in  the  (cripturcSjCeafe  to  be  prayers.  A- 
 gaincffay  they)that  in  praier  we  arc  tocxprefle  oirr  wants  in  p.irticular  ,&  the 
 e;races  which  we  dcfirernow  in  thefe  words  all  thin2:s  to  be  praied  for,arc  cn- 
 iymgcncrallpropounded.'IanrwcrCjthat  theraaine  wantesthat  are  in  any 
 
 Mm  4  man. 
 
Vjo  AnBxps/ttioH 
 
 m  inland  the  principall  graces  of  God  to  be  dcfircd,arc  (et  downe  in  the  pcti- 
 tioas  of  this  praier  in  p3rucular.Thirdly,they  plead  that  the  patterne  to  make 
 allpraiers  by,niould  not  be  vfed  as  a  praicr.l  anfyver,  that  therefore  the  rather 
 it  may  be  v(ed  as  a  prayer,and  fare  it  is  that  ancient  and  worthy  Diuinej  haue 
 reuerenced  it  as  a  prayerichoofmg  rather  to  vfethefe  wordes  then  any  othct^ 
 as  Cjpriantu Sermone  de  orMfDominic. hvtATertHilianlib.de fngA,  inferfeqmtir 
 me.h.n^-'^ttgftft'Sermonc  \z6.  de  tempore.  Wherefore  the  opinion  is  full  of 
 ignorance  and  errour. 
 
 Well, whereas  our  Sauiour  firft  giues  a  commandement  to  pray, and  thc^ 
 after  o-iues  a  dire  £lion  for  the  keeping  of  it,this  he  doth  to  ft ir  vp  our  dulncs, 
 and  to  allure  vs  by  all  meanes  to  this  heaucnly  exercife  of  prayer :  wherefore 
 ftiU  I  fav.implov  youi  felaes  in  praier  feruently  and  continually,  and  if  you 
 cannot  cloe  it,lcarne  to  praie.Thus  much  of  the  commandement  of  our  Saui» 
 our  Chrilbnow  followthe  words  of  the  praier. 
 
 Our  Father  which  art,&c.3 
 
 tHefc  wordes  contamc  three  partes,  i .  A  preface.  i .  The  praier  it  felfc, 
 containing  fixe  petitions.  3 .  The  teftification  of  faith  in  the  laft  worde» 
 Amen. 
 
 Which  although  it  be  (hoxt,  yet  it  doth  not  containe  the  fmalleft  point  in 
 the  praier:It  is(l  fiy)a  teftificationof  our  faith,whereas  the  petitions  that  goc 
 before  arc  onely  teftifications  ofourdcfires.  Nowc  of  thefc  three  partes  in 
 order. 
 
 We  muft  confider  howc  our  Sauiour  Chrift  doth  not  fet  downc  the  pcti^ 
 tionsabrupllvjbut  he  firft  begins  with  a  folemne  preface.  Whereby  wee  arc 
 taught  this  leflonuhat  hee  which  is  to  pray  vnto  God,  is£rft  to  prepare  him- 
 felfe,and  not  boldly  without  confideration  as  it  were  to  rufti  into. the  prcfence 
 of  God. 
 
 If  a  man  be  to  come  before  an  earthly  prince,hcc  will  order  himfelfe  in  ap- 
 parelljgefturc  and  wordes,that  he  may  doe  all  things  in  feeraehneffe  and  du* 
 tifuU  reuerence:hovv  much  more  arc  men  toorder  themfelues ,  when  they  are 
 to  appeare before  the  liuing  G  od?Eccl.  s .  i  .'Bee  not  rafh  mth  thy  mouth ^and let 
 not  thy  heart  he  hafite  to  vtter  a  thing  before  the  Lord.  AndD2iUi(\,Vfa\.26.6» 
 fValhedhis  hands  in  innocencj^  before  he  came  to  the  altar  ofthe  Lord  to  offer 
 Sacrifice. 
 
 The  meane$  whereby  men  may  ftirre  vp  their  dull  and  heauie  heartSj&  ^o 
 prepare  themfelues  to  praier,are  thrce.The  firft  is  to  read  diligently  the  word 
 of  God,concerning  thofe  matters  about  which  they  arc  to  pray:&:  what  then? 
 this  will  be  a  meanes  not  orjely  to  dircft  him ,  but  alfo  to  quicken  the  hear* 
 more  ferucntly  to  del'.uer  his  praier.  This  is  euident  by  acomparifon.  The 
 beames  ofthe  funne  defcending ,  heat  not  before  they  come  to  the  e.irth,  or 
 fome  folide  bodic  where  they  may  refle<f^,and  then  by  that  meanes  the  earth 
 and  aire  adioyningismade  hot:euen  fb  the  Lord  fends  down  vnto  vs  his  blef- 
 (cd  word,euen  as  tcamcs and  the  goodly  funljhine,and  thereby  he  fpcakcs  to 
 ©ur  heartsrnow  when  vvc  make  our  praters  of  tii.^t  which  wc  haue  read,Gods 
 word  isasitwererenc(flcd,and  our  hearts  are  thereby  warmed  with  the  com- 
 ibrtable  heat  of  G  odslioly  fpirit,  to  pcurc  out  our  praif  rs  to  Q  od  jnorc  fcr . 
 
 aentl^, 
 
tipfftt  the  Lcrcis prayer.  5  5  if 
 
 ifently-Thefecondmcancsistopray  to  God  that  hcc  would  ftrcngthcn  vs 
 v^ith  his  rpirit,t]iat  wc  might  be  able  to  praie  as  it  is  pra<flifcd,Pfal.  145.1  .The 
 third  meanes  is,the  confideration  of  Gods  mod:  glorious  niaicflie ,  wherein 
 we  are  to  remember  firft  his  fatherly  goodnes  and  kindneiTe ,  whereby  hee  is 
 Willingjand  fecondly  his  omnipotcncie,  whereby  hee  is  able  to  grant  our  rc- 
 quefts.One  of  thefe  imboldened  the  leap  er  to  pray, Lorci,if  thou  yvt/t  thon  canfl 
 make  we  f/?^;7<'.Mat.8. 2.Therefore  both  togither  are  more  effe^uall. 
 
 Now  let  vs  come  to  the  preface  it  (dhyOurfather  rvhich  art  ir.  heatien.  It  co- 
 taine^  a  description  of  the  true  lehotta  to  whomc  wcpray,  andthatby  two 
 argumentsrthe  firft  is  drawne  from  a  relation,0///-  lather:  die  fecond  is  taken 
 %om  the  ftibieft  or  place,  ^/?ic/:7  art  in  heauen. 
 
 Father.] 
 -si  i  .The  meaning. 
 
 IN  the  opening  of  this  word, or  title  of  G  od,two  qucftions  arc  to  be  opened. 
 I .  J^efi.  whether  by  thit  title,F<?r/7<frjis  iignified  the  whole  Trinitie  or 
 (bme  one  perfbn  thereof,  ty^nf  Otherwhiles  this  name  is  attributed  to  all  the 
 
 Eerfbns  in  Trinitie^or  any  of  ihem.  Mai.  2.10.  Hane  wee  not  all  one  fat  her, (^c, 
 uk.  3 . 7,  S.fVhich  rvas  thefonne  ofAdam.nhich vpo-i  the feswe  of^od .  And  in  E- 
 iai  3  d.Chrift  is  called  the  Father  ofeternttie^  bccaufe  all  that  arc  truely  knit  ta  - 
 him,and  borne  anew  by  him,  they  are  eternally  made  thcfonnesof  God.  A- 
 gaine,oftentimes  it  is  giuen  to  the  firft  perfon  in  Trinitie ,  as  in  thofe  places 
 where  one  perfon  is  conferred  with  another.  And  fo  in  this  place  principally 
 for  fome  fpeciall  refpefts,this  title  agrees  to  the  firft  perfon.  For  firft  he  is  the 
 father  of  Chrifl:  as  he  is  the  cternall  word  of  the  father,and  that  by  nature,  be- 
 caufe  he  is  of  the  fimc  effencc  with  him.  Secondly,  he  is  the  father  to  Chrift  in 
 refpetftofhis  manhood,  not  by  nature  or  adoption,  but  by  perforrall  vnioUj 
 becaufc  the  humane  nature  doth  fubfirt  in  the  perfon  of  the  word.Thirdly,he 
 is  a  father  to  all  thefaithfuU  by  adoption  in  Chnft. 
 
 2.^^^/?. Whether  are  we  to  praie  to  the  fonneand  the  holy  GHoft  as  to  the 
 Father?t-^/nnuocation  belongs  toalthethreepcrfbns  inTrinitiCjSc  not  on- 
 ly to  the  Father,  A£l. 7.59. Steuenpr3icth,Z/cr/://^y^«r(rff;^^  «77 /^^^W/.  i.Thef 
 3 .  i.Now  (jod.  our  Father  and  our  Lo  rd  lefm  Chrijlgmde  our  ici-tryiej  vntojon.  1 . 
 Cor.  \T,-\7,  .The grace  of  our  Lord  lefm  Qyrijlythe  hue  ofGcd,and  the  ccmmuni-' 
 on  of  the  holyghofi  be  reith  you.  And  men  are  baptized  in  the  na'ne  of  the  f^.thcr, 
 the  fonne,and  the  holy  Gholl:,that  is ,  by  calling  on  the  name  of  the  Fadicr, 
 Sonne,and  holy  G  hofl. 
 
 Some  may  fiy,this  praier  is  a  perfe£l  platforme  of  all  praicrs ,  6c  yet  we  arc 
 taught  to  direft  our  praiers  to  the  Father,not  to  the  Sonnc,or  holy  fpirit.I  an» 
 'fwere,theFathcr,Sonne,andholyGhofi:,are  three  diflinO:  pcrfons,  yet  they 
 ■arc  not  to  befeuered  or  deuided,becaufe  they  all  fubfift  in  one  and  the  fame 
 godhead  or  diuinc  nature  And  further  in  all  outward  a^ionSjas  in  the  creati- 
 on and  prcferuation  ofthe  worl'J,andthe  faluation  of  the  cleft, they  are  notfc-= 
 ttered  or  diuided*,for  they  all  workc  togither  ,  oncly  they  are  diftinguiilied  irs 
 the  manner  ofworking.Nowc  if  thev  be  not  diuidedm  nature  or  operation^. 
 then  they  are  not  to  be  {euered  in  woriliip. 
 
 And  ill  this  pjacswsc  principally  dire^  awr  gripers  to.  thefaihVjtscaufe- 
 
 > 
 
j-^t  An  Exp9Jttt9-4 
 
 he  is  tlicfirft  in  order  :yetfo  ,asthcnwcimpliet1ie  Sonne  and  holyGhoft* 
 For  we  pray  to  the  Father  in  the  name  of  the  Sonne  by  the  affilhncc  of  the 
 holy  Ghoft.  And  tovvhatperfonfoeuerthepraieris  direfted,  we  mull  aU 
 Wales  remember  in  minde  and  heart  to  include  the  reft. 
 
 2,Thcvfe. 
 
 ^^TpThc  vfcs  of  this  point  arc  manifold. 
 
 I .  Fir  ft,  whereas  we  are  taught  to  come  to  God  as  to  a  father^  &:  there- 
 fore in  the  nanie  of  his  Sonne  our  Sauiour  Chrift ,  we  leame  to  lay  thcfitft 
 ground  of  all  our  praiers,  which  is  to  hold  and  roaintaine  the  vnion  6c  the  dii. 
 ftm^lion  of  the  three  pci-fons  in  Trinitie.  This  beeing  thcloweft  and  the  firft 
 foundation  of  praier ,  it  is  requifite  that  all  which  would  pray  aright,  ilioold 
 haue  this  knowledge,  rightly  to  beleeuethe  Trinitie,  and  to  know  how  the 
 three  perfons  agree,  and  how  they  are  diftinguilLed ,  and  the  order  of  them  ^,< 
 how  the  Father  is  the  firft,the  Sonne  the  fecond,the  holy  ghoft  the  third:  and 
 therefore  how  the  father  is  to  be  called  vpon  in  the  name  of  thefonne  by  the 
 holy  Ghoft.  By  this,  the  praiers  of  Gods  Church,  and  the  praiers  of  heathen 
 men  are  diftinguil"hed,who  inuocate  God  as  creator  out  ofthe  father,Sonne, 
 &  holy  Ghoft.  And  hence  it  is  manifeft,  that  ignorant  and  filly  people  which 
 doe  not  fo  much  as  drearac  ofthe  vmon,diftin(ftion,and  order  ofthe  perfons 
 in  Trinitic,make  but  a  cold  and  flender  kind  of  praying. 
 
 a.  Secondly,  we  may  learne  hereby  that  we  are  not  in  any  wife  to  inuocate 
 Saints  and  Angcls,but  onely  the  true  lehoaa.  The  reafon  ftandes  thus :  This 
 praier  is  either  a  perfeft  platforme  for  all  praiers ,  or  not :  to  fay  it  were  nor, 
 were  an  iniurie  to  our  Sauiour  Chrift :  to  (ay  it  is  fo ,  is  alio  to  graunt  that  il 
 doth  fully  iet  downe  to  whomc  all  praiers  arc  to  be  raade.Now,in  thefe  word* 
 there  is  fet  downe  no  inuocation  but  of  God  alone .  For  in  praier  to  be  tear- 
 mt^ifinr  father  A%  proper  to  God,  Efai  64. 1 6.  Thou  art  our  father:  thottgh  ex^ 
 hraham  be  igmrant  ofvs ,  a»d  J/rae/  ^orv  vs  not :  yet  thoH,0  Lord,  art  our  father 
 and  redeemer .  Papifts  therefore  that  are  the  great  patrons  of  inuocation  of 
 SaintSjin  their  reformed  brcuiarics  &  mi{r:Lis,dea}e  very  fondly :  for  firft  they 
 pray  to  Marie ,  that  Cn^t  would  pray  to  Chrift  for  them,  and  when  the)  haue 
 fo  done ,  like  iuglcrs  they  come  to  Chrift  and  pray  vnto  him  that  he  would 
 accept  Maries  praier  for  them. 
 
 7, .  Thirdly,  we  l«arne  that  there  can  be  no  intcrceflbur  betwecne  God  and 
 vs,but  onely  Chrift.  For  here  we  are  taught  to  come  to  God  not  as  to  a  iudgc» 
 but  as  to  a  kind  and  louing  father.  Now  he  is  a  father  to  vs  onely  by  Chrift;  as 
 for  Angels  and  Saints  and^nll  creatures ,  they  are  not  able  to  procure  by  any 
 meanes,thatGod  ftiould  become  a  fither,no  not  fo  much  as  to  one  man. 
 
 4.  Againe,if  the  God  to  whomc  we  pray  be  a  father,  we  muft  learne  io  ac* 
 quaint  our  felucs  with  the  promi(es  which  he  hath  made  in  his  word,  to  quic- 
 ken our  hearts  in  all  our  praiers  vnto  him,  and  thereby  to  gather  affiance  to 
 our  fclues  and  perfvvafion  that  he  wil  graunt  our  rcquefts.For  this  wordfFar 
 tlier3  implies  a  readines  and  willingnes  in  God  to  hearc  and  be  mcrcifull  to 
 our  praiers.  And  a  father  can  not  but  muft  needes  make  promife  of  fauour  to 
 thofe  that  be  his  children  ,  and  therefore  it  can  not  be  that  he  /liould  call  God 
 his  &hcr  truly.whichhath  not  in  his  heart  this  affurancc ,  that  God  vyjU  fulfill 
 
 aU 
 
vpon  the  Lor  As  prater,  5-  5  -^ 
 
 all  his  promifes  made  vnto  him .  Proinifes  made  to  |5raicr ,  as  thefc  and  fuch 
 like,  are  to  be  marked,as  follow,  2,Chron.7. 1 4.  Ifmypeofle  among  whopfe  my 
 Ttamets  called  "jpon,doe  hwnble  themlclueS,a}jdp-ay,andfeeke  my  prefeyicctC^  turner 
 frorru  their  vptcked  waies ,  then  I  mil  heare  in  heauen ,  and  be  mercif»llvnto  their 
 jtnnes.  2.  Chron.l  j.z.  The  Lord  is  withjfofi  while  ye  be  with  him,  andjfyefeekc 
 him,he  -mil  be  found  of  you.  Efai  6  5 .  7,  ^.'Before  they  call  I  will  anjwer,  and  whiles 
 theyfpeake  I  will  heare.  }A:xtih,J.'j.Aske  andit  fljallbe  gtnenyou  ,feeke  andyejhall 
 jinde,  knocke  and  it  (hall  be  opened.  Luke  1 1 . 1  ^-Jfye  which  are  etnll  can  glue  good 
 gifts  vnto-^ our  children,  how  much  more  fhallyoHrheauenly  father  gine  the  holy 
 Chofi  to  them  that  dejire  htm.  Rom.  10.12.  He  that  is  Lord  opier  alljs  rich  vnto  all 
 that  callonhim.  lam.  4.8.  Draw  neere  vnto  God,andhe  will  draw  neere  vnto  you. 
 :  5 .  If  God  be  a  father  who  is  called  vpon,  then  praier  is  the  note  of  Gods 
 child.Saint  Luke  and  S.Paul  fet  out  the  faithfull  feruants  of  G  od  by  this  note, 
 A^.p.  I  ^'He  hath  attthoritie  to  bind  all  that  call  on  thy  name.  1  .Cor.  \.2.To  them 
 that  are  fanUtfedby  lejlu  (^l^rift.  Saints  by  calling,  with  all  that  call  on  the  ruime  of 
 mr  Lord  lefis  Chrtjl.  And  contrariwife,  Pfal.  1 4.4.  it  is  readc  one  of  the  pro- 
 perties of  an  Athcifl: ,  Nemr  to  call  on  the  name  of  Cjod.  And  fuch  peribns  ai 
 neither  will  nor  can,or  vfc  not  heartily  to  pray  to  God,lhey  may  f  ly  that  diey 
 areperfwaded  there  is  a  God ,  but  in  their  doings  tl)ey  beare  thcmfeiues  as  if 
 there  were  no  God. 
 
 «.%  -d.-  He  which  would  pray  aright ,  mult  be  hke  the  prodigall  child,  that  is,, 
 lie  rhuft  not  onely  confeffc  hisfinne,  faying;, Father, Ihaue fumed againflr 
 |ieaucn,and  againft  thec,&c.but  alio  haue  a  full  purpofe  neuer  after  to  offend 
 Kk  father.  For  how  can  a  child  call  him  father,  whome  he  cares  not  continu- 
 ally to  difpleafe  through  his  lewd  conditions  ?  He  can  not  doc  it,  neither  can 
 any  father  delight  in  fuch  a  child :  therefore  in  praier  we  mufl  call  to  minde 
 i)Ur  Icwdnes  and  rebellions  againft  our  heauenly  father ,  and  with  the  Publi- 
 cane  in  heauincs  of  foule  (^s.\,Lordbe  merctfMllto^*afinner\-\t  which  can  tru- 
 ly doe  thisjis  a  kinde  childc .  If  we  confider  our  felucs  as  we  are  by  nature,  vvc 
 9re  the  children  of  the  deuill:  no  child  fo  like  his  father  as  we  are  like  him,  and 
 in  this  edate  we-  continually  rebell  againfl  God  ;  for  ihe  deuill  hath  all  the 
 heart ,  our  whole  ioy  is  to  feme  and  pleafe  hina.  A  man  that  is  to  pray  mufl 
 thinke  on  this,and  be  grieued  diereat.  And  happie,yea  a  thoufand  times  hapr 
 pie  are  they ,  who  haue  grace  giuen  them  to  fee  thi s  their  ftatc  and  tobewaile 
 it  And  further,  '\x  is  not  fufficicnt  to  confefle  our  finnes  againft  our  merciful!; 
 Father,  but  we  muH:  fetdowne  Vv'ith  our  felucs  neuer  in  fuch  fort  to  offend 
 liim  againe,&  to  lead  a  new  life.  This  point  is  very  profitable  for  thcfc  times. 
 For  many  there  be  when  any  crofTe  or  fickneffe  comes  on  themjwil  pray  and 
 promifc  repentance  and  all  obedience  to  Gods  word,  if  it  fhall  pleafe  God  to 
 •dtiiuer  them:  butthis  vfuallyisbutinhypocn(i-3,they  dilTemblc  with  God 
 and  men .  For  when  their  ficknes  is  paft,  like  a  dogge  that  hath  bin  in  the  wa- 
 ler,  they  Hinketj^eir  cares  and  runneflraight  with  all  grecdines  to  their  for- 
 •imer  finnes.Is  this  to  call  God  Father  :No,he  that  doth  this  flial  not  haue  God 
 10  be  his  fatlicr:butthe  man  that  is  wounded in  his  foule  forhis  offences  paft, 
 ;and  carrieth  a  purpofe  in  his  heart,  neua-  wittingly  and  v^'jlimgly  to  offend. 
 GodagaiiJfev  ,..•:,■:.  ;o;- 
 
 T-Lallfy.) 
 
7.  Laftly,  here  wc  are  to  obfcruc,  that  he  which  would  pray.muft  be  incfu- 
 cd  with  the  fpirit  of  adoption:  the  aftions  whereof  in  the  matter  of  praicr  arc 
 twofold.  The  firfl:  to  mooue  the  heart  to  crie  and  call  on  God  as  a  father.  It  ir* 
 no  ealie  thing  to  pray: for  to  a  man  of  himfelfe  it  is  as  eafie  to  mooue  the  whoi 
 «arih  wich  his  hand :  how  then  comes  it  that  wc  pray  ?  It  is  a  blellcd  workc  of 
 thefpirit.Rom.S.i  f^.PVehattereceiuedthe^irit  of  adoption, where  hy  vpc  crie ,  Ah- 
 hay  that  i^,  father. KnA  Rom.  8. 2  6.  Likewtfe  thejpirit  helpeth  our  infirmities: for 
 we  k»on>  not  what  to  pray  m  we  ought :  btit  thejfirtt  it  felfe  maketh  reejueji.  And 
 Zach.  I  2. 1  o.thc  holy  Ghofl:  is  called  thejpint  of grace,and  deprecations  or  prat- 
 ers. Well  then,  the  man  that  would  pray,mu{t  haue  Gods  fpirit  to  be  his 
 (choole-mafter ,  to  teach  him  to  pray  with  grones  and  fighes  of  the  heart :  for 
 the  words  make  not  the  prayer,  but  the  grones  and  defires  of  his  heart :  and  a 
 man  praies  for  no  more  then  he  defires^  with  the  heart ,  and  he  which  defircs 
 nothino-  praies  not  at  all,  but  fpends  lip-labour.  The  fecond  worke  of  thcfpi- 
 ritjis  to  afTurc  vs  in  our  confciences  that  we  are  in  the  (late  of  grace  reconciled 
 to  God.  Rom.  8. 1 6.The(pirit  of  adoption  beareth  witne[fe  with  our  /ptrits  that  we 
 0.re  thechildren  of  God.  And  this  inv/ard  certificate  of  the  fpirit  in  all  cxercifcs 
 ©f  inuocation  is  very  necefTarie :  for  he  which  wants  this  a(rurance,if  he  be  fe- 
 curc  and  benummed  in  his  finnes5will  not,  and  if  he  be  touched  in  confciencc 
 for  thenijfoi  his  life  dare  not  cal  God  father.  Alfo  this  confutes  the  opinion  of 
 the  Church  of  Rome ,  which  teacheth,  that  man  is  to  doubt  whether  he  be  a- 
 dopted  or  no.For  how  can  a  man  truly  call  God  father,  when  he  doubts  whe- 
 ther he  be  the  child  of  God,or  no?It  is  a  miferable  kind  of  praying  to  cal  God 
 father ,  and  withall  to  doubt  whether  he  be  a  father .  Indeede  it  is  true  that 
 4oubt$  will  often  arifc,butiti$ourdutic  to  flriue  agamft  them,  and  not  to 
 yceld  to  them.Yea  but(fay  they)to  be  certaine  of  Gods  mercy  is  prcfumption. 
 I  anfwcr,  if  it  be  prefumption ,  it  is  an  holy  prefumption ,  bccaulc  God  hath 
 bidden  vs  to  call  him  father. 
 
 Our  Father  3 
 I ,  The  meaning, 
 
 THusmuch  of  the  argument  ofrelation:nowlet  vs  proccede.  It  is  further 
 {slk], Our  father.  And  he  is  fotcarmed,bccau(c  he  is  the  father  of  Chrifl  by 
 nature;  and  in  him  thefather  of  euery  beleeuer:  yea  of  the  whole  bodie  of  the 
 Church. 
 
 J^^fl-  Whether  may  it  be  lawfijll  for  vs  in  praier  to  fay,not  our  father,  but 
 my  father?  Anf.h.  Chriftian  may  in  priuate  praier  (ay.  My  father.  This  is  war- 
 ranted by  the  example  of  our  Sauiour,  Matth.  26.-^g.OmyfatherifithepoJJi- 
 i>Ie,/et  this  cup  pajfe  from  me.  And  M^fh.  'i'j.i\6,LMy  God.my  God,whyha(l  thou 
 forfaken  me  f  And  Thomas  praied,  CJ^/V  Lord,  andmy  God.  And  Paul,  Igif*e 
 shajikl  to  my  Cjod,  2^c.  And  G  od  s  promile  isjer.  ^.19.  Thoujhalt  call  me  my  fa- 
 ther. The  meaning  of  Chrifl:  is  not  to  bindc  vs  to  theic  words ,  but  to  teach  vs 
 that  in  our  praiers  we  muft  not  haue  regard  to  our  felues  onely ,  but  alfo  to 
 our  brethren  ,  and  therefore  when  we  pray  for  them  in  our  priuate  praiers  as 
 ifor  our  felues,we  put  inpraftife  the  true  meaning  of  thcfe  words. 
 
 jz.Thev/es. 
 
 Wte  wc  pray  ^  wcc  mufl  not  make  rcqueft  oncly  for  our  felucs  and  our 
 
 owne 
 
vponthe  Lords  prater,  j^- 
 
 ''ownc  gO0cl,but  for  others  airo,as  the  church  and  people  of  God,  pcrfwading 
 ^r  felues  that  we  alfo  are  partakers  of  their  praiers:and  for  the  better  cleering 
 ofthispointjetvsfearch  who  they  are  for  whomevveearetopray. 
 
 Ofmen  rhcre  be  two  forts,{bme  huing,fome  dead.  Of  t'nefe  two  kinds,  the 
 liuing  are  to  be  praied  for,and  there  is  no  praying  for  the  dead.ii.:ij'  r •  - 
 
 Amanthatisdeadjknoweswhatfhallbee  his  cfhte  eternally  lif  he  died  a 
 wicked  perfon,that  is,an  vnrepcntant  finner ,  his  ftate  flialibee  according  in 
 cternall  tormcntiif  he  died  Jiauing  repented  of  his  (innes,then  heefhallielt 
 with  God  in  his  kingdome.  Apoc.  1 4.  i  i.Ble(fedare  they  -which  Me  in  the  Lord^ 
 for  they  reji  from  their  hbotirs ^and  their  veorkes  follow  the/Ji.G^.  6.1  o.^^hile  ~tvee 
 hnue  timekt  vs  doe  good  to  alimen.  Where  wee  may  note  that  there  is  a  iiix\Qy 
 namely  after  death,when  wc  cannot  doe  good  to  others. 
 
 Again,of the  huing,fomc  are  our  enemies^Sc  fome  our  friends:Our  friends 
 are  they  which  are  of  the  fame  rciigion,affe(^ion,and  difpofition.Foes  are  ei^ 
 ther  priuate  or  pubhke:Pubhke  foes,are  either  enemies  to  our  countric,as  ty- 
 rants,traitors,6cc.or  enemies  to  our  rehgion ,  as  Iewes,Turkes,PapiRs,  Inh- 
 dels,  Aiheifts.Now  towards  all  the{e,how  ought  a  man  to  bchaue  himfelfe  in 
 praicr?  t^/CHe  is  to  pray  for  them  all.Matth.  ^.  ^^.  Pray  for  themwhtch  hurt 
 joHyCind^erfecHte yoH.  i  .Tim.  2. 1 .1  exhort  that  praters,  interccffiovs^cira  b-x  nmde 
 for  all  men  for  hings^&cTitX.  whe  Paul  gaue  this  commandsment,  we  read  nek 
 that  there  were  any  ChriftiankingSjbut  all  Infidels.  And  the  lewes  are  com- 
 manded to  pray  for  Babylon,  where  they  were  captiueJerem.ip.j.v^Wy^-*?/^ 
 theprofperitie  of  the  cittie  ^whither  Ihatte  caufedyott  to  ^e  carried  captifte,and  fray 
 vnto  the  Lord  for  it.  .  ;    ;       j    , 
 
 '  ,^<?/?i«7».How  and  in  what  manner  are  wee  to  pray  for  our  enerhies?vf«/I 
 We  are  to  praie  againft  their  finnes,counfels,enterprifes,but  not  againft  their 
 perforis. Thus  praied  Dauid  againft  Achitophel.  2. Sam.  15.5  i.  Lord  I  fray 
 theebringthecoHnfellofAchitoj>heltofoolifhnel^,Kv\A  thus  did  the  Apoftles 
 pray  againft  their  perfecutors,A£V*4.29.  OLord  behold  their  threatrangSy,anai. 
 ^'atint  vnto  thy  femants  with  all  boldne^e  to  fpeake  thy  word. 
 
 J^eflion.Xy^vix^  vfcth  imprecations  againft  his  enemics,in  which  he  pray» 
 ethfortheirvtterconfufion,asPfal.59.&  io9.6cc.Thclikeisdoneby  Paul» 
 Gal.5.i.2.Tim.4.i4.andPeter,  Aft.S.  20. though  afterwards  he  mrtigaties 
 his  execration. But  how  could  they  daeit?  Anf.x .  They  were  indued  with  an 
 extraordinarie  meafure  of  Gods  fpint,  and  hereby  they  were  inabled  to  dif- 
 cerne  of  their  enemies  and  certainlyto  iudge  that  their  wickednes  and  malice 
 was  incurable,and  that  they  iliould  neucr  repent.  And  the  likepraiers  did  th^ 
 Primitiue  church  cocciue  againft-Iuhan  the  Apoftata  becaufe  they  perceiued 
 him  to  be  a  malitious  &dc{perateeneraie. 2. Secondly,  they  were  indued  vvilji 
 a  pure  Z€ale,and  not  carried  w4th  defire  of  reuengc  againft  their  cnemies,in- 
 tendingnothingelsbutthe'giorieofGod  •  Nowefor  vs  it  is  good  that  wee 
 fliould  fiifpe6l  our  zealc^^jecaufe  finifter  afleftions,as  hatred,enaie  ,.emukit!^- 
 on,de(ire  of reuenge/vvill  eafily  mingle  thesjufelues therewith. 
 
 ^ueflion.Wo'M  fnrreforth  may  we  v(e  th  ofe  Pfalmes  in  which  Daiitd  vTciii; 
 jmprecation^v-j^rsinft  his^enemies?*^^/! Tisey  are  to^bee i*ead  and  (oiw^  witlii 
 tha^icausats.  L Weare  to;vft  thofeJi"n|)recruUoiis  indeftpitely^  ag^utit  the  ene«». 
 
 micss 
 
j^ig  AnBxpolittoH 
 
 mies  of  God  and  his  Church :  for  vvc  may  perfvvadc  our  fcluc»  that  alwaies 
 there  be  fomefuch  obftinatc  enemies^  but  we  muft  not  applie  them  partic*. 
 larly.  2.  Secondly, we  muil  vfe  them(as  Auguftine  f3uh)as  certaine  prophets 
 call  fentcnces  of  the  holy  Ghoft ,  pronouncing  the  laft  fentencc  of  dcriruftii. 
 on  vpon  final  and  impenitent  finners,which  oppofethemfelues  againft  Gods 
 kingdome.  ^ .  They  may  be  vkA  againft  our  (pirituall  enemies,  the  flcili,  the 
 deuill,and  his  angels,and  ihe  world.  ^^^» 
 
 1.  Furthermore, whereas  we  arc  taught  to  fiy,  Ourfathery  this  ferues  to  pm 
 vs  in  minde,  that  in  praying  to  C7od,  we  muft  bring  loue  to  men  with  vs.  W<i 
 muft:  all  be  the  children  of  one  father ,  louingly  difpofed  one  to  another.  For 
 how  iliould  he  call  Qo^  his  father,  who  will  not  take  the  child  of  God  for  hi$ 
 brother  ?  Matli.  ^ .  J  ^ .  When  thou  art  to  ojfer  thy  gift  vnto  God,  ifthouhaue  ough 
 againfl  thy  brother:  firfl  he  reconciled^and  then  come  and  ojfer  thy  gift.  So  alfb  Efa; 
 1 .  £  s .  the  Lord  (aith,  that  when  they  pray  vnto  him  he  will  not  heare.  Why  I 
 hecaufe  their  hands  arefnllofhloode  .  In  thefe  times  many  men  can  be  contcni| 
 formally  to  pray,but  yet  they  will  not  leaue  bribing,opprefIion,deceit,v(uric; 
 &c.The  common  fong  of  tne  world  is,  Euery  man  for  him(elfe,and  God  fo£ 
 vs  alhthis  is  the  common  loue  and  care  that  men  haue  each  to  other.The  prai.-  • 
 crs  of  fuch  are  abominable ,  euen  as  the  facrifice  of  a  doggc,  as  E(ay  faith.  Foi? 
 how  can  they  call  God  their  father,that  haue  no  loue  to  their  brethren? 
 
 5.  Thirdly ,  hence  we  may  learne  that  God  is  no  accepter  of  pei-/ons.  Fo^ 
 this  prayer  is  giuen  to  all  men  of  what  ftate  or  degree  fbeuer.  All  then,as  well 
 poore  as  rich,  vnlearned  as  learned,  fubieifls  as  rulers,may  hy  fittr  father.  It  i| 
 not  with  the  Lord  as  it  is  with  the  world ,  but  all  are  his  children  that  doe  bc«^ 
 leeue.  The  poorc  man  hath  as  good  intcreft  in  Gods  kingdome,and  may  calf 
 God  father  as  well  as  the  king.Therfore  the  weaker  fort  are  to  comfort  them-' 
 ielues  hereby ,  knowing  that  God  is  a  father  to  them  as  well  as  to  Abraham,^ 
 Dauid ,  Peter.  And  fuch  as  arc  indued  with  more  grace  ,  muft  not  therefori^ 
 fwell  in  pride ,  becaufc  they  haue  not  God  to  be  their  father  more  then  their, 
 inferiourshaue.  ^' 
 
 Which  art  in  heauen^ 
 \.T he  weaning. 
 
 S^fi'  r  T  Ow  may  God  be  faid  to  be  in  heauen ,  feeing  hee  is  infinite,  and 
 1  i  therefore  muft  needes  be  euery  where. « .King.  8.27.  The  heaueni 
 cfheauens  are  not  able  to  containe  him.  i^^nf.  God  is  (aid  to  be  in  heauen  :  firft, 
 becaufe  his  maieftie,that  is,his  power,  wifdomc,iuftice,  mcrcic,  is  mademani* 
 feft  from  thence  vnto  vs.  Pfal. » i  «f .  5  •  ^**^  (jodis  in  heatten  and  doth  rvhatfoeuer 
 he  w///.Pfal.  2,^.Hethat  dwelleth  in  heauen  /hall  lattgh  them  to  fcorne,ar.dthe  Lord 
 JhaHhane  the  in  deriJion.Eiaii  faith,,(55.  i.Thm  faith  the  Lord,Heauen  is  my  throne, 
 and  the  earth  irnryfootfioole.  Secondly,after  this  life  he  will  manifeftand  exhi- 
 bitethefulncsof  his  glorietohis  Angels  and  Saints  in  the  higheft  heauen s, 
 and  that  immediately  and  vifibly. 
 
 •i..  The  vfe. 
 iTTErcby  firft  we  learne  that  Romidi  pilgrimages ,  whereby  men  went 
 
 •ij^froni  place  to  place  to  worfihip  God,  are  vaine,  and  ^oo\\^\>  The  God 
 to  whomcwe  muft  pray  is  in  heauen.  Now  let  men  uauell  to  w  hat  placc>  or 
 
 counlrcy  ^ 
 
vpon  the  Lords  prayer.  ^-^  ^ 
 
 countrcy  tlicy  wiU^thcy  fliall  not  come  the  nearer  to  Iieaucn,or  nearer  to  God 
 by  traueilmg,  feeing  the  earth  is  in  cuery  part  ahke  diftant  from  heaucn. 
 
 2.  Secondly jthis  ouerthrowespopilliidolatric,  as  worl>»ippingof  crofTes, 
 cruci(ixes,roocles,&c.  vfed  to  put  men  in  minde  of  God  and  Chiift.  We  are 
 taught  to  lift  vp  our  eyes  to  heaucn  ;  feeing  God  is  there:  and  liow  cr.n  we  doc 
 this,  as  long  as  our  muids  and  eyes  are  poaring  vponan  image  made  by  mans, 
 arte?  j' i^oi -?■,;.' :, 
 
 5 .  Again,  we  are  here  admonifhed  to  vfe  the  aftion  of  prayer  with  as  great 
 reuerence  as  pofTible  may  be,  and  not  to  think  of  God  in  any  earlhlv  manner. 
 ,  Wei  1  reafons  Salomon ,  Eccles. ^.l.'Se  not  rajh  with  thy  womb  to  ^eake  a  rroni 
 he  fore  ^oJ.Why^He  is  in  heaHen,thou  art  tn  earth:  therefore  let  thy  words  beftrv. 
 This  reuerence  muft  appeare  in  holinefTe  of  all  our  thoughts  and  affe^f^ibns* 
 and  in  all  comelines  of  gcfture.  And  for  this  caufe  all  wandring  by-thoughts, 
 ^  all  vaine  babbhng  is  to  be  auoided,  but  how  goes  the  cafe  with  vs,  that  on 
 the  times  appointed  come  to  the  afTemblies  to  pray  ?  Many,by  rcafon  of  their 
 blindnes  pray  without  vnderftanding.Many,when  thev  areprefent  at  praier,, 
 yet  haue  their  hearts  occupied  about  other  matters,  about  their  goods  and 
 ■worldly  buGnes:fuch  men  haue  no  loy  or  gladnes  in  prayingjit  is  a  burthen  ta 
 them.  Many  come  to  the  aflembly  for  cuftome  oncly,  or  for  feare  ol  punilli- 
 mcnt;if  they  might  be  left  free  they  could  find  in  their  liearts  not  to  pray  at  alU 
 But  let  all  fuch  men  know5that  this  maner  of  praying  is  a  very  giieuous  finne,, 
 nay  greater  then  mocking  of  father  or  mother ,  kilhng  or  flealing,  for  it  isdi- 
 reftly  againft  God,tbi  other  a^ainft  men.  Tliis  finne  becaufc  it  is  againft  the 
 firft  table ,  and  therefore  morehardto  be difcerned,it  is  lightly elleemed,  and 
 it  lelTe  troublesthe  confeiences  of  ignorant  men ;  yea  as  it  is  in  deed€,fo  it  is  to 
 be  efteemcd  as  a  difgrace  and  plaine  mockerie  of  Gods  mslieffie.  "Wherefore 
 feeing  God  isin  heauen,  away  wich  all  drowfie  and  dead  praying,  let  vs  come 
 with  reuerence  in  our  hearts  before  the  Lord. 
 
 4.  Againe,we  are  here  to  confider  that  our  hearts  in  praier  mufl  mount  vp 
 intoheauen,and  there  be  prefent  with  the  Lord.  Pfal.2  5.1 .  V^to  iheeOLordy 
 lift  1  vp  myfouIe.The  httle  childeis  neuer  w^ll  but  when  it  is  in  the  fathers  bp^ 
 or  vnder  the  mothers  wing :  and  the  children  of  God  are  neuer  in  better  cafe,, 
 then  when  in  affc(f}ionand  fpirit  they  can  come  into  theprefenceof  theii  hea- 
 uenly  Father ,  and  by  praier ,  asit  were  to  creepe  into  his  bofome. 
 
 5 .  And  here  we  mufl:  further  learne/pecially  to  feeke  for  hcauenly  things^ 
 and  to  aske  earthly  things,  (biarre  forth  as  they  ferue  to  bring  vs  to  an  euerla- 
 (hng  and  immortall  inheritance  in  heauen  to  which  we  are  called.  1  .Pet- 1 .  ^ . 
 
 6.  Laflly,whereas  our  father  isin  heauen,  vvearetolearnethatourlifeoa: 
 earth  is  but  a  pilgrimage,&  that  our  dcfire  muft  be  to  atlaine  to  a  better  coun^ 
 trey ,  namely ,  heauen  it  fclfe,  and  that  we  muft  vfeali  mcanes  continually  to 
 coracvntoit.In  a  word,to  makea-ncndoftheprefaccrin  itiscontained  a  dou- 
 ble ftay  or  prop  of  all  our  prayers.  The  one  is  to  beleeue  that  God  can  2;raunt 
 our  rec|uefl:s,becaufc  he  is  almightie,  &  thus  much  is  fi2;nified  wlicn  he  is  fxd 
 iobeinhcauen.Thc  fecond  is  tobeleeue  tkitGod  isrcady  and  wJliingto  grane 
 •tlie  fame ,  aiod  this.v\'e  are  taught  in  the  title;  Father,  which  ferues  t©  put  vs-ifi 
 SJiindthat  God  accepts  Qur'prayers,.lQh..t6..5  2,aadhatjb  a  catepf  ys  in  all  our 
 
rfjS  AnBxpeption 
 
 mirerics  and  ncccflities ,  Matth.  ^.52.  and  pitieth  vs  as  tnuch  as  any  earthly  fa* 
 ther  can  pitic  his  child.Pfal.  I  o  ^ .  1 3 . 
 
 ■  Yet  niuft  we  not  iraagin  that  God  will  indeed  giucvnto  vs  whatfoeuer  wc 
 doe  vpon  our  owne  hcads,fancie,and  defire:  but  wemuft  in  our  praiers  hauc 
 rceourft  to  the  promife  of  Godjand  according  to  the  tenour  thereof  muft  wc 
 frame  and Tquare  our  petitions.  Things  promifed  abfoIuteIy,asall  graces  nc- 
 cefTarie  to  faluation,may  be  a«kcd  abfolutely :  and  things  promifed  with  con- 
 dition, as  graces  lefle  neceflarie ,  and  temporall  ble/Hngs  are  to  be  asked  with 
 condition,naraelyjfo  farforth  35  they  fhal  be  for  Gods  glorie  in  vs,and  for  out 
 good :  except  it  be  fo  that  God  proraife  any  temporall  blefling  abfolutely,  as 
 he  promifed  liTue  to  Abraham  in  his  old  age.  The  kingdomc  to  Dauid  after 
 Saul.  A  dcliuerance  from  captiuitie  in  Babylon  after  7o.ycres  to  the  Ifraclites. 
 Agairic ,  the  preface  (erues  to  ftirre  vp  louc  and  feare  in  the  hearts  of  them 
 that  are  about  to  pray.Loue,bccaufe  they  pray  to  a  father:  feare,  becaufe  he  is 
 fkU  of  maieftie  in  heauen. 
 
 Hallowed  be  thy  Name.]] 
 I. The  Coherence.: 
 
 THusmuch  of  the  preface:  now  follow  thepetitions.They  be  fixein  num- 
 bcr,the  three  firll  concerne  God,thc three  laft  our  (elues.  The  three  fbr^i 
 «Bcr  petitions  arc  again  deuided  into  two  parts:  thefirft  concernes  Gods  glo- 
 ffie  it  felfe ;  the  other  two ,  the  racanes  whereby  Gods  glorie  is  manifefted  2^ 
 inlarged  among  men.For  Gods  name  is  glorified  among  men  when  hisking-r 
 dome  doth  comc,and  his  will  is  done. 
 
 ^uefi.  Why  is  this  pciition,Ha//owed  be  thy  name,  fet  in  the  firft  place  f  Ar(f, 
 Becaufe  Gods  glorie  muft  be  preferred  before  all  things,  becaufe  it  is, the  end 
 of  all  creatures  and  of  all  the  counfels  of  God.  Prov.  i  (y-^.The  Lord  hath  modi 
 all  things  for  his  drenefake  :yea  euen  the  rvickedfor  the  day  of  euill.  And  fiom  the 
 order  of  the  petitions  here  arifeth  a  worthic  inftru£lion ,  namely ,  that  euery 
 ■one  in  all  things  they  take  inhand,  are  to  propound  to  themfclues  and  to 
 intend  the  glorie  of  God.  The  reafon  is  this :  The  ende  which  God  hath  apr 
 pointed  toall  our  doings,wc  are  to  propound  to  our  fcluesibut  God  hath  apt 
 pointed  that  the  highcft  ende  of  all  hi&aoings  Ihould  be  his  glorie :  therefore 
 our  hearts  muft  be  fet  to  (eeke  it  firft  of  all.That  Gochvill  haue  his  name  glo- 
 rified by  vs,appeareth  in  this ;  that  he  puniflieth  thofe  which  of  obftinacic  (^ 
 diem(elues  to  difhonour  him ,  or  by  negligence  did  not  fanftifie  him ,  when 
 Jthey  fhould  haue  done  fo.  Herod  fitting  inhisroyaltie,niadc  fiich  an  oration, 
 that  the  people  cried,The  voice  ofa  god,andnot  of  a  man :  and  immediately 
 the  Angel  of  the  Lordfinote  him,becaufe  hegaue  no:  glorie  to  God,Aft.  12. 
 1 2.  And  Mote's  becaufe  he  did  not  fanftific  the  Lord  in  the  prefence  of  the 
 children  of  Ifrael ,  therefore  he  came  not  into  tbe.land  of  promife  i  yet  he  did 
 not  altogether  faile  in  doing  of  it.Thus  wemay  fee  by  thefe  punifhments,and 
 alfo  by  the  order  of  the  petitions ,  that  it  is  our  duties  to  preferrc  the  glorie  of  | 
 Ood  before  all  thing  els.  ~       -         '     .       ,  ,  ■ -. 
 
 ^Mfft.  Whether  are  we  to  preferrc  the  glorie  of  God  before  the  faluation 
 of  our  foules?  AnfAiihc  caufe  ftand  thus  that  Gods  name  muft  be  difi^onour 
 «!cd;,or  our  foules  condemned,  wc  muft  account  thegloric  of  God  moxt  pre- 
 
 t'lOUS 
 
vpon  the  Lords prtujer.        ■     -■  •  $^9 
 
 (ipus  then  tlie  faluation  of  our  foules.  This  is  iranifcfl:  in  the  orcier  of  the  pe- 
 titiens.  The  petitions  that  concerne  Gods  g!orieisfirft,nncl  the  petitions  that 
 concerne  dire£k\y  our  faluation  are  the  fift  and  fixt.  Whereby  we  arc  taught, 
 that  before  God'  Oibuld  want  any  part  of  his  glorie ,  we  mud  let  bodie  and 
 ^ule  and  all  goe,that  God  may  hauc  all  his  glorie.  This  affedion  hiad  Mofes, 
 Exod.  ?  2 .  ^  2  .when  lie  (aid,  Eitherforgiue  them,  or  if  thou  n>th  not ,  blot  my  name 
 :fiHt  of  thy  booke. 
 
 In  this  petition  as  alfb  in  the  refl: ,  wemufl  obferue  three  things :  the  firft  i% 
 the  meaning  of  the  wordes :  the  fccond,  the  wants  which  men  niuft  learne  to 
 bewaile:  the  third,the  graces  of  God  which  are  to  be  defired. 
 ;  2.Themeamr/g. 
 
 VEry  few  among  the  people  can  giuethe  right  meaning  of  the  wordes  of 
 this  prayer.  They  pretendjthat  feeing  God  knowes  their  good  meaning, 
 it  is  fufiicient  for  them  to  fay  the  wordes  and  to  meane  well.  But  faith  beeing 
 one  of  the  grounds  of  praier  /and  there  beeing  no  faith  without  knowledge, 
 «cither  can  there  be  praier  without  knowledge,  and  therefore  ignorant  men 
 arc  toJcarnc  the  right  meaning  of  the  words. 
 ^    ;  U  ir?»  jv . ii<vi\  oi  bi  1  r.^nonqrj- ' NameJ 
 Name  in  th"is  place  fignifieth , 
 I    God  himfelfe,  i  .King.  ^ .  5  .He /hall bptild an  houfe  to  my  Name, 
 •  2  His  attributeSjas  his  iu{bce,mcrcic,&c. 
 5  His  workcs,creatures,and  iudgemcnts. 
 4  His  word. 
 
 ^   His  honour  and  praifearifins;  from  all  ihefe.' 
 
 For  God  is  knowne  to  vs  by  ail  thefe ,  asmen  areknowne  by  their  names  *, 
 ^nd  as  all  a  mans  praife  and  glorie  lies  in  his  name ,  fo  all  the  glorie  of  God  is 
 an  thefe. 
 
 Hallowed] 
 
 TO  hallow  is  to  feuer  or  fet  apart  any  thing  from  the  common  \k,to  fome 
 proper  and  peculiar  endras  the  Temple  was  hallowed,that  is,fet  apart  to 
 an  holy  vfe  *,  and  the  Prielfs  were  fan<n:ified ,  that  is ,  fet  apart  to  the  fciuice  of 
 God.  And  all  that  beleeue  in  Chrill:  are  fanclified,  that  is ,  fet  apart  from  finne 
 to  ferue  G  od.  In  like  manner  Gods  name  is  hallowcd,when  it  is  put  apart  fro 
 obliuion,conterapt,prophanation,pollution,blafpheraie,  and  all  abufes  to  an 
 holy,reuerent,and  honorable  vfe,whether  we  thinke,{peake  ofit,or  vfe  it  any 
 manner  of  way.Leuit.  i  o.  -^  .Ezeth.  ?  8.  ^  ^ . 
 
 ^»f/?.  How  can  a  finfull  man  hallow  Gods  name  which  is  pure  and  holy 
 in  it  felfe?/f»/iWe  doe  not  here  prav  that  we  might  make  Gods  name  holy, as 
 though  we  could  adde  fomething  vnto  it  to  make  it  holy :  but  that  we  might 
 be  meanes  to  declare  and  make  manifefl;  to  the  world  fey  the  right  vfage  of  it, 
 that  it  is  holy ,  pure  and  honourable.  The  like  phrdfc  is  vied,  Luke  7 .  g.Wif- 
 dome  is  wftif,ed  by  her  children :  that  is,  acknowledged  and  declared  to  be  iuft. 
 Ezech.:;8.2^. 
 
 The  fcope  therefore  of  the  firfl:  petition ,  is  an  earncn:  dcfire  that  we  might 
 fet  forth  Gods  glory  jwhatfoeuer  become  of  vstand  it  may  be  expreOed  thus. 
 O  Lord  open  our  ejcs  that  we  may  aright  know  thee,  and  acknowledge  the 
 
 Nn  I  great' 
 
^^o  «^  ExpafitM 
 
 greatnes  of  thy  power,  wifc!omc,iuftice,and  mercy,  which  3ppcarcs,in  thy  ti« 
 tles,worc!s,creaturcs,5ciudgements:anci  grant  that  whenwcvfc  any  of  ikife, 
 wc  may  therein  honour  thce,and  vfe  them  reucrently  to  thy  gloric. 
 
 jjThc  wants  whkh  are  to  be  bevpailed. 
 1^  nr*H  E  wants^which  we  in  this  place  are  taught  to  bewv-vile ,  are  fpccJalfy 
 
 1  fourCiThefirft  is  an  inward  and  fpirituall  pride  of  our  hearls;a  finnc 
 that  none  or  very  fewe  can  fee  in  themfelueSjVnleUe  the  Lord  open  their  eics. 
 When  our  firft  parents  were  tempted  in  paradife  ylhe  deuill  told  them  they 
 ihould  be  as  Godscwhich  leffon  not  onely  they,but  we  haue  learned:and  wee 
 conceiuc  of  our  felucs,as^Jittlegods,lhough  to  the  world  we  fhcw  it  not.  Thi$ 
 hidden  pride,whcn  other  finnesdie.it  begins  to  get  ftrength,  and  to  (heweit 
 iclferand  appcares  in  vainc  'thoughts ,  continually  on  cuery  occafion  afceJi- 
 ding  in  the  mind.  As  may  appeare  in  the  Phanfie,whofe  thoughts  were  thefc 
 when  he  praied  thus  within  himfelfe,  O  G'<J^///74i»i^  thee  that  lam  not  as  other 
 men^extoriioners^vmi^yvi'AkcrerSyQr  enen  as  this  P^ulUcafty  c^c.  And  as  this  wa$ 
 in  him/o  it  is  in  vs  till  God  giuc  grace:for  fo  thatmen  may  haue  praifrSc  glo- 
 ry in  the  world,thcy  care  not  for  Godsglory  though  it  be  defaced .  We  muft 
 tlierefore  learne  todifcerne  this  hidden  corruption,and  to  mournefor  it :  for 
 it  doth  poifon  and  hinder al  good  defires  ofgloriiying  god,fo Iong,as it  doth 
 or  Ihall  preuaile  in  die  heart. 
 
 2.  Secondly,  weearc  taught  here  tobewaile  the  hardnefle  of  our  hearts: 
 whereby  we  are  hindred  from  knowing  God  aright,and  from  difcerning  the 
 glory  and  maieftie  of  God  in  his  creatures.Mark.6.5  j.The  difciples,  through 
 the  harJines  of  their  hearts, co\x\A  not  fee  Gods  power  in  the  miracle  of  feeding 
 many  thousands  with  afew  loaues,though  themfclues  were  inflrumcnts  ofit, 
 and  the  foode  did  increafe  in  dieir  hands.Our  redemption.what  a  wonderful 
 vvorke  is  it.but  how  few  confider  of  it,or  regard  it?If  wefee  a  man  haue  more 
 wit,wealth,or  honour,then  we  haue, wee  fhaight  wonder  athinr.bui  behol- 
 ding Gods  ereatureS)We  (eenothing  in  them,becaufe  we  doe  not  gos  higher 
 to  acknowledge  the  loue,power,wt(dbme ,  and  iuflice  of  the  Creator.  Andl. 
 this  is  the  caufe  why  Gods  name  is  fo  flenderly  honoured  among  men. 
 
 ■^ .  The  third  corruption  is  ourgrcat  ingratitude,for  die  Lord  hath  made 
 heauen  and  earth,and  all  other  creatures  tofcrue  man:  yet  Re  is  the  moR  vn- 
 ihankfull  of  all  creatures-Beff  ow  many  lewelsor  a  kings  raunfbme  on  a  dead 
 man;he  wil  neucr  returne  any  kindnes:fo  men  being  dead  in  finne,dcale  with 
 God.  Commonly  men  are  like  the  fwine  that  run  with  their  groines  and  eatc 
 vp  the  ma{l,but  neuer  looke  vp  to  the  tree  from  whence  it  falleth.  But  the 
 godly  arc  with  Dauid,to  ^€q\c  this  want  in  themfelues,  and  to  befeech  God  to 
 open  and  as  it  were  to  vnlocke  their  lips^  that  they  may  indeauour  to  be  than- 
 
 fulhoGod.Pf:nl.5i.#J. 
 
 4.The  fourth  is  the  vngodlines  5c  the  innumerable  wats  thvitbe  in  cur  liucs, 
 and  the  (innes  committed  in ihe  world.Pfal.  1 1 9.  M  6.A^tmeies{L\\{\\  Dauid) 
 anjh  out  n>ith  rimers  ofn>ater,becaHfe  men  l^epe  not  thy  Lrtves  .  The  reafbn  i.<.JJe- 
 €<iuCc  h«  which  huesin  finRc,reprochesGodsname;euenas  an  cuill  childe  di- 
 fhonours  his  fuhcr.Now  fbme  will  fay  tliatthiscannot  be:bccau(e  our  fumes 
 chioi  lmi*4|pd.Trueindeed:y€t  are  they  acAVifs  ofiladeiing  Godstwmea- 
 
 jnoi^ 
 
'VpifHihe  LcyJs  frakr  5  ^  f 
 
 wongmcmfor  as  wc  honour  hira  by  our  good  workcs/o  we  tJifhonourhint 
 by  bur  oftcnces  Match .  t.  1  t.Let  jonr  light  [0  pjine  before  men^  that  they  may  fee 
 jom-goffdworkeSiandglonfeyourfathervohichisinheattcn. 
 
 ^.Graces  to  he  ciefred. 
 ii'TT^He  gracesto  be  defired,  and  to  bee  praied  for  at  Gods  hand,  arc  three. 
 ■  JL  The  firil  is  the  knowledge  of  God^fhat  is, that  we  mi^ht  knowe  hi  in  as 
 lie  hath  reucalcd  himfcirc  in  his  word.works  and  creatures. For  how  ihall  any 
 glorific  God  before  he  know  him?  Our  knowledge  in  this  hfe  is  imperfed. 
 Exod.  2  5  .Moles  may  not  fee  Gods  face,but  his  hinder  parts,  i .  Corin.  n  .1  2 . 
 We  may  (ce  God  as  men  doe,through  fpcftacles  in  his  word,{acraments,an(l 
 creatures. And theretore  as  Paul  praied  for  the  Qo\o(^uns.Qo\A .10. That 
 they  might  increafe  tn  the  knowledge  of  God:  (b  are  wce  taught  to  pray  for  our 
 feluesin  this  petition. 
 
 2.  We  deftrc  that  a  zcale  ofGods  gloric  may  be  kindled  in  our  hearts,and 
 that  wtmay  be  kept  tromprophaning  and  abufingot  his  name.  Pfal. 69.9. 
 The  kJoIc  of  thine  houfehath  eaten  me  t//».PfaI.4  j.  i  .LMy  heart /hall  vtter^or  caft 
 i[;p  a  good  matter,  [vfill  fpeake  tn  my  worlds  of  the  king.  Here  the  (piritofGod 
 borrowesacomparifbnfrommcn.thus.  Ashec  which  hath  fomewhat  lying 
 heauie  in  his  ftomackejis  neucr  quiet  till  he  hailc  caft  it  vp:euen  fo  the<:are  & 
 defire  to  glorifie  Gods  name  mull:  lie  vpon  a  mans  heart  »s  an  heauic  burden: 
 and  he  is  not  to  beat  cafe  and  quiet  with  himfelfe  till  he  bee  disburdened ,  in 
 (bunding forth  Gods  praife.Luther  faith  welljthat  this  is  San&a  crapula:  that 
 is,an  holy  furfct:and  it  is  no  hurt  continually  to  haue  our  hearts  ouercharged 
 thus. 
 
 5.  A  defire  to  lead  agodly  and  vpright  life  before  God  and  men.  We  fee 
 fhtn  that  in  fome  great  calling  vndcr  honourable  perfonages,  will  fo  order  & 
 behauethemfclucSjas  they  may  pleafc  and  honour  their  mafters:cuen  fo  muft: 
 our  Iiues  be  well  ordered,and  we  ar«  to  labour  to  walkc  worthic  of  the  Lord 
 (as  Paul  fpeaketh)that  we  may  honour  our  heauenly  father. 
 
 Thy  kingdome  comcj 
 i^ke  Coherence* 
 
 THis  petition  dependes  on  the  former  moft  excellently  .  For  in  it  islaidc 
 downe  the  mcanes  to  procure  the  firfl: .  Gods  name  muft  bee  hallowed 
 Rmongmen:buthow-isitdone?by  theerei^ing  of  Gods  kingdome  inth^ 
 hearts  of  men.  We  cannot  glorific  God  vntil  he  rule  in  our  hearts  by  h«s  w  ord 
 and  fpirit. 
 
 2 .  The  meaning. 
 Thf2  This  word  do^h  put  vs  in  mindc  that  there  is  two  kingdomes:  one 
 Gods ,  and  that  is  the  kingdome  of  heauen  :  the  other  tjie  deuiis ,  called  the 
 kingdome  of  davkne(Te,Colofr.  i .!  ^  .For  when  all  had  mined  in  Adanv,^ » od 
 laiderhispunifhment  on  all ,  that  feeing  the)' could  not  be  content  to  obey 
 their  Creator ,thev  fhould  be  in  bondai;e  vnder  fatan:  fo  tliat  by  natui  e  we  arc 
 all  the  children  of  wrath,  and  the  dcuill  holds  vp  the  fcepter  of  his  kingdome 
 in  the  hearts  of  men .  This  kingdome  is  fpirituall  ,and  the  pillars  of  it  arc  ig*- 
 norancc  ,errour,  impietie ,  and  all  difobecicnce  to  God  ,in  which  the  demli 
 wholly  delightsjwhich  ajfo  are  as  it  were  the  law^es  of  his  kingdoifrcTEiincl  ig- 
 
 Nn  a  nort?r,; 
 
is  taken  two  vvaies .  Firft:  gefici. 
 which  the  Lord  eouerncth  all 
 
 Borantpeoptc  can  not  ab^dc  this  doflrine  that  the  dcuill  fhould  rule  in  tficit 
 hearts:  chey  (pitat  the  naining  of  him,and  fay  that  they  cefichitn  with  ail  their 
 hearts :  biit  whereas  they  hue  in  finne ,  and  praftifc  Jt  as  occaHon  is  offered, 
 though  they  cannot  difcerne  ofthemfelucs,  yet  they  make  nlaincproofc,  that 
 thev  huein  die  kmgdome  of  finne  and  darknetTe,  and  are  Hatte  vaflbls  of  Sa- 
 tan,and  ("hall  fo  continue  till  Chrilt  the  flrong  man  come  and  binde  him,aiKl 
 call:  him  out.  And  this  is  the  eftate  of  ail  the  children  of  Adam  in  themfelucs.' 
 wherefore  our  Sauiour  in  this  petition  teacheth  vs  to  confider  our  naturall  ^^ 
 ftatc,  and  to  pray  that  he  would  giuc  vs  his  fpirit  to  fet  vs  at  libcrtie  in  the 
 kin2;dome  of  his  owne  fonne. 
 
 kingdomi}  Gods  kmgdome  in  Scripture  is 
 rally,  and  fo  it  fignifitth  that  adminiftration  by 
 UVin-JS,  ye3,eucn  the  demls  themfelues-  Of  which  kmgdome  mention  is  made 
 in  the  ende  ofthis  prayer.  And  in  the  Pfalmepy.verl.  \  .The  LordraigKethJn 
 the  earth  reioyce.  Againe ,  it  is  taken  more  fpecially ,  and  then  it  fignjj^eth  the 
 adminiftration  of  Chriil  the  head  of  the  church,  in  which  heframetnmenby 
 his  word  and  fpiutJathefubiedion  of  the  fame  word .  And  fb  it  is  taken  in? 
 this  petition.     I  r[:tr(  ;-l^.. ■*■,•;  Tja?/-.  -^r"o'i'.i|J 
 
 In  a  kingdoms  there  are  foifre  things  to  be  noted,  i .  There  muftl^e  a  kiri^!. 
 
 2.  There  mud  be  fubiefts.  ^^  There  are  lawes.  4.Authoritie. 
 
 If»  this  kinscdomc  Chiiift  is  the  kins;:  it  is  he  to  whom  the  father  hath  £;iucn'. 
 Ill 
 all  authonticjin  heauen  and  earth. 
 
 In  this  kingdorae  all  are  not  (ubiefts ,  but  (uch  as  arc  willing  to  giuefree 
 and  franke  obedience  to  Gods  word;or  at  the  leaft  though  their  hearts  be  riot- 
 found,  make  an  oUtwardprofeflidn  of  it;  ■  " 
 
 Thelawes  ofthis  kingdome  is  the  word  of  God  in  the  bookes  of  the  oldc 
 and  new  Teftament.  Therefore  it  iis  called  /i^t  kmgdome  ofheanetr,  Matth.  i  ^ 
 7  he  Go,fe/I  of  the  kmgdome,  Mark,  t  .  i  •? .  The  rodde  ofhii  mouth,  Efay  1 1 .4 .  The 
 nrme  of  God,  Efiv  ^ :? .  1 .  As  a  king  by  his  lawes  brings  his  people  in  order,  and 
 keepes  them  in  fubieiffcionjfo  Cnrill  by  his  word,  and  the  preaching  ©fit,as  it 
 were  by  a  mightic  arme,  draweshis  ele^  into  his  kingdome, andfalliions  the 
 to  all  holy  obedience.      -^--'^-•^  rr?  -■  -    '/^  '^-  ^""y^ 
 
 The  power  and  authoritie-  is  that  whereby  Chrifl  conuefts  eflTeAuall)?- 
 thofe  which  are  to  be  conucrted  by  the  inward  opera tion of  his  ipifitjanct; 
 glorifies  himfelfe  in  the  confufionoKjhcrefK  .0  .V-'mv.;  J    /'rr  >il 
 
 Kingdome  being  taken  thus  fpecially,is  alio  twofold.  Thefirfl:  is  the  king-- 
 dome  of  grace,of  which  mention-is  made,  Rom.  14.  t  y.  The  kingdome  of  God' 
 jlandes  not  in  meate  and  drinker  •btit  in  righteoufne^e:  that  is,the  alTurance  of  our 
 judification  before  God  in  the  righteaufnefTe  of  Chriff;  Veace  of  confcte'nc^, . 
 which  proceedes  from  this  afTurancc  ;  Ajidkjtn  the  hohCjholii; which  ccJhiies 
 from  them  both.  In  this  kingdome  all  men  liuenct,  but  offcly  thofe  that 
 are  fubieft  to  Chrifl:,obedicrit  to  the  lawes  of  his  kingdome,  and  ruled  by  his 
 authoritic,and  arc  continually  taught  in  his  word  by  his  fpirit.  But  tho(e  that 
 refufe  to  hue  according  to  the  lawes  ofthis  king ,  and  choofe  to  )iue«at  their 
 owne  libertie,'arein  the  kingdome  of  darkenefRvhat  is  (Inne  nnd  S.itun.  '"  ■ 
 
 Th«,fecond  is.tbckingdoracofglorie  in  hsauen,\vhicb  is  the  bJeiledcfFalfc 
 
vp9n  the  Lords  prayer.  j^5 
 
 of  all  Godspcople,  which  God  himfclfc  Ihali  be  all  in  all  vnto  them.  And  the  " 
 former  kingdomc  of  grace  is  an  entrance  ainl  preparation  to  this  kingdomc 
 ofgioric. 
 
 Come'^  Gods  kingdome  comes ,  when  it  takes  place  and  iseftabliflied  and 
 confirmed  in  mens  hearts,  and  made  manifcft  to  all  people,  the  impediments 
 beeingrcmooued. 
 
 £l»efl.  This  commin^  implies  a  flopping :  but  how  fhould  Gods  king- 
 domcbe  hindred?  iyfnf.  Kingdome  in  this  place  is  not  taken  for  that  abfblutc 
 and  foucraigne  power  of  God  whereby  he  rules  all  things,  for  that  can  not  be 
 hindred ",  but  for  the  kingdome  of  grace ,  which  in  the  vfing  of  the  outward 
 nieancs,as  minifter5,word  and  Sacraments,  may  be  hindred  by  the  demll ,  the 
 world,and  mans  corruption. 
 
 J.  The  wants rvhich  are  to  be  beyvAileii. 
 The  wants  which  we  in  this  petition  are  to  niourne  for,  arc  of  two  forts: 
 fome  concerne  our  owne  fclucs,fomc  others.  That  which  concerns  our  ownc 
 perfons  is  a  bondage  and  flaueric  vnder  finne  and  Satan .  This  bondage  in- 
 deede  is  weakncd  in  G  ods  feruants ,  but  none  is  wholly  freed  from  it  in  this 
 hfe.Paul  compLiincs  that  he  is  fold  vnder  finne,  and  cries  pitifully,  O  mifera- 
 blc  man  that  I  am,  who  lliall  deliuer  me  from  this  bodic  of  death  I 
 
 ^ueflion.yjhdii  difference  is  then  betweene  the  godly  and  the  wicked?^»/r 
 -The  cuill  and  vngodly  man  in  the  very  middell  of  his  bondage  hath  a  merric 
 heartrfinne  is  no  trouble  to  him,nay  it  is  meat  &  diinke  to  him. But  the  godly 
 jnan  is  otherwife  minded :  who  confidcrin»  the  power  of  the  d^uill ,  and  hi  s 
 craft  in  manifold  fearefull  temptations  \  ancl  feeing  the  proncneflc  of  his  rc- 
 beUious  nature  eucrand  anon  to  ftart  away  fi'om  God,  is  gricued  rnd  con- 
 founded in  hirafelfc ,  and  his  heart  bleedes  within  him  that  he  doth  offend  fb 
 •incrcifuU  a  fiithcr. 
 
 Many  men  Hue  in  this  world  and  that  many  yeares,  and  yet  ncucr  feclc  this 
 bondage  vnder  Satan  &:  finne.  Such  vndoubtedly  cannot  tell  what  this  praier 
 ineanes:but  he  that  would  haue  the  right  vfe  of  this  pctition,muft  be  acquain- 
 ted with  his  owne  cftate ,  and  be  touclied  m  his  confcience ,  that  the  flcfli  and 
 the  dcuill  beare  fuch  fway  in  him.  As  the  poorc  captiuc  is  alwaics  creeping  to 
 the  prifon  doore ,  alwaies  bbouring  to  get  off  his  bolts  and  fetters,and  to  c- 
 fcape  out  of  prifonrfb  mufl  we  alwaies  crie  to  the  Lord  lox  his  fpirit  to  free  vs 
 out  of  this  bondage  and  prifon  of  finne  and  corruption :  and  cucry  day  come 
 nearer  the  prifon  doore,looking  when  our  blclfed  Sauiour  will  vnbindc  vs  of 
 all  the  fetters  of  finne  and  Satan,and  fully  erect  his  kingdomc  in  vs. 
 
 2.  The  wants  which  concerne  others  are  twofold.  The  former  is  the  want 
 of  the  good  meanes  which  (crue  for  the  fiirthenng  of  the  kingdom  of  Ch  riff, 
 as  preaching,Cicraments,and  difcipline.  When  we  fhall  fee  a  people  without 
 knowledgc,and  without  good  guides  and  teachers,  or  when  we  fee  one  frand 
 vpin  the  congregation  not  able  to  teach,  here  is  matter  for  mourning.  This 
 petition  puts  vs  in  minde  to  bewaile  thefe  wants.  Our  Sauiour,when  he  fjwc 
 the  lewes  as  Hiecpe  without  a  lliecpheard,  he  had  compaffion  on  them:  and 
 he  wept  ouer  lerufalcm  ,  bccaufe  they  knew  not  the  things  which  bclon?;  xo 
 their  peace. Luk.^.  1 1 .  Therforc  when  preachers  want,  to  hold  vp  the  fccptcr 
 
 Nn  3  of 
 
X3f  GOD  brfore  AeJp^op!e/ancl  to  hc>lcl  dut  the  worc{,\vhich  isas  if  were  tlie 
 arrneof  God  to  pullmcn  from  ihc  boiKlagc  of  the  dcuill  to  tke  kingdome  of 
 Ch:irc.Tlicn  it  is tiiiie  to  (ay,£W /c-.^Vry /^/;^^^;.W^i' >:c?»?c'. 
 
 ?/riidthirdwatitwi4ichcwe.1vetx>bevvaile'is5thatthcrebce  To manyimpe- 
 draicj'Jts  and  hinderances  of  tiie  kingdome  of  grace,as  the  deuil  and  all  his  an- 
 2;e:.s,t!;c'!r  innriiinent.sthe  Pope^  the  Turke ,  and  all  the  reft  of  thepiofelTcd 
 wickc4'of  the  world ,  wiliich  by  fubtilc  intifcments  and  tyrannic, kccpe  bncke 
 and  rcpell  the  mcanes  whereby  Chrift  ruleth  as  a  king  in  his  Church .  When 
 the  clciiJiliteSone  that  was  lameUme  of  his  kingdome  but  to  call  a  looke  to- 
 wards the  hcaucnly  Ierufalem,lie  llraightvvay  rageth  againfl  him  and  labours 
 quite  to  ouer.throwbi'ra.Wherefore  in  regard  of  all  thcfe  impediments ,  wee  , 
 '  m\\i\Yi^'-\y yThy }<:ingdc}i-ic corns.  ''-^'   '^ 
 
 4..Grac.?s  tobe  aefired. 
 1 .1 N  this  petition  we  are  taught  firft  tkit  we  are  to  haue  a  ferucnt  defire,  and'  ! 
 
 i  to  hungei  ,that  god  woukl  giue  vs  his  fpirit  to  raigne  and  rule  in  cur  harts; 
 and  to  bow  them  to  all  obedience  and  fubieclion  of  his  wihandfurthcrjwher** 
 as  our  hearts  haue  beene  as  it  were  fikhie  flies  and  flables  of  the  deuill,that  he  . 
 would  icnue  them,and  make  of  them  fit  temples  to  entertaine  his  holy  fpirit. 
 Pf  il .  5 1 .  i  ct.Q-eate  in  me  a  clean?  hearty  O  GocLandrenne  a  right  fpirit  in  f»e,(^C\  , 
 Stubhpo'me  wtth  thy  free  fpirit. Vlwc  ihall  confider  the  conuerfation  of  the  wic- 
 ked and  the  godly  ,andtheircorrupt  hearts  togither,  wc  Hiall  fee  little  dilfJ-^ 
 rence  but  in  this,thatthe  wicked  is  delighted  and  glad  to  finne:but  the  godljr 
 doe  wreftlcjas  for  lifcand  death  with  their  temptations,  and  doc  refiff  the  dev 
 uilhand  doe  defire  the  graeeofGods  fpirit  J  and  crie  to  heaiien  tobeefreed 
 from  this  bondag-e.howefoeucr  their  hearts  are  alwaies  rcadie  to  rebel  agaitid 
 ,God.  .  ■■'<'\ 
 
 2.Forafmuch  as  tlie  kingdome  of  grace  is  crecT:cd  in  Gods  Church  h^rc 
 tpon  earth,in  this  petition  we  are  comanded  to  pray  for  the  Church  of  God, 
 and  the  parts  thereof.Pfnl.  i  ii.t.'Tn'.iefor the peaceoflerrff(ilem:theyfl'jallpro^ 
 fper  that  hue  thee.  kfav.  6 : .  y.Tf  vphicb  are  the  Lords  remembrancers ^gine  him  ni. 
 refiyV^tiUhefetvpHierufrilem  the  praife  of  the  world.  .  •       '    ,      ■    ■         ••' 
 
 And  that  Gods  Church  may  Hourilhi  and  be  in  good  eflate,we  arctopray 
 for  Chritlian  Kings  and  Piinces ;  tharGod  would  blelTe  them  ,  and  increafe 
 the  number  of  them.  For  they  are  as  utirfmg  fathers,  and,  nurfing  mothers  to  tht 
 Church .  And  wee  efpecially  arc  bound  to  pray  for  the  Qiieencs  moff  exceh- 
 lent  maseft ie,as  alfb  for  the  French  king ,  that  they  may  be  blcCTed'and  GocJs 
 kingdome  by  them  adaanced. 
 
 t|,  And  againe.becaufe  rainiQersare  the  Lordswatchmcn  in  the  Church,  we 
 iare  here  alfo  put  in  minde  to  fcekc  their  good ;  and  to  praie'  that  their  hearts 
 may  be  fet  for  the  building  of  J  ods  kingdome,  for  ths  beating  downe  of  the 
 kingdomeoffinne  and  Satan,  and  for  the  fauingofthefoulesof  his  people. 
 And  the  ralher,bccaufe  th^  deuill  laboureth  night  and  daie  to  ouerthi  ow  lh€ 
 in  this  glorious  v\orke,and  to  rehff  them  in  their  minifterie.-asjppeareth  in 
 ZachnrJe^.i.  When  loiLua  ijie  high  pricftftood  before  the  Angel!  of  the 
 hoY^.Satoiifiood  at  his  right  ha^^d  ,vi2xnt\y  to  refill  him.  .Therefore  ,  alfo  wee 
 are  to  praJc  fox  thcro^that  die  Lord  would  keepe  theiiijand  fumifhthem  with 
 
<ifpon  the  Zitn'^s  p^cAffr..  j^5 
 
 gifts,apci\A'ithanmakc  thetn  ^dAth^xXlSormhere.vlfcnfaileth.  thd  pofle  Ate  left 
 »44f4.fcith  Salomon,  2.  ThciT.^.  I-  'Brethren ypraj  for  vs  that  the  ■word,  of  the 
 LtrdmAyhaue  a  free  parage  tutid  be  glonfed.  ,     .:    >, 
 
 Thir.cilvjWe  muft  pray  fpr  all  thrift  iao.SchooJes  of  learning  .Kow(beaer 
 Tome  thinke  but  bafelyoFtherYi",  yet  they  are  the  crcliiia-rieiTieanesto  tiiairr- 
 taip.ethcnainidericandfotheChurchofGocl.  A  man  that hatlidmers  or- 
 ,  (qharcls,\vil  alio  liaue  a  fcrainarie  ful  of )'oung  plants  to  maintaine  it.  Schpolcs, 
 tlicy  are  as  Scmin.irics  to  Gods  church ,  without  which  the  Church  falles  to 
 decay^bccaufc  they  feme  to  make  fiipphe  of min'ifters. 
 
 5  .Thirdly,  wc  arc  to  de(irc,that  the  Lord  would  had  en  the  (ecpnd  cora-vj 
 miiig  ofClwift,as  the  Saintsinjieauen  ^izi^  ^  Come  Lor  dje fin ,  cotne  c^uickiiezr^ 
 and  therefore  tjic  godly  are  laid  to  hue  the  camming  ofChrift.  2.  Tirn.4.8.  A,, 
 penitent  finner  {o  abhors  his  own  corruptions,  and  the  irkefome  temptations, 
 ofSatan,thatio  this  refpeft  he  defircs  that  ChrilVvvould  hallen  liis  p^rticu-lar 
 comming  to  him  by  dcath,for  no  other  ciufe  but  that  he  might  make  an  end 
 of  finning  and  dilpleafing  of  God. 
 
 Thy  will  be  done.] 
 I, The  Coherence.  •- 
 
 IN  the  fecond  petition,  wc  defircd  that  God  would  let  his  kingdomc  come,- 
 t/^.That  he  would  rule  in  our  hearts. If  he  then  mufi:  raiigEe,wcmu{l  be  hi^ 
 fubic(fl:s;and  therefore  here  we  aaue ,  that  becing  his  fubiefts  wee  may  obey 
 him,and  doc  his  will.  Alai.  \,6.  If  I  be  afather-ivhere  is  my  honour?  If  I  be  a-ma-^ 
 ^er^whereismjf caret  ",..;. 
 
 W/ZQ  Here  itfignheth  Gods  wprd  written  inthe  qldeandnew  T^fj3p-. 
 mcnt:For  in  Jiis  word  his  Uj'illJs!^caucalcd.Of(th€  Nf-hole  will  of  (^od 
 tiiere  be  three  lpeGiail.points,whichare,in  tl^is  place'n^iqant. ,  r.  To.  b^elecue  in 
 Chriftjioh.  6.^0. This  h  the  miiiofhira  that  fern  me^that  enery  onevchichfeeth  the 
 Sonne ^andheleepteth in him,fionldhaue cuerlaflhjg life.  2,San»!^ification of bodv 
 & foulc. i.Thefr.4. 5 .  This  is  thev^lllofCod.^tienyOfi^rf^zn^'^flc('.tton^c..l .  The 
 bearing. of afHiciion  in  this  Xi^t^oxXi.yzK^^.zg^.Tkvff.-p-hich  he  Iintv^:bfforej7<;  di(^ 
 fredefitmtte.  to  hf  made^ihe  to  the  image  <f. his  owneJ}imic.V\\\\.  3 .  iff.That,  I  T}d^ht& 
 k»owehimand  the  vertue  of  his  refHr^e^je[i,a^the[ffli:pijJhi^  ofhisf^Uions^/^}^^ 
 be  made confermahle  to  his  death.  .    '.... '.   . .  ^. ;    ,  j . , ^ .  ,. 
 
 Thjf  rs>iir\  Not  rain&:for  nians  pwoc.wi)]  jis  vvipck^d  afjdcorru|>t,-.yea  it  is^,?^ 
 
 e»W///^toGod,Rorn.8.V.'>^    _,„.;■,   .,,.(;;h    ----^    ••«    pJ  ll^  r-     --if-:--     .:  ;'v-^^ 
 
 'D^w^Thatis,  obeyed  and  accorapli^e'd  ofiiTen..  Then  the  cffeftof^he 
 
 prayer  is  th;s:0  I^ordifeeingjhou  art  ©ur  King ,  giue  vs  grace  tOiflicWe  4)ur 
 
 feluesgoodfubieQ;s  jn  obeying  thy  will.,     ,;  ^   ,  ■yfn-<'-  oioi  i^zmil 
 
 ft-      ■  ,    ....     ^s-'Tjzei.3yanhtobe.fr.aie.d^^gafnfl^,..     :       ■  -^^^.X\\%.,^ 
 
 ^  "I  jf  E^'^  fi**^  we  are  to  tjcwaile  this,that  bur  hearts  are  fo  pYoj^c,  tQf;cbellio 
 
 X  1  and  di (obedience  of  Gtjds.Tfafnmand-ements  .  Put  a  match  to  a  hc^pt 
 pfgun -powder,  on-  a  fuddcn:  it  wilf  be  aU  on- a  Hamcund  as long^sM'C  at^€ 
 matter  to  the  fire,itburncs:fp  by  nature  Ave  arp  mofl:  readic  tofimic,fGfodne 
 as.the  lead  pccafion  is  giuen.Dauid  hadcxpcriencf?.:of  this  whcnhee  praied, 
 'Kmt,my.hfanto theefi /.«r4<i^.,Pfa).8d..i  i^anSvifline^  tpyhear^tothyitu^ 
 
 Nn   4  Tr.mdeTnents. 
 
j»^(<  t^4  Expojttioft 
 
 mutHilemeHti.VCkl.  ii^f.^  7.Tho(e  which  fintJc  not  this  want  in  tlicmlcluesi  i^ 
 the  Uke  affcftionto  bcwaile  it,are  in  a  miferablc  and  dangerous  cafe:cucn  as 
 a  man  that  hath  a  great  difcafc  vpon  him, and  knowcs  not  ot  it. 
 
 2.  AjainCjWce  mufl:  here  bcwaile  the  finne  of  the  worldc,as  ignoranc^ 
 {chifnie$,riipocri{ie,pridc,  ambition ,  contempt  of  Gods  word.couetoufncs," 
 Opprc(fion,wantofIoucofGod  andhis  word,&c.2.Pctcr  t.j.Lot  watvexed^ 
 (Ktdhii  rhhteoMS  heart  wju  vexed  with  the  v»cleane  connerpttion  of  the  Sodomites^ 
 from  day  to  day:fo  ought  our  (bules  to  bee  vexed  and  grieued  continually  at 
 the  wickedneftc  of  our  timc:and  we  are  to  fend  vp  our  praiers  to  God  for  vn^ 
 belecuing  6c  vnrepcntant  finners,  that  they  may  be  brought  to  the  obedience 
 oFGods  will.Ezech.p.^.In  a  common  iudgement  vpon  ierufalcm ,  They  are 
 marked  in  the  forhead^that  mourne  and  crtefor  all  the  ahomiftat'tons  that  be  done  tH 
 thennddeftofit.       • 
 
 ^ .  Here  alfo  we  muft  humble  oUr  feluesfor  our  vnquictnefle  of  mind  ,6^  g 
 impatience,whc  god  laics  any  croffc  on  vslt  is  Gods  wil  that  we  fliould  fuffcr 
 affliftion.and  withall  humble  our  fclues  vndcr  his  mightic  hand .  Our  Saui^ 
 our  piaicd  that  the  cup  might  be  taken  away ,  but  with  fubmiffion  to  his  Fa*^ 
 thers  will  Luk.  22.42.  And  this  Dauid  had  learned  when  he  faid,  But  if  he  thw^  ' 
 fay, behold  Ihaue  no  delist  in  thee ,  behold  here  lam^  let  him  doe  to  me  oifeemetU.  \ 
 goodinhkefes.^,%^va,\\.i6,  ' 
 
 ■v?'Jo'/:.;n:i37,  4.graces to  be delired.  ' 
 
 l.npHc  firrt  thing  which  wc  are  here  to  defirc  is,that  we  may  hauc  grace  ta 
 
 A  dcnie  Our  fclues, wil s,3nd  afFeftions :  becaufc  herein  wee  arc  vnlikc  to^ 
 God,and  like  the  deuillThisisthefirfl:  leflbn  that  our  Sauiour  doth  giuc  his' 
 difcipicSjthat  the)'  mufl:  denicthemfelucs  and  follow  him. 
 
 2.  The  fctond  thmg  is  the  knowledge  of  Gods  will :  for  othcrwifehowc 
 {hall  wc  do6  it? How  can  that  feruant  pka(e  his  maftcr,which  cannot  tcl  what 
 he  would  hauc  done  of  him?Moft  men  will  haue  bookcs  offtatutcs  in  their 
 houfcs,and  if  they  be  to  deale  in  any  great  matter ,  they  will  doe  nothing  be- 
 fore thev  hauc  looked  on  the  flatute.In  like  manner  men  fhould  hauc  the  bi- 
 ble, that  is,the  booke  of  Gods  ftatutes  in  their  houfesrthe  lavves  of  God  muf^ 
 be  the  men  of  our  counfelhhc^ort  cuery  a^ion  we  are  to  fearch  what  is  the  will 
 of  God,and  then  to  doe  it.Here  then  we  arc  taught  to  vfe  the  meanes,  and  td. 
 pray  for  kno'vlcdgc.  t 
 
 ^'.  Againe,wee  are  here  taught  to  hauc  a  defirc  in  our  hcarts,and  an  indea* 
 uour  in  our  liues.in  all  things  to  performe  obedience  to  Gods  wordc  in  out 
 tmes  and  conuer(ations,and  in  our  particular  callings. 
 
 4.  Laft:lv,wc  defirc  patience  and  ftrength,when  it  fhall  pleafe  God  at  any 
 time  to  cxercife  vs  with  the  crolTcjns  Paul  praics  for  the  Colodians,  That  God 
 ypouldjiyenffthen  them  by  theporper  of  his  mi^httVnto  a// patience  andlon^fn^ering 
 TPfth  ioyfftlfiejfe.  ColofT.  1.12.; 
 
 fSrror  confuted. 
 
 TH  E  Church  of  Rome  tc3cheth,that  mcr  by  naturehaurfi-ec  will  to  doc 
 9;ood:and  that  m.en  being  ftirrcd  vp  by  theholy  ghort,c3n  nfthcrpfelues. 
 will  that  which  is  ^ood.  But  if  this  were  (b,why  mi";ht  wec.notpray.Lct  my 
 witl  be  done?  So  firrc  fbrtli  as  the  will  of  man  ihatli^grce  with  Gods  will  r 
 
 but. 
 
^>pd»  the  Lords  prater,  j^y 
 
 bi^this  cannot  bc,as  wccfec  in  the  tcnour  of  this  petition. 
 In  earth  as  it  is  in  heauen. 
 J. The  meAning. 
 
 HAuing  fhcwcd  the  meaning  of  this  pctition^T/^wV/^r  ^^A^^'nowc  wcare 
 to  fpcake  of  the  condition,which  ihevves  in  what  manner  we  fhould  doe 
 it.For  the  queftion  might  be  howc  we  would  doc  Gods  will:and  the  anfwer 
 iSjthathis  will  mud  be  done  in  earth  as  it  is  in  heauen. 
 
 Heauerr\  By  heauen  here  is  meant  the  foules  of  faithfull  men  departed ,  and 
 the eleft  Angels,P(al. i o^.io.Praife the Lordje tjts angels ^that excel  injiregtk, 
 that  doe  his  commandements  in  ohejiing  the  voice  of  his  word, 
 
 £arth2^y  earth  is  vndcrf^ood  nothing  but  men  on  carth,becaufe  all  other 
 creatures  in  their  kmd  obey  God:onely  man^he  is  rebellious  and  di(bbedient. 
 Then  the  meaning  is,Let  thy  will  bcdonc  by  vs  men  on  earth,as  the  Angels 
 and  Saints  departed  doc  thy  will  in  heauen. 
 
 ^g^<r/?/o».Docwceheredcfiretodoe  the  will  ofGodinthat  pcrfcf^ionit 
 is  done  by  Angels?muft  we  be  as  perfe£l  as  they?  *yfnf.Thc  words  here  vfed 
 in  earth  oi  it  ^^cAot  not  (ignifie  an  equalitie(as  though  our  obedience  could 
 in  this  life  bee  in  the  fame  degree  of  perfeftion  with  Angels)  but  a.  fimiiitudc 
 (landing  in  the  like  manner  of  obediencc.Now  it  may  be  asked  in  what  man- 
 ner do  the  angels  obey  GoA*.Anf.T\\cy  do  the  will  of  God  wilhngly/peedi- 
 ly,and  faithfullyrand  this  is  fignified  in  that  they  are  faid  in  the  Scriptures  to 
 be  winged, and  to  ftand  continually  beholding  the  face  of  our  heaucniy 
 father  .  And  this  is  the  manner  in  which,  wee  dcfire  to  performe  Gods 
 
 2  .The  n>ants  to  he  bewailed, 
 IL  T\  7E  arc  here  admonilLed  tobeedifpleafed  with  ourfcrues,  for  our 
 <  V  V  flacke  andimperfe^t  obedience  to  God,  &for  our hypocnfie,  pri- 
 Uicprid.prefumptionjdcadnes  offpirit,and  many  other  wants  which  breakc 
 out  when  we  are  in  doing  Gods  will ,  There  is  noferuant  ofGod,  but  hath 
 wants  in  his  beft  workes,fo  we  muft  vndcrftand  Paul,whcn  hefaith,  To  rviUis 
 frefent  with  mejhut  Ifinde  no  meanes  to  performe  that  which  is  good.  Rom.  7.1 8. 
 Where  he  fignifies  thus  much  in  effeft,  that  hee  could  be2;innc  good  things, 
 but  not  perfect  thcm,and  goe  through-iftitch,as  we  fay.  When  the  godly  doc 
 ^ood  workes,as  heare/peake  gods  word,  pray,praircGod,&:c.thcy  perform 
 lhin2;$  acceptable  to  Godibut  in  thefe  afflions  thev  findc  matter  of  mourning: 
 namely,the  impcrfe<f>ion  of  the  worke:thereforeDauid  praicth,  Plal.  145.3 . 
 Enter  not  into  wd<7cmirnt'vpith  thjfferuant.And  here  we  may  fee  how  farre  wide 
 the  Church  of  Rome  is,that  holdeth  good  works  to  be  any  way  meritorious, 
 that  be  eucry  way  imperfe£>.Tf  the  men  of  that  church  had  gracc,they  might 
 fee  that  the  corruptions  of  the  fleOi  were  asgyucs  and  fetters  about  theic 
 legges,  that  when  they  would  faine  runnc  the  waies  of  Gods  commandc- 
 mentSjthey  are  conftrained  tohalt  downe  rightand  to  traile  their  lo)'nes  after 
 them. 
 
 ^.Graretobede/tred. 
 'T'Hegrncc  here  to  Be  defired,is  finceritic  ofheait,or  a  readicupd  conOant: 
 ',1  Jk  pui-pofe  and  indeauQur  not  to  finne  iii  any  thing-jbut  tc.  doc-G  ods  wai,^^> 
 
 ■    '  asj 
 
f:^^  AtExpofitian 
 
 as  we  may  Icccpc  agood  confciencc  before  God  &  men.  Ad.  24. 1 6.  And  for 
 
 this  CAufe  f  endefimr  aIwmcs  to  haue  a  clear e  confcience  towards  CJod,  and  towards 
 men.  This  mull:  wc  hunger  after,  and  pray  for:  feeing  it  is  not  fufficicnt  to  ab- 
 ftainc  from  cuill ,  but  alle  to  doe  good ,  and  m  doing  gojod,  fh.iue  to  come  to 
 perfeiflion.  A  conformitic  with  Angels  in  this.dutie  is  to  be  (ought  for  and  ta 
 bcbegmiinthislifcjthatinthelifetocomcwemaybehke  them  in  glorie.     j 
 
 Giuevs  this  day  our  daily  brjead-3  ''iiil 
 
 / .  The  Coherence.  .  '.  ™ 
 
 THus  much  of  the  three  firft  petitions  which  conccrnc  G  od :  now  follow, 
 the  other  three ,  which  conccrne  our  felues.  In  which  order  we  learne  to. 
 pray  for  thofe  things  whicli  eoncernc  Godabfolutely  :  andfor  thofe.things 
 which  concennc  oua:  felues  not  abfoIutely,but  fo  farre forth  as  they  iliall  mai^a  1 
 for  Gocls.glonCjthe  building  ofhiskiDgd6me,an<d the  domgofhjs  will.    .  .  '^ 
 But  how  depends  this  petition  on  the  former  ?  In  the  firii:  we  were  taugJ|j|^ 
 to  pray,  that  Gods  name  might  be  hallowed:  which  is  done  when  God  raignes^ 
 in  our  hcarts,«Sc  his  a'iI  is  done.  Now  further,his  will  is  obeied  in  three  things^  ; 
 firft  i  by  depending  on  his  prouidencc  for  the  things  of  this  life  :  fecondly^bvi 
 dcpending.on  his  mercie  for  the  pardon  of  iinne :  thirdly,  by  depending  oi\ 
 hispoweraad  might,  inrefifting  temptations.  And  thus  Gods  will  is  Gbeied4 
 -.•      <,'V.''"';ti)i''r.'>- '  ■    2.Themeanwv^ 
 
 BT^W  J  By  bread  in  this  place  many  of  the  ancient  fatliers,  as  alfo  the  Pai 
 pifts  at  this  day  vnderftand  the  element  of  bread  in  the  Sacrament,  &  the 
 bodic  of Chrift  which  is  the  bread  of  life.  But  that  cannot  be:  for  S.Luke  callij 
 it  Ifread for  the  day,  ihziiSfhrcsd  fufficient  toprcferuevs  fortheprefcntdayf 
 and  by  this  he  makes  it  manifeft,that  the  words  of  this  petition  mufl;  be  vnder- 
 lloodnotoffpiritualljbut  of  bodily  {«ode :  and  the  bread  pfliA  is  more  dire- 
 £lly  asked  in  the  (econd  or  fourth  petition .  As  for  the  opinion  of  Erafinus, 
 who  thinkes  that  in  this  Co  heauenly  a  prayer  made  to  God  the  Father,  there 
 /hould  be  no  mention  made  of  bread,that  is,of  earthly  things,wliich  cucn  the 
 Gentiles  beftow  on  their  children  *,  it  is  vaine  and  fi  iuolous .  For  it  is  Gods 
 vvill,that  we  lliould  not  call  the  care  of  heauenly  things  onely,  but  all  our  care 
 vporthim.  i  .Pet.^.  7.  And  he  hath  clfvvhere  commaunded  that  earthly  things 
 fhould  be  asked  at  his  hand,  r.  King.8.5  5.  and  the  fame  hath  beene  asked  m 
 praier  of  Iacob,Gen.  2 8. 1  o.and  Salomon,Prou.  2 o. 7.  And,vvhei'as  the  Lords 
 praicr  is  a  pcifcft  platfbrme  of  praier ,  tcmporall  blcfling  muff  hauefome 
 placethere,  vnleffc  we  will  afcribe  tlie  hauingandinioying  of  them  to  our 
 owne  induflrie,  as  thou2:h  thev  were  no  «lifts  of  God :  which  to  thinkc  were 
 great  impietie.  .;;-■ 
 
 .  By  bread  then  we  muftvnderftancVproperlyakindof  foodemadeofthp 
 fioure  of  grainethat  is  baked  and  eaten:and  thus  it  mufl  be  taken  in  thofe  pj^ 
 <;es  of  fcripturc  where  bread  is  oppofed  to  water  or  wine :  &  by  a  figure  more 
 geueraHy  it  lignifies  all  things  whereby  temporal  hfc  ispre(cruGd:in  thisfcpfe 
 £oates  mi/ke  is  called  l>read,Vrou.  2  7. 27.and  the  fruit  of  trces,Ier,  11.19  .and  all 
 things  that  paffe  to  and  fro  in  trafficke.  Prou.  ^1.14-  And  fo  like  wife  in  th.is 
 ■place  by  this  one  meanes  of  fuftainingour  bodies  and  temporallliues,  alltv ' 
 ;her  raeanes  whatfoeucr  mufl:  be  vnelcrftood,  a^  mcate,dnnke,clothi(ig, 
 '.l^cilth,l!bcrtic,peace,&c.  'And 
 
vpOK  the  Lords  prayer,  ■  t^j^g 
 
 '  And  whereas  our  Saiiiour  Ghvid  vncief  the  nr.n':e  of  breads  and  not  vnder 
 thename  oFany  other  plcntifull  or  d^iintiefoodjteacheth  vs  to  askctcniporall 
 ble/Inigs  •,  he  doth  it  for  two  caufes .  The  firll  is,  th^t  wc  might  hereby  Icarne 
 frugalitieand  moderation  in  om-  diet ,  apparel),  houfes ;  and  be  content  if  we 
 haue  no  more  but  bread,  that  is,  things  necelTarie  to  preferueljFe,  which  Paul 
 comprehends  vnder  food  and  clothing.  For  v.x  arc  taught  in  this  petition  to 
 aske  no  more.We  niuil:  not  with  the  Ifraelites  muiraure  becaufe  thcv  had  no- 
 thing but  Manna. 
 
 ^liieflion.  Mufi  we  then  vfe  Gods  creatures  onely  for  neccflitie?  Anf.Y^Q. 
 may  vfe  them  not  onely  for  neceffitie,but  alfb  for  honcft  dchght  and  pleafure, 
 Pfal .  1 04.  15.  Godgtaes  wine  to  make  glad  the  heart  of  man:  ayuioyle  to  make  his 
 face  (hine.  And  lohn  12.^.  oar  Sauiour  Chrift  allowed  ofthe  facl  of  Marie, 
 which  tookea  pound  of  oyntinent  of  Spikenard  very  coflly  ,  and  annointed 
 his  very  fcete,  fo  that  all  the  lioufe  was  filled  with  the  {inell ;  though  ludas  did 
 cfleeme  it  waif.  Yet  if  it  fo  ffil  out  that  the  Lord  doe  graunt  vs  but  bread,  th2>t 
 is ,  fb  much  as  fliall  liolde  bodie  and  foule  together,  we  mud:  thankfully  con- 
 tent our  felnes  therewith.  i.Tim.6.  "i.Thereforeixhtn  vcehaue  foode  find  ray- 
 mcMt,  k-tvs  be  theremth  content .  This  contentation  was  pradifed  of  Jacob, 
 Gen.  2  8, 20. 
 
 A  fecond  caufc  is  to  teach  vs  that  there  is  a  particular  prouidence'.  All  men 
 willingly  confeflTe  the  general!  prouidence  of  G  OD  ouer  all  thmgs :  but  be? 
 fide  that  we  mull  acknowledge  another  more  fpcciall  prouidcnce,euen  in  the 
 lead  things  diat  be :  becaufe  eucry  morfell  of  bread  which  we  eate,would  no 
 niorcnourilhi  vs  dien  a  peece  ofearth,or  a  (fonejVnlclTeGod  giuehis  bieffin^»- 
 vntoit.  • 
 
 'J)aily[\  The  word  in  the  original!  is  thus  m.uch  in  efrc<fi: ,  'Bread vi^to  our  ef- 
 fence  orfubftances:  then  the  meanmg  is,giue  vsfiich  bread  from  day  to  day,as 
 may nourilli our fubftances.  Thus praieth  Agur , Prou. :; c.  ^.'Fc'edemev.ith 
 foode  contienicnt  for  77ie.  Some  there  arc  which  pu^  an  Angelical  perfcdion  in 
 faflingrbut  we  are  taught  in  Scriptures,that  as  aboue  all  things  we  are  to  fecke 
 for  life  eternali ;  fo  we  n;u(l:  in  thislife  haue  care  to  fufraineand  mrintnineour 
 naturail  L'?e,that  wc  m.ay  haue  cormcnient  fpace  and  time  to  reptnt ,  and  pre- 
 pare our  felucsto  the  kingdome  of  heauen .  FaQmgin  itfeife  as  it  is  an  abfii- 
 nence  from  meate,is  no  part  of  Gods  worlliip ,  but  in  it  owne  i)ature,a  lhin<:^ 
 indifferent :  and  thereforeit  is  to  be  \'(zA  ^q  farre  forth  as  it  fiiall  fijrther  vs  in 
 Gods  feruice,and  nofurther.  And  feeing  we  are  taught  to  pray  for  fudi  fcode 
 as  fliali  picferue  nature,and  maintaine  the  vital!  blood,we  ought  not  to  vfe  fv 
 iiing  to  th.e  hindrance  or  defirrudion  of  nature. 
 
 Our  6read~]  i .  ,^tiefl.  How  is  bread  ours  ?  J/if.  Paul  fhewcs  how, i .Co- 
 r'mth.  ".r  2. Te  are  Chrtfls,a?id  all  thmas  are  yo^rrs.  So  then  bymeanes  ofChrifV, 
 bread  is  called  our.  For  GOD  hauing  giuen  Chrifl:  to  vs,  dotli  inhim  and  by 
 him  giue  al^things  elfc  to  vs,  2.  J^ell.  How  may  I  know  that  the  thin2;s  I 
 enioy  are  mine  by  Chrirb,and  that  I  doe  not  vfurpe  them  I  ^Arf.  1 .  Tim.4 . 
 4.  Paul  fiith.  that  ihe  creatures  of  God  are  good,  and  that  the  vfe  of  them  is 
 fanifVified  Xo  vs  by  the  word  and  prayer.  Then  if  we  haue  the  vvorct  of  God  to 
 leli  vs  thatvvise  iiiwiy  emoy  aiid  vfs.  them :  ^nd.alfo  if  vvee  pray  to  God  for 
 
5^0  ^»  SxpoJlt'tOH 
 
 the  right  and  pure  vfe  of  them ,  we  arc  no  vfurpers,  but  in<!eec!c  right  owners 
 of  them  ,  not  onely  before  men.but  alfo  before  God.  5 .  ^ej}w».\h\\t  crca- 
 turcs  mufl:  be  made  ours  by  Chrid  ,  how  comes  it  to  palTe  that  the  vngodly 
 haue  fucli  abundance  of  them?  e^«/.Wc  loft  the  title  and  intcrtft  of  the  crea- 
 tures in  Adam:  yet  God  of  his  mercic  beftovvcs  temfcn^rte  blc/fings  vpon  the 
 vniuftas  well  as  vpon  the  iuft:  but  for  all  that,  vnleffetheybein  Chrift,and 
 hold  the  title  of  them  by  him,  they  fl:iall  in  thecnde  turne  to  their  greater  con- 
 demnation. 
 
 And  whereas  we  call  it  onr  bread,  we  learne  that  cuerj'  man  rauft  liue  of  his 
 owne  calling  ,and  his  ownc  goods .  Here  alfo  is  condemned  all  opprcflion,  , 
 Oealing,  lying ,  cogging ,  and  other  fuch  deceitfull  meanes  which  men  vfe  to  \ 
 get  wealth  and  goods.Many  thinkeitno  finncto  prouidefbr  their  fimiiliesjn  1 
 fuch  orderjbutinfayingthis  petition  they  pray  againftthemfelues.2. Their?. 
 I  o.He  which  Ubonreth  not  Jet  him  not  r^/^.  Eph.4.  x%.He  which  Jioie  Jet  himfieak 
 no  more,  bnt  rather  Ubour  with  his  hands  the  thing  thatgced  is. 
 
 This  daf]  We  fiy  not  here  diis  wecke ,  this  moncth,  this  age,but  this  da\'« 
 %vhat  meanes  this?may  we  not  prouide  for  the  time  to  come  ?  ylnf.  It  is  lawful^, 
 yea  a  man  is  bound  in  good  maruier  to  prouide  for  time  to  come.  A«fl.  t  i.-iM 
 The  Apoftles  prouided  for  the  Church  in  ludea  agninft  the  time  of  dearth 
 foretold  by  Agabus.  And  lofcph  in  Egypt  in  the  yeares  of plentie  ftorcd  vp 
 againft  the  yeares  of  famine.  Wherefore  in  thefe  words  our  Sauiour  his  raea^ 
 ningisonely  to  condemneall  dillruftfiil  care  that  diftrafls  the  minds  of  men, 
 and  to  teach  n  to  reft  on  his  fatherly  goodnes  from  day  to  day  in  cuery  fea- 
 fon:this  is  noted  vnto  vs,Numb.  1 1 .  where  the  Israelites  were  commanded  to 
 gather  no  more  Manna  then  would  feruefor  one  day,and  if  they  did,it  putri* 
 fied.  Whereby  God  taught  them  to  reft  on  his  prouidence  euery  particular 
 <iay,and  not  on  the  meanes. 
 
 Giuevs'}  Not  me.  This  ferues  to  teach  vs  that  a  ijian  muft  not  onely  regard  1 
 himfelfe,but  alfo  be  mindfull  of  others.  For  a  man  that  hath  wealth  is  made  a  1 
 fteward  to  diflnbute  his  goods  to  the  poore  and  the  good  of  Gods  Church; 
 True  loue  fcckcs  not  her  owne  things;the  branches  of  the  vineare  loden  with 
 clufters  of  grapcs,not  for  thcrafclues ,  but  for  others:  the  candle  fpends  itfelft  1 
 to  giue  others  light. 
 
 gtue'}  If  bread  be  ours,  wherefore  are  we  to  askc  it?  it  may  feemeneedleflc. 
 AnfrviHoi  foifor  hereby  we  arc  taught  to  waitc  on  God,  who  is  the  fountainc  1 
 and  thegiuerof  all  bleflings.  Mcnvfuallydriuentoanydillrelle,  vfeeuill 
 mcancs,asrobbing,decciuing,con{ulting  wuh  wizzards,  &c.  2.  Againehcrc 
 we  learne,  that  though  a  man  had  all  the  wealth  in  the  world ,  all  is  nothing 
 without  Gods  bleffing.  ^uejimu  The  rich  neede  not  (ay,  Giue  vs,  &c.  for 
 they  haue  abundance  already  ,and  what  neede  they  aske  that  which  they  haue? 
 AnfwerX^^X  a  man  be  neuer  ib  rich,  and  want  nothing  that  can  be  defired ,  yet 
 ifhc  want  Gods  blefling,  in  effect  he  wants  all.  Wherefore  euen  Kings,  and 
 the  greateft  pcrfonages  that  be,  arc  as  much  bound  to  vfe  this  petition  as 
 the pooreft.  Gods blejjingis riches,  faith  Salomon, Prou.  i o. 2 2.  Thou maift 
 catc  and  not  haue  enough ,  be  clothed  and  not  waimc ,  earne  wages  and  put 
 kin  a  broken  baiis:e,  Has;,  i .  6.  if  God  doe  not  bicftc  thcc .  This  bic/fing  of 
 
 God 
 
vpett  the  Lords  prayer,  5^1 
 
 God  if  called  l1iey?4jJ^o/^r^^^,E(ay.5'.  i.ln  bread  therebcctvvo  things,  the 
 (iibftancc  and  the  vertue  thereof  proceeding  from  ^ods  blefling:this  It»,  end, 
 that  is,the  power  of  noirriJliing  is  the  IhfFe  of  bread .  For  take  away  from  an 
 aged  man  nis  fl:aflFe,and  he  falls  :  and  fo  take  away  Gods  blefling  Iron^  bread 
 &  tlie  ftrcngth  thereof,it  becomes  vnprofitable,and  ceafcth  to  noiiriili.  Lall:- 
 ly,here  we  fee  that  all  labour  andtoile  taken  in  any  kind  of  calhng  is  riothin^ 
 and  auailes  not,vnle{fe  God  ftili  giue  his  blefling.Pfak  1 27.1 . 
 j,  s-'^^'^^etvmts'whkhareto be  bewailed. 
 
 SInnes  which  we  are  taught  in  thispetition  to  bewaile  arc  twa  efpecialiy  •  f . 
 Couetoufne{rc,a  vice  wnich  is  naturally  engrafted  m  eucry  manshe^irf,  it  is 
 when  a  man  is  not  content  with  his  pr'efent  ellate.  This  defire  is  vnfatiablc,  & 
 men  that  haue  enough  would  ftill  haue  more.  Wherefore  he  which  lliall  vfe 
 this  petition  mull  be  grieued for  thisfinne,and  pray  with  Dauid,Pral.  1 19, 
 ^  tJnclme  my  heart  to  thy  commandement  s  ^andnet  to  cotietoufnes.  Atid  he  mult 
 forrowe,notfo  much  for  the  a£l  of  this  finne^as  for  the  corruption  ofnatiira 
 in  this  behalfeCoaetous  people  will  plead  that  they  are  free  from  this  vice, 
 but  raarke  mens  hues,and  we  Oiall  fee  it  is  a  coffimon  difeafcjas  Diiuid  noted, 
 P{al.4 .6.where  he  bringsin  die  ipto^AtSj^ympwhofhallfhervvsmij  (joodtWm 
 then  is  a  common  fin  ne  that  we  are  taught  to  mournc  for. 
 
 2.  The  iecondwanns  diffidence  and  djllrunfulnes  in  Godsprouidence 
 touching  the  things  of  this  life. Men  alfo  will  fliift  this  offand  fay, they  would 
 beforrietodiltrultGod.Butifwedoc  but  a  little  looke  into  the  corruption 
 ©four  nature,we  fhall  fee  that  we  are  deceiued.For  beeing  in  pro(pcritie,wec 
 arenottroubledrbutifoncewebe  prefled  with  aduerfitie,thenwe  howle  and 
 weepe,and  as  Paul  fiith,  i .Tim.(5.  i  o.U^'fe/ipeirce the^nfelu^s through  rriih  -^a* 
 ny  forroTves.lfa  man  lliall  loofe  a  part  of  his  goods,what  then  dothhcri}rr)iG;ht 
 heegoesouttothewifeman:isthistobeleeueinGod?  No:  it  is  todilhuit 
 i  God  and  beleeue  tlie  deuill. 
 
 4.Gracestobedefired. 
 
 THe  grace  to  be  defired  is  a  readinesin  allellates  of  life  to  refl:  oji  G  ods 
 prouidence,what(beuer  fall  out.  Pf  il.  ^  y.^.  Commit  thy  wajto  the  Lcrd,0' 
 trHflinhtm^andhepji?llbrmq^ittopa(fe.  Prou.  i  <5.  ^.  Commit  or  role  thy  rrpr^s 
 vpon  the  Lordyind  thy  thoughts  [hall  be  direUed.  Whereby  we  are  admoniHicd 
 totakcpainesin  our  callings  to  get  raeate  and  drinkc,  &c.Tfthe  Lordblcrfc 
 not  our  labour  wc  mull  be  content:iHie  docwe  mud  giue  him  thanke.s.Now 
 for  this  caufe  we  arc  further  to  pray  to  God  that  hee  would  open  oureies, 
 andby  hisfpiritteachvsinal}hise;ood  creatures  to  feehis  prouiden:e,ancl 
 when  mennes  fiile  and  are  contrarie,  then  alfo  to  beleeue  in  the  fame^and  tui 
 ibllovvePaulsexample.Phil.4-1 2. 
 
 fSrrours  confuted. 
 
 PApifts  teach»that  men  by  workes  of  grace  may  merit  life  eteman,a?id  in- 
 creafe  bf  iuflification  in  this  life.  But  howe  can  this  be?for  here  we  fee  that 
 cuery  bit  of  bread  which  we  eate,is  the  free  gift  of  God  without  any  merit  of 
 ours.Now,ifwecan  not  merit  a  peece  of  bread,  what  madoes  is  it  tothuike. 
 that  wc  can  merit  kfeeuejlalljng,  .         ' 
 
 •  2.  They  alfo  are  deceiucd  who  thmke^that  anjuhing-co-iiies-by  rneere; 
 
 «.lianeSw' 
 
chance  or  fortune,without  Gods  prouidcnccTncJecde  in  refpc^  ofmcn  wfio 
 know  not  the  caufes  of  things,niany  chances  there  are :  but  fb,as  that  they  arc 
 ordered  and  come  to  paflc  by  Gods  prouidcnce.Luk.  1 0.3  i .  2?^  chance  there 
 came  downed  certainc prieji  that  way. 
 
 Forgiucvs  our  debts.]]  ^»24  11 
 
 r .The  Coherence.  '^Wl'l 
 
 THis  is  the  fift  petition  and  the  fecond  of  thofc  which  conccrne  our  felues; 
 in  the  former  we  Craued  tcmporall  blcflings  ,in  this  and  the  next  which 
 followcth,vve  crauc  (pirituall  blcoings.  Where  we  may  note,  that  feeing  there 
 is  two  pctitionSjwhich  concerne  fpirituall  things,  and  but  one  for  tcmporalH 
 liiat  the  care  for  our  foulcs  mud:  be  double ,  to  the  care  of  our  bodies.  In  the 
 w^orld  men  care  for  their  bodies,their  hearts  arc  fct  for  weahhand  promotion 
 they  can  be  content  to  hcare  the  word  on  the  Sabbath, yet  neither  then.nor  iii 
 the  wepke  day  doc  they  lay  it  vp  in  their  hearts,  and  pra^tife  it ,  which  arguci 
 that  they  haue  little  or  no  care  for  their  (bules.  ^ 
 
 ^jtefiion.  What  is  the  caufe  that  firft  we  crauc  things  for  the  bodic ,  and  iif  I 
 the  fecond  place  thofe  which  conccrne  the  foule  ?  «./^/.The  order  of  the  ho!^  i 
 Gholl  in  thefe  petitions  is  wonderfiill:  for  the  Lord  confiders  the  dulnes  and 
 backwardncs  of  mens  natures :  and  therefore  he  traines  them  vp,  and  drawcs 
 them  on  by  little,  euen  as  a  fchoolemalf  er  dotli  his  ycjng  fc hollers :  propoun-  ' 
 din»  vnto  them  fbme  fmall  elements  and  principles ,  and  fb  carrying  tnemtc*  I 
 higher  points.  For  the  former  petition  is  a  ilep  or  de2;rec  to  thefe  two  follow*  \ 
 ing.Thc  ruler  by  the  heahng  of  the  bodie  of  his  child  is  brought  to  beleeucin  I 
 Chrill.Ioh.4. 5  ^  .He  then  that  will  rell  on  Gods  mercie  for  the  pardon  of  his  I 
 finnes ,  muft  firfl  of  all  reft  on  God^s  prouidence  for  this  hfe :  and  he  that  cart  I 
 not  put  his  affiance  in  God  for  the  prouifion  of  meate  and  drinke,  liow  fhaB  I 
 he  truft  Gods  mercie  for  the  faluation  of  his  foule  ?  Here  wcniay  fee  the  faith  I 
 of  worldlings:  they  fay  that  God  is  raercifiill,  and  that  they  bclecuein  Chnfh*  ' 
 which  can  not  be  true  :  feeing  in  lefler  matters,  as  meate  and  drinke,  they  di- 
 llrull  G  od  ,  as  appcares  by  their  couetoufhcs.  Againe ,  by  this  order  we  are,  \ 
 taught  as  earneftly  to  feekc  for  the  pardon  of  our  (inncs,  as  we  feekc  for- 
 temporail  bleffings.  \ 
 
 2.  The  mcamng. 
 
 D^h~\  By  debts  finnes  arc  meant,  as  it  is  m  Luke  i  r  4.  and  they  are  fb  cal- 
 ledjbecaufe  of  the  refemblance  betwecne  them.  For  euen  as  a  debt  doth 
 fcind  a  inan,either  to  make  fatisfaftion,  or  elf"  to  goc  to  prifbn :  fb  ov.r  finnes 
 binds  vs  either  to  fatisfic  Gods  iuflice,  or  elfe  to  fiiffer  eternall  damnation. 
 
 Forjrifie'2  To  fbrgiue  finne,is  to  couer  it,or  not  to  impute  it.Pfal.  j  r .  i .  And"  j 
 this  is  done  when  God  is  content  ofhis  mercy  to  accept  the  death  and  paflion 
 of  Chrillias  a  fufncient  payment  &  ranfome  for  mans  finnes ,  &  fo  to  clrccmc 
 l^icm  as  no  finnes.  And  here  vnder  this  one  benefit  of  remifllon  of  finnes,  all 
 the  reft  of  the  f;mie  kinde  arc  vnderftood€,as  iutbfication,fandification,  re- 
 demption, g1orification,5cc. 
 
 S.  The  vfes  of  the  vrords. 
 
 HEnccwemay  learncmanylefTons:  the  firft  is,  that  feeing  we  muft  pray 
 thus,  tordfQrgm€,^c.  wc  are  to  hold,  tliat  there  is  no  fatisra<flion  to  xocfs 
 
 iijflicc 
 
vpoyi  the  Lords prakr.  -  - , 
 
 iuRicc  for  finneby  our  workcs ,  no  riotin  teirpoiaric  punillimcntJ :  Lut  that 
 the  doing  away  of  our  finncs  is  of  Gotis  mecre  fauoui :  tor  to  forgiuc  and  to 
 fatisfic  be  contrarierwhereforc  the  doflrinc  of  humane  fati^adionsjtauoht  in 
 the  Church  of  Rome,is  vyle  and  deuililli. 
 
 2 .  Secondly ,  wiiereas  vvc  are  taught  thus  to  pray  continually  from  day  to 
 Jay,we  note  the  great  patience  &  long  fufFering  of  God,  that  fulfcrs  and  for- 
 jeares  ftill,  and  doth  not  poure  out  his  confufion  vpon  vs,  though  wx  offend 
 lis  mnieftie  day  by  day.  This  teacheth  v$  like  patience  towards  our  brethren: 
 Afe  our  felues  can  not  put  vp  the  leafl  iniuric  and  forbeare  but  one  day ,  and 
 jret  we  defirc  that  G  od  would  forgiue  vs  daily  to  the  ende  of  our  hues. 
 
 q .  Again  we  may  obferue,that  there  is  no  pcrfedi  fan<ftification  in  this  life^ 
 feeing  wc  muft  euery  day  to  the  end  craue  the  pardon  ofour  finnes.Thcrfbre 
 wicked  is  the  opinion  of^thc  Catharifts  or  Puritans^vvhich  hold  that  men  may 
 be  without  finne  in  this  life. 
 
 4.  And  when  we  fay,/c'r^;W,not  me  but  vs:\Nt  are  put  in  mind  to  pray,not 
 oncly  for  the  pardon  ofour  ownc  finnes,but  likewifc  for  our  brethren  and  e- 
 neraiesjam.  5.1  j.ConfiJfe  one  an  other ydnd pray  meforav  ather:  for  the  fntier  of 
 the  righteow  atiaileth  much,  if  it  heferiient .  And  as  fome  thinke ,  the  praier  of 
 Steuen  was  a  meanes  of  the  conuerfion  of  Saul. 
 
 5.  AKb  we  notethat  before  praier  for  pardon  of  finne,mufl  2;oea  confeffi- 
 on  of  finnetfcr  whereas  we  {zy yforgitte  onr  del;ts,vit  confeffe  before  God  that 
 wearcflat  bankrupts  and  not  able  to  difchargethcleaft  ofour  finnesrthis  ap- 
 peares  i  .loh.  i  .9.  /fwe  confeffe  jHrftnms,he  isfaithfMl  to  forgiue  vs.  And  it  was 
 praftifed  by  Dauid^Pfal.  5  i.and  ^2.5.  The  manner  of  making  confeflionis 
 this:  knowne  finnes,andthofe  which  trouble  the  confcience,  are  to  be  confeC- 
 fed  particularly ;  but  vnknowne  finnes  generally, PHil.  1 9.1  2. 
 
 6.  Laftly, hence  it  is  manifert,that  there  is  no  iuflification  by  vvorkes.  Our 
 finnesare  debts,and  fo  alfo  are  all  workes  of  the  law :  and  it  were  a  fond  ihino- 
 to  imagine  that  a  man  might  difcharge  one  debt  by  another. 
 
 jj-.Wiints  to  be  benvc.ilea. 
 
 THcwantitobe  bewailed  are  the  burthen  ofour  finnes  and  the  corrupti- 
 ons ofour  natures»  and  the  wickednes  of  our  hues,  and  the  finnes  of  our 
 youthyind  ofour  old  age,  Pfal.40. 1 2.  My  fmnes  haue  taken  fuch  hold  vpon  me, 
 that  I  am  not  able  to  looke  vp:  they  are  more  in  number  then  the  haires  of  my  head: 
 therefore  wine  heart  hath  fai/ed me. Thus  with  Dauid  we  are  to  trauel  &  oronc 
 vndcr  this  burthen  :  but  this  griefe  for  finne ,  is  a  rare  thing  in  the  woi  Id.Men 
 can  mourne  bitterly  for  the  things  of  this  bfe,  but  their  ftnncsneuer  trouble 
 them;  Againe,this  forrow  muff  be  for  finne ,  becaufe  it  is  finne,  though  there 
 were  neither  hell  to  torment,  nor  deuill  or  confcience  toaccufe ,  nor  iudgc  to 
 
 r€ucn2:e. 
 
 J.Graces  to  bedefired.. 
 
 f  nr^^  %^^^^  which  we  muff  defire,  \s^t(ptrit  of  grace  and  deprecations.  Za» 
 X  char.  I  2. 10.  which  js  that  gift  of  the  holy  Ghoft,  whercbv  we  areinnblec! 
 to  call  to  God  for  the  pardon  ofour  finnes.  A  man  hauing  olTcndcd  the  laws  • 
 of  apijnc£,andbc-eingin  daunger  oFdeath  ,.wi]l  neuerbe'at  quiet  till  he  haue 
 gotten  a  pardon  r  euen  fothej^  which  feck  and  fe^^tkir  finnes  hauing  tliis. 
 
^^A  AnExpofitio» 
 
 fpirit,arc  Co  mooucd,  that  they  can  neuer  be  at  red ,  till  in  piaier  they  be  eafed 
 of  the  burtiien  oftheir  finnes.A  inan  may,  Igraunt,  babble  and  fpeake  many 
 worciesjbut  he  fhall  neuer  pray  effedually ,  before  hehaue  this  fpuit  of  praier 
 to  make  him  crie,  Abba,  father.  For  worldly  commodities  all  can  pray ;  but 
 Icai-nc  io  pray  for  the  want  of  Chrifb 
 
 '  As  we  forgiuc  our  debts. 
 I.  The  Coherence. 
 
 THefc  wordes  be  a  part  of  the  fifth  petition ,  which  is  propounded  with  a 
 condition.  Forgiuc  vs  as  we  forgiue  others ;  and  thefe  words  depend  on 
 the  former  as  the  reafon  thereof,  which  fceracs  to  be  taken  from  the  compari- 
 (on  of  the  Icffc  to  the  greater  ,thus:  if  we  who  haue  but  a  fparkc  of  mercieidoe 
 foro-iiie  others:then  doe  thou,who  art  the  fountaine  of  mercie,forgjne  vs:  but 
 \ivrc  forgiue  others:  therefore  doe  thou  forgiue  vs.  Thus  Luke,  1 1.4.  hath  it, 
 foriiuc  vs  our  lmnes,for  euen-pneforgim.  Rhcm.  Tefl:.  on  Luk.  7. 47.  thePa- 
 pifts  take  it  otherwifc ,  who  fay ,  Forgiue  vs  as  we  forgiue,  making  our  for^i- 
 uing  acaufe,  for  which  Godismoouedtofbr2;iue  vs  in  temporall  puniih- 
 mcnts :  whereas  our  forgiuing  of  men  is  onely  a  figncor  cfFeft  that  God  doth 
 forgiue  vs. 
 
 I.Themeamng,  .  - 
 
 I .  J^eji.  Whether  is  a  man  bound  to  forgiue  all  debt/?  tyfnf.  The  word 
 debtim  this  place  is  not  vnderftood  of  debt  that  is  ciuill,  and  comes  by  lawful! 
 bargainingjbut  of  hurts  and  dammages  which  are  done  vnto  vs  in  our  bodies, 
 £oods,  or  good  name.  As  for  the  former  ciuill  debts,  a  man  may  exa*^  them, 
 io  he  doe  It  with  fliewing  of  mcrcic. 
 
 2,,^e/}.  How  may  any  man  forgiue  trefpaffes,  feeing  God  onely  for2;iucs 
 finne?  4^f.ln  cucrv  trefpalTe  w  hich  anv  doe  tcr'their  neighbours,  there  be  two 
 ofF^nceSjdne  to  God,anothcr  to  rr^an.  In  the  firfl:  refpeft,  as  it  is  againilGod 
 and  his  commaundement,  it  is  called  a  finne  *,  and  that  God  onely  forgiues:  in 
 the  other  refpeft  it  is  called  an  iniurie  or  dammage ,  and  fo  man  may  forgiue 
 it.  When  a  man  is  robbed,the  law  is  broken  by  dealing,  &  the  iniurie  that  is 
 doneis  againfta  man  that  hath  his  goods  ftolne.This  i-niurv,asit  is  an  inJuf  y  a 
 xnan  may  forgiue ;  but  as  it  is  a  finne,he  can  not,  but  God  onely.  • 
 
 ^  •  J^^f^-  Whether  mav  a  man  lawfully  pray  this  petition,  and  yet  fue  hifh 
 at  the  hw,who  hath  done  him  wvoupyh/.A  man  may  in  an  holy  manner  fue 
 another  for  an  iniurie  :and  as  a  fouldicr  in  lawfull  warre  may  kill  his  encmie, 
 and  yet  loue  him:  fo  may  a  man  forgiue  an  iniurie ,  and  yet  feeke  in  a  Chrifh- 
 an  manner  the  remedie :  but  in  doing  of  this  we  muft  obferue  fiUe  tl tings,  t  , 
 We  are  to  take  hcede  of  all  priuate  rcuenge,  and  inward  hatred  ;  w  hich  if  wc 
 conceiue ,  we  doc  not  fbrgme.  2 .  We  muft  •  talit  heede  of  offence,  and  ha^c 
 care  that  our  doings  be  not  fcandalous  to  the  Church.  5 .  Our  fuites  muft  be 
 taken  in  hand  to  maintaine  godly  peace  :  for  if  all  iniuties  were  put  vp,  there 
 would  be  no  ciuill  (late  or  gouernmcnt.  4.  This  mull  be,  that  the  pai  tie  of- 
 fending may  be  chafiifed,  &he  brought  to  repentance  for  his  fiult:  for  if  ma- 
 ny men  were  not  repreilcd  ,  they  would  grow  worfe.  5 .  Law  muft  be  the  lift 
 rcmcdic.  As  Phyfitians  vfc  dcfpcrateremedies  when  weaker  will  not  ferue:  'e- 
 ucLi  Qd  ir.uft  we  vfe  !aw,ns  thclaft  mcaiics  when  all  odier  faile.  The  dealmg  of 
 
'jifoft  the  Lordf  prater,  ,  .  ^ 
 
 ^le  world  in  this  cafcis  no  example  for  vs  to  followc.  For  through  rase  and 
 ftoinacke  men  will  abide  no  priuatc  agreemcnr,and  thcrforc  they  v(c  the  law 
 in  the  firll  place,as  the  Corinthians  did :  but  what  faith  Paul,  i .  Cov.6.y . /i  if 
 vtterlj  a  fault  amongyofi.Vtwi  if  the  la  we  bee  vfed  aright ,  a  Chriftian  man  may 
 fue  his  neighbour  at  lavv,andlouc  the  partie filed:  for  there  is  difference  be- 
 tvvcene  deahng  againil  a  man  before  a  magi(lrate,and  the  dealing  of  one  pri- 
 uatc man  with  another. For  priuate  deahng  is  commonly  reuengc,  and  there- 
 fore vnlawfull. 
 
 S'The  vfe. 
 
 THe  vfe  ofthis  claufcts  very  profitablcfor  it  fliews  vsaliuelyfignc^wher- 
 bv  our  confcicnces  may  be  alfured  of  the  pardon  of  our  finncs.namely  a 
 readine{Ic  and  willing  defire  to  for^iueraen.  Many  vfe  thefc  words  long  and 
 often,yct  finde  no  aflUrance  of  pardon:  and  the  caufe  is,becaufe  they  hauc  no 
 defire ofGodsmercie,norwillingnefrc to forgiuc  others,  which  if  indecdc 
 they  hadjthcnno  doubt  theforgiuencs  of  their  finnes  fhould  bylhismeancs 
 be  fealed  vnto  them.  Whereforeifany  would  bee  perfwaded  of  Gods  mercie 
 in  this  pointjlet  them  dcfccnd  into  their  ownc  loules,  and  fearch  narrowely ,if 
 they  can  find  their  hearts  as  readie  to  forgiuc,as  they  are  readic  to  defire  for- 
 giucncs  at  gods  hand,then  they  mav  aOiire  thefclues  ofgods  mcrcic  in  Chrif^, 
 as  we  arc  taught  by  our  Sauiour  CnrifljMat.j.y.  B/eJfrd  are  the  mercif till  for 
 l^9'/54//<7^/<«wfWfm(f.Confider  thefc  comparifons.  A  man  walking  vnder  a 
 wall  in  a  coldc  funny  day,is  heated  ofthc  wall  which  firll  recciued  heate  fro 
 the  Sunnc:fo  he  that  fhcwcth  mercy  to  othcrs,hath  firfl  rcceiucd  mercy  from 
 God.  Alfo  take  a  pcece  of  waxe,and  put  to  a  f^alcjit  Icaucth  an  imprcmon  or 
 markc  hke  it  felfc  in  the  waxc: which  when  a  manlookes  on,he  docth  certenly 
 know  that  there  hath  becnc  a  fealc,the  print  whereof  is  left  behind .  Euen  fo  it 
 is  in  cucry  one  that  hath  a  readincffe  to  forgiuc  others:  by  which  a  Chriflian 
 may  cafily  know  that  God  hath  fealed  to  him  the  forgiuenes  of  his  finncs  in 
 his  very  hcart:thcrcforc  let  men  lookc  into  their  hcarts,whether  they  hauc  a- 
 ny  afFc^^ion  to  forgiuc  others,for  that  is  as  it  were  the  print  in  their  hearts  of 
 Gods  mcrcic  towards  them  in  forgiuing  them . 
 
 Many  there  arc  which  pray  for  pardon  at  Gods  hand,  but  they  cannot 
 brooke  it,that  they  fhould  forgiuc  their  neighbours .  Hereupon  come  thefe 
 fayings:Imay  forgiuc  him,but  I  will  not  forget  himihc  may  come  in  my  ?a- 
 ternojier.hwi  he  fhal  not  come  in  my  creede. ^tho\A  the  dcuils  logicke,  which 
 snakes  malice  to  be  chariticBlinde  people  plaie  with  the  Lords  praier  ,  as  the 
 jRic  doth  with  the  candle  til  (hec  be  burnt:for  the  more  they  pray  thefe  words, 
 the  more  thcy'call  for  vengeance  againfl  thcmfclues.Iam.i.  1 3  .Neither  will  it 
 liclpc  to  omit  this  claufe,as  fomehauc  done  in  Chryfollomes  daies :  for  this  is 
 cttcn  to  mockc  God:and  if  we  doe  not  forgiue,w  e  fhall  not  be  forgiuen. 
 Lead  vs  not  into  tcmptation,but  dc- 
 Jiuer  vs  from  euilL 
 1.  The  Coherence, 
 
 IT  might  fccfflc  to  (bmc,that  this  petition  is  fuperfTuou$,for  what  necde  hec 
 care  for  icmptations.that  hath  the  pardon  of  his  finnes?but  our  Sauiour  did 
 not  teach  vs  thus  to  pray  without  fpcciall  rcafon.  T.  Bccaufe  forgiuencffe  of 
 
 O  o  I  fisin€!j 
 
^f.^  ^.  fy/in  ExpofitisH   >.' 
 
 fiiuicsjiind  giicuous  temptations  be  infcparable  companions  in  this  life:vvhi^ 
 thm"-  we  find  to  be  tmc,both  in  Gods  word  and  in  Chrilhanexpenence :  for 
 there  is  no  man  in  this  world  fo  beatcn,and  buffeted  with  temptations ,  as  the 
 penitent  fmner  that  cries  moft  bitterly  for  the  pardon  of  his  finnes.This  is  th< 
 eftatc  that  fevve  men  in  the  world  are  acquainted  with.  For  many  are  neuer 
 troubled  with  temptation,but  hue  in  all  peace  and  cjuietnes  both  in  bodie  and 
 foule.Luk.  I J .  2  '  •  ff^hen  thefironq^  Man  armed  keep es  his  holdjhe  things  thnt  he* 
 '^  po(fe{[ethare  f;7/?/?4f^.  Whereby  is  iignified,that  the  wicked  of  the  wprld  being 
 poiTciTed  of  Satan,are  not  a  whit  molcfted  by  him  with  any  temptationstnei- 
 therneede  he  trouble  them,fceinghee  hath  them  atcommandementtodoc 
 what  he  vvil.But  when  a  man  once  begins  to  make  confcience  off!iine,andto 
 fue  vnto  the  Lord  for  pardon  of  his  offences,  and  ftill  contmues  in  diflike  of 
 finne  and  Satanithen  tne  encmie  beftirrcs  him  ,and  vfeth  all  racanes  to  bring 
 that  man  to  eonfufion:hcofrereth  all  maner  of  temptations  to  moleft  hiraj  & 
 iieuer  affaards  this  poore  fiiiner  an.r  red.  Hcreupon,ror  fcare  of  beeing  oue.i;* 
 come,hee  mull  pray  cont'mually  vnto  the  Lord,that  hee  may  not  be  lead  tuitt 
 temptation,  :;-:i 
 
 Here  {bmcChriflian  confcience  may  reafon  thus.  No  man  is  fb  troubled 
 with  finnc  and  Satan,as  I :  therefore  I  am  not  in  G  ods  fauour,  but  am  a  plaitt 
 carta  way.  y^«AIf  pardon  offinneand-temptations  goe  togithcr,all  is  contrary» 
 If  thou  hadfl  no  griefc  for  linncno  buffettings  of  thine  cncinies,thc  Helli,th€ 
 world,andthe  deuiljthou  couldll  not  be  in  Gods  fauour>but  vndcr  the poW)». 
 cr  of  Satanmow  this  great  meafure  ofthefpirituall  temptaUoas ,  is  a  fignc  ra- 
 ther of  Gods  louc.For  whome  God  loues ,  the  dcuill  hates;  and  where  God 
 workes  in  loue,  the  deuill  woi  kes  in  malice. 
 
 2.  Secondly,  this  petition  isioyned  with  the  former  to  teach  vs,that  as  wc« 
 mull  be  carcfiill  to  pray  for  pardon  of hnnespafh  fo  alfo  we  mufl:  cndeauouf 
 to  preuent  fiiines  to  come;we  mull  not  fal  againe  into  our  old  finpcs,  neither 
 muft  we  be  oucrtaken  with  new  finnes.  \ 
 
 2.TheweaHing<. 
 Hefe  wordes  be  but  all  one  petition:which  hath  two  parts,the  latter  bcr 
 inga  declaration  of  tlie  former  .  Lead  vs  not  into  temptAtion:howc  is  that 
 dorie?^y  deliHerin^^  vs^frcm  cmtl. 
 
 Temptnt'mi~]T  cm^tdX\on  is  nothing  cls,but  the  enticement  of  the  foule  or 
 heart,eithcr  by  the  corruption  of  mansnaturc,or  the  alluremets  of  the  world, 
 or  the  deuilljto  any  finne.Iam.  i .  i  yGod tempts  no  »?.t».thatis,Godmooucs  no 
 tnan  to  Cnnc. 
 
 Leadvs  }iot~\  Or  carric  vs  not  into  tcmptation.To  be  led^is  fobc  oucrcomc 
 ofthe  temptatioiTwhen  it  preuiiles  and  wholly  gets  the  viftoric :  fo  as  men 
 tempted  are  brou2,ht  to  perdition .  Then  the  meaning  is  this.When  wee  are 
 mooucd  or  entifcd  to  finRe,Lord  keep  vs  that- we  bee  not  ouercomejand  giue 
 thou  an  iffue  with  tlie  temptation. 
 
 ^i9«f/?.God  IS  iuft  and  cannot  finrerbutifhe  lead  men  into  temptation  dial 
 
 he  not  be  the  author  of  finneJix^/TIndeed  many  fearing  to  charge  God  Wi^ 
 
 finncread  the  words  x\\\\%,SHffer  vs  not  to  heledde.  But  the  tcxtis  very  plaine, 
 
 Letd,ot  carrie  w;/o/.  And  the  fcr  iptures  elfewhcre  vfe  tlic  like  phrafcs  of  god. 
 
 ■  \  -  Ixodi 
 
 T 
 
Ejfod.y.^Godisfaidto har4ff»Tharaohi heart. i.Ssm.l/^.  i.TheLor<l  t»cO' 
 mediyaHidto  ttamber  the  people.  i.ThefT  2. 1 1  .^odfintftrong  delnjions  that  men 
 wight  beUeue  //Vj-.Thcfc  and  fuch  like  places  haue  a  fpcciall  meaning ,  thus  to 
 fee  gathcrcd.Thcrc  is  no  action  ofraan,orofthedeuill ,  abfoliitely  ciiijl :  but 
 although  in  fome  refpc£ls  it  be  cuill,  yet  in  {omz  other  it  is  good:  for  wee  are' 
 txox  to  thinkc  that  as  there  is  a  maine  or  abfblute  good ,  fo  alfo  there  is  a  maine 
 orabfoluicei2ill.Thasthcn,temptation  being  an  a<n:ion,it  is  not  in  cuery  re- 
 ipeft  cuilhbutin  fonicgood,in  fome  euill.And  fo  farreforthas  it  is  good^thc 
 Lord  workcs  it:but  as  it  is  euill,he  doth  not  worke  it,  but  willingly  permits  it 
 lo  be  done  by  man  and  Satan. 
 
 i,AndthcrcbefourcrcfpC(ri:sinwhichGodmaybcaworker  intcmpja- 
 ttons  and yetbefree  from  finne.I.firrtjhetcmpteth  by  offering  occafions  6c 
 obicfts  to  trie  whether  a  man  will  finne  or  not .  A  mailer  fiifpefting  hisfcr- 
 ttant,  which  in  word  profelTeth  fidelitie,laies  a  purfe  of  money  in  his  way ,  to 
 trie  if  he  will  ftcalc  it:  which  if  he  ftcale,he  hath  found  by  watching  him ,  a  (e- 
 cfct  thicfejand  fo  hath  laid  liim  open  for  deceiumg  any  more-No  we,  this  try- 
 ing of  him  is  no  (inne,though  he  finne  in  ftealing.  In  the  fame  manner  temp- 
 tetn  God  his  owneferuants  ,to  proouc  and  trie  them .  Deut.'  1 5 .  \.ThoHjhcJt 
 mt  barken  vnto  the  wordes  oftheprophet  or  dreamer  ofdreames  :for  the  Lord  thy 
 CodprooHethyoM  to  k»ovi>e  whether jfe  ione  the  Lor  dy  our  Godmth  all  jour  heart. 
 
 2.Secondly,Godleade$  into  temptation  by  withdrawing  his  grace.  Nei- 
 llicrcanthisbeafinneinGodrbecaufehe  is  bound  to  no  man  to  giue  him 
 grace.  And  here  is  a  difference  between  the  tempting  of  God  and  Satan.God 
 holds  back^  grace  when  he  temptSjthe  deuill  fuggcfts  euill  motions. 
 •  3  .Euery  a£lion  fo  farrc  forth  as  it  is  an  a(f^ion  is  good,and  of  God.  A£V.  1 7. 
 «8./»  him  tve  liue^mooHe^andhatte  onr  ^«'«^.Therfore  god  is  a  worker  in  temp- 
 tations,(b  farrc  forth  as  they  arc  aiflions.One  man  kils  ano:her:thc  very  moo- 
 Uing  of  the  bodic  in  the  doing  of  this  villanie  is  of  ^j  odrbut  the  wickednes  of 
 the  aftio  is  from  man.and  the  deuil.  A  man  rides  vpon  a  lame  hor{e,and  ilirs 
 him:the  rider  is  the  caufe  of  the  motion^but  the  horfc  himlelfe  of*  the  halting 
 in  the  motion.  So  God  is  authour  of  thea«flion,but  not  of  the  euill  oftlic 
 action. 
 
 4.The  fciurth  way  is  in  regard  of  the  end.God  tempts  his  feruants  onely  to 
 correftand  humble  them  for  their  finnes,  and  to  trie  ho  we  they  will  abide  the 
 crofTcand  to  mooue  them  the  moreto  loue  him.  Deut.8.2 .  God  affliftes  the 
 children  of  Ifrael/o/wf^if»  rchether  they  would keepe  his  commandements.z. 
 Chr.  ^1.3  \.He  trieth  Ez,echiai  to  fee  what  woi  in  his  heart.  The  deuil  s  ende  in 
 tcmptingjis  onely  to  bring  the  partie  to  deflruftion.Thus  we  neede  not  fearc 
 to  {ay,that  God  in  (bme  refpfts  doth  tempt  his  owne  feruants. 
 
 *Deli»er  vs  from  eMtir]  That  fs,fi-ee  vs  from  thepowcr  of  the  f?eilj,the  deuil/ 
 and  the  world.Some  take  euill  in  this  place  onely  for  the  deuill,  but  wee  may 
 take  it  more  largely  for  all  fpirituall  enemies.  1  •loh.'j  .1  g.The  whole  world lieth 
 m  emfl.vz.Yndcr  the  povsxr  of  finnc  and  Satan.  Thefe  words  (as  I  haue  (aid) 
 are  a  proofe  and  explanation  of  the  formerifbr  when  a  man  is  deliuercd  fiora 
 euiU,he  is  not  led  into  tcmptation:thc  caufe  being  taken  avvay,thc  effe^  cea» 
 ftth. 
 
 Oo  a  s-  The 
 
«^g  ty^tf  Expofthft 
 
 S.Thf  vfes.. 
 ^  r  T  Encc  wc  Icarnc^'hat  a  righteous  G  od,  lehotm  i$,that  can  worke  in  €uiR 
 li  a£^ions,and  y  et  be  void  of  finnc. 
 
 2.Whereas  we  {vjJleaA  vs  not.^c.yf  ct  note  that  the  Jcuill  in  ttmptatiom 
 can  o-oc  no  further  then  GoA  permits  hira. 
 
 2^We  are  not  to  pray  that  temptations  be  quite  taken  from  vs,  or  that  wee 
 be  wholly  treed  from  them :  but  that  they  doe  not  ouercorae  vs.For  it  is  the 
 Lords  wil  that  his  Church  fhould  be  tempted.Nay,Dauid  defired  fonac  kind- 
 ottemptations.Pial.26.1.  Proonemei  O  Lord.  And  J^mcstiithy^ccefifjt  it  for 
 exceediw  toy, when  ye /hall falimto  diuers  temptations. 'l2Lm.  1.2. 
 
 4.Notc  alfo  that  euery  man  by  nature  is  the  bondflaue  of  finne  and  Satan. 
 For  where  is  de]iuerance»there  was  a  bondage  firft.This  confutes  the  Papifts. 
 who  maintain  free  wil:for  we  are  dead  in  finne  by  naturcas  a  man  in  a  graucj; 
 and  we  mull  flill  pray  thus  till  we  be  fully  deliuered. 
 4. Wants  lobe  hevaiied. 
 
 THe  corruption,which  in  this  petition  we  ought  to  roournc  for,  is  the  c6- 
 tinuall  rebellion  of  our  wicked  naturcsiand  our  proneneffe  to  yeeld  vp 
 our  felues  in  euery  temptation  to  finne  &  Satan,  And  the  remnants  of  the  old 
 bondao-e  vndcr  Satan  mufi:  be  grieuous  and  irkefome  vnto  vs,  and  wee  mufV 
 bewaile  them  bitterly.The  lewes  in  a  bodily  captiuitie,»*?/»/  r^hen  they  remem^ 
 ^r^r^tyww.Pfal.i  sy.Howmuch  more  rhould  weeweepe,vvhen  wee  feele  the 
 lawe  of  our  members  r^beUmg  againfl  the  lawe  ofour  mindes,and  leading  vs, 
 captiuc  to  finne. 
 
 S .graces  to  he  defired. 
 
 T'He  contrarie  blefTing  to  be  defired,  isthat  God  would  flablifh  vs  by  his 
 free  /^im.Pfal.  5 1 . 1 2  Which  is  fo  called,be.caufe  it  fets  vs  euery  day  more 
 and  more  at  libertie  out  of  the  reach  of  iinne  and  Satan. 
 For  thine  is  the  kingdome.the  power 
 and  glorie,for  euer. 
 •  I  ,The  meaning, 
 
 THefe  wordcs  containc  a  reafon  of  all  the  former  petitions:  whereby  wee 
 are  mooued  to  eraue  things  needful!  at  Gods  hand. 
 Thine  is"}  Earthly  kings  haue  kif^edome,pojver,and^^/orie,T)2n.  2 .  ^  y.Yet  not 
 from  themfeluesibutfrom  God,whofe  vicegerents  they  are  on  earth.  There- 
 fore to  makes  difference betvvccne  Gods  kingdome,power,  and  gloric ,  and' 
 thofe  of  earthly  kings,it  is  {^iid^Thine  i^  the  kingdon7e,(^c.th2it  is,that  God  hath 
 all  thefe  in  himfclfe,and  from  himfelfe=and  men  from  him. 
 
 The  ki»gdome'2TheCe  words, i  .Chro. 26.11  .are fully  expounded ,  Thine, 0 
 Lord, is great'^iejfe, power, and vifforie^and praife:and a// that  u  i*t  heauen  ^  earth 
 af  thine\thinc  is  the  kini^dome,  and  thoH  exceitefl  as  headot4er  all,  ^c.  The  king- 
 dome  is  (aid  to  bee  Gods,becaufcheeisabfbluteproferrourand  owner  of  all 
 things  that  are;and  alfo  hath  fbueraigne  rule  oucr  all  th  jn2;s  at  bis  will .  Nowe 
 out  of  this  firft  propertie  of  God  we  may  gather  a  flrons^motiue  to  induce  vj 
 to  praie  vnto  him  alone.For  feeing  all  thin2;s  are  hisjbotli  in  henuen  and  eartlf 
 whatfoeuerjtherforc  wc  muft  come  to  hira  for  the  graces  and  bieflings  which 
 "Tedenrc, 
 
 Thr. 
 
v^0n  thf  Lords  frajier,  yj,^ 
 
 T'he  power]  Oftentimes  earthly  princes  hauc  king<lomes ,  yet  want  power: 
 , .but  God  hath  {cingdoipe  and  power  alfoiyea  his  power  is  inhnitc ,  and  he  can 
 doe  all  that  he  will,  and  more  then  he  will :  as  for  thofe  things  which  come  of 
 jmDOtcnciCjhe  can  not  doe  them ;  and  if  he  could,  he  £hould  not  be  omnipo- 
 tent. And  as  he  is  omnipotent  in  himfclfe/o  all  the  power  which  any  creature 
 ,  :ib^th,is  from  him  alone. 
 
 - 1  ^jieftion.  How  can  this  bc,feeing  the  deuill  hath  power  to  finnc ;  whichis 
 !  not  from  G  odr  Anf.To  finne  is  no  power,but  rather  a  want  of  power:odier- 
 wife  all  the  fh?cngth  and  power  Satan  hath,  is  of  God. 
 
 And  fro  this  fecond  propcrtie  is  taken  another  motiuc  to  mooue  vs  to  pray 
 Vnto  God.  Becaufe  all  power  beeing  his,  we  can  neucr  doe  any  of  the  things 
 which  we  aske.but  by  power  receiued  from  him. 
 
 Thine  is  theglorii]  This  third  propcrtie  of  God ,  arifcth  from  the  two  for- 
 
 iTier,for  Iccing  the  title  and  interefl:  in  all  things,  and  the  power  whereby  they 
 
 are  difpofed  and  gouerncd,is  of  God:thercforeit  fbllowcs  that  all  glory  is  his: 
 
 yea  in  hira  is  fulnelTe  of  gloric ,  and  the  glorie  of  the  creature  is  all  of  hira.  To 
 
 linncfijU  men  belongs  nothing  but  Jh^ime  and confnfon.  Dan.9.7. 
 
 ;'     This  third  propcrtie  miniftreth  a  third  motiue  to  induce  men  to  pray  vnto 
 
 VGod  alone. For  feeing  all  gloric  by  right  is  his,therefore  we  rauft  inuocatc  his 
 
 'Jioly  name,  that  in  fo  doing ,  we  may  giue  him  the  gloric  due  vnto  him. 
 
 '  f  J^or  euer~\  The  words  in  the  originall  zrc,  for  ages.  Now  an  age  fignifiesthc 
 
 i^acc  of  an  hundred  yeares :  but  here  it  is  taken  for  etcrnitie :  becaufe  eternitic 
 
 is  nothing  but  multiplication  of  ages .  And  as  etcrnitie  is  here  noted  by  ages, 
 
 Co  on  the  contrarie  we  read,  that  etcrnitie  is  taken  for  a  certainc  and  diflinft 
 
 time.Gen.  1 7. S.God  promifeth  Abraham  to  giue  him  the  land  of  Canaan^r 
 
 M»  eHerLiJii}tgpo(feJJtofi:ihM  is,for  a  long  feafbn .  For  els  Abrahams  feed  lliould 
 
 inherit  the  land  vntill  this  time,  which  it  doth  not .   Wherefore ,  as  often  the 
 
 whole  is  put  for  the  part,t/^.etcrnitie  for  a  certaine  timc:fo  here  the  part  is  put 
 
 for  the  whole,agcs  for  eternitie-This  alfb  makes  a  difference  bctwecne earthly 
 
 princes  and  the  mightie  lehouah. They  haiie  kingdomcjpowerjand  glorie  for 
 
 a  fbort  timc,buthc  abfolutely  and  for  cuer. 
 
 2.Thevfes. 
 l.rTEre  we  Icarnein  praier  toabafe  ourfelucs  before  God^  and  vtterly  to 
 JTi  denie  all  that  is  in  vs.  Kingdome,power,  and  glorieis  all  his,r,ot  ours : 
 we  are  no  better  then  rebels  and  traitouis  to  him:  if  wc  hauc  any  good  th!ng,it 
 is  from  him,euen  the  «^race  whereby  we  pray.  And  he  that  in  prayer  v^  ill  not 
 confcfTc  this.fhall  no  more  be  hcard,then  the  infolent  begger  that  will  not  ac- 
 knowledge his  want. 
 
 2.  SecondlVjin  prayer  wclearne,that  wc  muftbc  pcrfwadcd  of  two  things, 
 and  build  vpon  them;  Gods  powcr,and  will :  his  power,in  that  he  is  able ;  his 
 willjin  that  he  is  carcfull  to  pcrfbrme  our  rcquefts ,  as  it  was  noted  in  the  prc- 
 faccrthc  firff  of  thefe  is  flgnificd  by  kingdome  and  power,the  fecond  is  noted 
 in  that  gloric  is  his.?.. Cor.  i  .ic.For  Ml  the  fromifes  ofGodi»  himjArejea.and  A* 
 menyVnto  the  glorie  of  God. 
 
 5.  Ag3in,we  gather  that  praier  5c  thankfgiuing  raufl:  go  tcgither:  for  r??  in 
 she  fixe  pctitionswc  made  rcc^ucfl  vnto  Godjfoin  thefc  words  we  praifc  hiir  5 
 
 O  O    3  i-^jd 
 
&  thereby  giuchrra  thankes.Phil.4.6.5;y/  ina'dthinrsietyBHrreqkep  bef^r»" 
 edto godmpaisr  aftdfuppUcatiomvith  thankesgtmftg.l!):i<:rc  is  none  but  in  want 
 will  be  readie  to  praie:but  when  we  haue  receiucd,wee  arc  flacke  in  giuing  of 
 thankesrbut  he  which  will  praie  aright,  mud  loyne  them  both  togithcr.  And 
 the  fumra^e  of  all  o-ods  praife  (lands  in  thefe  three  points,  i  .That  he  is  an  abfo- 
 hitelCin^.i.That  he  hath  abfoliite  power  to  rule  all  things.  3.  Thathauing 
 power  and  a  kingdome,.he  hath  glarie  alfojwhich  appeares  in  the  holding  of 
 his  kin2;doine,and  the  fnevving  of  his  power  in  gouerning  of  it. 
 
 4.  Whatfocucr  wee  aske .  we  muft  refcrre  it  to  Gods  gloric:this  is  the  firft 
 thin"-  which  we  are  taught  to  craue,and  the  laft  wee  are  to  peribrme,  bccaufe 
 k  is  noted  both  in  the  beginning,and  in  the  end  of  the  praier. 
 
 Thus  much  of  the  vfe  of  thcle  wordes  altogithennowelet  vs  make  vfc  of 
 ihem  particularly,  i .  Whereas  viQf&yyThineisthektyigdome.  Magiftratcs  &  ru- 
 lers rauft  knowe,  that  al!  the  authoritie  and  rule  which  they  haue  is  from  the 
 Lord^Sc  therefore  tiiey  mufl: remember  to  order  themfelues  as  Gods  vice^c- 
 rentSjvfmg  their  power  to  bring  men  in  fubie^tion  to  Gods  lawes;  and  refei> 
 ring  all  their  callings  to  his  glorie. 
 
 2.  Where  we  CuVyThiyieu  the  power ,  wee  arc  admonidied,  when  wee  are  to 
 performe  any  worke,as  to  doeferuice  t®  God,to  keep  our  fclues  in  the  cora- 
 paffc  of  our  callings,and  thatwe  haueno  power  of  our  felucs:6c  fortius  caulc 
 we  muft  aske  power  at  gods  hands^that  wc  may  be  inabled  to  walke  vpright- 
 Iv  before  him,and  doe  our  duties.  5. In  (aying,77^/«(?  is  theg/orie,we  learncthat 
 if  we  would  haue  a  good  report  and  praife  among  men,  wee  muft  aboue  all 
 thmgsfeeke  Gods  glorie,not  regarding  Co  much  our  owne.  Tf  hee  giuc  thee 
 praife  among  men^giue  him  thankes:if  not,bc  eontcnt,becaufe  al  glorie  is  his. 
 
 Amen. 
 i.ThemeayiWg.- 
 
 WEe  haue  heard  the  prcfice,and  the  petitions  what  they  are:  now  fol- 
 io weth  the  third  part ,  which  is  the  affent  or  teftification  of  faith  re- 
 quired in  praier  in  this  word  /4wf«.  And  it  contnines  more  then  men  at  the 
 firft  would  imagine:It  fignifies,  certainlyyfo  be  it, 07^  it  (hall  be fo.  1  .Cor,  i  .20.It 
 is  often  taken  for  a  bare  affentof  the  peoplc5  faying  y^w^«  to  the  minifter:  but 
 in  this  place  it  containes  more;for  euery  point  in  this  praier  is  not  onely  a  di- 
 retflion  forpublikepraier,but  for  priuatc  aifo,  and  muft  be  fiid  as  well  of  the 
 minifter.as  oFth'e  people-No w  then,there  being  two  principal  things  in  prair 
 er:ihe  fii  ft  a  defire  of  grace:the  fecond  faith  ,  whereby  wee  beleeue  that  God 
 will  giant  things defircd.  The  firft  isexpreftcd  in  the  fixe  petitions:thc latter 
 is  fct  forth  in  this  word  ^/^e?},  carrying  this  fcnfe  in  efPeift.  As  we  haue  craucd 
 thefe  things  at  thy  hanclsjO  Lordrfo  we  doe  beleeue  that  for  Chrifts  fiike/in 
 thy  good  time  thou  wilt  grant  them  to  vs.Therefore  this  part  is  more  excel- 
 lent then  the  former ,by  how  much  our  faith  is  more  excellent  the  our  defire. 
 For  in  this  word  is  contained  the  tcftification  of  our  faith,  whereas  the  petiti- 
 ons are  only  teftifications  of  our  defires.  And  as  it  is  in  the  end,{b  alfo  it  is  the 
 fealc  of  our  praicrs  to  malce  them  authenticalljand  it  is  to  be  vCcd  (as  men  co- 
 monly  take  it)not  onely  for  thiscnd  to  ;,nfwer  the  n.iniftcr.prayingin  the  co-- 
 «;rcgatioo,but  alfo  to  leftifie  our  faith  for  the  thing  defircd. 
 
2,^races  te  be  aejirea. 
 
 BErcby  we  arc  taught^what  grace  we  arc  to  ILcwc  m  praJer.  Wee  muft  la- 
 bour'to  gme  afl'ent  to  Gods  promifcs  when  wcc  prav,ancl  ftriuc  againd 
 doubting  and  vnbcleefc.  Mat.p.i  i .  Lord,  Ibdeeue^  Lordhelp  mine  vnbekefe. 
 jP{al.4  >.  I  i  .IVhjart  then  cafi downc my  fonle? afidwhy  art  the»  dtfoHieted  mmel 
 ■'i»aiteon<Jod, 
 
 Many  there  are  that  will  {land  vpon  the  (Ircngth  of  their  faith;8c  plead  for 
 ^thcmfelucs  that  they  neuer  doubted,biit  they  are  farrc  widejFor  true  faith  bee- 
 ino-  imperf-ecl^is  alwaies  accompanied  with  doubting  more  or  leOe.  Where- 
 fore the  heart  that  neuer  felt  doubang,isnot  filled  with  faith,but  with  prefup- 
 tion.Asfor  them  which  are  moleiled  with  doubtiugs  ,and  complaine  oftlie, 
 they  hauc  IcfTe  caufe  to  fcarcfor  as  fire  and  water  doeth  neuer  ftriue  till  they 
 ineetc>no  more  doth  doub.tingand  faith,till  faith  be  wi ought  in  the  heart. 
 
 To  conclude,  wc  fee  what  an  excellent  worke  praicr  is:in  which  two  mod 
 ;«xccllent  graces  ofa  ChrHlian  man  be  (hewed  forth,hungring  after  mercie,& 
 faith,whcrby  we  bcleeue  the  obtainingofit.This  might  mooue  men  to  learn 
 to  praiejpraier  being  the  exercife  of  grace 
 
 Of  the  vfe  of  the  Lords  prater, 
 
 THc  principall  vfe  of  the  Lords  praier,is  to  dired  gods  Churcli  in  making 
 their  praiers  in  all  places,at  all  tiraes,and  vpon  all  GCca(ions,though  then* 
 praicrs  Hiould  be  innumerable :  and  vnlelTe  they  beframcd  after  this  paier, 
 they  cannot  be  acceptable  vnto  God.  In  the  vfing  of  it  for  direftion  there  bee 
 three  things  required,  i  .The  firft  is  the  knowledge  of  the  Lords  praicr  ,an<l  al 
 the  parts  theroKHc.that  would  pray  by  it,rnuft  vnderftandthe  meaning  ther- 
 ofjthc  wants  therein  to  be  bevvailed,&the  graces  to  be  defired,for  which  cndc 
 it  hath  beenc  expounded.  2  .Knowing this.thcre  is  in  the  fecond  place  requi- 
 red thus  much  skill,that  hee  be  able  to  rcfcrrc  euery  want  and  grace  to  one  of 
 the  fixe  petitionsrfbr  cxample,fccling  in  himfelfe  pride  of  heart.he  muft  be  a- 
 ble  to  fay,this  is  a  want  in  the  firft  petition  :  and  feeling  a  rebellion  and  flow- 
 ncsin  doing  Gods  commandements,  he  mult  be  able  to  fay  ,this  is  a  finnc  to 
 be  praicd  a^^ainft  in  the  third  petition .  Thus  euery  want  he  muft  r^fer  to  his 
 proper headragainc ,  he  mufl  referrc  euery  grace  to  be  defired  to  one  of  thp 
 fixepetitionsras  ftrength  in  temptation  to  thcfixt:afh'anceinGodsproui- 
 dencctothe  fourth: knowledge  ofGod  to  the firft,^c.and  foin  thereft.^.In 
 the  third  place,  hee  mufl  before  he  pray,confider  what  bee  his  wants  and  im- 
 perfections  which  raofl  trouble  him, as  alfo  the  graces  wtudi  lie  would  ob« 
 tainerthcn  for  the  helping  ofjiis  raemorie,he  muft  goe  to  the  petitions,^  hee 
 muft  fet  thofe  things  firft  in  his  minde,which  conccrne  the  firft  petition:  and 
 thofc  which  conccrne  the  fecond  petition ,  muft  haue  the  fecond  place  in  his 
 mind,and  fo  he  mufl  procccdc  in  order  as  he  iTull  haue  occaGon.Th-usa  man 
 keeping  in  mind  the  order  of  the  petitions  as  they  ftand,  ftiall  be  able  by  refer- 
 ring euery  grace  and  want  to  his  proper  head,lo  make  diftin^  praicr:  and  to 
 varic  it  as  timc,placc,and  other  occafions  fhall  mooue  him. 
 
 ,^<fy?.Muft  we  ofncccflitic  follow  all  the  petition»  in  conceiuing  a  praicr? 
 ytnf.^ohnt  oncly  thofe  which  doe  principally  belong  to  the  time,  place, 
 and  occafion,as  Paul  xnakcth  a  praicr ,  ColofT.  i.  9,^0.  And  all  the  points  of 
 
 Co  4  it 
 
it  may  be  referred  to  ihetliird  and  laft  petitions.  s  '  ^.  --  ^  )  r^  .ff^ 
 
 A^^aincja  Chriftian  man  may  make  an  excellent  confcflfoti  ofhis  finnes  ty 
 tills  praierijf  he  ijhall,kecping  tne  order  of  the  petitions,  confeffc  and  bewailc 
 the  hnnes  which  cuery  petition  requires  vs  to  pray  againfK  And  itfcrucs  tp 
 make  a  thankcf«-iuin<'  to  God,thus:let  a  man  remember  all  the  graces  which 
 he  hath  receiued  from  God,let  him  then  referrc  them  to  the  petitions,  &  giuc 
 ihankcs  to  God  after  the  order  of  them^turning  cuer)'  petition  mto  a  thanks- 
 
 giuing. 
 
 Of  the  circumjiances  of  prater. 
 
 '^ueJi.i.X  7\  7"Hetheramanistovreavoiccinpraier?y/;»?/Tr.Inpublikc 
 V  V  praieritisrequifitethattherebeavoiceiforthcrainifteris, 
 the  mouth  of  the  people,and  to  the  praier  which  he  conceiucs ,  they  giuc  aft- 
 fent.  For  priuat  praier ,  vfing  of  a  voice  is  conucnient;yct  fo  as  it  may  be  done 
 in  lilencc.I.The  Lord  gaue  vs  the  voice,as  wcl  as  theheart  to  blcflehim  with™- 
 all.Iam.^.9. 1  L  God  created  the  tongue  as  well  as  the  heartland fo  will  bee 
 praifed  by  both.l  I  I.Thc  voice  often  ftirres  vp  the  heart :  and  againe,the  vc- 
 hemencie  ofafFeftion  doth  often  draw  out  a  voicerthe  voice  then  in  prmatc- 
 prater  is  rcqui(itc,yet  in ibme  cafes  may  be  omitted,  for  it  is  not  abfolutely  ne- 
 cefTarie.Mofes  and  Anna  praied  in  filencc. 
 
 ^^f/?.2.What  gefture  is  to  be  vfed  in  praier?  iy^nf.The  worde  doeth  not 
 affoard  any  particular  direftion.  Our  Sauiour  and  his  difciples  praied  in  di- 
 ucrs  geftur^s:kneeling,flading,groueling,looking  to  heauen/looking  dowa 
 to  the  earth,fitting,lying,&c.Luk.i  i. 41. Aft.  y-god  refpcftsnot  the  gefture, 
 but  the  affeftion  t>f  the  heart:yct  two  things  muTl  alwaiesbe  iiii^efture:firft, 
 that  it  bee  comely  :fecondly ,  that  it  doe  fitly  exprelfe  the  aflfeftion  of  the 
 heartras  when  we  aske  mercie,to  look  to  heauenrwhen  webcwaiic  our  finnci 
 to  looke  downward jand  to  humble  our  bodies  &c.  .> . 
 
 J^eflioH.?.  What  place  muft  we  praie  in?»^«/.The  place  is  fet  downc,  i. 
 Tim.  2 .8.  We  may  pray  in  all  places:of  which  there  is  no  difference.Some  wil 
 fay,that  in  the  time  ofthelawe,the  tabernacle  and  temple  were  places  of  di- 
 iiine  praier. •>^»,'C  The  temple  and  tabernacle  were  types  ofChriftandhis- 
 Church,and  the  vnitie  of  it :  but  nowc.wce  hauing  the  thing  it  (elfe  fignified" 
 thereby,may  pray  in  all  places.  Our  Sauiour  praied  in  the  wildernefre,cn  the 
 Mount,Petcr  on  the  houfc  toppe,Paul  by  the  fea  fl^ore:yet  fb,that  publique 
 praier  muft  be  vfed  in  publike  places,as  Churches,Chapp€ls,&c.not  bccaufe 
 in  them  ismore  holines,but  for  order  fake. 
 
 ^uep.^^^^h:kt  is  the  time  appointed  for  i^rzxci;}  A»f.Pray comnuafiyy^ ^'^,']» 
 that  isjvpon  all  occafions:or  when  a  man  beginnes  any  bufine(Te,w nether  it 
 be  ip  word  or  deede,  CololT.  7, .  1 7. or  as  Daniel,  who  ip\2\tA'thnfe euery  day, 
 r)an.5.ii.or  as  Dauid, who  praied  at  emmng  And  mcrM>tg,A}id  noone-tyde, 
 Pfal.5  5 . 1 8. and  feuen  times  a  aaienhTit  is,manv.Pfal.  1  t  9.1  ^^^.Thus  wee  iliall 
 pray  con tinu ally. Euery  day  affoards  three  fpeciall  occafions.  1  .The  entrance 
 to  our  callings  in  the  morning.  ? .  Therecciuing  of  Gods  creatures  at  noone- 
 tyde.^The  going  to  reft  at  night.  A  gain  e,befidc  fet  &folemnc.praiers,  there 
 be  certaine  kinds  of  ibortpraiers  which  the  fathers  call  fiacu/atioKes, that  i^ 
 ?hc  liftings  vp  of  the  heart  into  heaueo  fccrcily  and  fuddaiftly  ^and  tlbis  kind  oi^ 
 
<vp9n  the  Lords prdier,  5^^ 
 
 pra>nng  may  be  vfed  as  occafion  is  offered  cnery  hourc  in  the  daic. 
 \  ,,^«|f/6?.j.Wh€ther may  wc pray  for alImenorno?y^«jCWe  may  andwcc 
 inay  not.We  may,if  all  men,or  mankind  be  taken  dtflribfitifteijf  ^  or  (cuerally. 
 For  there  is  no  particular  countrie,  kingdome ,  townc,  perfon,  but  wee  majf , 
 Biake  praiers  for  it.  And  though  men  be  Athei{h,Infidels,Herctikes ,  yea  der 
 Bilsincarnatcyet  for  any  thins^  we  knowe,they  may  belong  to  the  ele^ion  of 
 Godrexcept  they  finne  againfl:  the  holy  gholljwhich  finne  is  very  feldome  & 
 hardly  di/cerned  of  men.  And  in  this  fence  muft  the  commandement  of  Paul 
 be  vnderftood:/  ^.vAcr/  therfore  that  fir jl  of  all fftppitcatioMS, praiers,  ^c.he  madt 
 for  all  men.  :.Tjm.  2.1  .We  may  not  pray  for  all  menjif  all  men  or  mankind  be 
 taken  co/U^i»e/j/, thn  is.ifall  men  be  confidered  wholly  to^ither  as  they  make 
 one  bodie  or  company,and  be  taken  as  we  fay,in  groffe  .  t^or  in  this  bojdie  or 
 maffe  of  mankind  there  be  fomc,  though  they  be  vnknowne  to  vs,yet  I  fay, 
 riiere  be  fomc  whome  God  in  hisiuft  iudgement  hath  refufcd,  whole  faluati- 
 tyn  bv  praier  Iball  neuer  be  obtained . 
 
 J^fy?.(?.  Whether  is  it  pofhble  for  a  man  to  pray  in  readingofa  praier? /^«- 
 yw'tfr.l  tpleafeth  fometo  mooue  thisque(hon',but  there  is  no  doubt  of  it  •  For 
 praier  is  a  part  of  G  ods  worlli!p.,and  therefore  a  fpirituall  aftion  of  the  heart 
 of  man  {hndingfpecially  in  a  defire  of  that  which  we  want,  and  faith  where- 
 by we  beleeue,that  our  defire  /hall  be  granted .  Nowe  the  voice  or  vtterancc, 
 whether  it  be  in  reading  or  otherwife,is  no  part  of  the  praier,but  an  outwarde 
 mcanes  whereby  praier  is  vttercd  and  expreffed.  Therefore  there  is  no  rea- 
 ion  why  a  forme  of  praier  being  read,fhould  ceafe  to  be  a  praier,  becaufe  it  ^$ 
 read;fo  be  it  the  fpirit  of  grace  and  praier  be  not  wanting  in  the  partie  reading 
 and  the  hearers.  Obtetl.  To  reade  a  fermon  is  not  to  preach:  and  therefore  to 
 read  a  praier  is  not  to  ^pvAy.Anf.  The  reafon  is  not  like  in  both.  For  the  gift  of 
 preaching  or  prophecic  can  not  bee  fhewcd  or  praftifed  in  the  reading  of  a. 
 (ermontandforthiscaufcthcreadingofafennon  is  not  preaching  or  pro- 
 pheficrbut  the  grace  and  gift  of  praier  may  bee  fhewed  in  reading  of  a  praiers 
 otherwife  it  would  goe  verv  hard  with  them  that  want  conuenient  vtterance, 
 by  rcafonoffbme  detect  in  the  tongue,  or  by  reafon  ofballifulneUe  in  the: 
 prefence  of  others. 
 
 Of  Gods  hearing  our  praiers. 
 
 Hitherto  we  hauc  fpoken  of  the  making  of  praierto  god,  a  word  or  twain» 
 of  Gods  hearing  our  praiers. 
 
 J^^lf.  How  many  w-aies  doth  God  heare  mens  praiers  ?  An^,  Two  waics» 
 The  hrlfin  his  mercie,  when  he  graunts  the  requefts  of fuch  as  call  vpon  him 
 in  the  fcarc  of  his  name.Secondly,he€  heares  menspraicrs  in  his  wrath.  Thus 
 lie  gaue-thc  Ifiraeiites  Quailes  according  to  their  defire.  Pial.  78.  ig-^o.  ^  '♦ 
 Thus  often  men  curfc  themfelues,  and  wifh  that  they  were  hanged  or  dead :: 
 and  accordingly  they  haue  their  wifh. 
 
 ^^Mp(}.2.Y^hy  doth  GoA  deferre  to  heare  the  praiers  of  his  feruants?  ty^nf. 
 Firftjto  prooue  themby  delay .  Secondly,  to  cxercife  their  faith  .  Thirdly,  ta* 
 jnake  tliem  ack^iowledge  that  the. things  which  they  rccciue  are  Gods  gifts,&.- 
 r.ot  fro  thefelues. Fourthly ,that  graces  quickly  giuen  nVight  not  be  lightly  e- 
 Ssgmcd.Fiftlyjikitaji hungring after ^^rsicc migiit  be iliarpncd & iasrcafedi. 
 
J^j^  'Pauls  prayers, 
 
 ^fioH.  /.  After  what  manner  doth  Godhcarchis  fcruants  prayers  | 
 Anfwer.  Twowaies.  Firft,  by  graunting  the  thin^  which  was  asked  accor-; 
 (Jing  to  his  will.  Secondly,  by  denying  the  thing  defircd,and  by  giuing  fomc- 
 tbin^""  proportionall  to  it.  Thus  God  denies  temporaric  bleflings,  and  in  the 
 roome  therofgiues  eternal  in  heauen.Thus  he  rchifeth  to  rcniooue  the  croflo 
 from  his  fcruantSjand  giues  in  Head  fherof  ftrcngth  and  paticnccChrift  prat- 
 ed that  the  cuppe  might  be  rcmooucd.  It  was  not  reinooued^yet  he  in  his  m5-^ 
 hood  was  mablcdto'ljearc  the  wrath  of  God.  When  Paul  piaicd  three  tijme$ 
 that  the  priclcc  in  the  flelli  might  be  remooued,  it  was  anfwcred,  My  ftrcngth 
 isfufficicntforthcc. 
 
 ^g^r/7.  ^.  Why  doth  not  God  alwaics  hcare  mens  praiers  ?  ^Anf.  There  be 
 nianycaafcs  ofthis.  The  firfl:,  becaufc  oftcntiincs  weknownottoaskeas'we 
 ought,Math. io.22.Th€ fccondjbecaufe we  askcami(rc,Iam.4. 3 .  The  third, 
 becaufe  otherwhilcs  the  things  which  we  askc,ihough  thty  be  o;ood  in  themr 
 (clues ,  yet  they  arc  not  good  vnto  vs,  and  for  that  caufc  are  withheld.  2.  Cor« 
 I  2.7.  The  lart, becaufe  God  will  for  Come  long  time  dcferrc  the  granting 
 ofthat  which  we  aske ,  that  he  may  llirrc  vp  our  faith  and  hope,  and  our  dili- 
 gence inpraicr:andthatwe  midit  the  better  cftccme  of  the  giltsofGcd  when" 
 wc  haue  them^and  iTicw  our  femes  more  thankfuU. 
 
 Tothe%eAder. 
 
 PAulinhis  Epifl1es,hath  fet  downe  the  flimrae  of  many  ofhis  pray^rs:thcy 
 arc  very  gratious  and  hcauenly,  and  I  haue  here  fet  them  downe,that  thou 
 «nighteft  know  them,  and  in  xhj  prayers  follow  them. 
 i6.\  ceafc  not  to  giue  thanks  for  you,  making  mention  of  you  in  my  praicrs, 
 
 17.  That  the  God  of  our  Lord  lefus  Chrift,  the  father  of  gloric,  might  giue 
 vnto  you  the  Ipirit  of wifdome,and  of  reuelation,in  th«  acknowledgement 
 of  him.  .'„:^- 
 
 1 8.  The  c}'cs  of  your  minde  becing  enlightncd ,  that  ye  may  know  what  the ' 
 hope  is  of  his  calling ,  and  what  the  riches  are  of  his  glorioUsinlicritancc  in 
 the  Samts. 
 
 I  p.  And  what  is  the  cxceeding-^greatnes  of  his  power  in  vs  that  belecuc;  ac* 
 cording  to  the  working  of  his  mightie  power.  " '^-  i-'s/  .:,w.  ^-^y'-^ 
 
 %o.  Which  he  wrought  in  Chrift,  when  he  railed  him  from  the  dead,  and  (ct 
 him  at  his  right  hand  in  heauenly  places. 
 
 The  Expofition. 
 
 IN  this  excellent  prayeryve  are  to  marke  two  things:  thefirfi^tt)  ivhome  it  k  made ':, 
 the  fecondjs  the  tnatier. 
 
 Tor  the  firfi,it  is  made  to  God  the  Father, who  is  defcribed  by  two  titlesjTh^firff-, 
 The  God  of  our  Lord  Icfus  Chnd^mmely  as  Chrift  is  njan:for  as  Chriji  is  God, 
 he  i4  e^mlhrjth  the  father.  Thefecond,  The  father  oi^onCythatis^agloriotufa- 
 ther,  and  he  is  fo  called  to  diflingMiJhhim  from  earthly  fathers. 
 
 The  matter  of  the  prayer Jfands  on  two  principall  points.  Firftjje  Oiketh  ofGod^ 
 the  fpirit  of  wifdonie ,  whereby  theferumts  of  God  are  inabledto  dijcerne  om  of 
 the  word ,  in  euerj  biifn^s  which  they  take  in  hand,  whether  it  be  tn  word  or  deede^ 
 Tvhat  ought  to  be  done ,  and  what  ought  to  be  left  vttdone :  <is  alfo  the  circHmftances, 
 shs  tirfje,  f lace  iTSiaiSKeT  of d.oing  Any  thing.  •  ''■--.,' 
 
 Second' 
 
SecouMy,hefrAiethforthe  fpirit  of  reuelation,  'ivherely  thefAtthfullhme  their 
 ivholiejiate  hefore  Gvd,rettealedvnto  them  dccoydifig  to  the  word:  the  thirty  itfelfe 
 being  otherwife  fecret  and  hidden,  i  .Cor.  2,9, 1 0,1  2  .Fnrther  the  vcorkofthisjpirit 
 in  the  godly  is  twofold,the  one  cone  ernes  Godhtmfelfe,  the  other  the  things  of^od. 
 "  Theipporke ofthe^iritofreKeUtion-.r^hich rejpefis godhvfjfelfeis,^r\ acknow- 
 ledgement ohhe  Father ,  or  of  Chrift.  Ncyi>  to  acknowledge  CJodthe  Father,  ii 
 fiot  onelj  to  knoyp,and  confejfe  that  he  is  a  father  of  the  fait  hfu  II:  hut  alfi  to  he  refold 
 nedht  confcience  that  he  is  a  fat  her  to  Meinpariic»lar.  Secondly,  that  (^hrifi  is  not 
 sneljingenerallaSoHWHrofthe  eldl  ybnt-that  he  is  in fpec tall' my  Samour  andre- 
 deemer, 
 
 Thefecondworke  ofthisjfirit ,  is  an  illttmination  of  the  eyes  oftheminde  to  fee 
 andl^ow  the  things  ofCjod  which  he  hath  prepared  for  them  that  doe  heleeue:  and 
 they  are  tvfo.The  ^rfi  is  life  etcrnalJjW^/VA  is  defcrihed hyfiue  arguments.  1 . It  is  the 
 Ephefian  hope/^.«/  is, the  thing  hoped  for  in  this  hfe.2.  It  is  the  liope  of  the  calling 
 iQ^Go^'.becaufe  in  preaching  of  the  Gofpellit  is  offered,  and  n^  en  are  called  to-waite 
 for  the  fame. :?.  An  inheritance,  properly  to  Chrijl,  hecaufe  he  is  the  naturallfonne 
 @f(jod:andby  himto  all  that /hall  belecfie.4:T  he  excellencie,hecat4fe.it  is  A  rich  and 
 glorioHi  inheritance,  f.  Laflly,it  is  made  proper  to  the  Saints. 
 
 The fecond  thing  is  the  greatnes  of  the  power  of  God ,  rcherehy fnne  is  mortt'- 
 jtedythe  corrupt  nature  renhed,and  mightily  Jlrengthened  in  temptations.  Thispover 
 is  fet  forth  by  two  arguments.  The  firflis  thefubieB  orperfons  in  whome  this  power 
 is  made  manifefl.ln  ihem  that  hi:\e<z\X€.'Becaufe  none  can  feele  this ,  hut  they  which 
 apprehend  03riji  by  faith .  The  fecond  is  the  manner  of  mamfefiing  this  power  ia 
 them,which  ^according  to  the  working  ofhis  mightic power ,wnichhefhew- 
 cd  in  Chrift;  And  that  was  in  three  things. TtrfyinpHttingall  his  enemies  vnder  his 
 feete,  v.  2 .  Secondly ,  in  raiftng  him  from  death.  Thirdly ,  in  placing  him  at  his  right 
 hand.  Now  therefore  Paulpraies  that  this  wonderfull power  ofCjod,  yvhich  did  [hew 
 forth  itfelfe  in  the  head  Chri/}, wight  likftvifi  Pjewitfelfein  the  members  ofChrifio 
 Tirfl^in  treading  Satan  and fimie  vnder  their  feete;  Rom.  1 6.\  O.  Secondly, in  rai" 
 ftng  themfomJinne,as  outofagraue  to  holmes  of  life.  Thirdly, in  aduancing  them  i»  ■ 
 the  time  appointed  to  the  ktngdome  ofglorie  in  heauen. 
 
 Ephefs.. 
 14.  T^Or  this  caufc  I  bowc  my  knees  vnto  the  Father  of  our  Lord  lefus ; 
 r      Chrift. 
 
 15.  Of  whome  is  named  the  whole  familie  in  heauen  and  earth. 
 
 16.  That  he  would  grant  you  accordingto  the  riches  ofhis  gloricj  that  ye: 
 snay  he  ftrengthened  hy  his  fpirit  in  the  inner  man. 
 
 ,  17.  That  Chrift  may  dwell  in  your  hearts  by  faith.: 
 
 1 8.  That  ye  being  rooted  and  grounded  in  loue,  may  be  able  to  comprc-- 
 hend  with  all  Saints,  what  is  the  breadth  and  lcngth,and  depth  and  height : 
 
 19.  And  know  the  loue  ofChriftjwhich  palTcth  knowlcdge,thatye  may 
 bcfilled  with  allfulnelTcof  Cod. 
 
 io.  Vnto  him  therefore  that  is  able  to  doe  exceeding  abundantly ,  abouc  ■ 
 all  that  we  aske  or  thinke,  accordingto  the  pov/cr  that  worketh  invs^ 
 
 a  f .  Be  praife  in  die  Church  by^  Chi  id  Icfus  \  thlougliout  all  generations ; 
 
 :fereucr^Aincn- 
 
 7»}^eC$e 
 
The  Expofition. 
 
 THefa  wwdes  cantMiw  two  fArts,M  prayer,  and 4  thunkefgining,  Inthe^rayeti 
 thefe points  are  to  h  marked.Ftrft,thegefiure:  I  bow  ipy  knzcspvberhy  Foul: 
 li?m{ies  hu  htimble  fnhmijfion  to  God  in  prayer. Secondly, to  yehome  he  prates  .To  the 
 Father,who  is  defcnbed  by  two  tit/es:thefirj},the  father  of  our  Lord  lefus  Chrift^  ^ 
 jind  that  by  nature  as  he  u  God,andat  he  u  man  by  perfonallvnion.  The  other  title. 
 Gf  whomc  the  whole  famiUc,whiich  is  in  heaucn  and  carth/is  namcd;/»»^/rj6 . 
 words  is  fet  downe  a  defcription  of  the  Church  ifirfl  it  is  a  Famiiic ,  becaufe  tt  is  the- 
 e»mpanie  of  Gods  eleSi  children  vnder  the  goHermnent  of  one  father,  i  .Tira.  ? .  I  J- . 
 ItU  c<i//(f^r/?tf  houfeof  God.Eph.i.To.y/^tf;  that  heleeuearefaidetobeofthc 
 hoHjholdofGodifecondly ,  the  parts  of  the  Catholike  {hfirch  are  noted,  namely, the 
 Saints  in  heaaen  departed.and  Saints  liningon  earth :  thirdly, it  is  [aid  to  be  named 
 ofthe  father  ofChriil,  becanfe  Oi  the  father  ofChrifiis  thefatherofthisfamilie, 
 fo  alfo  this  familie  is  chilled  by  him.Gen.6.2.T>an.^.>io.Thtrdly,the  matter  of  the 
 prayer jiands of fouremoJ}i»orthiepoiKts.  --■i,7\i.  .x;\ 
 
 ThefirFl  isfirength  to  beare  the  crojfeandto  rejlji  fpiritfsal/ temptations^  y.i6, 
 where  thefrength  is  fet  out  by  diners  arguments :  Tirfl ,  that  it  is  the  meeregift  of 
 <7o^,that  he  would  grauntyou:  Secondly ,  the  caufe  of J}rength,hy\\\%SpmXi 
 Thirdluthe  fubieU  or  place  where  thisjlrengch  muji  be,  in  the  inner  man,r^^/  isau 
 the  whole  man,  fofarre forth  as  he  is  renned  by  grace,  Eph.  6.  i  /^.  Thefecondis,  the 
 dvi'ellins;  of  Chrift  in  their  hearts  by  faith :  Faith  is  when  a  man  beeing  ferioujly 
 humbleaforhisfnneSy  is  further  in  confctence  perfwaded,  andrefoluedofthepar* 
 don  of  them,and  of  reconciliation  to  (jod.Nowwherethisperfwafon  is  in  deed,there 
 foUowes  necejfarily  Ghrijis  dwelling  in  the  heart, which ftands  in  two  things:  thefirfi 
 is, the  ruling  and  ordering  of  the  thought  s,affeEltons,anddefres  of  the  heart ,  accor» 
 tlsne  to  his  will',  as  a  mafier  rules  in  hts  houfe :  thefecond  is  the  continuance  of  hts 
 rule.  For  he  cannot  be  faid  to  dwell  in  a  place, who  rules  in  it  but  for  a  day. 
 
 The  third,  is  the  knowledoe  and  the  acknowledgement  of  the  in^mt  greatnes  of 
 Gods  hue  in  Chrifl,an  ejfeol  of  the  former,  v.  1 8,  1 9.  //?«?  words  are  thus  explaned : 
 Rooted  and  o^toundcd.Here  theloue  of  ^ed  wherewith  he  hues  the  ele^,  is  as  4 
 roote  and  foundation  of  all  Cjods  benefits,  ele&ion,  vocati9n,iftflification,  andglorifi-^ 
 cation.L^tenarerootedandgroundedin  loue,  when  ^ods  jpirit  affures  their  hearts 
 efGods  hue,  and  dothgiue  themfome  inwardfenje  and  fee  ling  of  it.  Fortljen-  they 
 areasit  were  fenftbly  put  into  the  roote,and  laid  on  the  foundation.  With  all  Saints: 
 Tauldef  res  this  benefit, not  onely  to  the  Ephepans ,  but  alfo  to  all  the  faithfult  with 
 them.  What  is  thcknj^lhjthebrcdth.  Here  is  a  ^eech  borrowed  from  the  Geome-if 
 tridans,andit  flgnifics  the  abfolute greatnes  orinfnitnesofGodsloue  ,andthat  it  is 
 like  a  world,which for  leyj(nh,breadth,hei^ot,and depth,is endleffe.Here note  the  or-' 
 der  of  receiuinggrace.Fir(i,ChriJl  dwells  in  the  heart  by  faith.  Secondly,then  comes 
 afenfe  andfeehng  of  Cjodj  hue ,  as  it  were  by  certaine  drops  thereof.  Thirdly, after 
 thisarifeth  a  phntfullkno^vledge,andapprehen{ion  of(jods  hue,  and  as  it  were  the 
 powring  out  of  a  fea  into  a  mans  heart,  that  for  greatnes  hath  neither  bottomenor 
 Banke.hnA  know  the  louc  of  Chrifl::/^f/f  words  (as  I  take  itjarean  expoftton  of 
 the  former :  for  to  comprehend  the  hue  of^od,  is  nothingels  but  to  knew  the  hue  of 
 Chrifi:confdering  that  allwhome  the  father  loueth,he  hueththemin  ChriJl.vjhkU 
 palleili  kno  wledgCj  that  tStwhkhfcr  the  greatnes  of  it  no  man  can  fully  know.), 
 
 Ths 
 
The  fourth  thing  ii  thefuke^e  of  gods  graces, v,  I  g.Here  the  fulncfl'c  of  God, 
 doth  not  ftgmfie  fulneife  of  the  G  odhead  or  diuific  natMrfi  but  the  perfeMio/t  of  the 
 inner  man  which  fjall  not  be  till  after  this  life. 
 
 Now  fo  Howes  the  thankefgintng,  or  the  praije  of  God,  V.  1  ©,  2 1  .eentaimng  theft 
 p)ints,The  matter  of  pratfe,his  power  and  bounttf nines,  whcrby  he  can  vvorke  ex- 
 ceeding aboundantly  aboue  all  we  aske  or  thinke  :  attdboth  thefe  are  not  onely 
 to  be  conceiHedin  mindeybut  alfo  may  be  felt  in  the  heart ,  according  to  the  power 
 that  worketh  in  v%.z.Theforme  ofpraife ,  glorie  vnto  God  by  Chrifl;  ^oi  all  be- 
 nefits are  receittedfrom  the  father  by  Chnft.  ^ .  The  proper  place  of  true  praife  of 
 god,'Caz  Church.  4.  The  conttnttance  of  Us  praife,  thorow  all  generations  for  e- 
 ucr. 
 
 ?hinp.  I. 
 
 9'  A  ^^  ^^^  ^  P*"^/»  ^^^^  y°"^  loucmay  abound  yet  more  and  more,  in 
 
 Xa  knowledge  and  all  fenfe. 
 i<o.  That  ye  may  difccrne  things  that  diflfer:  to  the  ende,ye  may  be  pure  and 
 
 without  offencCjto  the  day  or  Chnft:.  '*  ^  \ 
 
 1 1 .  Filled  with  fruits  of  righteoulhefle ,  which  arc  by  Icfus  Chrift ,  vnto  the 
 
 praife  and  glorie  of  God. 
 
 The  ExpoftioM. 
 
 THis  praier  containes  three  parts.  In  the  firjl ,  Tanlpraiethfor  increafie  of  lorn 
 in  the  'Thiltppians, whether  it  be  to  God  or  men,\.g.  andhejhewes  the  meanes 
 tfincreafe, which  are  /wo.knowledge  ayjdt^n(e,or  feeling.For(to goe  backward) 
 the  more  a  godly  man  feels  (^ods  lone,  and  hath  experience  of^ods  word  in  hi3nfelfe\ ; 
 the  more  he  knowes  of  Gods  word.and  perceines  his  loue  vnto  him;the  more-he  lones, 
 Godagaine,  and  his  neighbour  for  hisfjtke. 
 
 The /econd  thing  praied for ,  is  the  gift  ofdifceming,whereby  men  knorv,  what  is 
 trtte,what  falfe :  what  is  to  be  done,  what  to  be  left  vndone:  the  endes  of  this  gift  are 
 two.  The  fir (i, that  by  meanes  of  it, they  may  be  pure  andjincere :  thatis,keepe  a  good 
 confctence  before  Cjodandmen  in  thetrliues  and calltngs.  The/econd is,io  be  with- 
 out offencc'J  hat  if, innocent  ,giuing  no  occaRon  ofemllto  any ,  and  not  taktng  them 
 offered  by  others:  and  the  continuance  of  thefe  is  noted  to  the  day  of  Clirift  >  which 
 ii  the  time  in  which  he  commeth  to  vs, either  by  our  death,  or  by  the  lajf  iudge^^ent. 
 Thirdly ,  he  praieth  that  they  might  abound  in  good  workes,  which  are  defer ibed 
 hy  aJi}nilitude,{x\x\Xs  ofrighteoufiics:C6ri/?w»/  beeing  fruit  full  trees.  Ezcch.47. 
 1 2.B(ay  6 1 .  V  i-'Bythe caufe f/^<>»^,which are  by  Chrift.  3 ,  By  the  end,  vnto > 
 the  glorie  and  praife  of  God. 
 
 ••    .  Colof  I.  .     ,  ^ 
 
 5?  .T  C  eafe  not  to  pray  for  you ,  5c  to  dcfir  e  that  ye  mi  ght  be  filled  with  know-- 
 
 1     ledge  of  his  will,  in  all  wifdomc  arid  fpirituall  vnderftandin». 
 30.  That  ye  might  walke  worthic  of  the  Lord ,  and  pi  eafe  him  in  all  things, 
 "   fructifying  in  all  good  works ,  and  incrcafing  in  the  acknowledgement  of 
 
 God.  ■      /  ?0    T 
 
 II.  Strengthened  with  all  might  through  hisglerious  povi'er ,  vnto  alTpati'^ 
 
 ence  and  long  fuffering  with  ioyfulncffe, . 
 1'  3 .  Giuing  thanks  to  the  father  vi'hrch  hath  made  vs  fit  to  be  partakers  of  the: 
 
 inheritance  of  the  Saints  in  iiglitk . 
 
 3i3>  Wliot) 
 
1 3 .  Who  hath  dcliaered  t$  from  the  power  of  darknes ,  and  hath  tranflatcdi 
 .  vsintothckuigdoHicofhisownefonne. 
 
 The  Ex^ojiaon^  - 
 
 THefe  wbrds  tontAlne  a  prayer,  and  a  thankefgming.  hi  the  prayer,  three  thi»^ 
 are  oiksii-Thefrflii  theincreafe  of  the  knowledge  of  Gods  reH€Aled\^\^\  iiS: 
 hi4  word,and  he  demdes  it  into  tr^o  farts:  \^\{AoVRt,rFhich  u  not  onelj  to  l^ow  (jodt 
 vord,  but  alfo  to  applteit  to  euery  aUionfyr  the  right  dhdhdy  performing  thereof 'y 
 and  fpirituall  vnderftanding  '.rvhtch  is ,  when  men  by  theaffifianci  fffGodsfj>irir'i, 
 doeconc'etue  the  will  of  God  mgenerall  without  applying,,  •?»  ■  ■   v- 
 ->  Secendiy,PaulpraiesfGrthefmhsofthitkl^onivledgesVphkha!t€foftre.  i.Tewalk^ 
 V>orthie  ofGod,<ugoodferftaiits  doe,  who  in  their  apparelUgcflnre ,  and  alt  t  heir /io^ 
 ings ,  fo  behaue  themfelcies  that  they  may  credit  their  mafiers. 2. To  pleafc  God  in 
 ;ritthings,^^  approor^g  their  hearts  vnto  him.  3.  To  be  plentifnllin  allgoodvot'kes'ii 
 4..  To  increafe  in  the  Ack^oivledgement  of  God.  For  the  more  anyincreafe  in  ^nomr-i 
 led(re\itMd  experience:  in  (]ods  rvord,  the  more /ball  they  acknotviedge  ^ed  the  father, 
 to  %e  their  father, Chriji  to  be  their  redeemer,and  the  holy  Ghofi  their fanSlifier, 
 '  Tbirdh ,  hepraiet  that  the  Qolofflans  maybejlrengthened,  v.  1 1 .  where  henoteH 
 the  f4/!f/^,Gods  glorious  power;  and  the  effeEls, which  are  thr^e.  (.Patience,  he- 
 caufe  it  is  necejfarie  that  the  godly  fuffer  many  agltElions. i.'Lon^  {uff€rmg,becatife 
 oftentimes  thefameaffi^ians continue  long.  3.  IoyfuUicflc,^rr<j»/^  the^offeii- 
 Utter, 
 
 The  thankefgttiingisfor  a  benefit ,  that  God  had  made  the  Colojfiansfittefer  thes 
 k^ngdome  of  giorie :  a^d  tktr^afon  is ,  becaufe  he  had  mudethem  members  ofthe^ 
 kmgdometfgface. 
 
 i.Theff.3.  ■       i 
 
 I  a.'TT*  He  Lord  increafe  you,and  make  you  abound  in  louc  one  towards  an 
 
 Ji    otherjand  towards  all  men  :  euen  as  we  doe  towards  you. 
 1 3 .  To  makeyour  hearts  ftable  and  vnblamcablc  in  holinefTc  before  Go^'^ 
 €uen  our  father  at  the  commjng  of  our  Lord  lefus  Chrifl:  with  all  his 
 Saints. 
 
 2.Thejf,2,  \ 
 
 r  tf.TEfus  Chrifl  our  Lord ,  and  our  God,  euen  the  "father  which  hath  loued 
 
 ■i-vs ,  and  hath  giucn  vs  euerlafting  confolation  and  good  hope  through 
 
 grace,  | 
 
 c  ?v  Comfort  your  hearts ,  and  ftablifb  y ou  in  eucry  word  and  good  worke.  f^ 
 
 i.Theff.  ,  :    K 
 
 2j,^.  TO 'A' the  very  God  of  peace,  fani6>ifie  you  throughout:  an^  Ipray 
 -''■   01  God  that  your'^whbtelpirit  and'^fouleand  body  may  be  kept  blaiiie*' 
 *J5^ndin?.   IcfTc  vnto  the  commingofour  Lord  lefus  Chrift. 
 hjh<:w]lai^  jiSonggatheredoutofthe  Pfalmes,  containingthefobbes  andfighs  • '-: 
 
 Of  all  repentant Jmners. 
 s,Apr^jcc  ro      T    ^^<^  \^t2irt  my  prayer ,  hearke  the  plaint  that  I  doe  make  to  thee  i 
 i)r«7.aratwD  oc    J_jLord  ifi  thv  natiue  truth,and  in  thy  iuftice  anfwer  mcc. ' 
 
 *tj  r  f 
 
 Jr ;  "x  t^    '  Rc9;ard,0  Lord, for  I  complaine,  and  make  mv  fuit  to  tbcc :  • 
 
 JLctnot  mv  words  returns  m  vame,  but  giuc  .in  eare  tomee.  ■  » •''«--  - 
 
 BchoW, 
 
BclioW/in  wicke(^ne^.niy  kind,anjd  ilispc  I  dici  recciuc : 
 And  lojiTiy  (inFuU  mother  ckc,m  finnc  did  nie  concemc  i 
 
 Anc! I  with  euiUs  tnatny  ofie,am  foric  bcfet  abotit :         ' 
 My  finnes  increase, and  fo  come  on,I  cannot  fpic  them  out. 
 
 ") :  ::■  ■  '!;. -tr;  ,' :7,;--r;!.:  ' :  ;  '  ^^;:.  :irr):ft  !)r :,  :;r.. 
 
 l^or  why,  in  number  they  c;?eeecle  the  h jiresif^on  my  IjMca.d;- 
 lS\y  hcai  t  doth  famt  for  very  feare,  that  I  am  almoft  dead.. 
 
 Thus  in  me  in  perplexitie,is  mine  accorcbredfpright  t 
 And  in  me  in  my  troubled  heartjamazed  and  afEight. 
 
 The  wicked  workes  that  I  Iiaue  wrought,  thou  fetfl:  before  thine  eye  s 
 My  fecretfaultSjyca  eke  my  thoughtSj  thy  countenance  doth  cfpie. 
 
 O  Lord  my  Godjif  thou  Oialt  weigh  my  finncs>,and  tljcm  perufe:. 
 What  one  mall  then  efcape  and  fay/I  can  wy  fcifc  txcufe  : 
 
 In  iud2;cmcnt  with  thy  {eruant,Loi'c^joh  enter  not  at  sdli 
 For  iuuified  in  thy  fight,  not  one  that  liuelh  fhall. 
 
 And  for  thy  pitie  plentifulJ,0  Lord,  I  thee  intreat : 
 
 To  grant  me  pardon  for  my  finne,for  it  is  wondrous  great 
 
 O  Lordjwhat  earthly  man  doth  know,the  crrours  of  this  Ijfc  I 
 Then  clenfe  me  from  ray  fecret  finnes,  which  are  in  me  mod  rife. 
 
 And  keepe  me,,that  prefiimptaous  finnes  prcuaiicnot  ouer  me : 
 Ajid  thcniilwll  beinnocent,and  great  offences  flee. 
 
 To  thee,0  Lord  my  Godjoc  I  doe  ftretch  my  crauing  hand^  j 
 My  foulc  dcfiieth  after  thce,as  doth  the  thirftic  lands. 
 
 As  handmaids  watch  their  miftris  hands,  fome  grace  for  to  atchiue  i. 
 So  I  behold  thec,Lord  my  God,till  ihou  doe  me  forgiue. 
 
 Lord  turne  thee  to  thy  wonted  grace,  my  filly  foulc  \'ptake : 
 O  faue  me  not  for  my  deferts,but  for  thy  roercie  fake. 
 
 My  foulc  why  dofl  thou  l^int  and  quaile  ?  fo  fore  with  paine  opprefl : 
 With  thoughts  why  doft  diy  fclfe  affaile  ?  fo  fore  widiin  my  breft. 
 
 Truftin  the  Lord  thy  God  alwaVjOnd  thou  the  time  Oia.t  fee  .- 
 
 To  giue  him  thankes  with  laud  and  praife,for  health  reftorde  to  thee. 
 
 f  sr  w%  ?  his  anger  But  a  %ace  do  til  laft^AndHackc  againti 
 
 5^9 
 
 a.A  conftiUm» 
 of  fin  wiih  for- 
 row  of  heart. 
 
 VI  ■  r.'  •■■ '    •.    'si 
 
 j.lra.pr  forpaf» 
 «Jon  f  X  fiEn^s 
 kiT'wneand  vrt» 
 
 (f.  Faith  (h'wuig 
 itfcifeinoe  ;rc 
 of  rcam:iiu:ioa 
 with  God,- 
 
 PfaLS,      ' 
 
 y.?ai:hfighterfi 
 vrxh  di.irat,aj«3 
 liboiireth  to  o<» 
 uercomeir. 
 
 'S£rf,l2o 
 
 Pf(i!i$e\^3-<^. 
 
 Jut 
 
J  70  The  fobs  (tndJighsefa/lrepetn^ntjfMHcrt, 
 
 But  in  hisfauour  and  his  grace,  alvvay  dotli  life  remainc,  * 
 
 ^fyfj         Though  gripes  of  gricfc  and  pan^s  full  fore,  doe  lod  jc  with  thee  all  nighti'-H 
 *        The  Lord  to  ioylhall  thee  rcrtore,  before  the  day  be  light. 
 
 The  Lord  is  kind  and  mcrcifull, when  finncrs  doe  him  gricuc: 
 Pfal,  1 9  3  J,  jj^^  do  weft  to  coheeiue  a  wrath^and  rcadieft  to  foigiuc.  ■    y 
 
 r   ,        And  lookc  what  pitie  parents  dcnrCjVnto  their  children beare; 
 •''  ^"       Lilce  pitie  beares  the  Lord  to  fuch,as  worihip  him  in  feare. 
 
 The  Lord  that  made  me  knowes  my  fhape,  my  mould  and  fefhion  iull: 
 very.  1 4,       How  weakc  and  fraile  my  nature  is,  and  how  I  am  but  dulL 
 
 f-f")'«  for  re-  Q  God  Create  in  me  an  heart^vnfbotted  in  thy  fight: 
 KIShSy  fp"ir1i.  And  eke  within  my  bowels,  Lord,  renue  a  liable  fpright. 
 
 Tfal.si.i9.  With  thy  free  fpirit  co  n  firm  e  thou  me,  and  I  will  teach  therefore 
 verf.iz.       Sinners  thy  waies,and  wicked  fhall  be  turned  to  thy  lore. 
 
 V*  J»f er  ft>f  •-  My  foulc  is  rauiflit  with  dcfirc,  and  neucr  is  at  reft : 
 
 |Douruuc<u»d  But  feekes  to  know  thy  iudgcments  hie,  and  what  may  pleafe  thee  bed. 
 
 icalliog. 
 
 P/T  / 19.  *o.  O  would  to  God  it  might  thee  pleafc,  my  waies  fb  to  addreftc : 
 werf.j.        That  I  might  both  in  heart  and  voyce,  thy  lawes  kcepe  and  confeffc. 
 
 1^fid.29.ii.  In  rightcoufiies  I  doe  intend,  my  time  and  daies  to  ferue : 
 
 Haue  mercic  Lord  and  me  defend,  fb  that  I  doc  not  fweruc. 
 
 IwiStki^'*^^'  And  with  thy  (auing  health,0  Lord,vouchiafc  to  vifit  rac: 
 #Vi/.  106.  s.  That  I  the  great  f<phcitic,  of  thine  cleft  may  (cc. 
 
 iperf.6.        And  with  thy  peoples  ioy  I  may,a  ioyfull  mindepofIe(!c : 
 And  may  with  thine  inheritance,  a  glorying  heart  expreflco 
 
 Jt*<^«  The  Lord  the  God  of  rfrael,be  bleft  for  cuermore : 
 G^  Let  all  the  people  fay  Amen,  praifcye  the  Lord  thcr€6)rct 
 
 x;erfi6^ 
 
 FINIS. 
 
 .  .oi 
 
TREATISE  TEN- 
 
 DING  VNTO  A  DECLARA-- 
 
 BE    IN   THE    ESTATE    OF   DAMNATION, 
 OR    IN    THS   ESTATE    OF    G  R  A  C  S: 
 and  if  he  be  in  the  firfl:,how  he  may  in  time  come 
 OMt  ofittifin  the fecond^horv  hemaj 
 difcerne  it,and  perfeuer 
 in  the  fame  to  tht 
 cnde. 
 
 ^^levpedandcorreUedby  the  Author, 
 
 The  points  that  arc  handled  be  (ct  downc 
 in  the  page  following. 
 
 2.Pct.i.verrio. 
 
 ^hte  utt  diligence  to  make  jour  calling  andeleElionfitre  :fcr  ifjf 
 doe  ihefe  things  ye  JhaUneuer fall. 
 
 Printed  for  L  P.  and  I.  L,  1600. 
 
^he  Qontents  of  the  booke. 
 
 How^rre  a  Keprobate  nay  goe  b  Chriflian  Religion. 
 
 The  cftatc  of  a  true  Chriftian  in  this  life :  which  aUb  Iheweth  howc  fint 
 theelcd  beeing  called^goe  t^ypnd  allreprobates  in  ChriHiianiue. 
 
 ADialoguc  to  the  fame  purpofc,  gathered  out  of  the  Ciuoric  writings  of 
 Mader  Tindall  and  Bradford. 
 
 Howc  a  reprobate  may  perfbrmc  all  the  religion  of  the  Church  of  Rome, 
 
 The  conflifts  bctwccne  Satan  and  a  Chriftian. 
 
 How  the  word  of  G  od  is  to  be  applied  aright  vnto  the  confciencc. 
 
 Confolations  for  the  troubled  confciences  of  weake  Chriftians» 
 
 A  Declaration  of  ccrtaine  (pirituall  Dcferdons. 
 
TO   THE  RIGHT  WORSHIP^ 
 
 FVL   AND  MY   CHISTIAN  FRIEND    MASTER 
 Valentine  Knightly,  Efquire,one  of  her  Maiefties  lufti- 
 -  ces  of  peace  in  Northampton/^re, 
 
 .2S> 
 
 fejfors  ofQhrtfljin  the  day  of  grace  yperfivade  thernfeines'*^'^*'^*^' 
 that  they  are  in  the  efiate  of  graces  andfo  the  true  Church   *^'  *^*  '  ' 
 efleemethof themtocyetrehen  the  day  of  grace  is  pafi, they  ,  ',  ^' 
 contrariwifefhallfinde  themfelues  to  be  in  the  efiate  of  da-  .    ^  /*    „ 
 nation  remeauejje.  h.  doIeruU  cale,yeta  molt  rclolutcproteftams.of 
 trueth,ancithe  rcafon  is  plaine.  Men  thatliueinthe^onai^onfol 
 Church  arc  greatly  annoyed  with  a  fearcfullfccuritc"er. 
 and  dcadnes  of  heart,by  which  it  comes  to  paflc  that  they  thinkc  it  enough  to 
 make  a  common  proteftation  of  the  faith,not  once  in  all  their  life  times,exa- 
 miningthemfclues  whether  they  be  in  the  efiate  of  grace  before  the  eternall  ^»  i.^r.  //, 
 God  or  not.  ^  AikI  indeedc  it  is  a  ^race  peculiar  to  the  man  Ele^  to  trie  him-  j, 
 felfe  whether  he  be  in  the  eftate  of  grace  or  not.  pfal.  ii^.f^ 
 
 The  further  opening  of  the  trueth  ofriiis  point ,  as  alfothc  daungcr  of it,I 
 hauc  enterprifed  in  this  trcatife ;  which  I  am  willing  to  beflow  on  you,both 
 for  the  profeffion  of  the  faith ,  which  you  make ,  as  alfo  for  that  Chrirtian 
 friend(hip,you  hauc  fhe wed  to  me.  Accept  of  it  I  pray  you  and  vfc  it  for  your  ^    ^^ 
 edification. «  Thus  I  conmiend  you  to  God,and  to  the  word  of  his  gracc,that    ^^"•^°'. 
 is  able  to  buildcyou  vp  further  and  giuc  you  an  inheritance  among  thcm"^'^* 
 which  arc  fanftificd.From  Cambridge  this  24.  of  Noucmbcr.  1 5  8p. 
 
 Your  Worftiips  to  command, 
 IVilliam  T^erkins. 
 
 P    ^ 
 
 To 
 
f7* 
 
 ^o  the  Qhrijlim  ^ader. ' 
 
 i 
 
 |i^^:^E;^v-:jg!v^{  Ood%eader  it  is  a  thing  to  be  confdered^that  a  man  may  feeme 
 "i'f^^^-^^^^^^both  vnto  himfelfe  andto  the  Church  of  God  to  he  a  true  ^ro' 
 ^^"^^^^iifejfoar  of  the  <^ofpel,a»dyet  indeede  be  none,  ^^//profejfors  that 
 G    pW  !■  be  of  this  fort, are  excetlently  defcrihed,Luk^  S.verfi  3.  in  thefe 
 rJ^^i  words. hnA  they  which  arc  vpon  the  ftony  groud  are  they, 
 vl^^i^^;  w  thev  (hal  hear c^rccciue the  word  withioy :  but 
 
 rM^^'  hauing  no  roote^beleeue  for  a  time,6c  in  the  time  of  temp- 
 tation <^oe  away.f^here  are  to  be  noted  three  things. FirJ},  their  faith,  in  that  they 
 arefaidto  beleenefor  afeafon.Secondly  the  fruits  of  that  faith,  in  that  they  arefaid 
 to  receiue thewordpreachedrvith ioy.  Third/y,  their  vnfoundnejfe  in  that  theya)*e 
 compared  to  flony  ground,and  in  the  time  of  temptation  goe  away. 
 
 Concerning  their  faith,rfheras  thefpirit  of  (jod faith,  that  they  doe  beleeue  thefe 
 things  are  to  be  conftdered.Firfi,that  they  haue  the  k^ow/edge  of  the  word  of^od. 
 Secondly, that  they  both  can  and  doegiue  ajfent  vnto  the  wordefGod,that  it  U  mofl 
 true. Thirdly, in  more  fpeciall  manner  they  giue  ajfent  vnto  the  couenant  ef grace 
 wade  in  Chrift^that  it  is  mojl  certaine  andfure:and  they  areperfwadedin  a  general 
 and  conf fifed  manner, that  Godwillverifie  the  fame  couenant  in  the  members  ofhi^ 
 Church.This  is  all  their  faith:which  indeede  proceedeth  from  the  holy  ^hofi,butye$ 
 it  is  notfufficient  to  make  them  found  Profejfors .  For  albeit  they  doe  generally  be» 
 leeue  Gods  promifes^yet  herein  they  deceiue  themfelue s,  that  they  neuer  app he  and 
 appropriate  the  fame  promifes  to  their  ownfoules.  An  example  of  this  faith  we  haue, 
 \  Ioh.2.24.whereitfsJaid,thatwhenour  Sauiour  Chrifi  came  to  lerufalem at  the 
 feaflofEafler  ,v[id.mt  beleeued  in  his  name ,  and  yet  hee  would  not  cotmnit 
 hitn(elfe  vnto  themjbecaufe  he  knewc  them  all,and  what  was  in  them. 
 
 To  come  to  the/econdthing:thofe  profejfors  which  are  indued  with  thus  much 
 grace, 06  to  beleeue  in  Chrifl  in  a  confufedmaner,goe  yet  furtherfor  this  their  faith, 
 though  it  be  not /iefficient  tofaluationyet  itjheweth  itfelfe  by  certaine  fruites  which 
 it  bringeth  forthrfor  as  a  tree  or  a  branch  of  a  tree  that  hath  no  deepe  rooting,but  «'- 
 ther  is  couered  with  a  few  moulesfir  els  Iteth  in  the  water ,  at  thefeafan  oftheyeare 
 bringeth  forth  leaues  andblo^omes,andfomefruite  too ,  and  that  for  one  or  two,or 
 moe  jeares'.fo  one  that  is  an  hearer  of  the  word,may  receiue  the  wordrand  the  worde 
 as  feed,by  this  generall faith  may  bee  fomewhat  rooted  in  his  heart  and fet  led  for  a 
 feafon^andmay  bnngfoorth  fome  fruites  in  his  hfeperadncnture  very  f dire  in  hit 
 owne  and  other  mens  cies: yet  indeede  neither  found ,  nor  laflingy  nor  fubfiantialK 
 What  thefe  fruites  are, it  maybe  gathered  forth  of  thefe  wordes ,  where  it  isfaid, 
 that  they  receiue  the  word  with  loy, when  they  heare  iff  or  heremay  be  gathered, 
 Firfl,that  they  doe  willingly  fubieB  themfelues  to  the  mimjlerie  oftheword.Second-' 
 ly ,  that  they  are  as  forward  as  any ,  and  as  ioyfull  in  frequenting  fermons .  Thirds 
 5  ly,  that  they  reuerance  the  LPliimjlers  whome  they  fo  ioyfully  heare .  Laflly ,  they 
 4  condemne  them  of  iwpietie, which  will  not  be  hearers, or  be  negligent  hearers  of  the 
 word. 
 
 Now, of  thefe  andfueh  like  fruits,  this  may  be  added:  thomh  they  are  not  found, 
 iH  they  are  void  ofthatgrojfe  kindofhypocr'ifie  ...For  the  mi^uleJ  ofthofe  Profejfors 
 
TotlicRcadeK  '^yj 
 
 4rt  y^drt  enlkheited,  ArA  their  hearts  are  inched  with  fuch  4  faith  j  Oi  may  hinp  Ma*e,that  ih«e 
 
 ,   ',     y  n     ^   r-  11         r        r         •       I         ^iT      ii  i       r      i       t  .  7  IS  a  true  fjltb , 
 
 forth  thefepmtsjor  a  time:  and  therefore  herein  they  ai^emble  not  thatjatth  which  wrought  by  the 
 they  haue  not:b(it  rather /hew  that  which  they  hane.Adde  heremto,that  a  wtan  bee-  Jjefi^^^lil? 
 3nq  m  this  efiate»  may  deceine  himfelfe ,  anctthc  moji godly  in  the  world,  which  hone  yet  not  Outii^ 
 the  greatefi  gifts  ofdtficrning ,  how  they  and  their  brethrenjland  before  the  Lord :  "''^* 
 It^  as  thefgtree  withgreene  leaues  deceiuedour  Sauionr  thrift  as  he  was  man  :for 
 ^^he.n  in  his  hunger  he  came  vnto  it  to  hatte  hadfomefhit  hefonndmne. 
 .  i[ .  If  this  befoytt  may  be  then  required ,  how  thefe  vnfimd  prof e fours  differ  fionu 
 ^irue profeffoursJanfiver,in  this  they  dijfer.that  they  haue  not/ound  hearts  to  cleaue 
 vntopmfl  lefm  for  euer .  fVhich  appeareth  in  that  they  are  compared  to  fionie 
 ground,Now,ftoniegroundes  minghdw^thfome  earth  are  commonly  hot ^and there-' 
 fore  haue  as  it  werefome  alacritie  andhafineffein  them,  and  the  corne  asfooneas  it 
 is  cafi  inta  this  ground,  it^routeth  out  veryjpeedily,  but  yet  theflones  will  notfuffer 
 the  corne  to  be  rooted deepely  beneath,  and  therefore  when  fommer  conrmeth  the 
 blade  of  the  corne  wither  eth  with  rootes  andall.So  it  is  with  thefe  prefeffhurs :  they 
 hme  in  their  hearts  fome  good  motions  of  the  holy  Ghofi ,  to  that  which  is  good:  they 
 haue  a  kind  of ^  ale  to  Gods  werd,they  haue  a  liking  to  good  things,  and  they  are  Oi 
 forwards  as  any  other  for  a  time,  ^nd  they  doe  beleeue .  "Sut  thefe  good  motions  and 
 graces  are  not  laJling,bHt  like  thejUmeandfiafhing  offlraw  andjiubble:neither  ars 
 they  fufficient  to  faluation* 
 
 -With  the  true profejfours  it  isfarre  otherwife:  for  they  haue  vpright  and  honcft 
 hearts  before  the  Lord,  Z»/^  S.  //.  And  they  haue  faith  which  worketh  by 
 loue.^^/./.<^.  iAndthat  Chriflian  man  which  laueth  God,  whatfoeuerjhall  befall„ 
 yea^  though  it  were  a  thou/and  deaths  ,yet  his  heart  can  neuer  befeuered  fiom  the 
 Lord  and  fiom  his  Sauiour  flrif :  as  thejpoufejpeaketh  vnto  (lortft  of  her  owne 
 ioue,Cant.  8. 6, Set  me  as  a  fealc  on  thy  heart,as  a  fignct  vpon  thy  arme:for  louc 
 is  as  ftrong  as  death :  icaloufie  is  as  cruell  as  the  grauc ;  the  coales  thereof  arc 
 fierie  coales  and  a  vehement  flame.  Much  water  cannot  quench  louc ,  neither 
 can  the  flouds  drowne  it :  if  a  man  fliould  giue  all  the  fubftancc  of  hishoufc 
 for  1  oue,they  would  greatly  contem  ne  it. 
 
 JVherefor-e(good'\eader)  feeing  there  isfuchajipiilitude  and  affinitie  betweene 
 thetemporarieprofefor  of  the  Gojpell,andthetrueprofe(forofthefame:it  is  thedu' 
 tie  ofeuery  Chrijitan  to  trie  and  examine  himfelfe  whether  he  be  in  the  faith  or  not, 
 2. Cor.  i^.s-^y^ndwhereas  it  is  an  hard  thing  for  a  man  to  fear  ch  out  huj  own  heart» 
 we  are  to  pray  vnto  (jod  that  he  would  giue  vs  hisfpirit  to  difcerne  betweene  that 
 which  is  good  and  euill  in  vs.  Now  when  a  man  hath  found  out  the  ejlate  of  his  heart 
 byfearching  it ,  he  is  further  to  obferuc  and  kcepeit  with  all  diligence.  Trii.^, 
 2^.  that  when  the  houre  of  death ,  or  the  day  of  triaUJhatl  corns,  he  mayfiandfure 
 andnot  be  deceiuedofhis  hope.  \ 
 
 f^nd  for  thispurpofe  I  hatte  defcribed  the  mofl  of  thefe  fmalltreatifes  which 
 follow,  to  minifier  vnto  thee  fome  helpe  in  this  examining  and  obferuing  of  thine  own 
 heart. %ead  them  and  accept  ofthemyandby  the  bUJfing  of  Go  A  they /hall  not  be  vn- 
 profitable  vnto  thee.  And  if  theyjhall  any  whit  helpe  thee ,  helpe  me  alfo  with  thy 
 frayer,  t  j  9  s, 
 
 FINIS. 
 
 Pp  3  CERTAINE  * 
 
%£:fj*:  h^:fo\:&^ 
 
 ^,%S'7^'S 
 
 Pfai:^ 
 
 574  .'^»:\^-; 
 
 CERTAINE  PROPOSITIONS 
 
 PECLARING  HOW  FARRE  A  MAN  MAY 
 goc  iiithc  profeflion  of  the  Gofpel,  and  yet  be  a 
 
 I. 
 
 Reprobate  hath  in  his  mind  a  certain  » knowlcd^gcofGod',  of 
 common  cquitie  among  men,of  the  difference  of  good  fron* 
 bad:and  this  is  pardy  from  naturc,partly  from  the  contempla- 
 tion of  Gods  creatures  ,in  which  the  wtfdome,  the  power,lhje 
 loue,the  mcrcie,the  maiellic  of  God  is  pcrceiued. 
 11. 
 This  knovvledt^eis  only^eneralland  imperfeft,  much  like  the  ruinesofa* 
 Princes  pallaceritls  not  fumcieni  to  direft  him  in  doing  of  a  good  work.  For 
 cxampkjheknoweth  that  there  n  a  God.and  that  this  God  niuft  be  worlliip- 
 pcd:come  to  particulars,who  God  is?what  a  one  he  is?how  he  mult  be  wor- 
 f}iippcd?Hcre  his  knowledge  faileth  him^and  he  is  altogithcr  vnceitain  what 
 
 to  doe  to  plea(e  God. 
 
 IIT. 
 By  reAfon  of  this  knowlcdge,thc  Reprobate  doeth  giuc  confent,  andin  Ink 
 fieart  (ubfcnbeth  to  the  cquitie  of  Gods  law,  as  may  appeare  by  the  faying  of 
 fAt^Qn-ytdeometiorafrobocjtte^deteriorafe^Mor.  That  is,I  know  what  is  belt  to 
 bedone.and  like  it  J  yet  I  doe  the  worft.  This  approbation  in  the  Reprobate 
 commeth  fromconflraint.and  is  ioyned  with  a  dilhking  of  the  lawe:in  the  e- 
 letl  being;  calle':l,the  *>  approbation  of  the  law,proce€deth  &om  a  willing  and 
 -ready  mind.and is iovned  with loue  and  liking. 
 
 And  by  reafon  of  this  light  ofnnture.a  meere  naturarman,and  a  reprobate 
 may  befubiccl  to  forae  temptations:for  example,  hee  may  be  tempted  of  the 
 dcuill.and  of  his  owne  corrupt  fleHijtobeleeue  that  there  is  no  God  at  all.  As 
 Ouid  filth  of  himfelfjf /^^.  s  .S^lUchor  nuUot  ejfefHtare  deos:  I  am  often  temp- 
 ted to  ihinke  there  is  no  God 
 
 The  reprobate  for  all  this  knowlcdge,in  his  heart  may  bee  an  Atheift,2B 
 
 „  *  *Dauid  faith:  ^ThefooU  hath  faid in hi^  heart  there  i^  no  God.  And  a  man  may 
 
 //.. 
 
 row  a  dales  find  houfes  and  towncs  full  of  fuch  fooles:  Nay,  this  glimmering 
 light  of  naturccxcepl  it  bee  preferucd  with  good  bringing  vp ,  with  diligent 
 inftru£tion,and  with  good  corapanie,it  will  be  fo  darkened ,  that  a  man  fhall 
 know  verie  litle,iind  lend  a  life  like  a  very  bcaft:3s  experience  t€lleth,and  Da* 
 uid  knewe  very  welhwho  {di\ih,^LMatt  is  in  honour  >  and  vnderfiandeth  riOt\htu 
 like  to  beafls  that  perijb, 
 
 VI. 
 "WherforCjlhis  knowledge  which  the  reprobate  recciueth  from  nature,  and 
 from  the  creatures,  albeit  it  is  not  fufficient  to  make  him  doe  ihae.which  ibail 
 •  y^(f?. H.  J?,  pUafe  G od:yet  before  Gods  ludgemcm feat^«  it  cutteth  offaii  cxcufe ,  which- 
 
 «I  ?fal4-9. 
 
 %^m.  /.  2j.  h€  might  alicadgcwhy  he  fhould  nolle  condemned» 
 
 ¥11. 
 
Uo)»f4m  4  %f prolate  m^goe.^e,  5  7  j 
 
 VII. 
 ^Befidc  this  naturaU  knowledge,  the  reprobate  mav  be  made  partaker  oft  Heh,6.4., 
 ^z^reachin^ofthc  worAy^  be i/Iumimtedhy ihcholy  pioilj^ndCo xa^ycomc^. Pft,2,  ip 
 to  the  knowledge  of  the  rcuealcd  will  of  God  in  his  word. 
 
 VIII. 
 Thus  when  theyhcare  the  preaching  of  the  wordjj^od  proFercth  faluation 
 
 "^ft>thcm,andf4/&?^'//?<?«f,g  yet  this  calling  is  not  {beffcfluallinthemasitising^jy- .      -- 
 
 •  the  cleft  children  of  G  od.For  the  reprobate  when  he  is  called,  he  hkclh  him-  '     " 
 
 felfc  in  his  owne  blindncs.and  therefore  neither  will  he;  and  if  he  would ,  yet  r^r  , 
 
 could  he  not  an(wer,and  be  obedient  to  the  calling  of  God.The  eleft:  beeing  p    '^  '^'  ^" 
 calledjwith  fpeed  he  anfvvcreth,and  commeth  to  the  Lord,  and  his  heart  bee-  /!^'  ''  ^^' 
 ing  readie,giueth  a  ftrong  and  loud  eccho  to  the  voice  of  the  Lord.  This  eccho  r  J        I 
 VVC  fee  in  Dauids  heart:  ^^/^i?(  faith  hc)thof4  pitdft,Seek^yemy  fiice:mme  heart  an'  ii  pr  /  '  '  g 
 
 fweredvnto  thee\0  Lord^  ftpii/  feek^thy  face.  And  god  himfelf  fpeakedi  the  fame  "^^*  ' 
 
 of  his  childrei).Zach.  i  :^.g  yThey  Jhall  call  ok  my  name,and  Iwtlheare  them:  I  ml 
 
 fay, it  u  my  fe(ble{no\NZ  raarke  the  eccho)and  they /hall fay,  the  Lordi^  my  God. 
 
 i4:^  IX. 
 
 After  that  he  hath  an  vnderflnndmg  of  Gods  word,'  hecmay  acknonvledge  ^Heh.io.24 
 the  truth  oi'\{,and  cenfejfe  i/;and  if needc  rcv{uire ,  be  a  defender  of  it :  As  ludas  ^^'  i*/6.i^ 
 vvas,and  lulian  the  Apofiata, 
 
 X. 
 
 The  reprobate  may  haue  a  feeling  of  his  finnes,and  fo  acknowledge  them, 
 and  the  punifhment  due  vnto  them: ^'as  Saul  didjwho  laid,  Ihauefmed : come  ^     « 
 dgaine  my  fonne  T)aHidfor  I  will  doe  thee  no  harme,  becanfe  myfoule  wMprecioKi      '        '  ^* 
 in  thine  eiei  this  day:  Behold  I  hiiHedoHefooliJhly,and haue  erred  exceedingly.  Th\xs\  A  ,    ■ 
 
 did  Caine,^  when  hcfuidvJ^  punij^ment  is  greater  then  lean  beare.^  Galcrius  ^r^  r  I'l  «* 
 Maximinus,a  vile  perfecutor  of  Chriftians,  had  his  bowels  rotting  within.        "1  ,/  ' 
 hiin:fb  that  an  infinit  number  ofwormes  continually  crawled  forth  of  his  bo-    ^"  * ' 
 c!ie,and  fuch  a  poyfoning  ftinke  came  from  him  ,  that  no  man  coulde  abide 
 him:bcingthus  plagued  with  the  hand  of  God,hc  began  to  pcrcciue  his  wic- 
 kednes  in  perCecuting  Chriftians,and  he  confefTed  his  finnes  to  the  true  God: 
 and  affembling  the  cniefe  rulers  about  him,hc  commanded  that  all  within  his 
 dominions  fhould  ceafeio  trouble  Chrifl:ians,and  in  all  hafre  he  madea  lawe 
 for  the  peace  andlibertie,and  the  publike  meetings  of  Chriftians. 
 
 XL 
 
 The  reprobate  hath  oftentimes  feare  and  terrour  of  confciencc :  but  this  is 
 on!ie,becau(e  he  confidercth  the  wrath  and  vengeance  of  God, which  is  moft 
 terrible.  When  Paul  preached  before  Fccl!X,a:id  bv  the  mnicflie  of  Gods  fpi- 
 rit,did(as  it  were)  thunder  from  heaucn  againR  his  finnes  doubtlcffe  he  made 
 his  heart  to  ake,and  euery  ioynt  of  him  to  tremble."  Ecebolius  a  Philofophcr  a  SccratJ.  \ 
 ofConftantinople,inthedaiesofConflantius,profclTedChf':nian  religion, £•.//. 
 &  went  beyond  all  othcrin  zcalefor  the  fame  religion  :  yet  afterward  vndcr 
 Iulian,he  fell  from  that  religion  vnto  Gentilifme .  But  after  luliars  dtath  Pea- 
 king meanes  to  bee  receiued  into  the  Church  againe,  ouerwhelmed  with  the 
 horror  of  his  own  confcience  for  his  wicked  rcuoltiriq;,he  caU  hira^clfedowii 
 on  the  groiid  before  die  doorcs  of  the  church  crying  aloild;^^A  -^^^  w<f  fal^i»- 
 
 Pp  ij.  fpiduTm 
 
fpidfimiTnm^Xt  on  me  vnfaucric  fait.  And  the  deuill  belceucth  the  wordc  of 
 
 God  and  at  Ins  owne  damnation  he  trembleth .  Thefe  feruile  fcares  ,  thougji 
 
 they  harden  the  heart  of  the  reprobate,as  heatc  doth  the  yron.after  it  hath  bin 
 
 -  --  in  the  furnace:yet  thefe  feares  in  the  children  of  God  °  are  very  good  prepa- 
 
 •  Atl.2 .  S7-  rationsjto  make  them  fitte  to  receiuc  grace:like  as  we  fee  the  needle  which  fo- 
 
 %om.  S,  ''/•^gji^  j^^^  tl^e  cloath,yetitmaketh  apaOage  and  entrance  for  the  thread,whick 
 
 feructh  for  this  vfe,to  fowe  cloath  togithcr. 
 
 A  reprobate  before  he  commit  a  fin,is  often  vexed  within  himfelfe,  &  fea- 
 
 rcth  to  commit  itmot  becaufehe  hateth  and  difliketh  the  fin  for  it  felfc,but  bc- 
 
 caufe  he  canot  abide  the  punifliment  due  vnto  the  fin.  P  When  the  daughter 
 
 t Mar. 6, 20  of  Herodias  danced  before  Herod,and  pleafed  himrthathec  might  doe  her  a 
 
 26,  pleafure,he  bad  her  aske  what  file  would :  fhee  asked  lohn  Baptitts  head  in  a 
 
 platterrHerod  did  grant  her  requeft,but  yet  he  had  a  grudging  in  heart,&  he 
 
 was  fore  orieued  at  it.  1 1n  lil<e  raaner,Pilate  was  very  much  troubled  inward- 
 
 \MaL27,    lyj^efoi-e^he  condemned  our  SauiourChrift. 
 
 i9'2h  ^  XIII. 
 
 After  he  hath  committed  a  fin,he  ^forroweth  and repenteth:  yet  this  repcn- 
 t  M^r.  27.^  ^^^^^  ^^^  f^Q  wants  in  it.Firft,he  doth  not  deteft  his  fin,and  his  former  con- 
 Heb.  12.1-].  verfation  when  he  repenteth:he  doth  bewaile  the  lofle  of  many  things  which 
 he  once  enioyed:he  crieth  out  through  very  anguirh,6c  through  the  perplex- 
 ities which  God  in  his  iudgement  layeth  on  him:yct  for  his  life,  he  is  not  able 
 to  Icauc  his  filthy  finne:&  if  he  might  be  deliuered,he  would  finne  as  before: 
 ^  Gen  27  ^2^  Efau  wept  before  his  father  with  great  yelling  and  crying ,  but  after  hee  was 
 &27I1  &  °"one  from  his  fathers  prefence  he  Lted  hisbrothcr,whQ  had  got  his  blefling^ 
 2S  and  in  contempt  of  hisfather,  chofe  him  a  wife  againft  his  liking.  Pharao.as 
 
 t  £^^  8  s  oft  as  the  Lord  laid  any  calamitic  on  him,  ^  heeuermore  defired  to  be  dehue- 
 '  red  from  it, vet  afterward  alwaies  he  returned  to  his  old  byas  againc.  Foelix 
 tvei-nbicd  before  Paul-.for  all  that,hc  could  not  leaue  his  couetoufnefTe^but  c- 
 «cn  then  he  fought  for  a  bribe.Secondly,the  reprobate, when  herepcnteth,hc 
 cannot  come  vnto  God,&  feekc  vnto  him:he  hath  no  power,no  notfo  much 
 as  once  to  defire  to  giue  one  litle  fob  for  the  remiflio  of  his  finnes:if  he  would 
 o-iuc  all  the  world  he  cannot  fo  much  as  giue  one  rap  at  gods  mcrcie  gate.that 
 i^at,?.?.    he  mav  open  to  him.He  is  very  like  a  man  vpon  a  racke,who  crieth  &  ror^th 
 out  for  very  paine,yct  cannot  defire  his  tormentor  to  eafehim  of  hispaine. 
 »  Qen,^  .4-.    ^  Caine  would  haue  bin  void  of  his  trembling,  but  he  could  not  aske  pardon 
 i>San7.s'-4'  ^^^'^  ^*""^  fiomhis  heartmeither  could  Saul,or  Iudas,or  now  can  the  deuill. 
 <J^iat.27»f.  AlV- 
 
 The  reprobate  may  hurnble  himfelfe  for  fome  finnes  which  he  hath  com- 
 
 mittcd,and  may  declare  this  by  faffing  and  teares.  When  Eliah  reprooued  A- 
 
 hab  for  his  ldolatrie,and  threatned  him  from  the  Lord,it  is  faid,  that  when  he 
 
 had  heard  thefe  words,**  he  rent  hi^-  cloathsy  and  put  fackcloath  vpon  him,andfa' 
 
 ^  ''^Kfg-^  ^ '  JJed,  and  i^^nt  foftly  in  token  cf  mourning :  and  this  humiliation  flayed  Gods 
 
 ^'^^29.         wrath  for  a  time. 
 
 XV. 
 He  may  coiifelTe  his  fmneSjCUcnhis  particular  finnes  before  men ;  but  this 
 
 as 
 
27 
 
 maygoeinChrifliamtU.  f^jj 
 
 ■  is  oncly  thcn,when  hisfoule  is  tormented  for  them ,  and  can  find  no  cafe.  For 
 then  he  fticketh  not  to  vtter  his  fecret  filthincs  to  the  hearing  of  all  men,  &  to 
 the  open  fhaming  ofhimfelfe.When  God  fmote  all  that  was  in  the  fieldes  of 
 Egypt  with  haile,then  Pharao  fent,and  called  for  Mofes  and  Aaron,  and  faid  „  ^     f 
 vnto  them,y  /  haue  now  finned,  the  Lor  A  is  nghteom.hut  I  and  my  people  are  mc-  ^^ 
 l(ed:prayye'vntotheLord{foritis  enough)that  therehe  no  more  mightie thunders^  * 
 
 <^c.SoIudas,whenhefawthat  Chrift  was  condemned,  and  felt  an  hell  in  his 
 confcience,brake  out,and  CsixAyl hauejinnedin  betraying  the  innocent  blood.  AnA 
 the  experience  of  thcfe  daies  giueth  fearefull  examples  for  the  proofe  of  this 
 pomt. 
 
 XVI. 
 He  hath  often  a  defire  to  be  hice  the  children  of  God  in  happinefTe ,  and  to 
 be(aued:not  becaufe  he  hath  any  loue  to  the  kingdom  of  God,but  becaufe  he 
 IS  afraid  of  hell.  As  Balaam  ouerprefTed  with  the  fcare  of  Gods  iudgemcnt, 
 praiedthus:^  Oh  that  my foule  might  die  the  death  of  the  righteoiu  ^and  that  my  ^  ^^^'  ^S> 
 laj}  end  might  be  lik£  his.  '  ^ ' 
 
 XVIT. 
 
 The  wicked  in  their  diftrelTe  may  pray  to  God,and  God  may  heare  their 
 praiers,and^rant  them  their  requeft,*  as  the  Ifraelites  wickedly  murmuring*  Num.tS, 
 againft  God,defired  flc(h  in  the  wildernes:  God  heard  their  crie ,  and  rained  /  ^. 
 Quailes  among  them. But  god  heareth  the  wicked  after  one  fort,  &  them  that 
 feare  him  after  another:them  that  feare  him,he  granteth  their  requefts  of  loue 
 and  mercy  :to  the  other  of  indignation  and  anger.  t>  As  may  appeare  in  the  If-  b  j}jumh,  1 1. 
 raelites,  who  when  they  were  in  eating  of  their  Quailes,  and  the  meate  was  ,  ,^ 
 within  their  teeth,God  in  his  anger  Itroke  the  with  afore  plague.  And(which  pfal.yS,  su 
 is  more  ilrange  then  this)  God  hath  performed  that  which  he  hath  promifed 
 to  the  vnbeleeuerSjthough  they  rcfufed  to  aske  it  at  his  hands ,  euen  then  whe 
 they  were  particularly  commanded:  "^ofihis  thing  we  haue  a  worthie  exam-     _^ 
 plcinKing  AchaSjwho  vtterly  refiifcdto  haueafigneofhisdeliuerance,and    •'v'^'7»'^- 
 the  confufion  of  his  enemies ,  when  God  offered  it  to  him,  and  yet  the  Lord 
 deliuered  him. 
 
 XVIII. 
 
 The  reprobate  may  go  further  in  the  profedion  of  religion,andmay  fcemc 
 for  a  timeto  bee  planted  in  the  Church :  for  he  doth  beleeue  thepromifes  of 
 God  made  in  ChriO:  lefus ,  yet  fo  that  he  cannot  apply  them  to  himfelfe.  In 
 this  thing  the  ele«^  and  the  reprobate  differ  .The  xt^xchdXz'^ generally  in  a  con-  ^  -r,  ^ 
 ffifedmanner  belceueth  that  Chrilf  is  a  Sauiour  of fome  men:&  he  neither  can 
 nor  defireth  to  come  to  the  particular  applying  of  Chrifl:.  The  eled  belec- 
 weth,that  Chrifl:  is  a  Sauiour  of  him  particularly .  The  reprobates  faith  may 
 periOi  in  this  hfe,but  the  faith  ofthe  elcft  cannot.The  reprobate  may  be  per-  ^ 
 fwaded  ofthe  mercy  and  goodnes  of  God  towards  him  for  the  prefent  time  in  5 
 the  which  he  feeleth  ittthe  q\q^  is  not  onelv  perfwaded  ofthe  mercies  he  pre- 
 fently  enioyeth,but  alfoheis  perfwaded  of  his  eternal  eleftion  before  the  fou- 
 dntion  ofthe  \voild,and  of  his  eueilafling  life,  which  yethedothnotcnioy:  ^;  ,  r 
 "Yc^i '^if Godwouldconfoundhim,andhe  fawnothin<rbfit  prefent  death  ,  and  hell 
 &:e:yet  fuch  is  his  mture.that  ftili  hse  would  bclseus  j  for  faith  andhope  are 
 
--8  t{&»farye  A  Rif  rotate 
 
 not  grounded  vpon  (enfc  and  feeling;  butarcthccuidcncc  of  tlibfe  thmgi 
 which  were  neucr  yet  fecnc  or  felt.  The  Ufc  of  the  faithftill  is  hid  in  Chnft ,  as 
 the  fap  in  the  root  of  the  tree:their  hfe  is  not  in  fenfc  &  feehng ,  but  in  hoping 
 and  belecuing: which  oftentimes  arc  contrarie  to  mans  fenfc  and  feeling. 
 
 After  that  he  hath  receiucda  general),  and  a  tcmporaric  faith  in  Gods  hcai- 
 uenly  word,5c  his  moft  mercifull  promifes  of  euerlaftinglife  cotained  therin, 
 ^Hek6.4..     bv^he  power  of  the  fpirit  of  G  o^y^he  commeth  to  L-me  a  tafl  in  his  heart  of  th|| 
 Mm,  i$,iO,  fwcetnes  of  Gods  mercies ,  and  a  reioycin^  in  confideration  of  the  eleEIto»,  a^ 
 4optmi,i»fiti^cation,zv\A  fanFitficatio»  of  Gods  children.  But  what  is  this  tnlte  ?  t 
 cxprelleit  thus ,  after  the  meaning  of  Gods  word.  Suppofe  a  banquet  prepa- 
 red,in  which  aremany  fwcet.and  plea(ant,and  daintie  meats.  At  this  banquet^ 
 fuch  as  arc  the  bidden  ^ucfts,they  mufl:  be  fet  downc,they  feetheiiieates,they 
 tafte  them,they  chaw  them  in  their  mouthcs,  they  digeft  them ,  they  are  nou- 
 ri (lied, fed, and  ftrengthencd  by  them:  they  which  are  not  bidcien  to  this  feaft^' 
 may  fee  themcats,handle  thcm,and  ta'le  of  them,to  fcele  how  good  they  are: 
 but  they  mufl:  not  eate  and  feede  of  them.  The  firft  refemble  the  elcd,  which- 
 truly  catc,digeft,&:  are  nourilKed  by  Chnft:  vnto  euerlafting life,becaufe  they, 
 haue  great  aboundance  of  the  vital!  heat  of  Gods  holy  fpirit  in  them ,  and  doc 
 feele  fenfibly  his  grace  &  vertue  in  them ,  to  ftrengthen  them  &  guide  them. 
 The  fecond  fort  truly  refemble  the  reprobates ;  which  neuer  in  truth  cnioy 
 ChriftjOr  any  ofhis benefits  appertaining  to  faluation:  but  only  fee  thcm,ancf 
 haue  in  their  hearts  a  vanifhm^ ,  but  no  certen  or  (bund  feehng  of  them  *,  fd' 
 that  they  may  be  changed,and  ftrengthened,and  guided  thereby.To  vfe  ano- 
 ther fimilitudc.The  reprobates  haue  no  more  feeling,  and  enioying  of  Chnft 
 and  his  benefits, then  thofe  men  haue  of  the  funne,which  feeonely  a  glimmc* 
 Z2,'Pet,ui4.  ring  of  his  light  at  the  dawning  of  the  day,  before  it  rifeth.  S  Contranwife,thc 
 i.Ioh.2.  S,     eleftjthey  haue  the dajf-f}arre,cuzn  the  Sunne  of righteoulhesjeftis  Chrift,r/- 
 Liih^i,27,    Jing  m  their  hearts ;  the  day jprinfffrornj  an  high  doth  viftt  them ,  theghrie  of  God 
 £fa,6o,  iy2.  doth  rife  vpon  them :  they  haue  their  e)'cs  anminted  with  the  oyniment  of  the  Spi* 
 m,which  is  the  trneejefalue ,  and  doe  plainly  behold  the  (bnncof  righteou(- 
 nes;  they  enioy  hisprefence,  the)  eflPeftually  feele  his  comfortable  heatetd 
 quicken  and  reuiue  them. 
 
 XX.  ; 
 
 From  this  {cnle  and  taft  of  Gods  grace  proceed  many  fruits :  as  firft,gcnc* 
 
 rally  ,he  may  doe  outwardly  all  things  which  true  Chriftians  doe,  and  he  may 
 
 lead  fuch  a  life  here  in  this  v^'orld,  that  although  he  cannot  attainc  to  faluation, 
 
 yet  his  patnes  in  hell  flial  be  leflecwhich  appearethjin  that  our  Sauiour  Chrill; 
 
 ^  M^nh    /  ^'*'^^"'''''^  ^'^  ^^  eaficr  for  Tyrus  and  Svdon,fbr  Sodom  and  Goiron  ha,then 
 
 ,1     '    '      for  Capernaum,and  other  cities  vnto  which  he  came,  in  the  day  of  iud^ment. 
 
 ^*  Alfo  the  reprobate  may  haue  a  louc  of  God:but  this  loue  can  be  no  ftnccrc 
 
 ioucjfor  it  is  only  becaufe  God  beftoweth  benefits  and  profperitie  vpon  himi 
 
 i  /  .Safv.  I  0.  35  nppcareth  in  Saul,*  who  loued  God  for  his  aduancement  to  the  kingdome: 
 
 y:p.iO  &  here  is  a  diffeience  betvveene  the  ElcdVand  reprobate:  the  Eleft  louc  God, 
 
 as  diildrcn  their  fathers:but  reprjobatcs,as  hirelings  their  mafters,  vvhom  they 
 
 affc^ft 
 
WAjgoe  in  Chriflianhie,  j  7«) 
 
 affe£V  not  fo  much  for  themfelucs.as  for  their  wages. 
 
 XXII. 
 Alfoa  reprobate  hath  often  a  rcioycing  jn  doing  thofe  things  which  ap- 
 pcrtainc  to  the  fcruicc  of  God,as  preaching  and  praier. ''  Herod  heard  John  ^Mar.6.2(^ 
 Baptift  preach ^/«^:  ^and  the  fccond  kind  of  naughtic  ground  rcceiucth  the  ^m/it,/j.je> 
 word  preached  wi/w  «(jy. 
 
 XXIII. 
 ^ ;  A  Reprobate  often  dcfircth  them,whom  he  thinketh  to  be  the  children  of 
 iGod,to  pray  for  hun."'- As  Pharao  defired  Aaron  andMofes  to  pray  to  God  mExfi.p.j^, 
 for  him.  "  So  did  Simon  Ma^us  defiic  Peter  to  pray  that  none  of  the  things  n^^^  g  ^4» 
 which  he  had  fpokcnagainll  him,  ihould  come  to  paffe.  But  yet  they  cannot  e>j(c„j^  g^ 
 pray  thcmfelueSj"bccaufe  they  want  the  fpirit  of  Cnrift.  ,^26 
 
 xxiiir.  '   ' 
 
 He  ma]^  (hew  Uking  to  Gods  Miniftcrs,  he  may  rcuerence  them,and  fearc 
 to  difpleafe  them.PThus  did  Simon  Magus,  who  at  Philips  preaching  belee^  ?itASiJ.f^,. 
 fted,wojidred3,l  his  miracles,  &  kept  compame  with  him.  Andi  Herod  is  faid  to  <{Mar,6, 20 
 feare  lohn,  knowing  that  he  was  a  itift  man  and  holy :  alfo  he  gaue  reuercnce 
 to  him.Antoniusthe  £mperour,called  Pius,though  he  was  noChriftianji^yet  rtu(.li'D.4. 
 in  a  gencrall  parliament  held  at  Ephefusjie  made  an  a<fV  in  the  behalf  of  Chri- 
 ftians:that  if  any  man  Ihould  trouble  or  accufc  a  Chrjftian,fbr  bceing  a  Chri- 
 ilian ',  the  partie  accufed  fhould  goe  free  though  he  were  found  to  be  a  Ghri- 
 lhan,and  the  accufer  ihould  bepunilhcd/And  Plinius  fccundus,gouernour'^f'"  J»'^'«<»'^~ 
 of  Spaine  \T»der  Trajanus  the  Emperour,  whenhe  faw  an  innumerable  com- 
 panie  of  Chiiftians  to  be  executedibcing  mooued  with  ccmpa/Iion,  he  wrote 
 in  their  behalfe.beeing  no  Chriftian,  vnto  Trajanus  to  fpare  them  that  could! 
 be  charged  with  no  crimc:.andhis  letter  is  yet  extant, 
 
 xxv. 
 
 He  may  be  zealous  in  the  religion  which  he  profefleth ,  and  fall  from  that 
 profe/lion,astheG3latiansdid,  "^ who, after thatihey had T'frr/W^/ 7^4«/^ <?«  ^Ga/,^,  ilf.~ 
 j4Mge/,ind  would  hdMtphckedout  thetr  eyes  to  haue  done  him  good  :  yet  they 
 ftll  from  the  do(f^rine  which  he  had  taught  them  to  iuRification  by  the  works 
 of  the  Law  ,  which  fiat  ouerthrowcth  iuftification  by  faith  alone.  "  Thefame  ^^.Kin^.io^. 
 appear eth  in  lehu,  who  was  very  zealous  for  Gods  caufe,  &  for  the  defacing  '  ^* 
 of  idolatrie,and  thereupon  GoA  blefled  him  in  his  children:yet  neuertheleffe 
 he  wasa  wicked  \r\din/-ai}dfolloyyedthe  vilefnnes  <?/Icroboam  his  father,  ^  ^  $0,  ^i^. 
 
 'ir,.:u  xxvL. 
 
 y  After  that  he  hath  finned  ,  he  doth  w  mMy  thin^sm  which  he  isfaultie ,  a-  yzSPet.  ^. 
 mend  and  reformehisl]fe,and  doth  profelTc great  holmes outwardly.Herod,  -<'. 
 he  ^lA  many  things  which  John  Baptiilin  preaching mooucd  him  vnto:Sau],  HofJ.^., 
 when  he  was  to  be  chofen  king,profs:ded  great  humilitie.They  may  repreffe  i.Sa7H.p,2St 
 their  vices  and  corruptions,  dnd  fo  moderate  themfelues  that  thev  breake  not 
 out^asdid  Hamanvofwhomeit  is  written  ;  that  when  he  was  full  of  indigna-  "^Hefl.j.ff,, 
 tion  againff  Mordecai,yet  he  refrained  himfelf  And  herein  the  Elect  and  the  /  0. 
 Reprobate  differ:  for^theelert  are  fomcwhat  reformed  in  euery  one  of  their  ^/.Thejf.jh. 
 finnesBut  thei  eprobate,th»ugh  he  be  amended  in  many  faults:yst  fbme.cne  32^ 
 Euk  or  other^hc.  canuoubidtto  hauejtreformcd  j  and  by  that,in  a  vile  man- 
 ses. 
 
ncr  the  dcuill  whoU/  poOcflcth  him.  As  Herod ,  who  did  many  things,  yet 
 would  not  Icauc  his  brothers  wife  And  no  doubt ,  in  ludas  moft  of  his  finncg 
 in  appearance  were  mortified:  and  yet  by  couetoufncffc  thedeuill  poflefled 
 himfand  held  him  faft  chained  in  bondage  vndcr  him.For  one  finneis  fuffici- 
 ent  to  him,that  by  it  hemay  brinp  manto  damnation. SecondIy,in  infidels  li- 
 uine  honeftly,  the  fpirit  ot  God  bridleth  the  force  of  finne,  &  the  corrupt  na- 
 ture that  it  bre'akenot  out ,  as  it  doth  in  many  othcr.But  in  Chriftians  that  arc 
 indeed  e;odly,  the  fame  fpirit  not  only  reprefieth  the  corruptio  of  nature  out- 
 wardWrbut  alfo  mortifieth  it  within  at  the  root,&  regenerateth  the  whole  mi 
 into  a  new  crcature.Thus  then  neither  the  faithfuU  nor  infidels  doe  effed  any 
 thino^  that  is  laudable  but  by  the  fpirit  of  god:the  faithful  by  the  fpirit  of  regc- 
 neranon;infidels  by  the  fame  fpirit,only  fupprefling  the  outward  a^  of  finnc. 
 
 XXVII. 
 Bcfide  thisjhe  may  haue  the  gift  oiveorking  «j/Vrfc/f/^ofcafting forth  deuils, 
 *yWI«^  7'22  of  hcahng,and  fuch  like :  *  and  this  power  of  doing  ftrangcmiracles,(hall  be 
 Mar,  9.  3S.  vfcd  as  an  excufe  of fome  of  the  reprobates  in  the  day  of  iudgement. 
 
 XXVIII. 
 OhentimeSjVntohimis  giuen  the  gifts  of  the  holy  Ghoft ,  to  difcharge  the 
 moft  waio^htic  calling  that  can  be  in  any  common  Wealth.  And  this  is  meant, 
 when  God  is  {dx^^togtueSoHlMi  other  'heArt\  that  is,fuch  vertues  as  were  meet 
 *''"^'**-''- for  a  King. 
 *'  .  XXIX. 
 
 A  reprobate  may  haue  the  word  of  God  much  in  his  mouth,  and  al(b  may 
 
 '^M  t     2    ^^^  preacher  of  the  word:  «^for  Co  prophecy  i»^  in  Chrtfis  ftameyOnal  be  vfed  as  an 
 
 ^ji  '^'  ^^  excufe  of  reprobates :  and  we  know  diat  among  thctwcluc  Apoftlcs,  «^ludas 
 
 \      '  ■-'     '  was  a  reprobate.  And  this  may  be  wcl  perceiued  in  the  refemblance  oftafling 
 
 ColofTd        which  the  author  to  the  Hebrewes  vfeth.  We  know,  that  cookes  commonly 
 
 7^  y^o  which  are  occupied  in  preparing  of  bankets,  haue  as  much  feeling  and  feeing 
 
 of  the  meat,  as  any  other:and  yet  there  is  none  that  eateth  lefle  of  it  then  they: 
 
 for  their  ftomackes  are  cloyed  with  the  fmell  and  tafte  of  it:  fo,in  like  maner  it 
 
 may  come  to  pa(re,that  the  minifter  which  dreft'eth  &  prouideth  the  fpiritual 
 
 foode,raay  eate  the  leaft  of  it  himfelfe;and  fo,labouring  to  fauc  others,he  may 
 
 be  a  reprobate .  And  it  is  thought ,  that  fome  of  them  which  built  the  Arke, 
 
 were  not  faued  in  the  Arke,but  perifhcd  in  the  fioud. 
 
 XXX.  f  1 
 
 When  as  a  reprobate  profeftcth  thus  much  of  the  Gofpell,though  in  deed 
 he  be  a  goat,yct  he  is  taken  for  one  of  Gods  (heepe :  he  is  kept  in  the  fame  pa- 
 ^Jeh.2.2S'  ^"*'^5,and  i s  folded  in  the  fame  fold  with  them . « He  is  counted  a  Chriftian  of 
 the  children  of  God,and  fo  he  takethhimfelf  to  be;no  doubt  becaufe  through 
 the  dulneflfe  of  his  heart,he  cannot  trie  and  examine  himfelfe,  &  therfore  tru- 
 ly cannot  difcerne  of  his  eftate,whether  he  be  in  Chrift  or  not :  and  it  may  be 
 thought,  that  Sathan  is  readic  with  fome  falfe  perfwafion  to  decciue  him.  For 
 this  is  his  propertie,  that  vpon  whome  God  ihreatneth  death ,  there  Sathan  is 
 bold  to  pronounce  life  and  faluation :  as  on  the  contrarie,  to  thofe,to  whomc 
 God  pronounceth  loue  and  mercic ,  to  thofe  (I  fay)  he  threatncth  difpleafore 
 '  and  damnation :  fuch  malice  liath  he  againft  Gods  children. 
 
 And 
 
 34.»2S 
 
XXXI. 
 
 And  hereby  it  commeth  to  pafle  ^  that  an  ^hypocrite  may  be  in  the  y\(\h\t  *  Thecieafflay 
 Church,an(l  obev  it  in  the  word  and  difciplinc,  &  fo  betaken  for  a  true  menir  Htechurchaid' 
 ber  of  Chrifi: :  when  as  a  man  indeed  regenerate  may  be  excomraunicate,and  "«« of  ^iie  «fi- 
 end his  hfe  before  he  be  receiued  againecfor  this  is  the  end  of  excomrannicati-  proSe^ma/t'e 
 on,  *  that  theflejh,  that  is,thc  part  vnregenerate,  waybedeflroyed:  andthefptriti  ofthe  viable  and 
 that  is,the  part  regenerate,^iy<9'  h  kept  alms  in  the  day  of  the  Lord.Now  the  man  uke?  '  *^^'  °" 
 in  whome  is  fpirit  and  fiefli,  °  muft  needes  be  the  childe  of  God ,  becaufe  this  ^  /.{/>r.  j.j» 
 argucth  that  he  hath  the  fan<flifymg  fpirit  of  Chrift .  Againe,  Paul  when  he  ^Rom.S.p^ 
 biddcth  the  Corinthians  to  comfort  the  ineeftious  man,  « leafl  through  the  1 1, 
 Jleight  of  Sathan  he  fhopild  he  ouervchelmed  of  oner,  much  heamn^s ,  giueth  men  to  ^2.Cor.2,f^ 
 vnderftand ,  that  he  might  haue  ended  his  hfe  in  great  extremitic  of  forrowe,  /  /• 
 before  he  had  beene  vinbly  receiued  into  the  Church  againe. 
 
 :£:^'rf\, '! :  >  XXXII. '  :  nuy./ pj) .,}  ;•  .^^\  i,r^j- ■■] 
 
 Though  God  will  neuer  adopt  any  reprobate :  )'et  by  the  adoption  of  the 
 cleft  they  may  receiue  profit.For  they  find  the  blefling  of  CJod  to  be  on  them 
 by  reafbn  that  they  dwel  together,6c  haue  focietie  with  the  children  of  "^God.    ■^^^•7'f'- 
 For  Noahs  fake  euery  one  in  his  family  is  fiucd  in  the  flood.For  Jots^caufe  the  ^^^''9-^^- 
 men  of  Zoar  are  preferued  fro  the  fire.  And  God  would  haue  ^ared  Sodom,      . '  ^^^ 
 if  there  had  bin  but  ten  good  men  in  it.  For  Kahabs  caufe,her  family  and  kin-*^     ^^'  ^"    .. 
 dred  are  at  libertie  in  lericho.When  lofeph  was  in  Putipharshoufe,al  things 
 profpered  well .  ^  For  Samuels  cauie  the  Ifraelites  were  deJiueredfrom  the  ^  Sant.?,  //,. 
 Philiftims:  ^  And  for  Pauls  caufe  they  which  were  with  him  in  the  fliip  were  '^AQ.27,2i.y. 
 preferued.  And  againe,a  reprobate  by  meanes  of  the  faith  of  either  of  his  pa- 
 rents may  be  within  Gods  couenant ,  and  fo  may  be  made  partaker  of  Bap- 
 tifme,onc  of  the  feales  ofthe  couenant .  For  fo  God  made  his  couenant  with  ^^(»,17, 7.. 
 Abraham,sthathewouldbenotone!y  hisGodjbutalfo'thcGodofhisfecde  '^^ 
 after  him :  ^  which  Paul  cxpoundeth  not  of  a  few,  but  bfnllnations.  Alio  he  ^GaL^.S^ 
 faith  manifcftly  that thofe  children,eilher  of vrhofc parents  are  belecuers,' are  '  ''Cor.f.  /4. 
 holy:  which  holmeffe  is  not  inherent  in  their  pcrfons,but  oncly  outward ;  and  it  Rotn,J  i  .16^ 
 is  a  fpirituall  prcrogatiue  graunted  theui  ofGod,  in  that  he  vouchfafeth  them 
 to  be  in  his  couenant :  whereby  they  are  diftinguillied  from  the  wicked  and 
 prophane  men  of  the  world. 
 
 XXXIH.  :>fbDf^Di'(hnr»ri±M-' 
 
 Befides  this,reprobates  haue  fome  prerogatiues  of  Godr'^^as  that  he  is  p^//-  ^Rom.p.22l 
 etJt  towards  them :  that  before  he  will  deftroy  them,  he  vfeth  many  meanes  to  and 2.4., y»- 
 win  them,that  they  commonly  fpend  all  the  daies  oftheir  liues  in  profperitic;  Gett.  6.^, 
 infomnch,that  it  is  (aid  of  them  in  the  Pfalme-J  that  they  (roe  in  contmmlfrofpe-  ^7>f.  j^.  /^i. 
 ritievnto  their  death ,  and  pine  not  away  as  the  children  of  God  doe.  "^  But  after  a  m  2 .  Pet. 2» 
 certain  time  God  in  his  iuftiudgementhnrdneth  their  heartR,blindeth  the  eyes  ^^.' 
 oftheir  ininds,he  maketh  their  heads  giddy  with  a  {piritual  drunkennes,&:  by  /.Tim.  1. 4.^ 
 the  ftrength  oftheir  inward  luft  s ,  as  alfo  by  the  effeftuall  operation  of  Satan,  2.Thef.2. 6'^ 
 they  fill  to  open  infidelitie,  Sc  contempt  of  Gods  word,  and  fo  run  headlong  Sfa.6,jo. 
 to  tlieir  own  clamn.ition,and  periHi  finally.  And  in  this  they  are  like  to  haukSj. 
 which  fo  long  as  they  li«e  are  caried  on  the  handes  of  noble  men:  but  when  nTheod.  lib.  j.-. 
 they  are  ^Qd^d^,  they  areeaft  en  the  dunghill "  Julian  ths  Apoflata  was  fi^*"^^a  Sb'Sa.  dJ,Iai. 
 
-8  J  l1oYffarreitRefrol;4ti 
 
 man  Icameci  and  cloqucnt,and  profclTcd  the  religion  of  Chri(l-,l)Ut  aftcrwarcf, 
 he  fcl  and  wrote  a  booke  againft  the  religion  of  Chriftjanfwercd  by  Cyrils  & 
 on  a  time .  in  a  battell  againft  the  Pcrfians ,  was  thruft  into  the  bowells  with  a 
 dart.no  man  then  knew  how,which  dart  he  pulled  out  with  his  owne  hnnd,&: 
 prefently  blood  followed, which  as  itguflied  out ,  he  tooke  it  in  his  hand,  and' 
 fiuno-  it  into  the  ayrc,  ftying,  Vicijii  GaltUe,  vicifii.  O  thou  Gablean(meaning 
 Chnft)thou  art  theconquerour:  thou  art  the  conquerour :  thus  he  ended  his" 
 daies  in  blafphcming  Chrift  whom  he  had  profeflcd.  The  reafon  of  this  apo- ' 
 p  «,  (lafie  is  cuident.  °  Seede ,  that  is  not  decpely  rooted  in  the  earth,  at  the  begin- 
 
 ^  ma  .  fs*   ^-      ^f ff,c  yearc/pringcth  vp',it  is  greenc,and  bringcth  forth  leaucs  &  flovv- 
 *  *  «rs,and(it  may  bc)rome  kind  of  fruit  too:  when  the  heat  of fommer  commeth,, 
 
 it  parcheth  the  earth.and  the  come  wantingdeepc  rooting,and  therfore  wan- 
 ting movrture ,  vvithereth  away.  Gods  word  is  like  (cede ;  which  that  it  maV 
 bring  forlli  fruit  vnto  euerlafting  Ufe,  it  mull:  be  firft  receiued  of  the  grouncf: 
 fecondly,  it  muft  be  rooted:  the  recciuin^  of  it,  is  when  the  minde  vnderftan- 
 deth  it,and  remembreth  it:the  rooting  ont,is  when  being  beleeued,it  picrceth 
 to  the  hcart,and  taketh  hold  of  the  affc^ions.This  rooting  is  of  two  forts:thc 
 firfl:  iSjwhen  the  word  rooteth,but  not  deepe  ynough,  as  when  the  word  is  re- 
 ceiued into  the  minde,and  into  the  heart,  by  theioy  ofthe  heart,  but  not  with 
 the  refidue  ofthe  affeftions.  The  fecond,  is  a  deepe  and  liuely  rooting  of  the 
 word,  when  the  word  is  receiued  into  the  minde  and  irfto  the  heart  by  the  will 
 and  all  the  affedions  ofthe  heart.The  firft  kind  of  rooting  of  the  word,befal- 
 leth  to  a  reprobate,who  vnderftaMdeth  and  reioyceth  in  the  promifes  of  faluati- 
 on,  yet  he  doth  not  put  any  confidence  in  them  :  he  can  not  reft  in  them ,  he 
 doth  not  reioyce  that  his  name  is  written  in  the  book  of  life,  he  doth  not  work 
 out  his  faluation  with  feare  and  trembling.  In  a  word,his  heart  is  in  part  fbfte- 
 vAci.JS'  /  ^  "^^  ^°  reioyce  at  the  preaching  ofthe  word  of  God:  Pyet  his  heart  is  not  opened 
 Tf>ii9.  S2. 2S  Lydias  was;nor  e»/arged{as  Dauid  faith)to  imbrace  the  truth:but  the  Eleft, 
 he  receiueth  the  word,  not  ondy  into  his  mind,leaft  it  fhould  be  only  an  ima- 
 gination, but  alfo  it  isdeepely  rooted  in  his  heart.  For, 
 
 I  In  fure  confidence  he  refteth  himfelfe  on  Gods  promifc.  Rom.  8.3  8. 
 Heb.10.22. 
 
 a  He  hopcth  and  longeth  to  fee  the  accompli  (liment  of  it.  i  .ThefT  i .  i  o. 
 t}  He  heartily  loueth  God,for  making  (uch  a  promife  to  him  in  Chrift.  i . 
 Ioh.4.10. 
 
 4  He  reioyceth  in  it,  and  therefore  doth  meditate  on  it  continually.  Luk. 
 xo.20.Rom.5.2. 
 
 5  He  hateth  all  doctrines  which  are  againft  it. 
 
 6  He  i  s  grieued  when  he  doth  any  thingthat  may  hinder  the  accompIifl> 
 nientofit.IVlath.16.75.  .  ' 
 
 7  He  vfeth  the  mcancsto  come  to  raluation,but  with  feareand  trembling. 
 
 Phll.2.l2. 
 
 8  He  burneth  with  zeale  of  the  fpirit,  &c.  And  fo  the  reft  ofthe  afFe£tt- 
 ons  arc  exercifed  about  the  promifes  of  G  od  in  Chrift,  and  by  this  meanes,  is 
 the  deepe  rootmg  ofthe  word  in  the  heart. 
 
 Thus  it  commeth  to  pafTe,  that  die  Reprobate  failedi  away  from  faith  in 
 
 die 
 
ma,ygoe  in  ParifiiamtU,  •  5  ^ 
 
 the  day  of  triall  and  tempiation,  but  the  Elcft  cannot  be  chanffcd. 
 
 XXXIIIL 
 
 Thusitappearethjhow  farre  a  reprobate  may  proceed  in  religion  :the  eon- 
 (ideration  of  this  point  I  dired  vnto  t  vvo  forts  of  men.  Carnal!  gofpellers,and 
 Papifts.  Carnall  go{pellers  are  fuch  among  vs>  as  know  the  word,  but  obey  it 
 nor,  or  (uch,as  bearing  a  profedion  neither  know  it,nor  obey  it.  And  the  befl: 
 ofthefccome iliortofreprobatesintwo  points.  i.Infaith,they  come  fhoit of 
 the  deuill  mod  of  them.The  dcuill  beleeneth  andtrembleth :  but  they  contrari- 
 wife  liuing  in  their  duntSybe/eef/e  andhope.  How  comes  this  to  palTe  ?  The  de- 
 uill knoweth  the  Gofpel,and  tlie  points  ofitrand  withall  he  beleeueththe  ter- 
 rible threatnings  of  the  law,and  therefore  tremblcth.Drowfie  Proteftantsbc- 
 Iccue  the  Gofpel  as  the  deuill  doth ',  though  he  conceiucs  the  points  of  it  bet- 
 ter then  they  doe:  as  for  the  law  and  the  tlireatnings  thereof,  they  doe  not  ht* 
 leeue  them ;  and  that  makes  them  eucn  when  they  iiue  in  their  finues  to  hope 
 and  prefume  ofmercie .  Therefore  the  deuill  beleeues  more  of  Gods  Word 
 then  they  doe.  Secondly ,  they  come  fliort  of  wicked  men  in  outward  obedi- 
 ence .  The  young  man  not  yet  conucrted  to  Chj-ift ,  when  he  was  bidden  to  ^ 
 keepethc  commaundements  of  the  fecond  Table,  anfwered,  that  he  had  kef  tr  ^-^'^^''^'^ 
 shemfiom  hi^ youth :  and  therefore  our  Sauiour  Chrift  looked  vpon  him ,  aisd  ^°'^'* 
 /(3«tf^/«w:although  this  externall  obedience  was  notfufficient :  for  Chrift  tel- 
 leth  him  that  one  thing  is  -wanting  vnto  htm.  An^  in  another  place  he  Qatkycxcept 
 your  righteoufnes  exceeds  the  rightfottfnes  of  the  Scribes  and  T^harijies  ,ycti  cannot 
 enter  into  thekingdomeofheauen.  Now  the  carelefle  Gofpeller  isfirrefrom 
 performing  this  J  in  fomuch  that  commonly  he  makes  an  open  pradifc  of 
 llinnc  one  way  or  other. 
 
 The  caufes  of  their  carelefhes  arejiirft  a  perfwafion  that  a  man  may  repent 
 when  he  will :  becaufe  the  Scripture  iaith,  At  what  ttmejoeuer  afinner  doth  re- 
 cent him  ofhUfinnefrem  the  bo  t  tome  of  his  heart,  God  mil  put  all  their  wickedneffe 
 out  of  his  remembrance. "But  indeed  late  repentance  is  fcldome  true  rcpentancev 
 and  it  may  be  iulHy  feared ,  leaft  that  repentance,  which  men  when  they  are 
 dying  frame  to  themfelues ,  die  al(b  with  them.  Secondly ,  the)'  flatter  tliem- 
 felues,  imagining  that  the  beftman  that  is,  hath  feuenfalleseucry  day  into 
 grofle  finnes:  whereas  the  place  which  they  abule  out  of  the  Prouerb's,T/&tf 
 right  eom  man  falleth  feuen  times  in  a  day  and  rifeth  againe :  it  is  rath  er  to  be  vn-  P^o^'  2^.  J  6, 
 dcrflood  of  fills  into  affliftionjthenfalls  into  aftuall  finnes.  Thirdly,they  ^c- 
 ceiue  themfelues,moft  falfly  thinking,  fmall  finnes ,  or  hidden  finnes  to  be  no 
 finnes :  andgroflert  finnes  in  which  they  Iiue  and  lie  moil  dangeroufly,  to  be 
 but  finnes  of  infirmitie. 
 
 XXXV. 
 
 By  this  which  hath  bin  faid ,  the  profeflburs  of  Chrifiian  religion  arc  ad-   rpi  / 
 monifiied  of  two  things.  Firft,  '\  that  they  vfe  moft  painfiill  diligeiice  in  wor-  '^™'^-^'^^' 
 king  their  faluation ,  in  attaining  to  faith,  in  dying  to  finne ,  in  Iming  to  new-  ^°^^'"^-  ^^' 
 neCTeof  life;  and  that  their  hearts  bencoer  .itrefi:,  till  fiich  timcas  they  goe  be-    ^^'  ^  ^"^^"' 
 yondallreprobatesintheprofe/Iion  of  Chrill  lefus.  Seeft  thou  how  fane  a 
 reprobate  may  goc?  prelTc  on  to  the  ftraight  gate  witbraame  and  mig.ht,with 
 a^  violeiice  lay  hold,  on  the  kingdomc  of  h^auea.Siaal  Herod  feare  and  rcue- 
 
-  ^A  The  eflate  «fa  Chriflian 
 
 rcnce  lohn  Baptift,and  hcarc  him  gbaiyJand  wilt  thouncglca  the  Miniftcrs^ 
 and  the  preaching  of  the  wordPQiali  Pharao  confeQe  hisfinncnay  fhall  Satan 
 bclceuc  and  tremble  ?  And  wilt  not  thou  bewailc  and  lament  thy  finnex,  and 
 thy  wicked  conueifalionJlt  behooucth  thee  to  feare  and  take  heed,  leaft  wic* 
 ked  mcn,and  the  dcuill  himfelfe  rife  in  iudgement  and  condemne  thee.  For  if 
 thou  llialt  come  iliort  of  the  duties  of  a  reprobate ,  and  doe  not  goe  be>'ond 
 him  in  the  pi  ofeffion  of  the  Gofpel,  fure  it  is,  thou  muft  looke  for  the  reward 
 of  a  reprobate. 
 ri.Cor.  1 1.       The  fecond  thing  is,that  the  profelTour  of  the  Gofpcll/  diligently  trie  and 
 \]      '     '    examine  himfelfe ,  whether  he  is  inthe  ftate  of  damnation ,  or  in  the  ftate  of 
 "TfdliS.  12,  grace:  whether  he  yet  bear6  the  yoke  of  Satan,or  is  the  adopted  child  of  God. 
 W  /  19.S9'  Thou  wilt  fay,  this  need  not ,  thou  p^-ofefleft  the  Gofpcll,  and  art  taken  for  a 
 '  Ghriftian:yet  marke  and  confidcr  ,tha{  this  often  befalleth  reprobates  to  be  e- 
 CiJlfatth     ftcemed  Chriftiansrand  they  cire  often  fo  like  thcm,ihat  none^bul  Chrifl:  can 
 difcerne  the  fheepe  from  the  goates ,  true  Chi iftians  fiom apparant Chrifti- 
 -?/•  3^>Si'    ^^^  Wherefore  it  behooueth  all  men  that  O.ew  thcmfelues  to  be  Chriftians, 
 to  lay  afide  all  pricle,and  all  felfe]oi!e,and  with  finglcnes  of  heart  to  put  ihem- 
 felues  into  the  ballance  of  Gods  word,  and  to  make  iufl:  triall,  whether  in  thei 
 repentance,  faith,  mortification,fan£lification,&c.  giuc  waightanfwcrableto 
 their  outward  profeflion :  which  if  they  doe ,  let  them  praife  God ;  if  not,  lei 
 them  with  all  fpeede  vfe  the  meanes  that  they  may  be  borne  anew  to  the  Jord^ 
 and  may  be  inwardly  guided  by  his  holy  fpirit ,  to  giue  obedience  to  his  wiH^ 
 leafl:  in  the  day  of  Gods  trial,they  ftart  afidefrora  hira  like  a  broken  bow^and 
 fall  as;ainc  to  their  firft  vncleannefTe. 
 
 XXXVI. 
 
 A  ueatto  them     ^o  come  to  the  fecond  (brt  of  men  and  to  conclude ;  let  the  mod  zealous 
 
 oftherc%ionof  Papifl:  that  is ,  trie  himfelfe  and  his  wholeeftatc  with  a  fingle  heart  as  in  the 
 
 tai^''''^'^    prefence  of  Gods  maiefhe ,  and  he  fliall  finde  that  by  his  whole  religion  and 
 
 profeffion  he  doth  come  fhort  of  a  reprobate ,  or  at  the  leaft  not  goe  beyond 
 
 hira  in  thcfe  points  before  named.  The  Lord  open  their  eyes  that  they  may 
 
 ieeit.  ex^if». 
 
 THE  ESTATE  OF  A  CHRISTIAN  MAN  IN 
 
 this  life  i  which  alfo  Jheweth  hewfarre  the  EleSi  may  goe  hejond 
 the  Reprobate  in  Chriftianitie,and  that 
 hy  many  degrees. 
 
 f 
 
 ^M 
 
 '  "^^T^^Ifhaue  their  names  written  m  °  the  booke  of  hfc. 
 
 '^'  .  TT 
 
 VocatioQ.  ■»■  ^ 
 
 *^2.TheJf.  2.  Whome  God  elefleth,  them  he  calleth  in  the  time  appointed  for  the  fame 
 /,',/^.  purpofeThis  calling  ofthe£lc£l  is  nothing  els  but  a'"  fingling  and  a  feucring 
 ^E^h.  £.  /^,  of  them  out  of  this  vile  world,and  the  cuftomcs  thereofito  be  ^  citizens  of  the 
 
 king- 
 
in  this  life,  58  j 
 
 Wngcfofncofglorie  after  tliis  life.  And  the  time  of  their  calling  is  teaimed  in 
 ScnpturcSjS  the  day  of  vi/itMtiontthe  day  offalumon^tbe  time  of  grace.  g  2.^or.e.2» 
 
 HI.  Luk^/ 9,4.2, 
 
 This^rcuerin^^ndchoonnroftlic  cleft  out  ofthcworMcis  then  perfor-  ^  CCL2.7, 
 mcdjwhen  Godby  his  holy  fpirit  indueth  them  with  true  fauin^faith:a  won-  loh./j.ipi. 
 derfull  gift  peculiar  to  the  eleft .  For  the  better  knowing  of  it ,  there  is  to  bee 
 confidercd:Firft,what  faith  Js:Sccondly,how  God  doth  worke  it  in  the  hearts 
 oftheeleft:Third]y,what  degrees  there  be  of  faith:  Fourthly»  what  arc  the 
 fruits  and  benefits  of  faith. 
 
 HIT. 
 
 Faith  is  a  wonderfull  grace  of  God,by  which  the  cleft  doc  apprehend  and 
 apply  Chrill  and  all  his  benefits  vnto  themfelues  particularly.  Wbatfckh  j^ 
 
 Here  firfl:  it  is  to  bccofidered,  that  the  very  nature  ot  faith  ftadeth  in  a  ccr» 
 taine  power  of  apprehending  and  applying  Chrifl:.  This  is  declared  by  Paul 
 ^'hcn  he  faith,^  TV  are  buriedyfith  htm  through  baftifme^by  rvhcmeye  are  alfo  ri- 
 frnagaine  rvtth  him  by  the  faith  of  the  power  of^od,Tx>ho  raifed  him  from  the  dead.  >  Col.i,i2i» 
 Where  it  appcarcth  that  ^ith  is  made  a  mcanes  to  communicate  Chrifl:  him-  ^ 
 
 fclfc,his  death  and  buriall,and  (b  all  other  benefits  to  the  beleeuer.  Againe  to 
 heleeuein  (^hrtjl^znd  to  ^  receiuc  or  to  lay  ho/d  on  Chrifi,  are  put  one  forano-  k  Joh.  1.  /j. 
 thcr  by  Saint  Iohn:which  declareth  that  there  is  a  (peciall  applying  of  Chrifl;  'Kom  s,  i?» 
 eucn  as  wc(cc,whcna  man  hath  any  thing  giuen  him,hereachethouthis  hand 
 and  pullcth  it  to  himfclfcjand  (b  makes  it  his  owne.  Moreoucr ,  faith  is  called 
 1  the  putting  on  of (fhriji:\]^\\\c\\  cannot  be  vnles  Chrifts  righteoufhes  be  fpeci-  j  _  . 
 ally  applycd  to  the  hcart,as  the  garment  to  the  backe,whcn  it  is  put  on.  Laft .  ^  ^  *  ^*  ^^' 
 ly,this  may  appeare,in  that  faith  is  called  ™ /^^<r<<^i«^<«W<{/n/7/^«^o/C/7r/7?:  for  '^  ' 
 
 tfierc  is  no  eating  of  meat  that  nouriflieth,but  firft  it  muft  betafled,and  chew- 
 ed  in  themouth,then  it  muft  be  coueyed  into  the  flomack,  &  there  digefted: 
 Saftly,it  muft  be  applycd  to  the  parts  of  the  bodie  that  aretobenourifhed. 
 And  Paul  praicth  for  the  Ephefians :  that  Chrift  "  may  dwell  in  their  hearts  n  'Eph.^.ty» 
 h  ^'ftth  :  which  plaindy  importeth  ,  this  apprehending  and  applying  of 
 Chrifl:."-^   ^^'^-^      ■      '  ^''."'^  V''^ 
 
 1  adde  further,  that  faith  is  a  tronder  full  grace  of  God,  which  may  appenre: 
 firft.in  that  Paul  calleth  *t  ^  the  faith  of  Gods  porverh^QZuCtiht  power  of  God 
 ise(pcciallyfeencinthebe2;ettingoffaith.Secondly,cxpericncefhewcth  it  to  ^^O'"-'  '^* 
 be  a  wonderfull  gift  ofGodrwhen  a  man  neither  feeth,  nor  feeleth  his  finnes, 
 ihen  to  fay  heebelceueth  in  Gods  mercie,it  is  an  eafie  matter;but  when  a  man 
 fhall  feele  his' heart  prefled  downc  with  the  waight  of  his  finhcs,and  the  aiiger 
 of  God  for  them*,then  to  apply  Gods  fiee  mercie  to  his  own  foule,it  is  a  moft 
 hard  mattcr:for  then  it  is  the  propcrtic  of  the  curfcd  nature  of  man ,  to  blaf- 
 pheme  God, and  to  defpairc  of  mcrcie.ludas  who  (no  doubt)  often  preached 
 mercv  and  redemption  by  Chrift  in  the  fecuritie  of  his  heart:  when  Gods 
 hand  was  vpon  him.and  the  Lord  made  him  fee  the  vilene^c  of  his  treachc- 
 ric'jhe  could  not  comfort  himfclfe  in  Chrift,if one  would  hauc  giuen  him  ten 
 thoufand  worlds.butinanhcUiftihorrorofconfcience  hanged  himfclfe  dc- 
 jipcratcly;which  fhcwcth  what  a  wonderfull  hard  thing  it  is  at  the  fame  inftant 
 when  a  man  is  touched  for  his  finncs,then  to  apply  Gods  mercie  to  himfelfe. 
 
 Qji  I  Yet 
 
How  God  «or* 
 kech  in  che  heart 
 
 -85  Theeflaiedf^piriliian 
 
 Yet  a  true  Chriftian  by  the  power  of  faith  can  doe  this,  as  it  may  appeare  ih 
 >  P/4/  7  -  ".  Dauid,  °  In  the  day  of  my  troHble(£^\i\i  hc)Ifeught  the  Lerd:myfovs  ran  a;idcea^ 
 ?  '  fed  not  hthe  mght:my  foulerefufedcomforfJ  didth'wke  vpon  God  and  wa^  trou^ 
 
 bled:  If  rated  andmy  fpirtt  woifhll  ofangmfh:  and  hee  addeth  ihe  word  Sclxh  ,  a 
 
 the  band  of  faith  knitting  Chrift  &  his  mcmbci  s  togither,  w  hich  the  anguifh 
 of  fpkit  cannot^and  the  ftrokes  of  Gods  hand  doe  not  vnloofc. 
 
 This  apprehending  of  Chrifl:  is  not  done  by  any  corporall  touching  of 
 him,but  fpiritually  by  affurace,  which  is,whe  the  eleft  ate  perfwaded  in  their 
 hearts  by  the  holy  ghofl:,ofthe  forgiueuelTe  of  their  ow'ne  finnes,and  of  gods 
 t  C  2  12  «^^"'t  mercic  towards  them  in  Icfus  Chrift.  According  to  that  of  "^  Paul.  Nov 
 yf>ehauereceitied,notthefpirjtoftheworld^butthefpintwhichisofGod,thatwe9 
 wiTbt  k^ow  the  things  tvhich  areginen  vs  of  God.  The  things  which  diefpirit  of 
 God  makeih  known  to  the  faithfull  particularly,are  their  iuftification^adop*" 
 tion,fan£tification,  cternall  hfe :  and  thus  when  any  are  perfwaded  of  thcfe 
 thin^^s  concerning  themfelues,  they  doc  in  their  iiearts  diilin^ly  apply  an<J 
 app?opriate  Chrift  and  his  benefits  to  themfelues.. 
 
 The  maner  that  God  vfeth  in  the  be|ctting;offaith  is  this.  Firft,  he  prepa- 
 •  reth  th^  heart  that  it  may  be  capable  of  nith.Secondly,  he  caulcth  faith  by  ht- 
 tle  and  Ijtle  to  fpring  and  to  breed  in.theheart.The  preparation,  of  the  heart  is 
 by  humbling  and  foftening  ofit:^  to  the  doin^  of  this  there  are  foure  things 
 rcquifite.The  firft  of  them  is  the  knowledge  of  the  wordof  God,botKof  the 
 Knowledge.       i^we  and  of  the  gofbel,  without  the  which  there  can  be  no  faithjaccording  to 
 that  (ayino'  of  Efaian:/  ^7  hk  knowledge /hall  my  righteous  fertMnt  iufltfie  many^ 
 ^Sfas3-  ' ''  And  that  of  lohn:^  This  keteradl  life  that  they  know  ihee^^  to  be  the  pnelyvery 
 ^loh.ij..       God^andwhomethouhafifent  fefus  Chri/l.Thc  "  onelyordinarJc meanes  to  at- 
 "  lob.sS'^s  taine  faith  by>is  the  word  prenched:which  rauft  be  heard,remembrcd.t)raftir 
 %nm.  10,  /-f  fed^and  continually  hid  in  the  heart.The  leaft  meafure  of  knowledge,  without 
 which  a  man  cannot  ha«efaith,is  the  knowledge  of  Elemcnts,.oT  tlie  fiihda» 
 mental!  doctrines  of  a  Chriftian  religion  .  Afiindamentalldo<^rine  isthati 
 which  beeing  obftinatdy  denied,all  rcligion,and  all  obtaining  of  faluation  is 
 oucrthrovvnThis  knowledge  hath  a  generall  faith  going  with  it ,  which  is  aa 
 aftcnt  ofthe  heart  to  the  known  tn.eth  of  Gods  word.  This  faith  w»hen  it  is 
 grown  vp  to  fbme  great  meafure,it  is  called  TrMpotofU  t?<  avtiyief<:,\he  ^fullaf. 
 '»•  Ccl,2.2.     fnrance  ofvnder(iandin<i^2.n^  it  is  to  bee  feenc  in  the  martyrs  who  mainlaincdi 
 *Rc}7s,i4..  /^  Gods  tructh  againft  the  perfccutions  oftitt  falle  Church,vmo  death. 
 
 VI  I. 
 
 Although  both  eleft  and  reprobate  may  be  enlightned  to  know  tY.c  'vord 
 
 oFGodiyetlhe  c\t(X  in  this  thing  goefarrcbe^'ondall  reprobates: for  it  n  fpe- 
 
 cialiy  (aid  of  them ,  that  G  od  is  their  /(•hoak-mafley,thai  lofifbfireneth  th/  ir  fto- 
 
 .tiyhcarts,3ndmaketh  them  pliable,that  ^^-t"  draweth  thctji ,  «hat  hec;  openeti 
 
 ^  their fenfeSfheans^eares,vijdsrjlimdings :  that.the  holy  ghoft  isthm^^moft^  w:r 
 
in'tloisUfe.  -§- 
 
 zn^^ixxeie-fkhte  ,  to  clcare  the  eies  of  their  mindc,to  conceiac  the  mv- 
 fteries  of  Gods  worde.  And  the  difference  ofilluiMination  in  them  is  three* 
 folde.  ,:.  • 
 
 |v  I.  Fir{l,thc  knowledge  which  the  reprobate  hath  concerning  the  kin^-doc 
 of  hcaiicn,is  only  a  generall  and  confufed  knowledge:  but  the  knowledge  of 
 the  ele<ft  IS pure,certaine,fure,diftinftjand particular:  for  ^  itis  ioyncd  with  a  *  ^^^^''-9' 
 feeling  and  inward  experience  ofthe  thing  known:  though  indeed  theminde       ^'   '  V 
 of  man  is  able  to  conceiue  more  then  any  Chriftian  heart  can  fcele:and  this  is        >  •"^'>  ^ 
 tobefeenein  ^  Paul,whovfeth  not  only  to  dcliuer  the  points  of  Gods  word  b  Caf.r 
 in  a  general!  manncr,biit  alfb  (ctteth  them  downe  fpecially  in  his  own  experi-  ,7  ctmr      * 
 cncc.So that  the  enlightning  ofthe  reprobate  may  be  compared  to  the  fight  7?  ^^^i;  -\j/ 
 of  the-^  blind  man,who  faw  men  walking  like  vnto  trees,ihat  is  in  motion  l?ke  ^  «j^^^  J' 
 men,  but  in  forme  like  treesrand  the  clc^-  are  hke  the  fame  blind  raan,who  af-  ^^  /j7>  '//, 
 terwardfawrrtenafarreoffclecrely.     '.   ,?n:u'  jo  «     .  :  '      cji^f.  g^>^i 
 
 1 1.  Secondly ,the  knowledge  of  the  wicked  ^  puflPeth  them  vp :  but  the  ^j. 
 knoweledge  ofthe  godly  humbleth  them.  i/'cor  8  2  ' 
 
 1 1 1.La}lly,the  elecljbefides  the  knowledge  of  Gods  worde,  haue '  a  free  ^' 
 and  franke  heart  to  performeitin  their  liues  and  conuerfations ,  which  no  re-  c7>/^/  /q  ^ 
 probate  can  hauc:for  their  illumination  is  not  ioyned  with  true  and  fincereo-  ^  7-^^*  . 
 tediencc.By  this  it  is  cafie  to  difcernc  ofthe  illumination  of  Anabaptiftcs ,  or  j'^f  ,  ^^ 
 3Familifts,and  many  other,which  brag  ofthe  (pirit. 
 ^^  VIII. 
 
 Thefecondis  the  fight  of  finne  arifing  ofthe  knowledge  ofthe  lawc  .  To  j.sightofffnne; 
 ihisleremieexhorteththelcwesofhistimcjlaying,  ^Know  thine  imcjtiitie^for  ^ler.^.i s. 
 thou  hafl  rebelled  aiatnj}  the  Lord  thy  God,^c.  The  chiefe  cauFe  ofthe  fight  of  sLftl^^.  2f, 
 iinneis  GhniihS'hishoh' fpint,^rpho  detecleth  the  thot^ghts  of  many  heartef.(^  Ioh.i6.8. 
 iudgeth  the  yvovU  n(iyine!j\\t.  manner  of  feeing  our  finnes  muft  b€e,to  knowe      .  '*  .fr  -a  •- 
 them  particularlic;fbr  the  vileft  wretch  in  the  world  can  generally  and  confu-  .-  • ,:.  -lov^i 
 (cdly{ay,^^^^/r;w(?r.but  that  the  fight  offinne  may  be  efre£Vuall  to  faluation^  <> 
 
 it  muft  be  more  fpecial  &  diftinft  euen  in  particular  finnes,fb  that  a  man  may  h  p/'  /    >,     '' 
 tvf\v\ihY)2i\i\A.j^Myltnn€shatieta}^nfHchholdoft»e  that  I  amnotahle  toiook^     ^ 
 Vp'-they  are  more  in  number  then  the  h  aires  of  mine  head:  therefore  my  heart  hath 
 failed  me.  A^!imc,a.  man  muft  not  barely  fee  his  particular  finnes^but  hee  muft 
 alio  {eethccircumftancesofthem;as  namely  the  fearefull  curfcrs  and  iudee-  •     t 
 
 ments  of  Goxl,which  accompanie  eueric  finne  :  for  the  confciences  of  many        '  "^ '    i:.' 
 tell  oftheir  finnes  in  particular,yet  they  cannot  behumbled  for  them,&:  leaue      '  '^'  '^^ 
 thcm;bccaufc  they  haue  not  fecne  that  ougly  taile  ofthe  curfe  of G  od^that  e- 
 «crv  finne  drawcth  after  it. 
 
 ■    .:  IX. 
 
 The  meanesto  attaineto  theJight  of  finne,is  by  a  diligent  examination  of 
 a  mans  ®wnfelfe:This  was  the  praftife  ofthe  children  oflfrael  in  affli<f>ionj 
 i  Letvstrie(f2iythc\)andfearch  o^rtvaier ,  and  turne  a^aineto  the  Lord.  And  '  ^-f^-S'^o 
 Dauid  giueth  the  fame  counfell  to  Sauls  Courtiers:  ^  Tremble  and /tn  not,exa-  ^Pf*il.i-'i' 
 mine  yonr  own  heart  on  your  bed,c^  befill.TUn  examination  muft  be  made  by 
 thrc  commandements  ofthe  Law,but(pecially  by  the  tenth,which  ranfackcth 
 the  heart  to  die  veiy  quick:&  was  themeanes  of  Pauls  conuerfion.For  he  be- 
 
 Qjl  2  ing 
 
J  8  8  Thtf  efi^te  of  a  Ch'ijfloft. 
 
 ^T^'7'7'  'Oino-  a  proud  pharific,'this  commandement  iliewcd  hirii  fomc  ffnncs,wliith  6- 
 
 thcrwifehe  had  not  knowne,and  it  ki^ied  him,t\\At  is,u  humbled  him.  It  Co  bee 
 
 itjthat  after  examination  a  man  cannot  find  out  his  (innes(as  no  man  fhal  find 
 
 ^  r  out  all  his  finnes.for  "^  tlie  heart  of  man  is  a  vaft  gulfe  of  finnc,  without  either 
 
 •  ''^'  ^*  bottom  or  bank,and  hatli  infinit  &  hiddai  corruptions  in  it)then  hee  muft  in 
 
 a  ffodly  iealoufie/ufpcft  himfelfc  of  his  vnknowne  fmnestas  Dauid  did  ,  fay^ 
 *Ppil./o.i2  ino-,  nfVhocanvnderfiandhijfafikshlenfentefrom  my fecret  faults.  AnA  as  Paul 
 o  ror^,4->    <^X''  /it^^»-  nothing  bj  mj  felfcyjet  lam  not  thereby  mfttf}id.AvA  good  reafon  it 
 
 is  why  men  lliould  lufpcct  themfelues  of  thofe  finnes  which  as  yet  they  ncucr 
 'fLHkf6.  //fawcm  themfelues  ,^  For  that  which  is  highly  efieemed atnongfl  mentis  a- 
 \lob.4  (8,  bomination  i»  the  fight  of  God :  and  the  very  1  /4»gelf  are  not  cleane  in  hit. 
 
 . "    .  »^  -.  :    ^' 
 
 forfi»^'    'Thcthirdisaforrovvcforfinne,  whichisapaineandpricldnginthchcart 
 
 *     **''''  arifino-  of  the  feeling  of  the  difpleafure  of  god,&  of  the  iuft  damnation  wfiich 
 
 followeth  after  finne. This  was  m  the "^Icwcs  after  Peters  firllfermon  :  and  iiv 
 
 »  Acf.  2,  S7.  Habacuck  at  the  hearing  of  Gods  iudgemcnts:  ^f^/j^»  /^«^^(faith  he)mybel'~ 
 
 ^  Hab.S'  i^'  iy  trembledimj  lipsjhooke  at  thy  voice:rottennes  entred  into  my  bones :  and  I  trem^, 
 
 ■■•        bU^inmy  felfi,  that  I  might  rcfl  in  the  daie  of  trouble. This  Coxrov/iscalhdthe^ 
 
 ^Ti^PtlS,  /,y  ^fpirit  of  bandage  tofeare:htC2MU  when  the  fpirit  hath  made  a  man  (ee  his  fins» 
 
 .1  \  ^  .V.  v.j^^  p^^^l^  further  the  curfe  of  the  Lawjand  fo  he  fiiides  himfelfc  to  bee  in  bon* 
 
 dao-evnderfatan,hell,death,and  damnation:  at  which  mofl  terrible  fight  his 
 
 heart  is  fmittcn  with feare  and  trembhng ,  through  the  confideration  of  his 
 
 helliQi  and  damnable  eilate. 
 
 This  forrow  if  it  continue  andincrcafe  to  forac  great  mcafurc,  hath  certain 
 "«  /fl^.^fl.  io  Symptomes  in  thebodie,''  a^  burning heatc,  ^  rowUng  oftheintralls ,  <  a  pi- 
 t  Lam.  /.      ning  and  fainting  of  the  folide  parts. ; 
 
 Ofea.t  i.S,      'In  the;  feeling  of  this  fdrrowc»three  things  arcto  bee  obfcrued.The  firft,all 
 
 c  p Cull 2.4.  nicn  muft  looke,that  u  be ferioully  and  foundly. wrought  in  their  hearts :  for 
 
 looke  as  men  vfe  to  breake  hard  (tones  into  many  fn^all  peeces  and  into  dud: 
 
 fo  mull:  tb}sfee]ing  ofGods anger  for  fihnebruife  the  heart  ofa  roore  finnce 
 
 and  bringit  to  nothing. And  that  tbismay  befojfori-ow  is  notto  bcefelt Tor  ^ 
 
 brunt.but  v(yA»  often  beipre  the  end  of  amans  life .  Thegodly  man  ^from  H^ 
 
 ^PfaL Ss.  ^  J  jQfith  fMffereth<tM'M*^^:or/'of-ff9d-.\^toh  wrelliing  with the.Angel  gets  the  viftow 
 
 «  Ge.s2.2s.  j.jg  of  him,^but  yctlie  isfaine  to  e;ochaUihg  to  hisgraue,  and  traile  one  of  his. 
 
 Exod./2. 8  JQynes;ifrei-  him,  continually.  ^Tbe.  pafch^jl.  Lamb  was  neuer  eaten  without 
 
 Z<ich.  /_'.  /  0  £q,^^^q  hearbs,to  lignific  that  they  which  wil  be  free  from  the  wrath  of  God  by^ 
 
 lefusChrifl.muftfeele  continually. (he  fmart  and  bittcrncffc  of  their  owne 
 
 (^nnes.Th^  {ccondj-aUiVj^ep^muCc  take  bcedeJuafl:  when  thcv  are  touched  for 
 
 theirfinnes.^htyjjEraaret^liteilr pvvfletpnfcicncesjfonif the fbrrowe  be^fbmc* 
 
 vVliat  onei^iliavpjttiey.fiiallfee  tlicmfclues  euen  brou9-ht  to  the  gates  of  hell, 
 
 and  to  fecle  the  pnngs  of  death.  And  when  a  man  isin  this  perplexitic.hc  iliall 
 
 find  it  a  inoft  hard  matter  to  be  freed  from  it,without  the  marueilous  power 
 
 and  llrcngth  ofChrift  Ie(us,who  only  is  able  tohelpe  him  and  comfort  him: 
 
 yeaiuany  vvhca  they  are  once  plunged  in  this- dillrefTeandanguiih  of  foulc, 
 
 vU  ibaii. 
 
t»i 
 
 thtsiife,  jSp 
 
 fiiall  n«tier  efcape  \ty  as  may  appcarc  in  Cain,Saul,  Acliltophel,  Iudas,&  now 
 :0f  late  in  lohn  Hoffmeifter  a  Monk«,ancl  Latomus,  who  for  the  (pace  of  cer- 
 taine  daics  ncuer  left  crying  that  he  was  damned ,  becaufe  that  he  had  wilfully 
 perfecuted  the  Gofpell  of  Chnfl,  and  fo  he  ended  his  life .  Therefore  moil 
 worthie  is  Pauls  counfell  for  the  moderating  of  this  forrow:  ^Jtisfufjlcient  ->    f^ 
 ({aith  hc)z'/7to  the  tncefluotu  man  that  hewoi  rebuked  of  many,  fo  that  novn  contra-  ^ 
 riwtfeye  ought  rather  toforgiae  him  and  comfort  htm ,  leafi  hejhonld.  be  fwallorved 
 -^p  cfouermnch heau'mes.  And  further  he  giueth  an  other  rcafon, which follow^- 
 eihj  leafi  SathanpjouUcircumnent  vsifor  rve  are  not  igncrant  of  hii'i^enterprifes,  "Orpolicies* 
 And  indeede  common  experience  flieweth  the  fame ,  that  when  any  man  is 
 tnoft  vveake,then  Sathan  mofi:  of  all  beftjrreth  himfeife  to  workehis  confufi- 
 bn.  The  third  is,  that  all  men  which  are  humbled  hauc  not  like  meafureof 
 forrowe,but  fbme  more,fbme  lelle.  lobfeltthchandofGodinexceedino- 
 great  meafurc ,  when  he  cried,  ^  O  that  mygrtefe  tvere  weliweyed,  andmymife-  ^[ob  <^./„ 
 ries  were  latde  together  in  the  ballancetfor  it  rpoald  he  now  heamer  then  the f and 
 «fthefea :  therefore  my  veordes  are  novo  fro  allovoedvp,  for  the  arrorves  of  the  ex//- 
 fnightie  are  in  me,  and  the  venome  thereof  doth  drtnke  vp  my  fpirit,andthe  terrours 
 ofGodfight  againflme .  The  fame  did  Ezechias,  when  on  his  death-bed  he   _, - 
 •{aid, '  He  brake  allmy  bones  like  a  Lyon,andiike  a  crane  or  afwallow,fo  dtd  I  chat-      '^*'  ^ 
 ter:  I didmoHrneltke a doue,ct^c.  Contrariwife  ,  the  theefe  vponthe  crofTc,and  '^'^^ 
 Lydia  in  her  conuerfion  neucr  lelt  arrj^  (iich  meafure  of  gricfe :  for  it  is  (aid  of 
 her,that  ^od  ^  opened,  her  heart  to  be  attentitie  to  that  which  T'ati/ lpake,and  pre-  "^A^i^id  IjL 
 fently  after  iLce  intertained  Paul  and  Silas  chearcftilivin  her  houfe,  which 
 fiicc  could  not  hauc  done  if  flice  had  beene  preHcd  downe  with  any  great 
 mcafiire  of  forrowe :  neither  are  any  to  diflike  themfclues ,  becaufe  ihcv  arc 
 not  (b  much  humbled  as  they  fee  fomc  others :  for  God  in  great  wi(dome  o-i, 
 «eth  to  euery  one  which  are  to  be  Qued,  that  which  is  conuenient  for  their  c- 
 ftate.  And  it  is  often  feene  in  a  feflered  fore .  that  the  corruption  is  let  out  as 
 well  with  the  pricking  of  a  fmal!  pinne,  as  with  the  wide  lance  of  a  rafer. 
 
 XIL 
 The  fourth  thing  in  true  humiliation ,  is  an  holy  defperation  :  whichis,4'Gooddeifai& 
 when  a  man  is  wholly  out  of  all  hope  euer  to  attaine  faluanon  by  any  flrength 
 or  goodnefle  of  his  owne :  (peaking  and  thinking  more  vilv  of  himfelfe  then 
 any  other  can  doe ;  and  hearnly  acknowledging  himfelfe  to  haue  deferued 
 not  one  onely,  but  euentcnnethoufand  damnations  in  hell  fire  with  the  de- 
 uill  and  his  angels.  This  was  in  Paul,when  he  faid  of  himfelfe  that  he  was  the 
 ^  chiefeofallfinners.  This  was  in  Daniel,  when  in  the  name  of  the  people  of  ^/.T'/w././j- 
 Ifrael  he  praicdand  faid,  •"  OLord-,  right  eoufnefe  be  longeth  vnto  thee^  and  to  vs  '^Dan.  7. 9, 
 open  fh ante ,  oi  appeareth  thisday,c^c.The{kmevj2s  in  the  prodi2;all  childe, 
 *  who  (aide.  Father,  I  haue  finned  againsl  heauen  andagainfl  thee .  andl  arru  no  ^^Luk^ij.  /p 
 morerporthie  to  be  called  thy  Conne.   LaQly  ,  it  was  in  Ezra  ,  °  who  faide,  O  my  '^E^r.$J.  ■ 
 God  lam  'confounded ,  and  afhamed.  to  lift  vp  mine  eyes  vnto  thee,  my  God :  for 
 eur  iniquities  are  increafed  otter  ottr  head  3  and  ottr  trejpajfe  isgrawne  vp  vnto  the 
 
 haui 
 
 ^e». 
 
 XIII. 
 Many  are  of  opinion  that  this  forrow  for  finne  is  notliing  6k  but  a  melan-  m^Shokf""*' 
 
 ,  Qjg  3  cholikc 
 
^  pt>  Tl&i*  ejlateofa  Chrifluin 
 
 cholikrc  p<'i(Iion:  tut  in  tmcth  the  thing  is  farre  othcrwife  ^  as  may  appeare  itn 
 
 *  '. '^^w.^^.tlje  example  of  Dauicl:who  by  all  conic£turesvvas  lead  troubkd^  wjthme- 
 
 '*'  hnchoIie,ancl  yet  neucr  any  ta'fhd  more  deepely  of  the  fotrnw  and  feeling  of 
 
 Gods  anger  for  fmne  then  hedid,as  thebooke  of  PfalmesdecIareth.And  ifa.- 
 
 ny  defire  to  knowe  the  djffercnce,they  are  to  be  difccrned  thus .  Sorrowe  for 
 
 '  finnc  may  be  where  health,rcafon,fenfes,memorie  and  all  arc  bund:but  Mc)- 
 
 lancholike  paflions  arc  where  the  bodic  is  vrxfomid ,  and  thcreafon  ,fen(cs, 
 
 2i"nemorie,duilcd,and  troubled.  Secondly /orrow  for  Gnne  is  not  cured  by  any 
 
 phificke,but  onely  by  the  fprinkhn^  of  the  blood  of  iefus  ChriftrMelancho- 
 
 . »     like  patlions  arc  rcir.ooued  by  Phificke,diet,muficke  and  fuch  like.  Thirdly, 
 
 2  forrovv  for  finns  rifeth  of  the  anger  of  God,  that  woundeth  and  picrceth  the 
 
 confcienceibut  Mehnchohke  pafllonsnfe  only  of  meere  imaginations  ilrog- 
 
 .  ly  coiKeiued  in  thebraine.  LaiHy  ,  thefe  paflions  are  long  i»  breeding,  and 
 
 come  by  1  Jtle and  little:bnt  the  forrow  for  linne  vfually  coninicth  on  a  fuddcn 
 
 as  hghtening  into  a  houfc.  And  yet  howcfbeuer  they  arc  differing,it  rnuft  bee 
 
 acknowledged  that  they  may  both  eoncurre  together ;  fo  that  the  fame  maa 
 
 which  is  troubled  with  Melancholic ,  may  feele  alfo  the  anger  of  God  for 
 
 finnc. 
 
 XIIII. 
 Thus  it  appcaredi  howe  Godmaketh  the  heart  fit  torccelue  faithj  in  the 
 next  pfece  it  is  to  be  confidered  howe  the  Lordcaufeth  faith  to  fpring  and  to 
 breede  in  the  humbled  heart.For  the  cfFcfting  of  this  ^o  blefTed  a  worke,Go(l 
 *'f  r"'^*"'^^  worketh  foure  things  itn  the  hcart.Firft,when  a  man  is  ferioufly  humbled  vn- 
 ""^^'''der  the  burden  ofhis  finne,thc  Lord  by  his  fpirit  makes  hirn  lift  vp  himfclff 
 to<:onndcrand  to  ponder  mofl  diligently  the  great  mercie  of  God  offered 
 »  Feeiin  ofthe  ^"^^  ^"" '"  Chnll  Iclus.  After  the  confideration  of  gods  mercie  in  Chriflihc 
 wontofciitiii.   xomes  in  the  fecond  place  to  fee,  feelc ,  and  from  his  heart  to  acknowledge 
 himfelfctollandinnecdeofChrilljandtoftand  in  neede  ofeucfydrop  of 
 j.T)efire.  Pjjj  xno»^  prccious  blood.Thirdly  ^thc  Lord  (tirreth  vp  in  his  heart  a  vehemct 
 
 *  ^'^^•'^'•'^  defire  and  longing  after  ChriH:  and  his  merits:  this  defire  is  compared  to  * 
 Mjay.rj.i.    thirft.-which  is  not  onely  the  feeling  of  the  drineiTc  ofthe  fl:omacke,butalfb 
 jL»^/.//.    ^  vehement  appetite  after  drjnkc,and  Daiiid  fidy  exprefleth  it  when  hcfaithi 
 •/    •  ^-^S-h  I flretched forth mj hayjdes vnto thecmj foule defireth  after  thee ai  the  ikirfli^ 
 vrai   fo  \    ^'^^^-^^^'y >''*^'^c'*  this  defire  he  beginncs  to  pray,not  for  any  worldly  benefit, 
 parJonotfuine,  'but  onely  for  the  forgiucnefiTc  of  his  finncs,crying  with  the  poorc  Publican,  ; 
 O  God  be  merc[fmltor4eajln;:€r.  Nowc  this  prafer,  it  is  made,  not  for  oik  day 
 onelyjbut  continually  from  day  today  :not  with  the  lippcs,  but  with  greater 
 fishes  &:  grones  ofthe  heart  then  that  they  can  be  expreflcd  with  the  tongue. 
 Al^uelyJ^i^r:ce.^^c>vv,afterthe(edefircs  and  praiers  for  vjods  mercie ,  arileth  inthehenrt  a 
 liuely  alTurancc  ofthe  forgiuencrTeoffiiine  .  For  God,  who  cannot  lie,  hatfc 
 '  M.<tt.7.      made  his  promifcjC  Kmcke.it  p:>(ill  be  o^med:  and  againe;  Before  they  call  I  mUl 
 Efiiy  6s. 2 4.  anfwere,a}idyvhile they  fpc^ks  ^^'f^l heare.Thsrefoie  when  an  humbled  finn^r 
 tomes  cr^'ing  and  knocking  at  his  mercie  gate  for  the  forgiuencfle  offlnne, 
 either  then  or  fhortly  after  the  Lord  worketh  in  his  heart  a  liucly  affurancfl: 
 ^  /?r«..'/,<f. thereof  And  ^  whereas  he  thirftcdinhisheart,bceingfcorchcd  with  the  heat 
 Jcb^.  /y.     of  Gods  difplcafurc  beating  vpon  his  confcJeBC€,Chrift  lefus'giucih  Jiinn  to-^ 
 
 drinks: 
 
ht  thi^  tife,  591 
 
 '^rmke  of  the  well  of  the  water  of  life  freelyrand  bailing  <!rtinken  thereof,hcc 
 (hall  ncucr  be  more  a  thirfl:,but  fhall  hauc  in  him  afountaine  of  water  fpring- 
 Inj^vp  into  euerlaftino;  life. 
 -i  XV. 
 
 For  the  better  vndcrftandiRg  of  this,that  God  workcth  fkmng  faith  in  th* 
 heart  ofman  after  this  manneriJtmufl:  be  obferued  that  a  linner  is  compared  ^Lfiks^.i^* 
 «to  a  lick  man  oft  in  the  Scriptures.  And  therefore  the  curing  ofa  difeafe  fitly  Mat.  o.  /  /* 
 Vefembicth  the  curing  offinne.A  man  that  hath  a  difeafe  or  fore  in  his  bodic  /2^ 
 before  he  can  he  cared  of  it,he  rouft  fee  it,fecle  paine  of  it,  and  bee  in  a  fearc 
 leall  It  brinsy  him  into  danger  ofdcath:after  this  he  fliall  fee  himfelfeto  ftandc 
 in  neede  of*phi(icke,and  he  longeth  till  he  be  with  the  phifitian :  when  hee  is 
 once  come  to  him,he dciircth  him  ofall  loues  to  helpe  him:  and  to  fhewe  the 
 hcil  skill  be  can:he  will  not  ^are  for  any  coftrthen  hee  yeeldes  himfclfe  into 
 the  Phifitians  handes.per(wading  himfelfe,that  by  Gods  blefling  he  both  can 
 and  wil  help  hitn;after  this  he  comes  to  his  former  health  a^aine.On  the  fame 
 manner,  euery  man  is  wounded  with  the  deadly  wounde  of  finne  at  the  very 
 heart:and  he  that  would  be  fuied  and  efcapc  damnation ,  mufl  fee  his  finnc, 
 be  forrowfull  for  it,and  vtterly  defpaire  of  his  own  ftrength  to  attaine  {aluati- 
 on  thereby:furthermore,hc  mufl:  fee  himfelfeto  ftandin  neede  of  Chrifi:,thc 
 ICood  Phiiitian  of  his  foule,and  long  after  him,and  crie  vnto  him  with  deepc 
 fishes  and  groanes  for  mcrcieraftcr  this ,  Chriftlefus  will  temper  him  a  plai- 
 fter  ofhis  owne  heart  blood',which  beeing  applied,he  iLall  finde  himfelfc  rc- 
 uiucd,and  fhall  come  to  a  liuely  alTurance  of  the  forgiuenefle  of  all  his  finnes. 
 So  it  was  in  Dauid,when  he  repented  of  his  adulterie  and  murther.FirftjGod 
 made  him  fee  his  finncs:for  he  faith, f/i^^?»»^  mine  m<jmties,aytdmy pfines  are  e- 
 "uer  ^<r/9r<r,'w^.Secondly,hc  felt  Gods  anger  for  his  finnes,»  make  me  (faith  he)    'Tf*tff»s'' 
 to  hfore  toy  nn^gladne^e^hAt  the  bonet  whtch  thou  haft  broken  may  reioice.TViixi,-  ^  '^erf.S. 
 !y,he  vtterly  defpaired  ofhis  owne  ftrength,  in  that  hefaid,  ^ flahUfh  me  with  ^  "Oerf,  12. 
 f/77/r^(?/jc»zm;fignif\'ing  thereby,  vnlefTe  the  Lord  would  ftay  him  with  his 
 glorious  power ,hc  fhould  runne  headlong  to  his  owne  confufion.  Fourthly, .  „      _ 
 ne  comes  to  fee  himfelfe  ftandin  great  ncccicofGodsfauour:^  one  mercy  wil       ''^^"^^ 
 not  content  him:he  praiethfor  the  whole  innumerable  muititude  of  hii mercies y 
 to  be  beftovved  on  him ,  to  doe  away  his  iniquities.  Fiftly,  his  defire  and  his 
 prayer  for  the  forgiuencfTe  ofhis  finne,  arefetdownc  in  the  whole  Pfilme. 
 And  in  his  prayer  he  gathcreth  fome  comfort  andadurancc  of  Gods  mercic 
 towards  himfclfe.in  that  he  fcUth,T^<?y2f£r/y7f^/  of  god  are  a  contrite  fpirit:^  a  '^^ffi?» 
 tentrice,and a  broken  heart  O  Cjod,  thon  wia  notdejfife.  Againc,thc  like  appea- 
 reth in  Dauid, Pfal. ;;  2. ^.TVhen  f  heldmy  tongue ^my  bones confamed in ntj  raring 
 blithe  day.^.  For  thy  hand  was  heanie  vponme  day  and  night  :wjmci(lHre  was  tnr- 
 'itedinio  the  drottaht  offomnter.Sela.'^  .1  confejfedtnyJin»es  vnto  thee^neitker  hid  1 
 ■mine  imijmties:  I  [aid,!  will confe[(e  againjl  my  felfe  my  rvickednss  vnto  the  Lardy 
 WW  thou  forfaaefl  the  iniqmtie  ofmyjinne. 
 
 ,-  To  this  purpofe  is  the  example  of  R.GlouerjMartyr,vvho  being  fomwhat 
 
 %oubled  at  his  entrance  into  prifon^tcftifieth  thus  of  himfclfe.  So  (faith  he)/ 
 
 remained  without  any  further  conference  of  any  man  by  ihefpace  of  eight  dates, and 
 
 fillthe  hjhops  commno:  tn  tphich  time  I  gaue  my  felfe  c&ntintially  to  prayer  and 
 
-  ^  ^  The  ejfate  of  it  pjnfltM 
 
 mecUtation  of  the  njemf»/!  promifes  of  go  J  rmde  to  a// without  except  ion  ofperfh^ 
 that  call  vpoK  the  name  of  his  dearefonne  leftu  Chrift'  Ifonnd  in  ^nyfelfe  daielj  a-^ 
 mendment  of  health  ofbodie^mcreafe  of  peace  of  confcience^  and  many  confolationf 
 fromGodhythehelpeofhufpirit:astdfometmes  oi  it  were  ataflandgltmmerin^ 
 of  the  Itfe  to  come:  all  for  his  onelyfome  lefm  Chriftsfake, 
 
 XVI. 
 There  are  diuers  deo-reesand  ttiearures  ot  this  vnfained  f^iith,  according  as 
 p^"^^^/j"^;  there  be  diucrs  degreesofChriftians:  forae  P  are  yet  inthe  wombe,and  haue 
 Cl'  '  '  their  mother  the  Church  tranellmg  oftkemSomc  1  are  f^evve  borne  babes  ^feeding 
 V/^Cor.'s  2  °"  ^^'  ^'^^*  ^^^^  word:fomc  arc '"  perfeU  men  m  Qirifi,  come  to  the  meafnre  of 
 '  Eph.^.  i).  theageoftheftdnejfe ofOmJi,  ^  ,  ^  ^  ^ 
 
 The  icaft  msfure     The  leaft  meafiire  of  faith  that  any  Chriftian  can  hauc,  is  compared  to  the 
 
 f^M't  ^graine  ofmfiftard  feed, the  IcaiV  of  all  feedsrard  toflaxe  ^  that  hath  iire  in  it,but 
 
 ,'      *     *    foweake  that  It  can  neither  giuc  heat  nor  hght.but  only  maketh  a  fmoke,ancl 
 
 *  p/.  is  called  by  the  name  of  a  « little  faith :  and  it  may  bee  thus  defcribed,  When  a 
 
 y  i/\       f  man  of  aii  humble  heart  doth  not  yet  tccle  the  alliirance  of  the  forgiuenes  of 
 
 *  cc  hi$ownfinnes,andyetheisperfwadedthatthey^rep^r^(?«<?^/(f,  defiringthat 
 
 c  c  they  might  be  pardoned:  and  therefore  praieth  to  God,that  he  would  pardon 
 
 £  <  them.and  s;iue  him  ftrensith  to  leaue  them. 
 
 xviir. 
 
 A  little  faith  may  more  plainely  be  knowne  by  confidering  of  thefe  fourc  - 
 
 s^£y^.X/./7  points:firft,thatitisonelyinhisheart »  who  is  humbled  forhnnc:''/'t7r  the 
 
 Lord  drve/leth  with  him  that  is  of  a  contrite  and  ht^mble fptrit,to  recetue  thefpirit  of 
 
 thehHmhle.andto  (fine  life  to  thsmthatareofa  contrite  heart. SifiZan^s^ilnm^ 
 
 man  efpecially  at  the  time  of  liii  conuerHon,  and  calling  to  Chriftjafter  which 
 
 . .  he  is  to  growefrom  faith  to  faith.Thirdly,this  faith  though  it  bee  in  the  heart, 
 
 Tt'jal,22. 1,  ygj  ^j  \^u(y[  fo  nxMchfelt  in  the  heart :  this  was  in  Dauid  at  fome  times,  r  U^'fy 
 
 God,my  Godyivhy  haflthoaforQif^n  me,  f^ith  he  ?  The  fir  ft  wordes,  my  Cod,r/iy 
 
 God,^re  fpeeches  offaithryet  the  hitter «W^y  hafi  thonforfaken  me  ?  iLcw  that  the 
 
 he  had  no  feeling  of  Gods  mcrcis.  A  little  faith  then  is  in  the  heart  ofnTan,as 
 
 in  the  fpring  time  the  fruite  is  in  the  bud,  which  yet  appeareth  not,  but  onely 
 
 hath  his  nature  and  fub(rance  in  the  bud.LaftIy,the  beginnings  and  feedes  or 
 
 3  A  perrMfioi    ^^^'s  faith, or  at  t!ie  Icait/ignes  and  eltcc'^s  thcreof,arethree. 
 
 rhac  iinne  is  par-      Tile  firft  is  a  perfwafion,that  a  mans  own  finnes  arc  pardonable :  this  per- 
 
 ^^Gen4..i^  fwafion  though  it  be  not  faith;,  yet  it  is-3  good  preparation  to  fiith  :  for  the 
 
 3,A  defire  of  re-  Wicked  cut  thcmfclucs  off  cjuite  from  Gods  mercie,in  that  with  Cain  ^  they 
 
 conciiutipn  to    {Iiy^tlicir  fuincs  are  greater,then  that  thev  can  be  fore;iuerv.The{ctcnd  is  a  dcf 
 
 forimne.     '     fire  ofthe  fauour  andmercieofCod  in  Chridjandofthcmeanes  to  attaine  to 
 
 ^  Mat.f.  6.  that  fauour.^  This  defire  is  afpeciall  grace  ofGod,and  it  hath  thepromife  of 
 
 Luk^i.f^ .     blefi'ednesjand  it  mufl  be  diilinqjuiilied  from  that  defire  which  wicked  men 
 
 PfaLi4.s.i9  hauc:who  ihough  they  defire  life  eternal, as  Balaam  did ,  yet  they  cannot  fin« 
 
 Pfal.  10.  /7.  ccrcly  defire  the  meanes,asfaith,repentancc,mortification,reconcii/ation,5:c, 
 
 C7*  i^.j?.       Thcthirdispr?.icrfornothinj^in  this  world,  bnt  only  for  the  forsjiucneffc  of 
 
 Num.2  s>  9-  their  finnes  with  great  fighes  &  gronnes/rom  the  bottoine  ofthe  heart,which' 
 
 S""^''^'^^^"  ^-^-^y ^^"^ '^^^ i^ble to cKprefTejasthey fcele them.Nowthis heartie pra)ingan<i '■ 
 
 dslirs- 
 
inthh'Hfff,  555 
 
 ^efirc  for  t^e  pardon  of  i^nnccan  ncuercotne  from  tlie  fleHi,  but  oiielv  from 
 tHc  Ipintjwho  «^  iliireth  vp  thefe  heaucnly  motions  of longmg,denr!ng,fjgh-  ^T^wJ,  2/ 
 ing  after  remiflion  offinne,ancl  all  other  graces  of  Godjwhich  heebctloweth 
 Vpon  his  children.  And  where  the  fphit  of  Chrift  dvvelleth  there  nniil;  needes 
 be  faith:for  ^  Chrifi:  dwellcth  in  the  hearts  of  the  faithful  by  faith.Therf-orc  as  d  ^p^,^,  /^^ 
 Rebecca,"^  when  fl^^fdt  the  Twins  ftriue  inhcr  womb,though  it  pained  her,  'kGe.2j.22r, 
 yet  Oiee  knew,both  that  il  lec  had  conceiued,and  that  the  children  were  quick 
 inhertfotheywhohauethefemotionsjand  holy  affeifVions  in  them  before 
 mentioned,  may  alTlire  themfelues  that  thie  fpirit  of  god  dvvellcih  in  themjand 
 confequently  that  they  hauc  faitb,though  a  weake  faith. 
 r,  XIX. 
 
 'Examples  ofthisfmall  faith  are  euidcnt in  the  ApofHes,who  though nhey  c  Afat.is, 
 beleeued  that  Chri{b  was  the  Sauiour  ofth€Vvorld,yetthey  ^  were  ignorant  of  fy?<f*?/./ 7,^  j> 
 Ills  death  and  refurredion,whxch  are  the  cheife  meanes  of  ialuation.  After  his  Z«i^p .  ^y. 
 refurreftionthev  were  ignorant  of  his  afcenfion^Sc  of  his  fpiritual  kingdome, 
 for  they  dreamed*^'of  an  earthly  kingdome  *,  and  at  his  death  they  all  fled  from  '■^JS}.  /.  6. 
 him^and  Peter  fearefully  denied  him.They  being  in  this  eftate  are  not  (aid  to 
 haue  no  faith,but  tobc  of  ^>  httle  faith .  Another  example  we  hane  in  Daliid,  h  Mat  J. 2  y: 
 who  hauing  continued  a  long  fpace  in  his  two  great  (inncs  adulterie  and  rrur- 
 ther,wasadmonifhed  thereof  by  Nathan  the  prophehbeeing  admonilned  he 
 confefled  his  (inncs,and  (^raia;htway  Nathan  declared  vnto  him  fr5  the  Lord 
 the  forgiucnes  of  them.  Yet  afterward  Dauid  humblcth  himfeife,as  it  appca- 
 rethinthc  ^i.Pfalme,andpraieth  moft  earnelBy  for  the  forgiucnes  of  ihofe 
 and  all  other  his  finncs.euen  as  though  it  had  not  bin  true,that  they  were  for- 
 giuen,as  Nathan  told  him:therea(bn is:howfoeucr  they  were  remitted  before 
 God,yet  Dauid  at  hts  iirll  repenting  of  them  felt  none  alTurance  in  his  heart 
 of  the  forgiuenes  ofthem.onely  he  had  a  perfwafion, that  they  mightbe  par- 
 doned. And  therefore  he  vehemently  defircd  and  praied  to  the  Lord^to  remit 
 lhem,and  to  fanftifie  him  ancw.This  then  being  the  leaff  meafure  of  faith,  it 
 snurt  be  remembred,that  he  who  hath  not  attained  to  it;  hath  as  yet  no  fauing 
 faith  at  all. 
 
 XX. 
 
 The  greatcfl:  raeafiire  af  faitli  i  s  afallpeyfivajkn  of  the  7»ercie  of  God,  For  it  'f^^^'^f'  °'*'" 
 is  the  (Irength  and  ripcnesoffaithjRom. 4.10.2  i.Abrahammt  ts'eake  infiiuh, 
 but  being  fir eyjgthenediyt  the  fnith^tvas  f ally  per ft^^ed  ^  that  he  who  had  froTtiifed 
 ypiti  able  to  doe  /V.'This  full  aflurance  is  when  a  man  can  fay  with  Paul,/  ^  ^'W  . 
 ferfwaiedthatrnkher  life  nor  deMh, nor  AftgeiSimr  prtr.civalities^  nor  powers,  fior  ^    •  •=>   ' 
 things  prefeni^nor  things  to  come^mr  hetqlot^  nor  depth -.nor  any  other  creature  f%all 
 be  able  to  feparnte  vs  frow  the  lone  ofGod,which  4*  in  Chrifl  lefiu  cur  Lord.  And 
 jealf  any  lliould  lhinke,this  faying  is  peculiar  to  PavJ,  he  '^  teftifieth  of  him-  -^i.Tsmi/} 
 ft:lfe  that  for  this  caufe  lie  was  receiued  to  mei^ciCjthat  lie  might  be  an  example  ,  6, 
 to  them  which  after  fhould  bcleeue  in  ChrifV  to  life  etcrnali :  and  the  whole 
 Church,  in  the  Cantic.  rfcth  the  fame  in  e^eci::  faying,  "'^  Lofieis  ,iijhcng.M}^QM(^.i,s^'^~.,. 
 death, iealotiiie  is  04  crftelds  thegraue^the  coaks  there  rf  arc  fierie  coaies^and  a  vche- 
 Tneyit  flame.L^itrh  water  cannot  cjHench  loue,  neith<r  can  the  ficuds drcti^,  it:if/i 
 iumjhotild giaeall  ihs/is^jhace  ofyd.ho'ftfe,for  id^eft.heyw&f4dcontem)2e  it. 
 
 4     « 
 
fc^i  TlteeJIateofaChrlpAti 
 
 XXI.  nHc^rn"^*^ 
 
 No  Cliriftian  attaincth  to  this  full  alTurancc  at  the  firft » but  in  totiit  conti* 
 nuance  of  time,  after  that  for  a  long  fpacc  he  hath  kept  a  good  confcience  be* 
 fore  God.and  before  mcn.-and  hath  had  diucrs  experiences  of  Gods  louc  and 
 l%§,f.^/.   fauour  towards  him  in  CiiriliThis  Paul  declareth  to  the  Romanes: '  in  zffiii 
 '  >     -  rtions  God  fhirids  Abroad hii  hue  in  their  heartJ,i>ji  the  holy  Ghoji ,  rrhich  it giue^ 
 
 ^ioihcfpthnthow'ihy  dcgreesrfor  from  affliftioos  arifcthjc^/^^r^,  ftompatienci 
 .cbmmeth  expericMce^^om  experience  hope,  and  hope  ncutr  maketh  aOiamedjOi 
 ftifappointeth  him  of  etcrnall  life  This  is  cuidcnt  in  Dauids  praiftifer'^'Dr^^ri 
 J^rfiS-^'     /^j.^  fa„};i  he  ^  ktndnes  And  mercte  pjAfifolhrv  iTteAUthe  daier  of  my  life,  and  JJhall 
 Hue  a  lon^feafon  in  the  honfe  of  the  Lord.  Mark  this  his  rcfolutc  per(vv'afion:and 
 confidcrhowhecamc  Vntoit:  namelvjby^xperience  of  Gods  fauour  at  (uni 
 drie  times.and  after  fundric  manners.  For  before  he  (et  do  wne  this  rcfolutioni 
 he  numbred  vp  diuerfc  benefits  rccciucdof  theLord  :  x\\2iX^' he fedde him m 
 *T^a.l2  ?.    greene  pAjf»res,and  /ed  him  bj  the  refrejhing  rfaters  of  Gods  wor«J :  that  ho  ref^o-i 
 2  y  /     '    reth  him  and  leadeth  him  in  the  paths  of  righteoufnes :  that  he  Hrengthcneth 
 him  in  great  daungers,euen  of  death,  and  preferueth  him :  that  in  defpight  of 
 hisenemies,hc  enriched  him  with  many  benefits.  By  meancs  of  all  ihcfc  mer- 
 cies of  God  beftowed  on  him ,  he  came  to  be  perfwadcd  of  the  continuance 
 of  the  fauour  of  God  towardes  him .  Againe  Dauid  faidc  before  King  Saul , 
 » I, Sam.  17.  o^f/  no  mam  heart  faile  becauf:  ofGoluih :  Jhyferuant  viilgoe  and  fight  yvith  tht 
 $2'  ^Phi/ijfine.  And  Saul  faid  P  to  T)3tmd,Thou  art  not  able  to goe again fl  this  'Phili- 
 
 '2verfs^-     Jiine  to  fight  with  him^  :for  thoH  art  but  a  boy ,  and  he  is  a  man  ofwarre  from->  hU 
 youth.  Dauid  anfwered ,  that  he  was  able  to  fight  with ,  and  to  flay  the  vncir- 
 cumcifed  Philiftinc.  And  the  ground  of  his  perfwafion  was  taken  from  expe- 
 rience :  for  thus  he  (aide,  1  ThjferHant  kept  his  fathers  fheepe,  and  there  came  k 
 ^verf.^4^     Ijjofi^  and  lihrvnfe  a  'Seare ,  andtooJ^  a  fheepe  out  of  the  flocke,  and »"  I -went  out  af- 
 ^verfsj,      fgy  Ijifff  (tffdfiftote  him,and  tooke  it  out  of  his  mouth ,  and  when  he  arofe  agninff  me^ 
 T      p^i       Icatight  him  by  the  beard ,  andfmote  him  and  flew  him.  ^So  thy  feruant  flew  both 
 ^      •'■■*'      tljg  Lyon  and  the  ^eare:therefore  this  vncircumcifed  Philiflinejhal  be  at  one  of  the  ^ 
 feein'T  he  hath  rayled  on  the  honfiofthe  lifting  Go^.The  like  procccdino;  mull  be. 
 in  matters  concerning  eternall  life.  Litde  Dauid  refembleth  cuer}'Chrifl-ianV 
 Goliah  and  tlic  armie  of  the  Philiftines ,  refembleth  Sathan  and  his  power. 
 He  therefore  that  will  be  rcfolued ,  that  he  fliall  be  able  to  ouercome  the 
 spates  ofhell,  and  attaine  to  life  cuerlafting,  mufMongkeepe  watch  and  ward 
 ouer  his  owne  heartland  he  muft  fight  againfl:  his  owne  rebelhous  fle/h ,  and 
 crucifieit:ycahcmufl:  hauc  experiences  of  Gods  power  flrengtheninghim 
 in  many  temptations ,  before  he  (Kail  be  fully  aflfured  of  liis  attaining  to  the 
 kingdorae  of  heauen. 
 *Efb.,^,i7>  XXTI. 
 
 SrS**^'*'  Thus  much  concerning  fiith  it  felfe :  now  follow  the  fi-uits  and  benefits  of 
 
 ^Eph.  /.j?c.f^ith.  By  meanes  oFthis  fpeciall  faith,  the  Elcft  are  truly  »  w^^^^vnto  Chrirt^| 
 Bph.  f.  19.  2''''^  ^^'^^  ^"  heauenly  communion  nnd  fellowfhip  with  him ;  and  therefore  doe 
 /„C<7>-./^./<J  ^info'ficmcafure  inwardly  feele his  holy  fpirit  moouing  andftirrin^inthem, 
 ^fph.ji.22,  ^^  Rebecca  felt  the  Twins  to  ftirrcinhervvombe.ChrilHsas  '  the  head  i»  the 
 ^j^  boMc ,;  cucry  bclecuer  as  a  member  of  the  fame  bodie :  now  as  the  head  giucth 
 
 fcnfe 
 
inthisHff,  5^5 
 
 fcnfe  and  motion  to  the  members ,  and  the  members  ?ct\^  tbcmfelues  to  hauc  f:!!'^""-'"* 
 (enfe,  and  to  rnooue  by  meniics  of  the  lieaci :  fo  dcin  Chnli  kfus  reuiiic  and 
 quicken  eiit.'i  y  tme  bekeuer ,  and  by  his  heaucnly  power  makcth  him  to  doe 
 the  good  which  he  doth  .  ^  And  as  from  the  ftocke  ,.Cippe  is  denucd  to  the  ^%v.6.4,f. 
 griftjthp.t  it  inay  hue  and  gro\v,and  bring  forth  fruit  m  his  kind  i.  (o  doc  all  the  lob.if./y  2* 
 faithfuil  that  are  grafted  mto  Chrilf  the  true  vine.  And  as  the  grift  Icfctb  Ins  Efh.4..iSt  . 
 wild  nature,and  is  changed  into  the  nature  of  the  ftocke  .  and  bringcth  fordi  /  6. 
 good  fruit ;  fo  in  like  manner  it  is  with  them  that  are  in  Chnll:,  who  by  htils 
 and  httlc  are  wholly  renued'^from  euill  to  good.  AUjs-St'^ 
 
 XXllI.  ••■•:■••> 
 
 The  Ele<fl  beeing  thus  ioyned  vnto  Chrifi/ecciue three  wonderful!  bene- 
 fits from  \i\myIPil}if>c^tio}i,Adoptio/3,Sancl:fic(ittQyi.Iufttjication'ny\s\\tn  the  Eleft 
 beeing  in  diemfelues  rebellious  finners,  and  therefore  firebrands  of  htli  fire, 
 and  Gods  ovvne  enemies,  ^yet  by  Chriit  they  are  accepted  of  the  Lord  as  per-  ^^-Cor.  /.^o 
 fedly  pure  and  righteous  before  liim.  ^  .Cor.j.z  /. 
 
 xxiiir. 
 
 This  luflification  is  wrought  in  this  manner.  Sinne  is  that  which  maketh  a  iKf»ricati<>n.    . 
 
 man  vnrighteous,i3c  the  child  oi  wrath  &  vengeance.  In  finne,  there  are  three  „  ^  , 
 
 ihings  which  are  hurihili  to  man  :  the  firft  \SrCor,demy!atio'/},\\\Mc\\  commeth  of  ^^  /' ^,'  ^ 
 
 finnerthe  fccond  ys.aHuall  dtfobedience  of  the  law  in  finne;  the  third  is,the  root  ,  .  ^'"^' 
 
 and  fountaine  of  finne,  on^/«!^//tr(7rri^/'/z<?A;.  Thefe  arc  three  deadly  vvoundcs,  ^>.''^' 
 
 and  three  running  fores  in  the  hearts  and  confciciiccs  of  all  finners.  i  Nowj.^  .* 
 
 Chrifl:  Icfus  is  perfcftly  righteous,  and  in  him  a  finner  may  finde  three  ineili-  n  i     ' 
 
 mablc  benefits  anfwerable  to  the  three  former  cuills .  FirO: ,  thefiiffcrwgs  of'     ,  *■'* 
 
 C^nyfvponthecrofre.fiifficientforallmensfinnes.  Secondly,/^*? <?^tf^/<r«r^(7/'j,^  ' 
 
 (^rifl  in  fulfilling  the  law.  Thirdly  tbeperfcEi  hoiines  of  the  humane  nature  of    „"        * 
 
 Chrifl :  thcfe  arc  thre^  foi2crain:ne  medecines  to  healc  all  wounded  conicien-  j,^  ^,' 
 
 II  1  •  ^  n  /»    •  1     1  1      r       Math, 3.1  f,. 
 
 ccsrandthey  are  as  three  running  itreames  oriiumg  water  to  bathe  and  toiup-  r^r. 
 
 pie  the  bruifed  and  contrite  heart.  ^  Now  then  commeth  faith,  and  fii  (1  laicta  rp/V    V 
 
 hold  of  the  fufferings  of  Chriil ,  and  fo  a  finner  is  xm.i^  from  the  pur.ijhmcnt  j,  '  "^  ' 
 
 nd_^^/7r  o/'//;j.9<?,and  from  etcrnrilldamnation,  &  thus  the  firft  deadly  wound  ^  '  •"  ♦  *' 
 
 •is  cured. '  A^aine.fVith  laicif^  hold  on  thepcrfeif^  obedience  ofGhriftjin  ful-  Vf' 
 
 7'^P' 
 
 finner  is  made  ritrlueous  bv  iIk  righteoufiics  of  ChriO:  imputed  to  him.  '^2.Cor  s 
 
 -    From  true iulVification,  proceede  hnany  othci-  bcncfits,and  they  arc  cither  ^■'Rofif.f, 
 outwardjOr  inward. Outward  benefits  arcthree.Thc'^firft  is  Reconciliatio!i,hy  .-c^f  /. 
 which  a  man  iuflified  is  peitciflly  reconciled  to  God'jbecaufchisfinnc.isdoiic  ^.  Ci^r.  6.  y^. 
 away ,  and  he  is  arayed  with  the  perfect  righteoufiics  of  ChriO:.  The  "  fccond  l-Jch\,  1 2.6. 
 is,that  afHiCtions  to  thcfaithfuli  ai-e  nopimfljments  for  finne ,  but  onely  father-  2.Sam.7. 14.. 
 Iv  arid  \6\i\x\i^cha^dfmenti.  For  the  guilt  and  puniHimcnt  of  finne  was  borne  2. Sim.  /2. 
 of  Chriil.  Now  therefore,  if  a  Chriftian  be  affli£^ed5it  is  no  punirnmenl :  for  ,  ^,^  ,^^ 
 then  God  ihonld  punillione  fimlt  twife  ,  once  in  Chriil.and  the  fecond  time  ?.-  Af^liaictK 
 "^£oa> the  Chi-iftian ; .whidi  thing  dcth  not a^ree  yvitli  his  jufticc ;  it. remai-  JJIenJ^'''"^"^' 
 
J  p  (5  Tl)e  ffiitti  of  It  Chiriflid* 
 
 ncth  therefore  that  affliaions  arc  onely  corrcaionsin  thcftithfull .  The  thirg 
 jMentmChrift.  benefit  IS,  that  the  man  luftificd  Aoxh.^  deferue  ahA  merit  at  Cods  hands  iht 
 ^Mutth.  19'  kin-^dom  of  heaucn.  For  being  made  perfeaiy  righteous  in  Chrift  and  by  his 
 2^,29.  r!gliteournes,he  mull  needs  w^r^/  etermll  life  in  and  by  the  ments  of  Chrift.  An^ 
 jipoc.  22. 1 2.  thacfore  Paul  calleth  it  the  wfitficatio»  ofhfi.Kom.^ .  1 8. 
 
 ^d22.S,  XXVI. 
 
 Inward  benefits  proceeding  from  iultification,arethofc  which  are  inward- 
 ly felt  in  the  heart ,  and  feme  tor  the  better  affurance  of  iuftification,  and  they 
 I  are  principal ly  fiue.Thc  firft  is/Peace  and  cjktetnes  ofccnfcierxe.Ki  all  men  na- 
 
 Peaceofconfci-  turallv  jn  Adam  are  corrupt,  fo  all  men  naturally  haue  corrupt  and  defiled 
 '^"*  conftiences ,  accufing  them  and  arraigning  them  before  Godsiudgement  for . 
 
 their  finnts :  in  fuch  wife  that  cucry  fufpition  of  death  and  feare  of  imminent 
 daungcr  maketh  a  naturall  man  ftand  agaft  at  his  wits  end,  knowing  not  what 
 c  W  A       ,    to  doe:  «but  by  faith  in  Chnft,  the  Chnftian  is  pcrfwaded  of  remiiiion  of  his 
 -P  ^  *'  ""^  finncs,  and  fo  the  difquietnesofhisconfcicnce  is  appealed,  and  he  hath  an  in* 
 l<^om.s.i.    ^^^^  peace  in  all  extremities,  which  can  not  be  taken  from  him. 
 .and  1 6.  IS,  t-  XXVII. 
 
 Adiffjrence'.  e-       Thc  numbering  and  dead  confciencc  is  much  like  to  the  good  confcJefic^ 
 S'eJct"n5  a  pacified,^  many  throu2,h  ignorance  take  thc  one  for  thc  other.  But  they  may^ 
 guiecconidcocs.  be  feucred  and  difccrned  thus.Firft,let  the  belceuing  Chridian  examine  him-^ 
 felfe,  whether  his  confciencc  was  affliaed  with  the  ^nfc  of  Gods  iudgements 
 and  prelTed  downe  with  the  burthen  of  his  finnc  before  he  came  to  that  qui- 
 ^ctneffe :  for  then  he  may  be  in  good  hope ,  that  it  was  the  Spirit  of  God  who 
 ^loh.7, ?7.    brought  that  peace,  becaufe  God  hath  promifed  ,  ^That  he  rv'tll dxvellyvith  the 
 Era.r7,/s.  ^^*^^^^^^^  contritCyto  reuine  andcjHick^n  them .  But  if  he  haue  alwaies  had  that 
 peace  from  the  beginning  of  his  daies,  he  may  cafily  deceiue  himfelfe,by  ta-»- 
 king  the  numncflc  and  fecuritieof  a  defiled  confciencc ,  for  the  true  peace  of 
 Confcicncc.SecondlVjlet  him  fearch  from  whence  this  peace  of  his  confciencc 
 S'Rtjm.f./.  proceedeth.  S  Forif  it  come  from  any  thing  elfe  but  from  thc  certaintie  of  the 
 Heh.9,1^    remiflion  of  finncjit  is  no  true  peace:  as  many,  flattering  rhefelues  in  finne,& 
 dreaming  of  a  pardon,are  thereupon  quieted,  and  the  deuill  is  rcod'c  enough 
 to  put  this  into  their  mindstbut  this  can  be  no  true  peace.  Thii  diy  Jet  him  ex- 
 amine himrelfc,ifhc  haue  a  care  to  keepeagood  confciencc:  which  if  he  haue^ 
 he  hath  alfo  rcceiued  from  the  Lord  a  good  and  a  quiet  confcience.  ^  For  if 
 ^(.A^.2j,    God  beftow  vpon  any  man  a  gift  concerning  his  faluation ,  he  giueth  him  al- 
 aud  24^  16.  fo  a  care  to  keepe  it. 
 
 xxviir. 
 
 J I  The  fecond  inward  benefit  is,  >  An  entrance  into  Godsfauow,  and  a  perfeue* 
 
 i£ph.7.  j2,  rsrice  in  it,%vhich  is  mdeede  a  wonderfiill  benefit.  When  a  man  commcth  intt» 
 *Rnm.s.2.  favour  with  his  Prir«ce ,  then  he  is  bold  to  come  vnto  him,  and  he  may  haue 
 s.Entrance  with  fi  ec  acccffe  vnto  liis  prcfencc ,  and  he  may  (ue  to  his  Prince  for  any  benefit  or 
 GodJp.efSKe.  preferment  whereof  he  ftandeth  in  ncedc,  &  mav  obtaiiie  it  before  any  other: 
 '«^Rom.j.s.  fo  they  which  are  in  Gods  fauour,by  rcafon  that  they  are  fieely  p3rdoned,and 
 find  14..  1 7  itiftified  in  Chrift ,doc  boldly  approach  into  Gods  prefence,and  they  are  rca- 
 I X I  die  to  aske ,  and  fiire  to  obtaine  any  benefit  that  is  for  their  good.  ^  The  third 
 5 .  \<x^t.  ;•  s  ajpiritfi,t!lioy  tA  thiir  hearts t  «uen  then  when  they  are  affliaed :  becaufe  thc}^ 
 
 lookc 
 
lookc  certenlv  to  oWtinie  the  kingdome  oflicatien.The  fourth  is'tliat  the  hue     T  T 1 1 
 of  God.iifi)edmfhf  hearts oH\\Qh\xh^\\  by  the  holy  Ghoft:thatis,thnt  thcho-  4-reeHagof 
 iy  Ghoft doth ir.ake  the ftiithfullvery euidcntly  tofeelethe  loue ofGod to- j"»"' '*'"'* 
 wards  them.and  doth  asit  wcre.fill  their  hearts  with  it.  <^«»'/-/. 
 
 XXIX.  ^I/'*7 
 
 The  fecond  inaine  benefit  is  ^  Adaption ,  whereby  they  which  are  iuftjfi€d>.  tr  /  '["^  * 
 are  alfo  accepted  of  God  as  his  ownc  children.  From  *><^d<?^//(7«proceede  ma-        ""     " 
 ny  other  benefits.   Firft  the  ele(ft  child  of  God  hereby  h  made  a  brother  t^. 
 ChrtJ}.  Secondly  he  is  a  King,  and  the  kingdome  of  heauen  is  his  inheritance.     „ 
 Thirdly,he^/i3r^<7«f^"'2//f^'?'f?/»''<'jfaue  Angels.  FourthlVjthe holy  ^^f(ff/f;»^     '   ^  '^'^° 
 fiifter  vnto  him  for  his  good:thcy  guard  him  and  watch  about  him.  F3fthly,all      ^ 
 tliings,yca  grieuous  affliftions  and  finne  it  felfe,  turne  to  his  good  j  though  in 
 his  owne  nature  it  be  neuer  fo  hurtfiiil :  ^and  thereforedeath  (which  is  molt      ^ 
 
 IJl^  OWllC  XJrtlUl*.  11  uwii».uvA  iv/ HH1V.IMIJ  .        «JJJU   4iJVlWHJlt.UtdlI)  ^WllJLilJS  moil    ZJ  L  £         a 
 
 terrible)  vnto  him  is  no  entrance  into  hell ,  but  a  narrow  gate  to  let  him  into  c-        *  '^' 
 
 idopted.hcmaylookeforcomfbrtatGeds     J 
 
 f  h  is  affliilion:as  God  hath  promifed.  rV  f  *^*  "^ 
 
 YYY  tieb./.i^ 
 
 «erlafting  lift.Lai1:ly,beeing  thus  adopted.hc  may  looke  for  comfort  at  Geds    ^ 
 hand,anfwerablc  to  the  mcafureof  his  affliilion:as  God  hath  promifed.  rV  /  *^*  ^^"^ 
 
 ThcinwardalTuranccof  Adoption  is  by  two- witnefles.   The  firftisourT/*     «.     » 
 lpirit,that  is.an  heart  and  confciencefanftificd,bythefpririk]ing  of  the  blood     J^'  '  ^  ' 
 ©f  Chnft.Now  becaufe  it  commcth  to  palfe  that  the  teftimonic  of  our  fpirit  is  b'o-  l       *^' 
 often  fecbk  and  weake,  God  oFhis  goc»dncs  hath  giuen  his  ownc  fpirit  to  be     ^  ' 
 a  fellow  witnsflTe  with  cnir  fpirit:  for  the  Ele<fthauc  in  themfelues  the  foirit  of  '    ^^l'^' 
 Icfiis  Chrift  ,  teftifying  vnto  them  and  perfwading  them  that  they  arc  ihtf'a-  '^^''^  * 
 
 //- 
 
 doptcd  children  of  God.  <=  For  this  caufe  the  holy  Ghoft  is  called  the /'?'/r;>  of    A 
 carnelt ,  then  nnuranc e  is  made,  that  men  will  pay  the  whole :  fo  when  the  "option. 
 
 Adoptfoyi,hccdufe  it  worketh  in  vs  the  affurancc  ofonr  adoption:  ^and  it  is  cal 
 
 led  a  pawnc  orearncd.For  as  in  a  bargainc,when  part  of  the  price  is  payed  in  Afiiiranceof  a- 
 
 ofa- 
 
 childc  ofGod  hntli  rcteiued  tlius  much  from  the  holy  Ghod  to  be  perfwadcd  Jopt'oa? 
 that  he  is  adopted  and  rhofenin  Chrift^emny  be  in  good  hope,and  he  is  al-  ^Rom.S./6l 
 rcadic  put  ingood^ilurance,  fully  toanioj^.etci^iall.life  in  the  kingdome  ofga/.^.  6, 
 heauen.  riv-ii'-^^''- -^3  Hr->'- ^r)  N;rw;r.:{^j-:?i,''.  /.l^et.s.2/. 
 
 '= ;-  .< Indecde this  tefumanic  is  xvcakc in  moft  iiicn  ,  and  can  fcarcc  be  pcrcei-  ^2.Car,i.,2  / 
 «edibecaafc  mall:  ChriRians,thaiigh  they  may  be  old  in  refpeft  ofyenrcs.yet  '^Ror/iJ.i/,. 
 generailythcyarebabas inlChri{i,a<iTd notyetrome ton  perfeft  grmVth :  and  /Joh.^.z-» 
 may  finde-intheri^rdues  great  ifrcngtli  offinvie ,  andthe.^races  of  God  to  be  Colof^.^^'.' 
 in  final]  mcafure  in  them..  And  againe ,  the  children  of  God  becing  moil  di-  i.Cor.^.i\ 
 ftrelTedjas  in  time  of trialhaiid  in  the  houre  ofdcath,thcn  theinward  woikin'^  Sph.^..  /^. 
 ofthe  holy  Gholf  is^ltmoficuidently.  But  a  reprobat-e  cannot  haucthibte- 
 ftimonicat all :  though indoe'dc  a. man flattcreth  hi mi(elfe,and  \h^Atm}Ummu 
 ting  the  fpirit  of  God  ■;,  dbth  ?vfaaliy^crfwade  carnall  men  and  hy^yo^ifites  thai: 
 thfey'^aHbe&iied.  BiJtthatdeuiHil7iiHufion,andthe<teftim6hicofithcSpi  •.  ..        > 
 
 maybcdifccrncd  bf  2.notes:TheT.is  hcartie  &fe}:ii€iapprl-?ieif«6God  in  the  l,lvki"t^f' 
 narneofChriii.F^irthcfinfwfbirittliattefHfieth  to  vstliat'W'e^r^  the  adopted  pr/^pefrpiritof- 
 
 fpeciall 
 
-  -  3  The  eft  ate  of 4  ChriflUn 
 
 fpeciall  marke  of  the  Spirit  of  God.  The  other  note  is ,  thatthcy  which  hiiuC! 
 thcfpcciall  tcQinionic  from  the  fpiritof  Goci,  haiie  nlfom  their  hearts  the 
 f;4meaffc£Hons  to  God,  which  children  haucto  their  father:  namely,  louc,' 
 fcare,reuerewce,obcdiertce,tharikfuInes,  for  they  call  not  vpon  God,  as  vporr 
 2.  terrible Iud<^e,but  they  crie  Abba,  that  is',  father.  AndthefeaflFei^ions  ihey 
 baue  not ,  whome  Satan  illudeth  with  a  phantafticall  imagination  of  their  fal- 
 uation  :  for  it  may  be ,  that  through  hjfocrifie'i  or  through  cHJfome ,  they  may 
 call  God  fatl>er,  but  in  truth  (hcV  can  not  doc  it. 
 
 '  XXX]. 
 
 The  eled  bcin^  thus  allured  of  their  adoption  and  iuftificatidh,arc  indued 
 
 Hope.  with  hope:  •'by  which  they  looke  patiently  for  the  accompliOiing  of  all  good 
 
 ^RomJ.zs.  things  which  God  hathbegun  in  them.  And  therefore  they  can  vndergoe  all 
 
 ands.s-       erodes  and  affliftions  with  a  cjuiet  and  contented  mindc :  becaufc  they  knov» 
 
 2.Cor.f.6.7.  tliat  the  time  will  come  when  they  fhall  hauc  full  redemption  from  all  cuillj. 
 
 Heb.n.2.    Thiswas^  the  patieiitc^of7^afi/sJjope,when  he  (aide ,  that  nothing  in  thcvvorld 
 
 *>  /.Th./.s»  could  feucr  him  from  the  Joue  of  God  in  Chnft.  And  like  to  this  was  the  pati' 
 
 Kom.S.sS.    cnccofPolicarpc,andoflOTatius,  who  when  he  was  condemned  and  iudged 
 
 • .  to  bcthrowncto  wild  bcafts,and  now  heard  the  Lyons  roring,he  boldly  and 
 
 yet  patiently  (aid ;  I^mi  the  wheat  ofChriji,  T P^all he  ground  with  the  teeth  ofrvifti. 
 
 ■  heafis ,  that  I  may  hefoH»dgood  bread .  Alfo  the  fame  was  the  patience  of  the 
 
 blefled  Mart)T  S.  Laurence ,  who  like  a  meeke  lambe  fuffered  himfclfc  to  be 
 
 tormented  on  a  fieric  gridyromand  when  he  had  bin  prefTcd  downc  with  fire 
 
 pikes  for  a  great  fpacc,in  the  mightie  fpirit  of  God,(pak€  vnto  the  Emperour 
 
 that  caufed  him  thus  to  be  tormcnted,on  this  wife ; 
 
 This  fide  is  novc  rofied  enough, 
 
 turne  vf,0  tyrant  great : 
 ^yf^ay, whether  rofied  or  ratve 
 
 thou  thixkefi  the  better  meate.  > 
 
 XXXIL 
 fa^lflT'^'  '^^  ^^^^^  "^^'"^  benefu,is  ^AVw^zxAfana^cation :  bv  which  a  Chriftian  in 
 pr  0  '  ^"J'smindjin  his  will,and  in  his  afFeftions  is  freed  from  the  ^oWrf^<rand(7rrfK»ir 
 Ez!e  ///  0  o^*^""eahd  /atan,and  is  by  litde  and  little  inabled  through  the  fpirit  of  Cbriil 
 prj  '  '  to  defire  and  approoue  thatwhicli  is  good,  &  to  walke  in  it.  And  it  hath  two 
 ^Gal  '  '  P^*^^^-  ^  The  fir  ft  is  mortification,vJ\\Qn  the  power  of  finnc  is  continually  weak- 
 ^f  ^  '  '  ned,corv{umed,and  diminiihed.'^  The  fccond  is  vifiification,  by  which  inherent 
 d  Vnl'  r  rtghicoufnes\&xciMv  put  into  thcra,and  afterward  is  continually  incrcafed. 
 /'•     •  '      '  ,  XXXIII. 
 
 •o  -J*  This  finfiificatroni  J  wrought  in  all  Chriflians  after  this  maner.  After  that 
 Mortificaaon.  ^'^^'  sfc  iovned  to  Clirift,snd  made  myflically  bone  of  his  bone ,  and  ficfh  of 
 ^Ro.6.^,4,  his  Hc£h,Chrifl:  w^cwkcth  intliem  cffc^f^ually  by  his  holy  fpirit,  and  hisworkes 
 Col.2. 12.  arc  principally  threes  Firffc,  *"hc  caufeth  his  own  death  lo  wdrkc  effeftually  the 
 and  ^.  y,f,  death  of  all  fmnc,&  to  kil  the  power  of  thef?efli.For  it  is  as  a  corrafiuc,whicfa 
 viuification  in  bceiug  applied  to  the  part  affe/led.,  eateth  oiK  the  venomeand  corruption: 
 yon.'"*'"""  3nd  fothc  death  of  Cnrift  by  faith  applied ,  fretteth  out  and  confumeth  the 
 ^  Phil.  3.  to,  concupifccnce  6c  the  corruption  of  the  whole  man.  Secondly,  his  burialLcau- 
 %om.6^,    feth  the buriaJl of finue,as it wjcrcina grauc.  ^ ThJrdly,liis Rcfuirc^ion Icn- 
 
 deth 
 
r    'inihiiFife.  5«  9'^ 
 
 <!etli  a  quicknjng;  power  into  theip.,  and  fciueth  to  make  them  rife  out  of  their 
 (iniie,in  vvhicii  tncy  were  dead  and  buried,  to  worke  rightcoufnes,  and  to  hue 
 in  hohncs  of  life.  Lazarus  bodie  lay  foure dajes,  and  Itanke  in  the  graue,  yet 
 Chrift  raifcd  it  and  gaue  him  hfe  agam,and  made  him  do  the  fame  works  that 
 liumf;  men  doe;  fo  alio  Ghrifl:  dealcth  with  the  foules  of  the  faithful!;  tbey  rot 
 and  flinke  in  their  finns,and  would  perifn  jnthem,if  they  were  left  alone:  but 
 Chrift  puttcth  a  heauenly  hfc  into  them  ,  ^  maketh  thera  a£^iue  and  huf  ly  to 
 doe  the  will  of  God  in  the  workes  of  Chridjanitic,  and  in  their  works  of  iheir 
 callings.  And  this  (aniflificathon is  throughout  the  whole  man  inthefpirite, 
 fpule,and  mmde,  i .  The{r5 .  2  ^ .  And  here  the  [pint  iignifieth  ths  minde  and 
 xneraorie  i  thefottle,  the  will  a«d  affeftions. 
 
 XXXIIII. 
 The  fan^ification  of  the  mind  is  the  enlightning  of  it  with  the  true  know- 
 ledge of  Gods  word.  It  is  of  two  ioxtSy^vhex  jfmttiollvnderjiayjdmg,  or  jpintn- 
 allmfdome.Sph-ituallvnderfiandmg  is  a  generall  conceiuing  of  euery  thing  that 
 is  to  be  done  or  not  to  be  done,out  of  Gods  word.  SfiritHAllvrifdome  isa  wor- 
 thie  grace  of  God,  by  which  a  man  is  able  to  vnderftand  out  of  Gods  word, 
 what  is  to  be  done  or  not  to  be  done  in  any  particular  thing;,  or  a<rtion,  accor- 
 ding to  the  circumtlances  of  per(bn,  time  ,  plac€,&c.  Both  thefe  are  in  euery 
 Chrifi;ian,other wi  fe  Paul  would  neuer  haue  praied  for  the  Cololfians,  ^  That  k  ^^y^  ^  ^^ 
 they  might  befptlfiHed  with  k^orvledge  of  Gods  will ,  in  allwifdome  andlfiritftaU  vn^ 
 derflandng.  In  both  thefe  excelled  Datiid,whoteIlified  of  himfelfe,  that  Gods 
 word  ^  vM  a  la-ftterne  to  hisfeete^md  d  light  to  Ijis paths:  a'nd  that'"  Gcd  by  hh  com-  ^Pfat.t  ip, 
 mandeme>its  had  made  hint  wifer  then  his  enemies:  that  he  hadi^ore  vnder(la>}dtniT  loy. 
 then  all  his  teachers:becafife  (jodsteflimonies  Tvere  his  meditations, "^"^  that  he^nder-  m  v.gSygg^ 
 jioodmore  then  the  ancient,  becunfehe  kept  Gcds  precepts.  The  properties  of  the  "'  /Off, 
 mind  enlightened  are  fpecially  two.  The  fir  ft  is ,  that  bv  it  a  Chnflian  fees  hij^  '  '  -^^^  •  '^ ' 
 owne  bUndnes,  ignorance,  a«d  vanitie,  as  appeareth.in  Dauid,who  beeing  a 
 Prophet  of  God,  yet  praied:.  ^Open  mine  eyes  (O  Lord)  that  Ir/iayfee  the  ixon-  o  .g 
 tiers  of  thy  Inv.  A^nd  thence  it  is  thatthc  godly  fo  much  bewailed  the  blmdues   '  ^''  ''  '  ' 
 of  their  minds.Contranwire,th£  wicked  P  man  in  the  middcfl:  of  his  blindncs,  p/  L    "  ' 
 tfiinks  himfelfe  to  foc.The fJ?cond  is,that  the  Hwnd runneth  and  is  occupied  in*        '"'t** 
 a  continuall  meditation  ofGodi  word.So  Dauid  faith,  thc^Wighteom mans ile-  f\^hil  12 
 h<iht  is  in  the  law  of  the  Lordsaadin  his  Uw  dothhe  meditate  day  ^andnkht. 
 
 ^  XXXV.  ,,,,/  .    " 
 
 The  memor)r  alfo  is  fan^ified  in  that  it  can  both  kcepc  and  remember  that  sanaifcrienof 
 which  is  good  and  agreeable  to  Gods  will :  whereas  naturally  it  bed  remem-  die  memorie. 
 breth  le-vvdnes,and  wickednesjand  vanitie.This  holv  mcmcnjic  was  in  Dauid: 
 ^  I  haue  hid  thy  pro?mfes  in  mine  heart^that  1  might  not'finne  Againji  thec.hxs\  Ma-  ''Tf.i  ip.i  /., 
 t\t'' k^pt  all  the  fayings  of  Chrijl  and  pondered  tb^m  in  htr  heart.  And  to  the  ex-  . 
 erci(c  of  thismemorie ,  Salomon  hath  a.good  leiTon,  U\€yfonne,  het^^ke»  vnto       '^  ^'  ''^*" 
 my  vrords,inclu7e  thine  eares  vnto  myfayings:  ^  let  them  not  depart  from  thine  eyes,  tprou,2.i, 
 but  keep£  them  in  the  middefi  of  thine  heart. 
 
 ,■■•:•.,•.     •  ' ..  ..xxx\a,. 
 
 Furthernjoreytlie  willofaChriflian  i^^fenued and  piLnfied-by  CbriH, which  '^anftii^cation  of: 
 a^caEetlxiadiat  it  is  fafiu:  forth  freeiiiom  iaoi,thatit.ca«.wiU-  &  choofe  that '  "'""'^' 
 
^oo  TheeffateofdChriBian 
 
 which  is  ffood  and  acceptable  to  God^and  jcftiTc  that  which  is  euiljaccorclin^ 
 
 '^^Phi/.J.  t  s*  to  that  ofl?aul,  ■  //  «  God  whtch  worketh  wyou  ihe  ntll  and  the  deede ,  enen  of  hit 
 eoodfjeajttre.  Now,  if  a  man  be  confideral  as  he  is  naturally ,  he  can  neither 
 
 '^/o^  //.  /^.  will, nor  performc  that  which  is  good,but  oncly  that  which  is  cuill:  '^  for  he  is 
 
 Jifh.2.2.  fold  vndcr  fin;as  the  oxc  or  the  alfc,  &  committcth  miquitic,  as  the  fifh  draw- 
 JLuk^i  1.2  K  cth  in  water,  yea  he  is  in  bondage  vndcr  Sata,  who  infpireth  his  mind  with  vile 
 motions ,  and  bowcth  his  will,afFc£lions;  and  the  members  of  his  bodie  to  his 
 curfcd  wilhfo  that  for  his  life,hcisnot  able  to  docany-thing  but  (inne  &  rebel 
 ao-ainft  God .  And  it  muft  be  remembred,  that  although  the  Chriftian  mans 
 will  be  freed  in  fart  from  the  bondage  of  iinne  in  this  life,  yet  it  /lixill  mt  be  free 
 
 yRom.7.  ij..for>tthcfov;>cr  offinne  vntill  the  life  to  comccfbryPaul  that  worthicSairit_,/rfi/)t 
 ■of  him/elf e  beeing  regenerate ,  that  he  tvoicarfiall  Mndfold  vndtrfinne. 
 
 ;*in5ific3tionof  XXXV  U. 
 
 theaffiaioDs.         Sanctified  affc^ions  arc  knowne  by  this  that  they^arc  mooued  &  inclined 
 
 'i-Rom.  J2.p.  ^^  ^^^^  whiah  is  good,to  embrace  it:&  arc  not  commonly  affefted  and  ftirred 
 
 a^f7w.  /2.tj  ^^^^  j|^^  J  which  is  cuill, vnlefle  it  be  to  cfcbcw  it .  Examples  hereof  are  thefc 
 
 ■^^'^•'^j'  which  follow.  '^Toreioycervith  them  that  reibjce.  tyftid to  rceefeyrtth  them  that 
 
 ■'J'  'j^J'    '  tpeepeyro  reiojce  htcaufc  a  mans  name  is  Kpritte»  in  heauen.  '  To  defre  Gods  pre- 
 
 Jrr    f'  fi^ccandfauouryAt  the  driejand  defireth  water.  ^  Tofeareand  tremble  at  gods 
 
 I  jal.4.  .2.  ^^^^  e  rj-g  i^y^g  ^.^  to  faint  after  the  places  where  (jodii  veorjhif^ed.  ^Tobe  vexed 
 
 2.1  e  .2.    .  ijjj'Qf^iffgj^^yfQ  day  in  feeing  and  hearingthe  vnlavpfull  deedes  of  men:  andtB 
 
 J  '^*  '^    -f^^*^  riuers  of  teares  becattfe  men  breake  ^odt  comman dements,  f,  Jnferuencie  of 
 
 ^"^*  "  •  jpirit  to  feme  the  Lord.  ^Toput  on  the  bowels  ofcompafpon  towards  the  miferies  of 
 
 ^Dr^i^'   ^  ytiojce  in  trembling.  <K  To  w<tlks '« the  fear  e  of  God,  and  to  be  filed  With  the  ioj  of 
 
 Ja  .  t/9.  jij^y^y  gho/i. »  To  be  heaui^f  through  manifold  temptations,  ^  To  reiojce  in  beeihg 
 
 ^  '  P  partaker  oft  he  fufferings  ofChrif.  ^  To  watte  on  the  Lord,  to  reiojce  in  him ,  and  tc 
 
 o'aa  '  't^'   ^^'*fi '"  ^^  ^^^^  nameJ^o  waiteforthe full  redemption.  ^-Tofighjefrtng  to  enioj  t» 
 
 .  1  ''   *  ternallhfe.lTohue  thehkbitationofgodshbufe ,  andthe  place  where  his  honowr 
 
 /5  '^'   ''  dweOeth.  *  To  efteeme  all  things  di  loffe  and  dung  in  rejpeH  ofChrift. 
 
 r  pfV/  XXXVIII: 
 
 ^'  n*'*'  '      But  among  all  thcfe  (arif^ified  aflFe«Sl]ons,thcrcarcfourefpecially  to  bcmar- 
 
 x<^f/t' '  ^'  M-The  firft  is  a  zeale  for  Gods  glorierby  which  a  Chriftian  is  tlius  affcftcd, 
 
 J'*  '3  3'     ^^^  rather  then  God  flioiild  loofc  his  gl.orie ,  he  could  be  content  to  hnue  his 
 
 a  A*'      *  -  ^  ^'^' "  ^'^'C^t  dnrnncd.  As  it  was  with  Mofcs^who  feared  leaft  God  iTiould  loo(e 
 
 '""'-"■  his  glorie  ,ifhcdid\'ttcrly  deftroythelfraelitcs for  their  idolatric,  whomehc 
 
 ypflg^'^o  ^■'^^  chofcn  to  be  his  pcoplc:<Sc  therefore  in  this  refpc6>  praied  vnto  the  Lord, 
 
 xPhf     J?    '  ^Therefore now ifthouptirdon their fnne,  thy mercie'fhallappeare :  butifthou  wilt 
 
 Zejl«  for  Gods   ^'^^>^F^^y  ^^'<^^  ^^f<^  ^<:  o^^  oft  he  Ibocke  which  then  hafi  written.  ^  And  Paul  could 
 
 ^oric.  hauc  wifhcd  with  all  his  heart  to  be  cut  off  from  all  fellowfliip  with  Chr ift, 
 
 *'Ex.,^2. 12.  ^ind  to  begiuen  vp  to  cternall  defi;ruftion,for  his  countrie  men  the  Tcwcs,and 
 
 ^^^"f'9'  ^  for  Gods  gloric  fpecially.  Some  may  fav,  this  affedion  is  not  common  to  all, 
 
 V  •  '  ■       "    ^yt  particular  to  fiich  as  aic  lead  with  fuch  an  exceeding  aflPeiflion  ,'ai  thcfc 
 
 holy  men  were  y  afld  whicli  lihuc  their  hearts  Co  pierced  and  kindled  with  di- 
 
 .  '-  uinc 
 
PI  this  life.  go  I 
 
 Uinc  Io«c,  and  Co  rauinwd  with  the  fame  out  of  thciii{elucs,that  they  forget  all 
 other  ihingSjVea  thcmfclucs,  hauing  nothing  before  their  eics  but  God.  and 
 his  gloricT©  this  1  anfwcre,that  this  affcftion  is  common  to  all ,  thou^^h  the 
 meafure  of  it  be  diuers,  in  fomc  more,  in  forae  leffc :  which  appcareth  in  that 
 our  Sauiour  Chritl:  tcacheih  cuery  one  in  his  praier  which  he  made,beforc  he 
 crauc  any  other  thuTg,either  concerning  God,or  himfelfc,  to  pray  that  G  ods 
 namemay  befanftjncd.Forby  thisallChrifhans  are  taught  that  they  arc  to 
 puerpalTeall  confiderations  of  thcmfclucs,  their  owne  plcafure  and  profit*, 
 their  faluation  or  damnation:and  abfblutely  with  an  heartie  affedion ,  to  feck 
 after  the  glorieofGod  in  all  their  doings,  that  as  Gods  gloric  ismoftdearc 
 vnto  him(eife ,  (6  it  may  appcarc  alfo  that  it  is  moft  deare  vnto  them.lfany 
 thinkc  it  ftrange  tliatMofes,  Paul,or  any  other  fliould  be  content  to  fall  into 
 niiferie,toloofe  their  liues,and  to  bee  caft  into  eternall  perdition  in  hell  fire, 
 with  reprobate  and  damned  fpirits,rather  then  Gods  honour  fhould  bee  tur- 
 ned into  diflionour  and  blafphcmie ;  let  them  confider  that  wondcrfull  is  the 
 power  of  true  louc^^ivhtch  makes  all  things  <;•<«/?(•:  <J  which  is  euflrong  (U  the  gram  y  c  j  /^;.  , , 
 that  ouercomes  alland  was  neuer  yet  oyxtrzomzwohich  is  oi  a  flaming  fire,  that  verr.?. ' 
 a  whole  fea  of  water  cannot  quench  .  And  the  loue  which  thcfc  menhad  to  d  r'arit.i. 
 God  did  fo  rauifh  them,that  they  felt  no  feare  of  hell  fire.  -,  .^/  J  ' 
 
 XXXIX.  -^   '^* 
 
 The  fccond  affe£lion  is  the  feare  of  God,  a  moft  excellent  and  wonderfull  The  fr^re  ofgod 
 grace  of  God.Salomon  «  matcheth  it ,  yea  and  preferreth  it  too ,  before  all  ^  EccLj2, 
 things  in  this  worldjroaking  it  the  end  of  al.  Without  it  a  man  cannot  be  wife,  /4. 
 it  is  the  firfl:  ftep  to  wifdome,^/;*  it  isaffured  (irengthalfo  it  is  a  rvelfpring  of  life  to  ^  Pro.  t4..26 
 efchevf  thefnarcs  of  death.  The  Churches  of  ludca  beeing  in  peace,werc  edifi- 
 cd,and  walked  in  the  Z feare  ofg  O'Z),  and  were  aboundantly  filled  with  'j.e  g  ji^,p,  s/, 
 comfort  of  the  holy  ghoftln  this  feare  of  G  O  D  there  be  two  parts:  the  firfl: 
 IS  a  perfwafion  in  the  heart,that  a  man  is  in  Gods  prefcnce  wherefoeucr  he  is, 
 andwhen  he  by  infirmitic  forgets  GOD,  a  drawing  ofhimfelfe  into  Gods  ho?/-/   ^  • 
 prefcnce.  As  it  was  in  Dauid,  ^  /  haue  (faith  hc)fet  the  Lord  alxvaies  before  me.       -'  ' 
 
 For  heis  M  my  right  h^.nd,therefore  I  /hall  not  (like .  And  this  his  beeingin  the 
 prefcnce  of  God,hefettcth  down  mofl:  ex<:cllently  in  the  1 5  9  V^aXmc.^  Enoch  i  Qen  r  22. 
 Vfalkedwith  ^od.^  Abraham  is  commanded  to  rvalke  before  Godandto  bevfright.  "k  Qg„  ',y  /, 
 The  fccond  part  of  the  feare  of  God  is,  in  G  ods  prefcnce  to  ft  and  in  awe  of 
 himiwhich  is  when  a  man  takes  hcede  to  his  waies  leaft  he  offend  God.  This 
 aduifc  Dauid  giiies  to  Sauls  Counfellers .  ^  Stand  inmveandfnnemt.  Pha- 
 
 'godlyhearc  ^c 
 feare  and  trembling, 
 
 XL. 
 
 ^  The  third  is,the  hatred  and  detcflation  of  finnc,bccaufe  it  is  finnc,and  fpc-"'""''  °^^"^ 
 dally  of  a  mans  owne  corruptions:  wherewith  a  Chriftian  is  fbturmovled, 
 that  in  regard  of  them  and  for  no  other  caufe,he  moft  hartely  defireth  to  bcc 
 forth  ofthis  moft  miferablc  world,that  he  may  be  disburdened  of  his  finne,5c 
 Icaiijc  off  to  difpleafe  God.Pjiul  fcelcs  in  himfelfc  a  huge  mafic  of  deadly  cor- 
 
 Rr  I  ruption 
 
^O  2  The  efiateofd  Chriflim 
 
 ruotion,it  makes  him  decme  himfelfc  mo(lmircrablc,andtomoumebecaufc 
 
 olio  7. 2-^.lie  was  not  deliucred  from  it,faying  ^  Oh  mifemhle  man  that  I  am^TvhoJhallde-' 
 
 VCaijf  /  ^Jfuey  me  from  this  6odie  of  death?  A^aineykisCmnc  that  makes  the  Church  co- 
 
 plaine  that  ?Jheeisblacke,thatthefHrt'/je  bath  looked  vpon  her  ^  and  ihereforfi 
 
 <^ReH.22.20  ii^^g  ^j.jgs^  q  Come  Lord  I  efH}^come  quickly. 
 
 XLT. 
 
 The  fourth  is,ioy  ofheartin  confideratio  of  tiie  necrcnes  or  preftncc  of  the 
 
 ^Lnk^i  1. 27  terrible  day  of  mdgemcnt.The  "^  rpprobatc  eitlier  trerableth  at  the  confidera* 
 
 ^2.Tm>  4.B.  tion  of  the  day  ofmdgement.or  els  in  the  fecuritie  of  his  heart  heeregardeth  it 
 
 2,C^r.j.  6,7  not.  Andvvlien  he  iLall  fee  the  (ignes  of  the  comming  of  Chrift-//;^^  heart  fhal 
 
 ^Luk.2 1.2  S  fade  hmiox  Mtxy^c-x^z^^hefljall'-  call  the  hiih  to  fall  vpon  htm:  but  contrari- 
 
 v/ife,the  faithfuU  lone  the  fecondcomming  of  (fhr'tfl  ^2>.XiA  therefore  wait  and  long 
 
 »»Z//;^.r/.^'f  f<5i»'^=^"<^^'^^^"^W  '^^llfeethefi^esof  it,they  fhall "  hftvp  their  heads>. 
 
 becaufe  the  tull  accomplifhment  of  their  redemption  is  at  hand. 
 
 XLIL 
 SanfHfication  cf  The  fan£lification  of  the  bodic  is  when  ^  all  the  members  oHt  are  careful- 
 the  boJie.  ly  prefcrucd  from  beeing  meanes  to  execute  any  finne:  and  are  made  the  in- 
 ^'K^ryi.6.  {Iiuments  of  righteoufncs  and  holines.So  Paul  prayed  for  the  Theflalonxana 
 verf.ig.  y  ilj'^i  f^cy  miirht  k^orp. horve  topojfejfe  their  vejfels in  holme jfe^a^d in  honoHr,and 
 Yihef.  4.  4-'  not  in  the  lufl  of  concupifcence^  the  Gentiles  doe  which  kfJow  not  God.  And  lob  * 
 "^lob.s  /.  made  a  couenant  with  his  eies  not  to  lookpna  woman.  In  whote.example  it  appea  • 
 verf.i,         j.g[}^  \^Q^  euery  member  is  to  be  kept  pure  and  holy. 
 
 XLIIL 
 
 A  confoiaaon.        If  any  humblcd  Chriftian  finde  not  this  mea(ure  of  {an£lification  in  him- 
 
 ^%orn.  ^. /.feife.yetlethimnotbe  difcouraged.  For  if  any  man  haue  a  ^  willingnefle, 
 
 verf.h         and  a  defire  to  obey  all  Gods  commandcments,he  hath  the  fpirit,and  he  who 
 
 hath  thefpiiit  is  in  Chrifl:,and  he  who  is  in  Chriil:  Hiall  neuer  fee  damnation. 
 
 And  though  he  faile  greatly  in  the  adion  of  obedience,  yet  God  will  accept 
 
 his  aflfeftion  to  obey,  as  obedience  acceptable  vnto  him .  God  will  approouc 
 
 pfthcefor  his  o.wne  worke  which  hce  hath  wrought  in  thee ,  and  not  reie^ 
 
 thee  for  thine.  •    • 
 
 XL  IV. 
 
 Rtpentanctr  From  fnniTtiHcation  arifeth  repentance.Fora  man  cannot  hate  his  own  ^\m 
 
 before  he  be  finftiHcd:  and  he  cannot  truely  repent  for  them  before  hce  hate 
 
 ^Afi.26.2  <^  them.Pvepentanceis  whcna  man^  turnestoG  O  D,and  brings  foorth  fruits 
 worthy  amendment  oflife.This  turning  vnto  God  hath  two  paits:  The  firli 
 a  purpofe  and  rcfokition  o^  heart  neuer  to  finne  an)'  more ,  butto  lead  a  newc 
 lif^cThis  wasinDauidj  who  fuHv  ptirpojWi  to  keepes  Gods  cornmdndefy.ents, 
 
 ^l^fa.  I  tz.6  ■^ivA'^  applied  his  heart  to  fiifill  his  (latates  vnto  the  ende.  And  Vnto- this  did  Bar- 
 
 ^A^.ii.zs.  n^bas  exhort  the  brethren  at  Antioch,  ^  that  with  fill  purpofe  ofheart^they 
 r^or.li clenrie  -vnto  the  Lord.Yht  (econd  part  is  an  holv  labour  in  mans  life  and 
 conaerfation  to  purine  and  clenfe  himfelfc  from  finne  :  of  this  fpeaketh 
 
 ^  /.loh.^.j.  lohn,^  Afid eiicry  one  that  hath  this  hope  in  him pPir^eth  himfe/fe  euenasheispHre. 
 This  did  Dauid  pracl:3fe,as  may  appeare  in  that  he  (aid".  ^  Certainely ,  I hatie 
 tlcjfcdmy  heart  in  vaine.and -a^afhed my handes  in  mnocency.Jfnny  maruaile  how 
 rq>cntance.follo.wethfiinftificalioii^.coniidering  it  is  the  iiilt  thing  of  all, 
 
 ^'/S'^^^ 
 
inthlilife.  (Sqj 
 
 that tlie Proplicts, Apoftles,  and  Miniftcrs  of G  O  D  preach  vnto  the  peo* 
 pic  who  me  they  would  winnetoChrift:  Ianrvverc,that  all  other  graces  are  Sh'STanaS 
 more  hidden  in  the  hcart.whercas  repentance  is  open,  and  fooncr  appeareth  f-"'?" '"  "^t"" 
 to  a  mans  owne  felfe,and  to  the  eies  of  the  worlde.  It  is  like  the  budde  in  the  al!d  Ippwr^*^ 
 tree, which  appeareth  before  thelcafe  ,the  blolTorae ,  the  fruite :  and  yet  in 
 nature  ,  it  is  the  laft  ;  for  a  man  muft  bee  renewed  ,  and  come  to  an  vt- 
 ter  dilliking  of  his  owneGnnes,  before  hee  will  turne  from  them  ,and  Icauc 
 them. 
 
 XLV. 
 By  this  it  may  appcarc ,  that  there  is  one  manner  of  finning  in  the  godly, 
 .6c  another  in  the  vngodly,though  they  fal  both  into  one  fin.A  wicked  man 
 when  hcfinneth  in  his  heart  he  giuethfiill  conlent  to  the  finne:  but  the  godly 
 though  they  fallinto  the  fame  fins  with  the  wicked,  yet  they  neuer  giuefull 
 confcnt:for  they  are  in  their  mindes,  wills,  and  affedions  partly  regenerate, 
 andpartlyvnregenerate,and  therefore  their  wills  doe  partly  will  and  partly 
 abhorrc  that  which  is  cuihaccording  as  Saint  Panl  faith  of  himfelfe,S  I  delight  ^-^'  ^'  ^^" 
 in  the  /awe  of  God  according  to  the  inner  man,bnt  I  fee  another  law  in  my  members 
 rebellingagAinfithelawofmymindeyandleadingme  captiue,  c^c.  And  that  the 
 godlymanncuer  giuethfull  confent  to  finne, it  iseuident  by  three  tokens. 
 Firfl:  before  he  commeth  to  doe  the  finne,  he  hath  no  purpo^  nor  defire  to 
 doeif.buthispurpofeanddcfireis  to  doc  the  will  of  God  contrarieto  that 
 finne.  Secondly  in  the  aft  or  doing  of  the  finne,his  heart  rifeth  againft  it,yet 
 by  the  ilrength  of  temptation,and  by  the  mightie  violence  of  the  nefii ,  hee  is 
 haled  and  pulled  on  to  doe  wickedncile.Paulfayeth  ofhimfelfe,  that  hee  was 
 foldvnder  finne ^^2X  is,he  was  like  a  flaue,who  defircth  to  cfcape  out  ot  his  ma- 
 ilers handes,and  yet  is  faine  in  great  miferie  to  feme  him.  Thirdly,  after  hee 
 hath  finned  he  isfore  dilplcafcd  with  himfelfe  for  it,and  trucly  repenteth .  As  VMat  26 
 ^Peter  before  the  denying  ot  his  mafl;er,had  no  purpofe  to  doe  it,  but  rather  ^    no  -7/ 
 to  die  in  his  caufe.In  tneadl  he  had  a  ftriuing  with  himfclfe ,  as  appeareth  by    _      ''    * 
 this  that  firft  he anfwered  ^2\x\\S.\Jknowenot  what  thou  fayeflidiTiAyGt  after  wh6 
 the  aflault  of  Satan  more  preuailedjie  fell  to  fwearing ,  curling  and  banning. 
 After  his  fall  he  repented  himfelfe  and  wept  bitterly  for  it .  All  was  contrary 
 in  ludasjwho  went  to  betray  his  mafler  with  fiill  intent  and  purpole :  for  the 
 deiiil  long  tempting  him  vnto  itentredinto  him^th^t  is,  made  him  veelde,and 
 refolue  himfelfe  to  doe  it*  Afterward  when  Chrilf  was  betrayed  and  conde-  '^Ioh.i2.2.- 
 nedjiudas  was  not  forrowful  for  his  finne  with  a  godly  forrow,  but  in  de- 27. 
 {pairc  of  mercy  hansied  himfelfe. 
 
 .  XL  VI. 
 
 Fruits  W'orthieofamedmcntoflife  are  fuchfi-uits  as  the^/riffxo/nVjlvif^/^^.C      .    ^ 
 ?ii?jjd' ^(?-^ri',namcly,good  workes:  for  the  doing  of  a  good  workc  there  bee  ance. 
 three  things  requifite:  Firlf,  it  mull  proceede  from  Julhf^'jno^^fnth.Forthe  '^'^'^*  ^^^  S- 
 worke  cannot  pleafe  God  except  the  perfbnplcafe  him,  and  the  perfon  can-  ^-Tirv.  /./. 
 '  not  plcafe  him  without  this  fHih.Second!y,it  is  to  be  done  in  obedience  vnto  ^/.Sar;?.  if. 
 Gods  reucalcd  word.^  To  obey  is  letter  then  facrifce^andto  harken  ii  better  then  22. 
 r/7^j^f<3f7^^^;^?j\Thirdly,it  is  to  be  referred  to  Gods  gloric,  ^  Whether  ye  eate  ^-'.Or.  /0. 
 or  «mi^(faith  Paul)  or  whatfaaserye  doe,  doe  all  to  the  glorie  ofGcd.Thc  fpeci-  S  '> 
 
 Rr   z  all 
 
l5o  1  The  eflate  of  a  ChriflUn 
 
 all  workcs  ofChriftians ,  which  they  and  none  but  they  trady  pcrformc^arc 
 thefefiue  which  follow. 
 
 XLVIL 
 
 •    ofth«        The  firft  is  the  good  hearing  of  the  word ,  T  Myjheepe  ((aith  Chrift)  heare 
 
 t^^  my  votce  and  follow  me.  hnA  A^vtxnchewhich  is  of  God  heareth  his  voice.  And  this 
 
 y/oh.  10.27.  ^35  one  note  of  the  faithful]  in  the  primitiue  Church  to  aflemble  to  heare  the 
 
 Job.  S.4.7.     vvord.This  good  hearing  of  the  word  is  the  fauing  hearing  that  bringcth  life 
 
 cternall.In  this  aftion,Cnri{hans  are  vfiially  thus  difpo(ed.  Before  they  com» 
 
 to  heare  the  word  of  G  od  they  make  themfelues  readie  to  heare  it,as  the  men 
 
 ^AU.  17.1 /.of^ere^Sdy^rvho receified the wordrpith a/I  readines  .  This  preparation ftan- 
 
 deth  in  two  points:  Firft,  they  disburden  themfelues  of  all  impediments,  that 
 
 b  /rfw.  /.  /-'.  like  vntoTunners  in  a  race,they  w<^^  ^  bejvrift  to  heare:  thefe  impediments  arc 
 
 Pfal.z6.67.  finne  and  troubled  affeftions :  and  they  come  with  humble  hearts  *^<fo/Wi?/> 
 
 c  I  Tor,  ^,1 S  that  they  may  become  vptfe.StcondXy  ^\ht\  a^xck^n  vp  themfelues,  and  come 
 
 vnto  the  a{remblies,hungring  and  thiruing  after  the  v\  ord  of  God,  as  men  do 
 
 after  meat  anddrinke. 
 
 When  they  are  in  hearing  Gods  word,  firft,  their  mindes  are  fixed  and  at- 
 
 temue  onely  to  that  which  is  fpoken,as  '^  Lydias  was.Secondly,they  truly  bc- 
 
 Act./6. 14-  jggy^  jj^g  word  of  God  ,  and  carefully  apply  it  to  their  owne  foules.Thirdly» 
 
 ^M.ir.Q.^0.  they  feele  the  liuely  power  of  it  in  themfelues.lt  is  as^^//  in  them,to  draw  out 
 
 f  ^„i,  s  .17.  their  inward  corruption;it  is  to  them  the  ^fword  ofthefpnt ,  and  as  a  S  facrifi- 
 
 g  T?^  ij^  ,^  cing  knife  in  the  hand  of  Gods  minifter,by  which  their  flefh  is  killed ,  &  they 
 
 ^loh,  6.  63.  ^^'  offered  vp  in  a  Imingfacrifice  to  God:  it  is  ^Jpirit  and  hfe  to  quicken  and  rc- 
 
 uiue  their  foules  that  arc  dead  in  fin:and  the  reafbn  of  this  is  p]aine:The  word 
 
 of  God  preached  is  as  a  cup  of  wine:the  true  Chriftian,is  the  Lords  gucft,but 
 
 he  hath  fauce  of  his  own:he  bringeth  his  fugar  with  him,namely,histrue  faith, 
 
 i  Heh.'t-^z.,    which  '^he  tempereth  andmingleth  with  Gods  word,and  (b  it  becommeth  vnto 
 
 hitn  as  a  cup  of  fweet  wine,and  as  water  of  life.  Now  the  hypocrit,  becaufe  he 
 
 bringeth  no  faith  with  him,drinketh  of  the  fame,  but  he  findes  the  wine  to  be 
 
 fowre  and  tart,and  voidofrellilli,andin  trueth  itis  vnto  him  asa  cup  ofranke 
 
 poyfon.  Againc,^  they  heare  the  wordc  of  God  as  in  Godsprefence^  and  therc- 
 
 Att.  10.  S4  f^^j-e  fPigj^  hearts  are  full  o^feare and tre///b/ing.  And  they  receiue  the  Worde, 
 
 y  i.f  *^*      not^asfrom  manMt  as  from  Chrifl  Jefns  the  onely  "^  potior  of  the  Church:  AnA 
 
 /.Th.2.ts^]^^,  regard  not  (b  much  the  Emba{Iadour,or  his  abihtic,as  the  Embaflagc  of 
 
 ^Mat.  ''7'/  ret-onciliation  fent  from  the  king  of  heauen. 
 
 /  .Tet.f.4..  After  they  haue  heard  the  word,they  are  bettered  in  knowledge  &  in  afFe- 
 ■  Pjal.  1 19.  £^JQn^  gj.  they ''remeber  it,&  meditate  vpon  it  c6tinuaHy,that  they  may  frame 
 ^  '*  all  their  doings  by  it.  Worldly  men  vfe  to  buy  books  of  ftatutes,&  to  haue  the 
 
 in  their  houfes  to  read  onjthat  they  may  knowe  how  to  auoid  danger  of  law. 
 And  fo  the  faithfull  do  dwaies  fet  before  the  Gods  word,&  in  al  their  doingj 
 ^  Py^^.  i  '9'  it  is'^  their  Q^'^nfeller^t^^  they  ihould  come  into  danger  of  Gods  difplcafure. 
 -'^-  XLVIII. 
 
 R«cciuin«»  of  the     ^hc  fecond  worke  is,thc  receiuing  of  the  Sacraments  ,  of  Baptifmc  once 
 
 sacumtri;.       oncly,when  a  man  is  openly  and  folemnly  admitted  into  the  Church :  and  of 
 
 the  Lords  fupper  often.The  firft  fealeth  vp  to  the  heart  of  a  Chriftinn;,that  he 
 
 is  vnjted  vnto  Chrift,6c  hath  true  fcUolhip  wjtii  him  in  beeing  fully  lufhfieci 
 
 before 
 
inthlihfe.  6q^ 
 
 before  God,6c inwardly  fanftificd.The  feconc!  rerueth  to  fealevpin  the  heart 
 ofa  Chriftian  the  continuall  growing  and  increafing  of  the  fame  graccs.This 
 thing  cucry  truebelceuer  fhall  haue  often  experience  of,  either  in  or  after  the 
 receiuingof  the  Sacramentrand  yet  it  ilial  not  be  fo  alwaics,fbr  fometimes  the 
 Church  beeing  P  brought  into  Chrtfts  rvine feller, /hall fallwto  afioownc  and  not  ^Cant.  £.  /. 
 feele  any  refrefhing  there. Yet  the  beleeuer  is  not  to  be  di(rnayd,if  he  fecle  not 
 .  alwaies  comfort  prefently  after  the  Sacrament.  A  ficke  man  feeles  no  comfort 
 ,ornouri(hment,  whenhecnteth  mcate,andyetitpreferueth  hishfe:  So  the 
 Weake  chriftian  though  he  feele  himfclfe  not  nounlLed  at  the  Sacrament  by 
 Chrifts  bodic  and  blood,  yet  he  /hail  (ecin  time  that  his  (bule  fhall  be  prefer- 
 red thereby  vnto  euerlnfting  life .  Furthermore ,  when  a  chri{han  feeleth  no 
 comfort  by  the  Sacrament,  let  hmi  then  humble  himfelfe  before  the  Lord 
 more  heartily  then  euer  before ,  confeffing  his  finncs  and  praying  for  incrcafe 
 of  2;racc,  and  then  he  fliall  feele  the  fruit  of  the  Sacrament. 
 
 XLIX. 
 The  third  worke  is,a  relicuing  <)f  the  poore  brethren  in  Chrift,procceding  RcHefeof  th«5 
 of  a  brotherly  kindnes  towards  them.  This  is  a  fpeciall  worke  nor  to  be  done  ^^*"^^" 
 to  all  men  alike,  as  Saint  Paul  faith^  ^T)oegoodto  allmen,but  ejpecmlly  to  them  ofq  c^l.  6.  i  tl 
 the  houPioU  of  faith.  Diredlions  for  this  matter  arc  the  faithful!  of  Hicrufalcm, 
 ^Who  were  all  tn  one  place,and  had  all  things  ccmmon-J namely  in  vfe.Andtheyfold '  AB.  2. 44., 
 their  foffeffions  and  goods, andparted  them  to  allme:i:  as  euery  one  hadnecde.  Alio  ^  AB.  4.  j2, 
 the  brethren  at  Corinth  in  their  extreamc  poucriie  ^  rclieued  the  churches  oi''2.CoKS.2^ 
 Macedonia  liberally ,not  onely  nccording  to  thetrpon-'er ,  but  alio  firaining  the- 
 felues  beyond  their  poTver.YcA  this  reliefe  mud  goc  fi-irthcr,cuen  to  the  beUow- 
 ing  ofa  mans  life,ifneede  Co  require,(as  Saint  Ichnfi^ithy  Hereby  we  haue  per-  vi;,Joh.3.i6 
 ceitiedlopte,that  he/aiddoivne  hi-i/ife  for  vs :  therefore  vpe  ought  alfo  to  lay  dorvne 
 «ur  Hues  for  the  brethren.  <• 
 
 L. 
 
 The  fourth  worke,is  true  praicrrand  Saint  Luke  fetteth  out  the  faithfull,&  prayer. 
 the  children  of  God,by  this  defcription:  =^7/7<^/  they  callonthe  name  of  the  lord:  ^AB.p.  14I 
 As  on  the  contrarie  it  is  faid  of  the  wicked,  ^That  they  calhiot  vpon  God.  <^The  '°Pfd.  14.4. 
 Jrue  Chriflian  calleth  onthe  Lordin  truth.  For  ^  thefpirit  of  adoption,which  is  the  '^Pf/4f./S 
 ^jpirit  of  prayer  is  his  Schoolemafter  to  teach  him  to  doe  it.  ^Rcm.  8.16. 
 
 In  praier  he  is  thus  difpofed :  firfl:,  before  he  praieth  ,  f  he  is  flricken  with  ^Zac.  12.  iQ 
 Ibme  feare  and  reuerence  in  regard  of  Gods  maicftie,  for  he  confidereth  that  ^Eccl.j.  /. 
 praier  is  a  familiar  talking  with  God.  Dan. p.  4. 
 
 Secondly ,  he  is  inwardly  ^touched  with  a  liuely  feeling  of  his  owne  wants,  §  ^an,  9.4^ 
 butefpecially  heis  vexedand  grieued  at  hisownefinne  and  rebellion:and  this 
 fcnfeofhisraifcrieisas  afpurreto  quicken  his  benummcd  heart. 
 
 Thirdly,he  humblethhimfelfe  before  his  God,  and  laieth'^open  his  heart  ^/,Sa.i.!f. 
 before  the  Lord,lliewing  a  feruent  and  longing  defirc  to  obtainc  thofc  thin2;s 
 of  which  he  findeth  an  extreame  want  in  himfelfe,  as  the  Prophet  Dauid  dicl, 
 whofe  •  defire-wai  Ithe  theyavoning  of  the  drie  ground;  and  this  proccedeth  from  i  pf  /^  •».  S. 
 J^the  fpirit  of  God  which  ftirreth  vp  groanings  in  the  heart ,  which  a  man  of-  and  42.  1,2. 
 tentimes  for  his  life  cannot  exprelTe.  '^Rom.  8.26. 
 
 Fourthly ,  when  he  maketh  his  requeft ,  he  doubteth  not ,  but  by 'faith  he  ^Mar.i  u2  i. 
 
 Rr  J  be- 
 
6ci6  7%eeflateofapjriflM'^ 
 
 belecueth  thai  God  will  grant  his  requefts, which  he  makcth  according  to  \\is 
 
 «"•ifc^w.^./j.vvord.The  ground  of  his  perfwafion  is  double:  the  fort  is ,  ^  Chrifl:  Icfus,  hy 
 
 "whofc  merits  as  he  hath  obtained  remtfTion  of  fmnes/o  he  looketh  to  obtaine 
 
 „  ^  i^jj         all  things  elfc:Thc  "other  ground  is,the  comfortable  promifes  of  G  od  which 
 
 '     '  *     heliathraade,thathewilllicarcthemwhotruelycalivponhira. 
 
 Fiftlvjhc  praicth  not  for  a  brunt  or  twG,but  he  eofitinucth  in  praicr :  And 
 o    r^      ^   akhou'^hGodfcemenottohearehimattlieM,°ycthec  paticQtly  waiteth 
 
 LI. 
 
 Thefift  vvorke  is,to  walkc  in  fome  lawefuIlcaHing^vvith  painefulrieffejahd! 
 
 plJ''?^/^^''!^'vprig'if"e^^'^o^^^^^^"P^^^^^'"^^    all  the  duties  of  it,  a  Fman  maykeepc* 
 
 »»^oodconfcience  before  God  and  men.ThusDauid  determined  to  waikein; 
 
 j,r  f  the  o-ouernment  of  his  houfe  and  kingdome.  1 1  mill  doe  yvtfely  ((aith  he)/»  the 
 
 «ii  /^./  i>2  ^^^^^  way  till  thoH  commcjl  to  me,Jwillwalke  m  the  vprightne^e  of  mine  heart, in 
 the  mddel}  of  mine  honfe:  I  vcillfet  no  yoicked  thing  before  mine  eiesil  hate  the  work.^ 
 of  them  that  fall  axvay.it  (hall  not  cleaue  vnto  /«f  .This  linceritie  of  Dauids  beha- 
 uiour  in  his  calling  made  himbolde  to  offer  hirafelfe  to  be  tried  not  onely  by 
 men,  but  much  more  bv  the  Lord  God  himfelfe,and  to  bee  punifhed  accor- 
 
 f/*/S.2(5"./.^  din o^ly. '■/«%<?>»<?  O Lord{fivi}i\  hc)for  I hatierpalkedinmine  innoceftcie:7>rooH€ 
 
 Pfa.11g.23.  ^ep  Lord,andtrie me, examine mjreines andmine  heart:  So  vprightand  decre 
 
 FfaLi8,22.  was  he  in  all  his  doings. 
 
 24.,  LIL 
 
 Thus  much  of  faith  and  the  benefits  that  come  by  faith:  Nowe  foUowcth 
 
 Spiritual  «ercife  the  fpirituall  exercife  ofa  Chnftian  in  hismanifold  temptations,  which  are  in 
 
 «ncemjtaaon*.  ^^  jjfg  jnfeparable  companions  of  grace.  The  reafon  is.becaufc  the  deuil  ha^* 
 teth  Chrift  with  a  deadly  hatrcd,and  Hieweth  this  hatred  in  a  continual  pcrfc- 
 cution  afhis members: (as  Saint  lohn  ^n^thY the drag.9nwai wroth  withthetvcy 
 
 ^RffU,/2.i/.  man  and  went  and  made  war  re  with  the  remnant  of  her  feede,. which  ^pt  the  com-', 
 mandements  of^od^andhaue  the  tefamome  oflefiu  Chrif.Now  therfore  as  fbonc 
 as  Chrift  lefus  beginneth  to  ihewe  any  token  of  his  loue  to  any  man,the  deuil- 
 contrariwife  fheweth  forth  his  enmitie  ,.and  ftirs  vp  his  fellow  champions  the 
 flelh  and  the  world  to  warre  againft  liira  for  his  confufion.  And  Furthermore 
 the  Lord  in  great  wifdome  permits  temptations  to  the  Jaft  ende  ofa  Chnftian 
 
 ^'Z)?^.^.^,/ mans  life' to  trie  his futh, to  purge  him  of  finne,to  humble  h]m,and  to  make 
 
 2>Cor.  16.     him  depend  of  his  Maieftie,  to  quicken  and  rcuiue  the  graces  ofhisfpirir^ 
 
 i2. 1 8.         which  other  wife  would  be  dead  and  decay. 
 
 LIIL 
 
 Inward  moticns       The  temptations  ofa  Chriftian  are  fpecially  fixe. The  firft  is  when  inward- 
 
 ofchefltiK        ]y  jj^  j-,jj  heart,"  he  is  drawn  away  and  intifed  by  his  owne  conruptfcence vnto  a- 
 
 *^Jam././^.  j,y  (J^nnc. The  Chriftians  exercife  in  temptation  is  ^  a  fight  and  battell  betwixt 
 
 J.  /7«  ([^Q  flj.;]^  3,-)({  tl^c  (pirit.  And  this  fiditing  ftandcth  in  foure  tilings :  Firft  .the 
 
 flelh  ftirs  vp  euil  thoughts  andde(]res,as  a  burning  fiirnacc  continually  fen- 
 
 deth  vp  ftnoake  and  fparkes  of  firejand  it  cggeth  a  man  forward  to  euil  words 
 
 and  deeds,accorc{ing  to  tliat  of  S.  M2ixk€,y  For  from  withifj^euenfrom  the  heart 
 
 lM3ir.7.i.2  ofaman proceede cmll that: fits , adulteries fornicatiom ^mnrders ^thefts , co^etouj^ 
 ftejfe^w:ck£dnejfc,decdt,vxi/e*2mesja  wkk^d  eye,i;ack^itiMgjpridefocIiJh}je^e, 
 
inthUhfe,  Sof 
 
 II.  The  ficfli  hindcrcth  and  chokcth  the  good  motions  and  dcfircs  of  the 
 \iC3iXii-AsVM\Kz\ih.^lfe€amtherlar»inmy  memhersrebeliingagainJitheUrveof^  K^»7'2J. 
 mjrfnnde^aiyXlecnitngmecdputietotheiaweoffinne  which  ism  my  members.  A- 
 gainc  the  (amc  Hcdi  minglcth  cucry  ^ood  motion  and  defire  with  fbmc  cor- 
 ruptions: fo  that  th€  godly  miflikc  tne  bcft  thing  they  doc.E(ay  iaithofhis 
 ownc  and  the  peoples  ri^hteoufbe(re,that  it  is  but  a  ^  menjlruous  c/ome.'^Thc    ^j^  ^*    • 
 praiers  of  the  Saints  mul\  be  perfumed  ^'vdafweete  oJomts, before  they  can  af-  ^%P'^'3^  ^ 
 fend  vp  fwcetc  and  (auorie  into  the  nofthrilsof  Ged.  And  Paul  laid  of  him- 
 fclfe,/fc«r  dfdth/tt  Tvhicb  he  dtfiks^^mot  that  hee  was  ouertaken  with  groilc  finns;  j  rn 
 but  bccaulc  when  he  was  to  do  his  dutie  the  flcfli  hindrcd  him,that  he  could  ^     ^'^'  ^^' 
 not  6lQ  that  which  he  did  exa^ly  c^/omMj  zccordin^to  his  wil  5c  defirc:cucn 
 asamanwhohathaiourneyto^oc,hismindistodi(patchit  in  all  hallc,yet 
 when  he  is  in  his  trauell  he  goes  but  flo  wely,  by  rcafon  of  a  laraeneflc  in  his 
 ioynts. 
 
 1 1 1.Thc  fpirit  on  the  contrary ,kindles  in  the  heart  ^ood  motions  and  dc- 
 fircs,and  puts  a  man  forward  to  good  words  and  decdcs,as  it  was  inDauid.  «^^^     ^  .- 
 ^Irvillfraife the  Lordifixth  \\e)rvho  hathgiue» me  comfellimj  reines alfo  teach  me  pr^^  ^^  g 
 in  the  night  feafon. 
 
 I  V.The  (pint  rebukes  a  man  for  his  cuil  intents  and  defircs,  &  rcprefTeth 
 the  force  of  thc,&  as  it  were  nips  them  in  the  head.  Thus  E{ay  dcfcribeth  the  . 
 inward  motions  of  the  fpirit/^«<^/^/w  earesjhallheare  a  word  behwd  thee  fay-  ^J^'S^  •  ^  i 
 ing,this  is  the  way,yv4lkeye  in  ft,  when  thou  turnefi  to  the  right  hand  c^  tv/jen  thou 
 furnefi  to  the  /eft.  And  Sa^intlohnCaithXhe/pirit  ^  ifidgeth  the  worlde  ofjinne,  ^Ioki6.i. 
 This  was  in  Dauid,who  when  he  did  any  euill,^^'  heart fmote him.z.StAm.z^. 
 I  o.Out  of  this  do<^rine  ifTueth  a  notable  difference  betwixt  the  wicked  and 
 the  godlyrln  the  godly  when  they  are  tempted  to  finne,  there  is  a  fightbc- 
 Iweene  the  heart  and  the  heart;  that  is ,  betwcene  the  heart  and  it  felfe:In  the 
 wicked  alfo  there  is  a  fight  jwhen  they  are  tempted  to  finne  :  but  this  fight  is  d 
 onely  betweene  the  heart  and  the  confcicncc.  The  wicked  man  whatfoeuer     *  *  *^* 
 heis  hath  fomc  knowledge  ofgood  and  euil:  and  therefore  when  he  is  in  do- 
 ing any  euil,  his  conicience  accufcth,  checketh,  and  controuleth  him,  and  hee 
 feclcs  it  ftirring  in  him,as  if  it  were  fome  lining  thing  that  crauled  in  his  body, 
 &  gnawed  vpon  his  heart,and  therupon  he  is  very  often  grieucd  for  his  fins, 
 yet  for  all  that  he  liketh  his  finnes  very  well,and  loueth  them,and  could  findc  i.Tet.4..3.4. 
 in  hisheart  to  continue  in  them  for  euer:  fo  that  indeed  when  he  finneth,  hee 
 hath  in  his  heart  a  ftriuingand a  confli£l,but  that  is  onely  betweene  himielfc  ^fat.6j,  i  o, 
 and  his  confcicnce.Butthc  godly  hauean  other  kind  oFbattel  and  conHi£l/or  Pfa/.  /  /$>« 
 not  only  their  confciences  pricke  them  and  reprouc  them  for  finne,  but  alfo  104.1 1 8. 
 their  hearts  are  fo  renewcd,thatthey  rife  in  hatred  and  deteftation  offinnc;  &  %^m.7.  /j. 
 when  they  arc  tempted  to  euill  by  their  flefhand  Satan ,  they  feele  alufl:  and 
 dcfirc  to  doe  that  which  is  good. 
 
 LIV. 
 The  fccond  temptation  is  a  diH^uietnes  in  the  heart  of  a  Chriftian,becau(c  ^^"^«  ^'"^* 
 he  cannot  according  to  hisdefirejhaucfellowfhip  with  Clu'ift  lefiis,  he  is  cx- 
 crcilcd  in  this  temptation  on  this  manner. 
 
 L^Chrift  lets  hira  fee  his  excellency  and  howe  he  is  affcftcd  towards  him.  ^  Cant.  6.  j* 
 
 Rr  4  XL 
 
5o8  Tlieel^ateofaChrtfllan 
 
 H'erf.j,  1 1>  Then  the  Chriftian  confidering  this,de(ircth  Chrift  &  Us  rightcouC 
 
 ncfle. 
 
 1 1 1.Hc  dcho'hteth  himfelfe  in  Cbrifl;  >  and  hath  fome  enioying  of  his  be- 
 ncrits  *'*'..■ 
 
 (verf^-.  IV.^  Then  he  comes  into  the  aflemhlie  of  the  Church  asintoGods  wine- 
 
 felier,that  in  the  word  and  Sacraments  he  may  feele  a  greater  meafurc  of  the 
 
 loue  of  Chrift.  .      t      r       i 
 
 i„     r^  V.But  he  ^  falls  loue-ficke:  that  is,  hee  becomes  troubled  in  fpirit^becaufe 
 
 ^      ""      he  cannot  enioy  the  prercnccofChrifl:  in  the  faydmanner,as  he  would. 
 
 =  verf.6.7.        V I.^  In  this  his  fpiritual  ficknes  he  fecles  the  power  of  Chnftfupporting 
 
 verf.S.         him,that  the  fpirit  be  not  qucnched.and  he  heares  Chrifi:  as  it  were  whifpe» 
 
 rin"^  in  his  heart,as  a  man  fpeakes  to  his  friend  when  hceis  comming  towards 
 
 him  a  farre  off. 
 
 f       r  V I  I.f  After  this  Chrift  comes  neerer ,  but  the  Chriftian  can  nootherwifc 
 
 cnioy  him,then  a  man  enioyesthe  company  of  his  friend,  who  is  on  the  other 
 
 fide  of  a  wall  looking  at  him  through  the  grate  or  latteifc.  . 
 
 VII  I.The  his  eies  are  opened,to  fee  the  cavifes,  why  Chrift  fo  withdraws. 
 
 §  10,1 !,  /^,himfelfe,tobehisS  owne  fccuritie  and  negligence  in  feeking  toChrift,his 
 
 JS  /V  ^/-  'flacknes  in  fpirituallexercifes,as  in  prayer  and  thanksgiuing,  the  deceitfulnei^ 
 
 and  malice  of ftlfe  teachers. 
 » verr.i  7  ^  -^-  ^  Then  he  comes  to  feele  more  liuely  his  fellowfhip  with  Chrift. 
 
 K      *         X.Laftlv.he  praveth  that  Chrift  would  continue  with  him  to  the  end. 
 ^  ^  '  LV. 
 
 The  third  temptation  isjtrouble  of  minde,  bccaufe  there  is  no  feeling  of 
 
 »  «« "»2«       chrirt  at alljwho  feemeth  to  bedepaitedfor  a  time.Tkc  exereifc  ofa  Chrifti-^ 
 
 aninthistentationJsthis.  n;;!y./-;:  ..;: 
 
 k  (7^^^  ^  ,,      1    1^  The  poore  foule  lying  as  a  man  defolatc  inmc  night  without  comfoit 
 
 Verf.i.         feekes  for  Cbrift  by  priuate praier  and  meditation,but  it  will  not  preuaile. 
 
 1  verf.2.  2   1  He  vfeth  the  helpe,counf€ll,  and  prayer  of  godly  brethren ,  yet  Chrift 
 
 cannot  be  found. 
 m  verf^.  :?    "^  Then  he  feekes  to  godly  minifters.to  receiue  fome  comfort  by  themj. 
 
 bv  their  meanes  he  can  feele  none^ 
 n  verf.4.      .  '  4   "  After  that  all  meanes  hauc  bin  thus  vfed,and  none  will  preuaile ,  then 
 by  Gods  great  mercie,when  he  hath  leaft  hope,  he  findes  Chnrt  j  and  feeks 
 him  come ag?inc. 
 
 5  Prefendy  his  Taith  reuiucth,and  laieth  fad  hold  on  Chrift. 
 
 6  And  he  hath  as  ncerc  fellowHiip  with  ChriO  in  his  heart  as  before. 
 
 °  verff.  7  **  Then  cbmes  againe  the  ioy  of  the  holy  Gholf :  and  the  peace  of  con*- 
 
 (cience  as  a  fweete  fleepe falls  vpon  him.  '■ 
 
 p  verf.S.  2   P  Then  his  heart  arifcth  vp  into  heaucn  by  holy  affections  and  praiers, 
 
 «  -verJ  0,    v\'hich  Ao  as  pillars  of fnioake  mount  vpward,fvveete  as  royrrhe  and  inccnfe. 
 fo^      '  (5   <l  Alfo  he  is  rauillied  there  with  the  meditation  of  the  glorious  ellate  of 
 
 'verCi/.     thekingdomeofheauen. 
 
 '^Cz'p,4.  'o  •■  Hee  labours  to  bring  others  to  confider  the  glorie  of  Chrifi  and  his 
 
 verf.i.  to.     kingdome. 
 
 the  I  J,  1  *   ^  -^^^^  ^^^  ^^^  Ghrill;  rcueales  to  his  fcruant ,  w  hat  his  blefTcd  eflate  is^, 
 
 both 
 
irt  this  life.  ^<^9 
 
 both  in  this  life,  and  in  the  life  to  come ,  more  ckerely  then  eucr  before, and 
 makes  him  fee  thofe  graces  which  he  hath  beftowed  on  him. 
 
 1 2   ^  Then  the  Chriftian  praieth  that  Chrift  would  breath  on  him  by  his  t  '^erf.iS,  , 
 holy  fpirit  jthat  he  may  bring  forth  the  fruits  of  thofe  graces  which  are  in  him. 
 
 13"  Laftly;Chrifl:  granteth  him  this  his  requeft.  u  ijerf./.c.f, 
 
 y.  f.  -  lilt-"      4>Afpiritu3]! 
 
 The  fourth  temptation  is  fecuritie  of  heart,  rinng  of  ouermuch  delight  m  flnmociinwoiid- 
 the  pleafuresof  the  worldc.  The  exercifc  of  a  Chriftian  in  this  ten)ptation  n  J^P'^"""' 
 this.  '  ^^^^*  ' 
 
 I   Heflumbersandis1ialfeafleepeintheplcafuresofthi5  world-  Z'   /  '       * 
 
 1  Chrifl:  by  his  word  and  fpirit  labours  to  withdrawe  him  from  his  plea-  ^^^^  '^' 
 iures,and  ^  to  make  him  more  hartily  receiue  his  beloued. 
 
 2  But  he  y  delayeth  to  doc  it  beeine;  loath  to  Icaue  his  cafe  Jind  fwcete  de-  ^  '^^n-^' 
 lighu.  ''^'•■■^- 
 
 4  ^  Then  Chrift:  awakes  him  and  ftirres  vp  his  heart :  by  making  him  to  ^  verf,4. 
 fee  the  vanitie  of  his  pleafures. 
 
 5  He  then  begins  to  be  more  earneftly  aflPefted  towards  Chrift. 
 
 .    6  *  With  foiTOwehe  fe^s  his  heart  to  haue  fellowlLip  with  Chrift  after  his  a  t/erfj. 
 old  manner:and  this  he  expreftedby  bringing  forth  fweete  fruites  of  righte- 
 oufnes. 
 
 7  b  Then  hee  feeleth  that  Chrift  hath  withdrawne  his  fpmt  b  i;erf.d. 
 
 8  He  almoft  defpaires  for  this. 
 
 9  Yet  bv  priuatc  praier  feekcs  for  Chrift. 
 
 1  o  <=  When  that  will  not  helpe,hc  reforts  to  the  minifters  of  the  worde,  at  ^       / 
 whofe  handes  he  findes  no  comfort.  ^     1?$' 0 
 
 ir  «i  Not  recoucring  his  firft  eftate,  through  impatience  of  the  loue  of   ^ 
 Chriftjhe  makes  his  mifeite  knowne  to  rtrangers ,  to  fee  if  they  can  comfort  ^  '     '     ' 
 }iim,&hefomwhatc5fortshimfelfeindefcribingChi-iftscxceliencie  to  the.  ^*  ^'  -^* 
 
 1 2.   <=  Thev  then  averauiftied  with  him  to  feeke Chrift,  and  require  then     '     . 
 to  know  where  tonnd  him.  i  c  n  6  i 
 
 15  fAnfwere  is  made,in  the aftembliesofthe  Church.  ^*  * 
 1 4   S  After  this  communication  theChriftians  faith  and  feeling  reuiucth,    '^^^J-^^ 
 
 Chrift  returning  to  him  againe. 
 
 1 5 1^  The  Chrift  afturcth  him  in  his  heart  of  his  loue  &  liking  towards  him.  '  '^^''^•^'^^ 
 
 1 6  Giuing  further  aflurance  to  him  that  he  Oiall  growc  vp  and  bee  made  ^^^  T-^J^rfe 
 fruilfuil  in  eucry  good  grace.  ofcap.j. 
 
 1 7  After  this  the  Chnftian  comes  in  fuch  a  high  meafure  to  loue  Chrift^ 
 ihat  nothing  fhall  be  able  to  feuer  him  from  Chrift. 
 
 LVir. 
 
 The  fift  temptation  is  a  fall  into  fome  great  (inne ,  as  Noah  into  drunken-  ^.a  fai  Loto  [■vm, 
 2ies,DauidintG  Adalterie,  and  murder,Peter  into  the  deniall  of  Chrift .  The  '■'*»'=' 
 exercifi  of  a  Chriftian  in  this  temptation  is  this: 
 
 I    At  the  firll:  his  heart  is  vfually  dulled  and  made  fecure  with  iinne. 
 
 1  Yctafterawhilethereby  fomemeanes  arifclhin  his  heart  a  godly  fbr- 
 rowerwhich  is  when  he  is  grieued  for  this  onely  caufe ,  that  by  his  finne  hes  I 
 
 lath  difpleafed G  pd/;viio-badi  beene  to  hiin  fo  louing  and  mercifwll  a  father, 
 
 W'bofs- 
 
^  1 0  The  efidti  of  a  Chrijli^ 
 
 whofc  faaour  he  would  be  content  to  purchafe,  (fo  he  might  hauc  it  and  ot« 
 tainc  it)cucn  with  the  damnation  of  his  ownc  foulc. 
 ^    y,       ,       3   nXhcnhebednncstorepcnthim{clfcofh2sfinncj,rcnuino;a£rcnihi| 
 former  repentance. 
 
 4  This  repentance  lie  ilicwcth  by  fcuenfignes. 
 
 I  A  care  to  leaue  that  finne  into  which  he  is  fallen.  As  they  which  crucifi- 
 ed our  Sauiour  Chrift,  whc  they  Vicrcf  ricked  in  their  hearts  at  Peters  fermon^ 
 fty^.-3'S7  they  Ihewcd  this  care  in  faying,  °  CMe»A»dhrethre»,vphAtJhAliv?e  doe  to  hefa^ 
 ued! 
 
 1  An  Apologie,  which  is  when  a  man  intheheauines  of  his  heart,rhal  not 
 «xcufc  or  defend  his  linne,  but  confeflc  it  to  the  Lord,  and  vtlerly  condemnc 
 himfelfc  for  it:acknowlcdging  vvithall  that  there  is  no  way  to  efcapc  the  wrath 
 of  God,but  by  hauing  Gods  free  pardon  in  Chrift. 
 
 5  Indignation  which  is  an  inward  anger  and  fretting  againfl  his  own  felfe, 
 becaufc  he  was  Co  carelcflc  in  looking  to  his  owne  waies.  Peter  when  he  had 
 denied  his  maftcr,^^  rvept  andthnt  hitter lji,\sh\Q\x  fhcwcth  that  with  fbrrow,h<^ 
 had  al  Co  an  anger  againft  himfelfi. 
 
 9m^^  4  P  A  feare  rifing  not  fo  much  from  the  Judgements  of  God,asfTom  this, 
 
 lead  he  fhould  hereafter  ftll  into  the  (amc  finne  againe,and  by  (b  doing  more 
 grieuoufly  difpleafe  God. 
 
 5  A  defireeuer  after  more  carefully  to  pleafc  God. 
 
 6  ZealeinthcferuiceofGod. 
 
 7  Reuenge  vpon  himfelfe  for  his  former  ofiEcnces :  for  example,  if  a  man 
 (inne  in  (urfetting  and  drunkennes ,  if  he  euer  repent  ,he  will  bring  vndcr  his 
 corrupt  nature  by  {paring  and  moderating  himfelfc 
 
 LVIII. 
 oatward  afK-      The  fixt  temptation  is  outward  affliftions,which  the  godly  in  this  life  muft 
 Aions.  fuffer.  *  Ifatr/  willgoe  after  (^rifi ,  he  muji  denie  himfelfe ,  take  vp  hii  orvfte  crojpr 
 
 w^;.  /  .2^  and  follow  him.  And  S.  Peter  faith,  ^  that  ittdgement  begins  at  Gods  houfe.  <•  And 
 ^e  .4..  1 7  pgy]^  ;^^^  y^g  f^f^n  gyjf^  i^fg  f^g  kingdom  ofheauen  through  manifold  temptations. 
 <^A^.i.f..22  Yj,^  cx-ercifc  of  a  Chriftian  in  affliftion  is  this : 
 ^Hekii.jj      ^    '^  Atthefirft  they  are  very  heauie  and  bitter. 
 
 ^  He  fuffereth  them  with  great  lenitie  and  patience ,  fubmitting  himfelfc 
 ^Joks.        vnder  the  hand  ofGod.  Yet '  if  they  be  in  great  meafurc ,  they  will  driue  him 
 to  impatience. 
 
 ;   If  they  continue  he  fhall  feele  (according  to  his  owne  iudgcment)  the 
 ^Ieh.6.2y^.  ^wrath  and  difpleafure  of  God  inliis  heart. 
 
 %lob  1^.  26.  4  ^  His  old  finnes  will  comcafreOi  into  his  remembrance ,  and  trouble 
 **  ^''Kfi'^y-  ^^i^-Wc  isllecpiej^and  in  his  lleepe  he  hath  vifionSianddreames,and  anxietic 
 +,/>7.  offpirit. 
 
 'lob  J  5.  I  J.      5   ^  ^"  this  miferie  God  fupports  his  faith,that  it  faile  not,  and  he  then  for- 
 fakeChnft.  ^^ 
 
 ^lom.f.^        ^  ^  He  feeling  thus  Gods  power  to  ftrcngthenhira,  hath  experience  of  it 
 in  himfelfe. 
 
 7  From  experience  proceedes  hope,  that  the  grace  of  God  fliall  neuer  be 
 wanting  viito  him  in  any  afflicflions  to  come ;  and  as  he  hopeth,fo  it  comes  to 
 pafTc  8  With 
 
in  this  life,  6l\ 
 
 8  With  this  hope  is  ioyned  ^  a  ferious  hurniliation  before  the  Lord  '^  with  "^^oh  -j-'^.y^^. 
 the  fruit  of  pence  and  righteoufnes.  "^^heb.iz.  ii 
 
 2f  the  affli<n:ions  be  for  Chrifts  caufe  vnto  death  ,  tlien  he  in  more  fpeciall 
 inaner  is  filled  with  the  ioy  of  the  holy  Ghoft  ,and  he  is  then  flablhhed  with 
 the  greatefl  meafure  ofthe  ftrength  of  Chnil:,  that  no  torment  is  able  to  foiie, 
 and  to  bring  him  from  Chrift,  though  the  Chriftian  Should  die  a  thoufand 
 times  for  it.  According  to  that  o^Vzx^y^^^To  you  it  is  ginenfor  ChnftKot  onelyto  n<j>yti^  /^29 
 beleene  in  him,bm  alfo  tofufferfor  his  fake.  And  this  is  grounded  vpon  the  pxo^ 
 irii^Q  Q^Go^i^JVhen  thoHpajfefi through  the  waters  I rvi/Ibe^vith  thee,(^  through  o£/a.^s.2* 
 thejiouds  that  they,  doe  not  ouerfiorp  thee :  when  thoH  walkefl  through  the  vcrj/firei 
 thoHjbalt  not  be  hnrnt :  neither /hall  the  flame  ^ndle  vpon  thee, 
 
 ^  LIX. 
 
 Hence  arifeth  a  notable  difference,  betweene  the  godly  and  the  wicked,  in 
 the  fiiffering  of  affli6lions.  A  Reprobate  the  more  the  Lord  laieth  his  hand  on 
 him,the  more  hePmurmureth  6t  rcbelleth  againfl:  Godcit  is  contrary  with  the  ^£xod.K 
 true  Chriftian :  none  feeleth  more  the  power  and  rebellion  of  finne  then  he : 
 iione  is  more  aftaulted  by  Satan  then  he ,  and  oftentimes  it  commeth  to  paflc 
 that  God  withdraweth  the  fignes  of  his  fauour  from  him ,  &  lets  him  feele  his 
 wrath.  And  this  is  the  greateit  temptation  ofall  other,whcn  a  man  Ihal  fee  the 
 Lord  to  be  his  enemiCjand  to  his  thinking  to  armc  himfelfe  againfl  hira  to  his 
 deftruftion.  As  '^  Ezechias  didjwho  faith,?  W  the  Lord  did  crajh  hts  bones  like  a  ^Efa.sS\ 
 Lyon.  Or  ■"  as  Tob  faith,  that  the  arrowes  cfthe  almightie  were  in  him,  and  the  ve»  ^hb  6.3^ 
 rtime  thereof  drunke  vp  his  (firtt,  and  the  t  err  ours  of  God  dtd fight  againfl  him.  Yet 
 the  trueChriftian  when  the  worldjthe  fleihi,  and  the  deuill,  and  God  himfclf« 
 too  are  againft  him ,  doth  eucn  then  mofi:  of  all  red  in  the  Lord,  and  by  faith 
 eleaue  to  him.  '^Though  God  fbould defiroyme,  yet  wonld  I  tntjl  in  /)i»:(faith  lob.)  {j^y  y  ,  j~- 
 *And  Dauid  faith.  My  God\myGod;  whyhafl  thouforfakenme  f  When  he  faith  tpf^^  22  /« 
 that  God  had  forfaken  him ,  it  may  fecme  to  be  the  complaint  of  a  defperate 
 man,  not  hauing  fo  much  as  one  fparke  oi  faith  :  yet  then  he  ^di\\\\,^yfyCJody 
 my  god :  which  wordes  containe  a  confeffion  proceeding  from  true  faith:  Co 
 that  in  Dauid  it  appeareth  ,  that  the  faithfull  when  they  feele  ihemfelues  fbr- 
 lornc ,  and  vttcrly  reiefted  of  God ,  aecoiding  to  the  fenfe  and  iudgemcnt  of 
 the  flefh ,  yet  by  faith  they  can  apprehendhis  hidden  mercie,  and  behold  it  a. 
 farre  off  in  the  glalle  of  his  promife.  And  fo  they  doe  oftcn-iliew  contrarie  af- 
 fc<n:ions  in  their  praiers  as  Dauid  doth.    "  Jacob  w  lien  he  wraflled  with  the  ^Gen.^-i.z'^ 
 Angel  for  life  anddeath  ,  ncuer  gaue  ouer :  and  when  he  was  foild  he  would 
 not  ccafe  before  the  Lord  hadbiciTedhim.  This  his  wrafllingisatypeof  the 
 conHifts  which  the  faithfull  are  tohaue  with  the  Lord  himfelfe ,  who  vfeth  ta 
 bring  his  owne  children(as  it  were)to  the  field:  and  he  alTaileth  them  with  the 
 one  hand,  aiid  with  the  other  he  holdeth  them  vp,  that  fo  he  may  prooue  ana  -•* 
 cxercife  their  f^ith .  And  for  thiscaufe  the  Ghurch  ^  iscalled  by  the  name  of^^f^^-^S^' 
 lacob .   An  example  may  be  had  in  the  wroman  of  Canaan,  y  Firfl,  our  Sa-  ^  ^^^^t.  i^^ 
 Biour  Chrifl  gaue  her  faith  ,  and  by  that  fiith  ^-\£z  was  mooued  to  feeke  to  ^2,2 s,^^.^ 
 him:  but  when  iLee  was  once- come  to  him,  he  gaue  her  three  repulfes.  2sa6,27:-^-, 
 Firft ,  by  faying  nothing .  Secondly,  by  denying  hsr,  Thirdly^by  caihng  her 
 dogge.  Thus  Clii'irt  jnappearancg.iaade-fhcyv  jasdiough  hs  vvcmld  ncua- 
 
^14  ThefftAteofAChriflUn 
 
 hauc  graunted  her  rcqucft.  But  iliec  at  cuei  y  repulfe  was  more  inftant,  ctymg 
 more^arncrtly  vnto  himiand  flice  plainly  oppofed  her  felfe  to  him,  &  would 
 take  no  deniall :  for  fuch  is  the  nature  ot  true  faith.  Wherefore ,  the  faithfulL 
 when  they  feele  themfclues  ouerwhelmed  with  finne,  turmoiled  with  c6fii£ls: 
 of  Satan ,  when  they  feele  the  anger  ofGod  offended  with  them,  yet  they  can 
 cucn  then  hft  vp  their  eye  lids,  and  giuc  a  glimps  at  the  brafen  fcrpent  lefus 
 Chrid: ,  and  can  fling  themfelues  into  the  armes  of  Gods  mcrcie ,  and  catch 
 hold  of  the  hand  of  God  buffetting  them,and  kifle  it. 
 
 LX. 
 Djngtroui  fslh       By  thcfe  temptations  it  comes  to  pafTc ,  that  a  Chriftian  though  he  can  not 
 of  aChriiliaii.    fj]]  finally  from  Chriff ,  yethe  may  fall  very  daungeroufly  from  his  former  c- 
 flate.Firlfjthe  graces  of  God  may  be  by  his  default  IclTcncd  in  him  :  clfe  Paul 
 *  /.Th.  f.  /p  would  not  haue  giuen  out  thefe  exhortations,  *  cjuench  not  thefpirit.  ^  Cjrteue  . 
 ^Eph.-i-.  36.  fioi  t^c  holjijpmt  ofGod.by  rvhomeyc  are  fealed  vnto  the  day  ofredemption.  Secod* 
 ly,the  graces  of  God  may  be  buried  in  him  ,  and  couered  for  a  t)me,fo  that  he 
 may  be  like  a  man  in  a  trail  nce,who  both  by  his  owne  fenfe  and  by  the  iudgc- 
 ment  of  the  Phyfitian  is  taken  for  dead.  This  was  the  cflate  of  Peter ,  who 
 ^Matth.iS.  though  he  confclfed  that  Chrill  was  the  Sonne  of  the  Iming  Lord,  <^yet  he  dc- 
 i6iz6,70.    nied  him  and  Forfvvore  him  at  the  voice  of  a  damfell .  Thirdly ,  he  may ^11  a- 
 gaine  into  the  fiine  fInne  after  repentance .  Indeede  this  is  a  daungerous  cafe; 
 yet  it  may  befall  a  true  chriflian.  Othcrwife  when  as  the  Ifraelites  (Gods  peo- 
 ple)had  fallen  away  from  him  by  their  finnes,and  idolatries,he  would  not  ffil 
 l£fa.  14..  iS  hauc  offered  them  mercie,  <^as  he  doth  by  his  Prophets.  And  ^  Paul  praieth 
 c2.Cor.f.     ^he  Qonn\\\i:ms  1/3  C^^rijis  Jiead  that  they  would  be  reco/tciled  to  G'£><5^:whoneuer- 
 20.  theleffe  were  before  reconciled  to  God.  Fourthly,  he  may  commit  a  finne  of 
 
 prefiimption ,  which  is  a  fearefull  finne,  beeing  done  rptttingly  of  knowledge 
 ^^fal.  rst.is-  and  willingly ,  and  with  (bme  wilfahe^e.  Therefore Dauid  praied  ,  ^ Keepe  th^ 
 ferHnntfrom^refumptuomfmnes:  and  to  friew  himfelfe  to  be  in  daunger  of  it,he 
 praieth  further,/*?/  them  not  haue  dominion  ouer  me.  Laflly ,  he  may  fall  into  de- 
 (paire  of  Gods  mcrcie  for  a  time,  and  this  is  a  dangerous  finnc  .  For  he  which 
 defpaires,makes  all  thepromifes  of  God  to  be  f life:  and  this  finne  of  all  other 
 is  mo(f  contraric  to  true  fiuingfaith-In  this  eftate  was  Dauid,when  beeing  in 
 tpral.77. 1 1  troublcjhc  raide,S/^w  is  my  death  '  And  Paul  fhcwes  that  the  inf  eftuous  man 
 ^2, Cor. 2.2,  "I'g^f  haue  fillen  into  defperation,  ^  when  he  faith ,  Comfort  him,  le^fi  he  be 
 fwnllowedvf  of  overmuch  heauines.  And  it  nmft  be  remcmbred  thnt  the  church 
 of  Rome  crreth  in  this ,  that  /]ie  teacheth  defperation  to  be  a  finne  againfl:  the 
 holy  G hod:. This  linne  aoiainft  the  holy  ghofl:  is  a  blafphemie  fpoken  aejainfl 
 the  knowne  truth  of  Gods  vvord,or  adeniallofChrifr,  of  a  wilful!  and  obfti- 
 nate  malice.  But  defperation  may  arife  through  ignorance  ofa  mans  owne  c- 
 flate-.through  horrour  of  confcience  for  finne :  through  an  often  lelapfe  into 
 (bme  finnc:through  the  ouerdecpe  confideration  ofa  mans  owne  vnworthi- 
 2'^u^bJo?hr'!    "^^  •  ^'^^b''  ^y  abiuration  of  the  trutb,through  compulfion  and  fearc.  ^  This 
 S|>ira.         '    befell  Francis  Spira,who  after  his  Apoffadc  defpaired.  Yet  they  aremuch  o-  > 
 uerfecne  that  write  of  him  as  a  damned  creature.  For  firfl ,  who  can  tell  whe- 
 ther he  defpaired  finally  or  no.  Secondly,  in  the  very  midfl  of  his  defperation,  - 
 he  complained  of  the  hardnes  of  his  heart,  which  made  him  that  he  could  not ; 
 
 pray: 
 
in  this  life,  6l% 
 
 prayrno  Joubt  then  he  felt  his  hardncs  of  heart:  and  the  feeling  of  corruption 
 in  the  heart ,  is  by  fome  contraric  grace ',  fo  that  we  may  conueniently  thinlcc, 
 that  he  was  not  quite  bereft  of  all  goodiies :  though  he  ncuer  felt  it  then,  nor 
 ihewed  it  to  the  beholder. 
 
 LXL 
 
 The  caufe  why  a  Chriftian  cannot  quite  fall  away  from  grace,  is  this :  after  corrobotatjwj; 
 that  he  is  {an£lified,he  receiucth  from  God  another  ipeciall  grace,which  may 
 be  called  Corroboration .  For  he  hath  in  him  not  onely  the  fanftifyin^,  but 
 alfo  the  rtrengthening  power  of  Chrift .  Therfore  Paul  praiethfbr  the  Ephe- 
 fians, » that  they  mAjbe flretigthened  in  the iyinerman :  for  the  Coloffians,  ^that  ^Eph.s.  t^. 
 they  mi^ht  be  jlrengthertedwtth  the  gloriow  power  of  Chrift.  And  of  himfelfehe  '^Col./.g, 
 (aith,  "^that  he  is  able  to  doe  all  things  through  the  power  ofChrtft  that  ftrengthe-  ^Thil^.  /^» 
 neth  y^;«».  '"Dauid  faith/ A-a/  Godrenueth  them  thatfeare  him,ai  the  eagle  renneth  "^TfaL  lo^^ 
 her  decaiedjlrength .  From  hence  as  from  a  fpeciall  caufe  arifeth  patience  and  Patiewe. 
 perfeuerance  vnto  the  endc :  for  when  a  man  is  fupported  by  the  power  of  perf^mjapc^, 
 Chrifl',he  may  be  able  to  beare  many  croffes  paticndy  with  a  contented  mind, 
 and  perfeuer  in  bearing  of  it  how  lon^  foeuer  the  croffe  endurcth. 
 
 LXII. 
 
 Thusmuchof  theeftateof  aChrirtianinthislifc.  Now  I  will  adde  fome 
 rcafons  in  the  way  of  perfwafion  to  all  men,  but  efpecially  to  worldlings,  and  c&raJti^^^ 
 to  loofe  profeflburs  of  the  Gofpel,  that  they  would  vtterly  dcnie  themfclues, 
 <^and  vfe  all  mcancs  to  become  true  Chriftians  by  being  made  new  creatures  in  ^z.cor.j,  /7 
 (^hrifl,  and'^by  leading  (uch  a  life  as  ntayadome  the  Go^sl  of  Chrift.  ^Tit,2,i  0» 
 
 My  firft  reafon  is  this ;  the  man  that  liuelh  in  this  world,  not  bee ing  a  true 
 Chrirtian ,  is  farre  more  vile  then  the  bafeft  creature  of  all,  euen  the  dogge,  or 
 toade.  For  lirft  he  is  nothing  els  but  a  filthie  dunghill  of  all  abomination  and 
 vncleannes,  the  f  ftink  whereof  hath  infected  heauen  dc  earth,  &  no  perfumes  ^'K^mJ,20, 
 could  euer  delay  it  inthenoftrils  ofGod  ,butoncly  the  (ufFering  of  Chrift 
 beeingsa  (acrifice  of  a  (vveet  fmelling  fauour  to  God.  We  make  it  very  daintie  sEph./.z^ 
 to  come  neere  a  lazar  man  that  is  full  of  botches,  blaines,and  fores;  but  much 
 more  are  thofe  men  to  be  abhorred,which  haue  lien  many  yeares  (i^rke^dead  hppjj^  / 
 in  (innes  andtrejpajfes:  and  therefore  now  doe  nothing  els  but  rot  and  ftmke  in 
 them  like  vgly  loathfbme  carrions. 
 
 Secondly ,  he  which  is  no  Chriflian  is  vnder  the  power  of  darknes,  hauing 
 Sathan  for  his  prince  '  and  god,  and  giuing  vnto  him  in  token  of  homage  his  ^2.Cor.  ^.4.,, 
 bell  parts ,  euen  his  minde  and  confcience  '^tobe  his  dwelling  place:  and  his  ^Luk.i  i->. 
 whole  conuerfation  isnothins;  els  but  a  perpetual!  obedience  to  Sathan  .  Yiz^ 
 Atheifts,  and  worldlings,  and  carnall  gofpellers  were  perfwaded  of  the  truth 
 of  this  (as  it  is  mofl:  true)  it  would  make  them  howle  and  crie ,  though  now 
 they  liue  at  eafe  without  feeling  any  prick  of  confcience  for  finne.  And  if  they 
 had  but  the  lead  fenfe  of  it  in  the  world ,  it  would  make  their  flintie  hearts  to 
 bleede,and  it  would  make  them  (bed  riuers  of  teares.  But  how  long  fhall  they 
 continue  in  this  vile  eftate?  Truly,vntillthey  come  to  Chrift:awake  therefore 
 thou  that  {lcepeft,and  ftand  vp  from  the  dead,and  Chrill:  fhal  giue  thee  light? 
 open  thine  heart  to  receiue  Chrift,and  then  he  will  come  and  binde  the  ftrong 
 jnanSathan^and  caft  bijii  outjand  i^n^  in  thee  himfelfs» 
 
 ;>. 
 
^ 
 
 ^14  Vje  eft  ate  of  a  ChriftUn 
 
 Thirdly ,  he  which  is  no  Ghriflian  is  in  daungcr  of  all  the  Judgements  of 
 
 God,ro  that  euery  moment  fome  of  them  may  befall  him.  He  may  penO-i  fo-^ 
 
 dainly  by  water  with  the  old  world ,  he  may  be  confumed  with  lire  and  brim-? 
 
 ftonc  with  Sodom  and  Gomorrha,he  may  be  fwallowed  vp  of  the  earth  with 
 
 Dathan ,  and  Abiram ,  he  may  hang  himfelfe  with  ludas ,  he  may  haue  his 
 
 brames  dalhed  againll  the  ground  and  be  eaten  vp  of  dogges  with  lefabel^hc 
 
 may  die  in  hardnelfe  of  hcarc  with  Pharao ,  he  may  dcfpaire  with  Cainc  and 
 
 ludas,  he  mav  be  ftriclcen  with  fodaine  death  with  Ananias  and  Saphira  his 
 
 wife,he  may  be  eaten  of  wormes  with  Herod,  he  may  be  finitten  with  tremb-., 
 
 lino-  that  he  cannot  hearc  Gods  word  with  FoeliJC ,  he  may  voide  his  guttes  at 
 
 the  (toole  with  Arius ,  he  may  crie  at  his  death  that  he  is  damned  with  Lato^ 
 
 mus,he  maybe  left  vnto  himfelfe  to  mocke,blafpheme,  and  renounce  Chnft 
 
 with  luliantand  he  may  fuffcr  many  more  fearefull  mdgements ,  whereof  the 
 
 Lord  hath  ^  great  ftore ,  and  all  tend  to  the  confounding  of  them  which  wiH 
 
 Tjetit.$2.    jjQj  jjg  humbled  vnder  his  hand.Contrariwi{e,the  true  chnflian  is  (o  farre  out 
 
 •^^'  ofthe  reach  ofGodsiudgements  that  they  cannot  hurt  him  :  •"  Qhn(\.\%ac0* 
 
 *"  -  ^**"^'       uMngand it  cloud 3.^3^m{k.  the  heate  and  tempcft  of  Gods  iudgements,  "  whea 
 
 ^^t,xod.  12,  ^  xn-Wi'^  heart  is  fprinkled  with  the  bloode  of  this  immaculate  Lambe ,  all  the 
 
 ^ '•  the  plagues  of  G  od  pall'e  ouer  him.In  the  defhuftion  of  lerufalem  the<^righ- 
 
 ^E^c.  p. 4..  j.gj,y5  beare  a  marke  in  their  foreheads  and  arefaued.  Therefore  let  him  that 
 
 hath  regard  to  his  owne  lafetiebccome  a  Chriftian. 
 
 Thirdly ,  the  man  which  is  no  Chriflian  is  in  daunger  of  eternall  death  and 
 damnation  in  hell  fire :  and  they  which  fall  into  this  ertate  it  had  beene  tennc 
 tJ.Th./.$.  thoufandfold  better  for  them  if  they  had  neuer  bin  borne:  pfor  they  are  quite 
 "^  {cparated^ow  theprefence  of  (jod  and  from  hk  glorie::^  the  company  they  hauc 
 
 is  with  thedeuill  and  his  angels.  Their  bodies  and  foules  are  tormented  with 
 infinite  horror  and  anguifharifing  ofthe  feeling  ofthe  whole  wrath  of  Godj 
 in  which  as  into  a  bottomlelTefeajthey  are  plunged.Thus  they  are  alwaies  dy- 
 jng,and  yet  are  neuer  dead.  Furthermore,  the  length  of  this  torment  mulf  be 
 confidered  which  gready  aggrauates  the  paine .  If  a  man  might  be  delmered 
 from  the  paines  of  heliwhenhe  had  fuflferedthcm  fomany  yeares  as  there 
 be  droppes  in  the  fea,or  little  fands  in  the  whole  earth ,  it  were  fome  comfort: 
 but  after  that  thofe  yearcs  be  expired  there  fhall  come  no  rcleafe,but  the  dam- 
 ned lliall  continue  in  lliriking, yelling  andgnafiiingof  teeth,  enduring tliq 
 -J-  confuming  heate  of  Gods  wrath  without  any  ende  for  euer  and  euer .  Yea  to 
 cweth  beiiin  goc  further,a  wicked  man  carrieth  an  hell  about  him  in  this  life,  namely,  an  e- 
 hiibofoiBs.  uillcon(cience,whichifit  be  neuer  fo  htde  touched  with  any  part  of  Gods 
 anger ,  a  man  lliall  feele  himfelfe  to  haue  euen  the  pangs  of  hell  in  his  heart. 
 Now  therefore  they  that  would  efcape  out  of  this  heUifh  and  damnable  e^ 
 ftatCjwhilc  they  haue  time  let  them  pray  for  the  pardon  of  their  fins  in  Chi  iff, 
 and  waike  according  to  the  fpirit  in  newncs  of  life  *,  and  then  they  may  nfliire 
 iherafciues,  that  thereis  no  condemnation  can  belong  to  them .  And  it  muft 
 be  alwaies  rcraembred  that  he  which  would  hue,  when  he  is  dead,  muff  die 
 while  he  is  aliue ,  namely  to  finne .  And  againc ,  he  which  would  rife  to  etcc- 
 nall  life  in  the  day  of  iudg€mcnr,mun:  rife  from  finnc  before  he  die,  vnto  new- 
 ncflc  of  lifff.  ,    > 
 
 -     -  The 
 
in  tht^  life,  6 1  j 
 
 The  fourth  reafbn:  God  hath  appointed  vnto  eucry  mnn  that  liueth  in  the 
 Church  a  certaine  time  of  repentance,  and  of  comming  to  Chrift .  And  hee 
 which  mifpendeth  that  time  and  is  not  made  a  chriftjan  then,  canneuerbe 
 faued.This  made  our  Sauiour  Chrifl:  wecpe  for  Icruralcm,and  Cay,''iOtfthm  ^Lkk^^ip^t 
 hadft  k^iowne  at  the  leaf}  in  this  thy  day ,  thoje  things  ivhtch  belong  to  thy  peace ,  hr^t 
 now  are  they  hidden  from  thine  eyes.Kn^.  he  flirther  fignifieth  the  deilru<fl  ion  of 
 lerufilem/  becaufeihce  /^fn?  not  the  time  of  her  vijttation.  Againe ,  the  ncgle-  ^verf.44» 
 fVing  of  this  time  is  one  caufe ,  why  not  one  or  two,  but  many  ^  ihall  fcekc  to  ^Z^^^i*^-*»' 
 enter  into  the  kingdome  of  he3uen,and  yet  Ihal  not  be  able.  It  is  a  marueilous 
 thing,  that  they  which  feeke  tobcfauedfliouldperiilijbut  the  fault  is  theirs 
 which  feeke  when  it  is  too  late .  Now  therefore  thou  fecure  worldling ,  thy 
 eonfcience  telleth  thee  that  thou  haft  not  yet  repented ,  and  that  thou  an  not 
 asyeta  liucly  member  oflcfus  Chrift.  And  thou  knoweft  further,  thathow- 
 foeuer  thou  art  aliue  at  this  time,  yet  thou  haft  no  leafe  of  thy  life .  G  od  may 
 call  thee  forth  of  this  world  the  next  yeare,the  next  wceke,the  next  houreryea 
 he  may  ftnke  thee  with  fudden  death  at  this  very  prefent.  And  in  very  truth,if 
 thou  goeft  forth  of  this  world  being  no  repentant  finner,  thou  goeft  damned 
 to  hell.Whcrcfbrc  delay  not  one  minut  of  an  houre  longer,  but  with  all  fpecd 
 repent  and  turne  vnto  God,  and  bring  forth  fruits  worthre  of  amendment  of 
 life,that  all  thy  finnes  may  be  done  away,when  the  day  of  death,  or  the  day  of 
 judgement  Ih'all  be.  And  6.0Q.  not  thinke  with  thy  felfe  that  it  fliall  be  fufficient 
 to  deferrc  thy  turning  vnto  God  till  the  laft  ende .  For  late  repentance  is  ft  1- 
 dome  true  repentance.  And  he  which  confmucthlonginanyfinneisina' 
 dangerous  cafe.  If  a  man  lie  long  in  any  difeafe  he  will  fcarc€  recouer  his  for- 
 mer heaUhjand  he  which  is  growne  in  the  cuftome  ofany  finne,  and  the  finne 
 is  become  ripe  in  him  ,  it  is  a  thoufand  to  one,  he  is  neucr  faued  *,  according  to 
 thatof Saint  lames,  ^fnne beeingperfited Iringeth frth  death.  ^litm,  t,  i^^. 
 
 The  fift  reafon.  Eternall  life  is  a  thing  defircd  ofall  men :  yet  none  fhall  be 
 made  partakers  of  it ,  but  the  true  chriftian,  and  the  glorious  eftate  of  this  life 
 would  mooueany  man  to  be  a  chriftian.  Firff  ofall, ihey  which  hauc  eternall 
 life  are fi'eed  from  all  paineSjficknelleSjinfirmities,  hunger, thirft,  eold,weari- 
 nes;  fi'om  all  iinne,as  anger  ,forgetfulneSjignoiance  *,  iromhelI,death,damna- 
 tion,Sathan ,  and  from  euery  thing  that  caufedi  mifene :  according  to  that  of 
 S:\intlohm  And^^God  nU  vi'ipe  <j-iray  a/  t-earesfiontj  lhcireyes:and  therejbi^/l  be  no  „ 
 more  death  ,ucither  for-f'o-w  i  neither  cryinir,  neither pjall there  be  cnymorepaine:  '  ° 
 
 for  thefirfl  things  are  pajfed .   Secondly ,  the  fulhflill  iliall  be  in  the  prcfence  of 
 Gods  maieftie  in  heauen  there  to  behold  his  face,  that  iSjhij  glorie,  as  our  Sa- 
 uiour Chrift  faith ,  Father,  ^  IrcUl  that  they  which  thou  hafi  gw.en  me,  betvith  yijoh.17. 24<> 
 me  euen  where  /  ar/j  ,tlmt- they  may  beheld  mygUrie  which  then  hafigixien  me. 
 And  Daaid  fiith ,  InVihyprefenceisfulmpofi^iy,  arJ  at  thy  right  hand  there  y^f/^,  /./.. 
 are pleaff^ref  for euermore.ThnSy^xhey^Cn^^W  hauefuchan  excellent commn-T^e;^,:»^.^. 
 nion  with- G  od,  that  he  fliall  be  vnto  them^//j«*z//.  For  in  the  ende  of  tlic  ^  /.Cor.  in 
 v;orld,when  the  whole  number  of  the  clc<f^  is  accompliflied,  Chrift-  fhall  pre-  ^  s. 
 fent  them  to  his  father,  and  as  he  h  Mcdintour  he  Iha'll  ceafeto  be  a  King,  a 
 Prieft,a  Propnet:foF  though  the  efficacie  of  his  offices  be  euerlafting:  yet  the  a  /  r^^  j  ^ . 
 «xc^ution  ■  of.  them  iliall  ceafe  j iis  Paul  faith,/  Thcnpjall  bake  snde  j  yvhen  he  ^  '^ ^    ' 
 ■-■'■",■  ^  h<uh. 
 
^l  g  The  ejiate  of  a  ChriJliaH 
 
 hdth  eUttHfredvf  the  kingiome  to  Godetten  the  father  y  nvhen  hehathput  downeatl 
 
 rttle,a!Uuthoritte  andporver.  Againc,among  the  cle£l  there  fhall  not  be  king  & 
 
 fubicft,father,mother,chi!d,mafler,feruat,noblc;ignoble,rich,poore,huing, 
 
 dcad.Some  will  faVjwhat  then  fhall  be?  I  anfwcrjonc  doriousand  euerlafting 
 
 Godjthe  Father,tne  Sonnc,3nd  the  holy  Ghofl:  fliali  bc  in  all  the  elcft,all  that 
 
 heart  can  wi  (li  and  defirc.Men  fnail  not  be  in  darknes,  neither  fliall  they  need 
 
 the  lio-ht  of  the  Sunne,  Moonc,  or  Stirres,  God  himfelfe  immediatly  lliall  bc 
 
 ^ReU.2/,2S  their  lio-ht,  ^  as  lohn  faith,  y4nd  the  cttie  hath  m  neede  of  the  Snnne,  neither  of  the 
 
 Moone  tojhinem  it,  for  the glorie  oftjod  doth  Ugh  it,  and  the  Lambe  is  the  light  of 
 
 it.  Men  fliall  not  then  needemeatc,  drinkc,cloathing,  ricepejrecreation,fire, 
 
 fliade,rcfpiration,  or  any  other  fuch  like,  but  God  hiiiirdfe  immediately  fliall 
 
 be  their  life ,  and  all  things  concerning  life  by  Chrifl:.  Which  John  fignifieth 
 
 when  he  faith,that  hc^fawapttre  riner  of  water  ofltfe,ckcreaichryffall,procee' 
 
 ^Ren.iJ-  /f   dirtg  out  of  the  thi  one  ofGod,and  of  the  Lambe :  there  beeing  by  either  fde  of  it  the 
 
 £,  tree  of  life  which  bare  tyvo  manner  of fuits ,  and gaue  frnit  etiery  moneth .   And 
 
 whereas  God  is  continually  to  bc  worfhipped  in  heauen:they  neede  no  other 
 
 tabernacle  or  temple  thereunto ,  but  God  himfelfe  fhall  be  their  temple :  as 
 
 ^Rett.  21.22  lohn  faith,  ^  1  farce  no  temple  therein:  for  the  Lord  Godalmightie  and  the  Lambe 
 
 are  the  temple  of it.Vounhlyfiom  this2;1orious  communion  which  is  between 
 
 God  and  thrift  as  he  is  man ,  and  all  the  Saints  which  are  his  members,  there 
 
 arifeth  an  vnfpeakablc  ioy  and  gladnes  wherewith  they  arc  filled. Dauid  faith, 
 
 ^Tfal.  "6.     *that  Gods  children  fhall  be  fatisfied  with  thefatnes  ofhU  houfe,andthat  hepjal 
 
 ginethetn  drinkeoutoftheriuers  of  his  plrafftres  .Thh'ioy  vndoubtcdlyisinfi- 
 
 nitc,and  theiaints  arc  not  onely  replenillicd  with  it,but  they  arc  alfb  fwallow- 
 
 cd  vp  of  it  as  with  an  huge  and  infinite  fea  of  waters ,  as  may  appcarc  in  Peter, 
 
 who  at  the  transfiguration  of  Chrift ,  was  fo  rauiflied  out  of  mealurc  with  ioy 
 
 'Mat.  //.  'f.  at  tj^e  {\^\^^  of  it,that  he  quite  forgot  himfelfe,  faying  ^  to  Chrift,  LMafter,it  is 
 
 good  beeing  heredet  vs  make  three  Tabernacles ,  one  for  thee ,  one  for  mfofes,and 
 
 another  for  £/fc«.Laftly,out  of  this  com?nunion  arifeth  a  perfeifl  loue  of  God, 
 
 whereby  the  Saints  louc  God  with  all  their  hearts ,  with  all  their  fbules ,  and 
 
 ftrength,and  thislouefhewethitfclfein  that  they  are  eternally  occupied  in 
 
 ^'Kj(i.7''t,  sworfhipping  God,  by  fingingof  fongsofpraife &  thankfgiuing  vnto  him. 
 
 *2.  Now  then  feemg  the  kingdome  of  hcaucn  is  fo  glorious ,  and  none  can  hauc 
 
 ^rhfl.jJ.    it  but  the  true  Chriftian ,  let  all  men  account  the  beft  things  in  this  world  ^  ^s 
 
 droffeand  dung ,  (6  that  they  may  obtaine  Chrift  and  his  righteoufhes. 
 
 The  lall  reafon  is  the  endleffe  loue  of  lefiis  Chrift  fliewcd  in  his  death  and 
 paflion.  Thou  art  by  nature  the  childe  of  wrath  and  vengeance .  Sathan  hath 
 wounded  thee  with  many  a  deadly  wound  offinne  ;  thou  lieft  bleeding  at  the 
 heart  and  art  like  to  die  eternally .  Thou  beeing  in  this  eftate.therc  is  no  man 
 on  earth,no  Saint  in  heauen,no  Angel,no  creature  at  all,  is  able  to  helpe  thee; 
 Chrift  oncly  was  able:  he  therefore  came  downe  from  hcaucn  andDccamc 
 nian,for  thiscaufe,to  work  thy  deliuerancc  Furthermore  in  the  curing  of  the 
 wound  of  finnc,no  hearb,no  water,no  plaifter,no  phyfickc.can  doe  thee  any 
 goodronely  the  bodic  and  blood  of  Chrift  is  fbucraigne  for  this  matter,being 
 nicped  in  the  wrath  of  G  od.  He  therefore  fubiefte^  himfelfe  to  the  dcath,c- 
 ucn  the  death  of  the  crofTe,  vpon  which  he  fuffcred  the  wrath  of  God  due  to 
 
 the 
 
inthisHfe.  6i'] 
 
 the  fin  of  mankind:6c  of  his  owne  heart  blood  he  tempered  for  them  a  ibuc" 
 
 raigne  medicine  to  hcale  all  thy  woundes  and  fores .  Nowe  therefore  de/pife 
 
 not  this  mcrciejfceke  vnto  Chrift,  lay  open  all  thy  fores,  pray  him,  that  hce 
 
 would  vouchfafe  thee  if  it  be  but  one  drop  of  hisblood;the  he  wilcome  vnto 
 
 thee  by  his  holy  fpirit,he  will  waih  and  fupple  thy  woundes  in  his  blood,and 
 
 bind  themvp.Hc  is  ih^^treeof  life  the  leanes  whereof  heaU  the  7iat ions  .l^ihoM  ^Rettt2i,2i 
 
 get  biit  one  leafeofhinxthou  art  well,  it  will  heale  thee  and  reftorc  thy  dead 
 
 (bule,'that  thou  maifl:  liue  eternally  in  the  kingdome  of  heauen.  If  this  reafbn 
 
 will  not  mooue  thee  to  be  a  Chriftian,  thy  cafe  is  defperate .  It  is  the  belt  rea- 
 
 fon  that  Peter  could  vfe  to  this  purpofe.-^/  obedient  children  (faith  hcc)fajhwn  ^    _ 
 
 not  your  felues  vnto  the  former  lufis  of  your  ignorance  ^  hut  m  he  Vfhich  hath  called      '       °  ' 
 
 yoHisholy,fo beyeholjinallmanerofcofJuer/atioM.HisrenConfoWoYjeth'.'^KnoiiP-    ^ 
 
 ingthat  ye  were  not  redeemedwith  cerrffptible  things  04 finer  and  gold fromyoHr   f^    '     '   f 
 
 vaine  conuerfation  received  by  the  tradition  of  the  fathers ,  btit  with  the  precioM 
 
 blood  of  ChrtfiiOi  a  Lambe  vndefledand  without  ffot. 
 
 Thus  much  hauc  I  fpoken  to  the  worldling ,  who  in  his  heart  makes  no 
 more  account  of  Chrill  then  of  his  old  fhooes:and  who  had  rather  bee  with- 
 out Chrifl:,then  be  widiout  his  pigges,with  the  Gaderens.  Nowe  for  the  true  Mat.s. 
 Chrifl:ians  I  haue  nothing  to  fay  but  this.  The  Lord  increafe  the  number  of 
 them.  And  the'^  Lord  fullfiU  them  with  theknowledge  of  his  will  in  all  wif^  ^ToLi^^ 
 dome  and  fpirituall  vnderflanding,that  they  may  walke  worthieof  him ,  and     ^  p* ,  / 
 pleafe  him  in  all  things,being  fruitfuU  in  all  good  works  and  incrcafing  in  the 
 knowledge  of  God.  And  wheras  they  arc  at  continual  warre  againfl  the  flefli, 
 the  world,and  the  dcuil:  Lord  lefus  flrengthen  them  with  all  mi^ht  through 
 thy  glorious  power, vnto  all  patience  and  long  fuffering  with  ioytulnes .  And 
 deare  father  ofallmercie  plant  that  goucrnment  in  thy  Church  euery  where 
 which  thou  hall:  reuealed  in  thy  worde,  that  thy  Saints  may  worihip  thee  in 
 thofemeanSjin  that  order  and  comelmeSjwhich  thou  haft  appointed  aboun- 
 ding in  rightcoufnelTejpeace  ofconfcience,and  ioy  of  the  holy  ghott.Araen, 
 Amen. 
 
 A  DIALOGVE  OF  THE  STATE  OF  ACHRISTI- 
 
 an  man,gathered  here  and  there  out  of  the  fwcet  and  fauoric 
 
 writings  ofMafler  Tmdall  and  Mafier  Bradford. 
 
 '/wi?//7£'«/.Bec3ufe  of  our  ancient  acquaintance  andfamili» 
 jaritie(dcare friend  Eufebim)  I  will  make  bold  with  you  to 
 !  aske  fuch  queftios  as  may  be  for  my  edification  &  cofort, 
 |and  of  no  other  matters  but  euen  of'religionjwhercof  I  fee 
 lyoii  are  an  olde  profcffour.  And  the  firfl"  of  alUet  me  bee 
 i  bold  to  aske  this  quettion  ofyou,howe  it  pleafed  God  to 
 
 «r  -i^ffejli '  "^3^^  ^'o«  a  true  Chriftian,  and  a  member  of  Chrift  Tefus 
 
 wiiome  I  fee  you  fcrue  continually  with  a  ferucnt  zcale. 
 
 Sufebivu.  for  that  old  acqujiintancc  that  was  betwcenc  vs,and  for  that  you 
 
 arc  defirous  to  liue  a  godly  life  in  Chrift  lefus ,  I  will  not  conceal*-  the  good 
 
 workeofmv  Godin  rac:thciforc  I  pray  you  marke  a  litdc  what  i  ft)al!  Gy^Sc 
 ^  Sf  I  I  will 
 
^  J  8  xA^iatogue  of  the 
 
 I  will  declare  vi«o  you  tlic  trueth  cuen  forth  of  the  feeling  of  mine  own  con- 
 fciencc.Thefall  of  Adam  did  mnkemc  the  hcire  of  vengeance  and  wrath  of 
 God,and  heirc  of  etcrnall  damnation ,  and  did  bring  race  into  captiuitie  and    • 
 bondage  vndcr  the  deuihand  the  dcuill  was  my  Lord,my  rulcr,my  head ,  my 
 <rouernour,and  my  prince,yea,and  my  God.  And  my  will  was  locked  3c  knit 
 £rtcr  vnto  the  will  of  the  deuil,thcn  could  a  hundred  ihoufand  chaines  bindc  • 
 a  man  vnto  a  poaft.  Vnto  the  deuils  will  did  I  confcnt  with  all  my  heart, with 
 all  mv  mindjwith  all  my  m!ght,power,ftrength,will  and  hfeifo  that  the  Lawe 
 and  vvill  of  the  deuil  was  written  as  well  in  my  heart^as  in  my  members ,  and  I 
 ran  headlong  after  the  deuill  with  full  faile,and  the  whole  fwing  of  all  the  po- 
 wer I  had:as  a  ftone  cafl:  into  the  aire  commeth  downe  naturally  of  it  felfc 
 with  all  the  violent  fwing  of  his  own  weight.O  with  what  a  deadly  and  vene- 
 mous  heart  did  I  hate  mine  enemies?W]th  how  great  mahce  of  mind  invvard- 
 Iv  did  I  fley  and  murtiier?  With  what  violence  and  rage,  yea  with  what  feruet 
 iiift  committed  I  adulrerie,fornication,and  fuch  like  vncleannes?  With  what 
 pieafure  and  deleflation  like  a  glutton  ferued  I  my  bellie?  With  what  dili- 
 gence deceiucd  I?How  bulily  fought  I  the  things  ofthe  world?  Whatfocuer  I 
 did  work,  imagine  or  fpeakc  was  abominable  in  die  fight  of  God/or  I  could 
 referrc  nothing  vnto  the  honour  of  Godmeither  was  his  law  or  will  written 
 ill  my  mcmbers.or  in  my  heart,  neither  was  their  any  more  power  in  mc  to 
 followe  the  will  of  God  then  in  a  ftonc  to  afcend  vpw^rd  of  it  felfe.  And  be- 
 fides  that  I  was  aflecp  in  (b  deep  blindnes  that  I  could  neither  fee  nor  f^ele  ia- 
 *  wha^miferie,thraldome  and  wretchedneiTc  I  was,  till  Mofes  came  and  awa- 
 ked mc  and  publifliedthe  lawe.  When  I  heard  the  law  truely  preached  howc 
 that  I  ought  to  loue  and  honour  God  with  all  my  ftrcngth  and  might  from 
 the  lowe  bottome  ofthe  lieart.bccaufe  he  did  create  me  Lord  ouer  it,  and  my 
 neighbor,yeaniine  enemies  as  my  felfe  inwardlv'  from  the  groud  of  my  heart, 
 becaufc  God  hath  made  them  after  the  likenefle  of  his  owne  image, and  they 
 arehisfonnesaswella*I,and  Chrifl:  hath  bought  them  with  his  blood,and 
 made  them  heires  ofcuerlafling  life  as  wel  as  T:and  how  I  ought  to  do  what- 
 fbcuer  God b!ddeth,and  to ablhine  from  whatfoeucr  God forbiddeth,with 
 all  loue  and  meekeneSjWith  a  feruent  andburning  lull  from  the  center  of  the 
 heart. Then  began  my  confcience  to-rage  againft  the  Lawe  andagainff  God. 
 No  fca,be  it  neucr  fo  great  a  tepefl:  was  fo  vnquiet jfor  it  was  not  pofUble  for 
 me  a  naturall  man  to  confent  to  the  Law  that  it  fhould  bee  good,or  that  God 
 fliould  be  righteous  which  made  thelawcin  as  much  as  it  was  contrarie  vnto 
 ^       ^      my  naturc,and  damned  me  and  all  that  1  could  doe,  ar^dneuerfliewedmee 
 ^    "^"     where  to  fetch  helpe,  nor  preached  any  mcrcie  ^but  onely  fet  me  at  variance 
 with  God,&  prouoked  &  llirred  meto  raileon  god,and  to  blafphemc  hirwas 
 a  cruel  tyrant.  And  indeed  it  wasnotpofTible  to  Ao€^  otherwife  ,to  thinkethat 
 God  made  meoffbpoyfoned  3nature,and  gauemean  impoflible  law  toper- 
 forme:!  being  not  borne  againc  by  the  fpirit^and  my  wit,reafon,  and  will  be- 
 ing fo  faft  glewed,yea  nailed  and  chained  vnto  the  will  ofthe  deuil.  This  \'ns 
 the  captiuitie  and  bondage  whence  Chiift  deliuered  me,  redeemed,  andlo'O- 
 fcd  mcHis  bloodihisdeath.hispatience  in  fuffering  rebukes  &  wrcngcsand 
 the  fdl  wrath  of  G odjhis  prayers  and  fa(iings,his  inedkcnes  5<;  fulfilling  the 
 
 itttermofil 
 
ftateofdChrtJitim.  6tp 
 
 Vttermofl  points  of  tlic1hw,appcaft'd  the  wrath  of  God,  tt  ought  the  fauoitr 
 
 -  iofgod  to  me  againe,obtained  that  God  Hiould  loue  me  firft,  and  bee  my  fa- 
 thcr,and  thata  merciFull  father,that  would  confidcr  my  infiimitie  and  weak- 
 nes,6c  would  giue  mc  his  fpirit  againc, which  he  had  taken  away  in  Adam,  to 
 rulcjgoucine  and  ftrengihcn  me,and  to  breake  the  bands  of  Satan,  wherein  I 
 
 •  wasfo  ftraight  bound.  When  Chrift  was  on  this  wifcpreached,  and  thepro- 
 mifes  reheavfcd  which  arc  contained  in  the  bockeof  God  (which  preachino' 
 is  calle<lthe  Gofpell  or  glad  tydings,)and  I  had  decpely  confidered  the  famej 
 ihen  my  heart  began  to  waxe  fcft  and  miclt  at  the  bounteous  mercie  of  God» 
 andkindnes  {Lcwed  of  ChrifK  For  when  the  gofpel  was  preached ,  the  fpirit 
 ofGod{mec  thought)  cntred  into  my  heart,  and  opened  my  inwardeeies 
 and  wrought  a  liuely  faith  in  nie,and  made  my  woofuU  confcicnce  fcch  and 
 till  how  fweet  a  thing  the  bitter  death  of  Chrift  is,and  how  mercifull  and  lo- 
 uingGod  is  through  Chrifts  purchafing  and  merits,and  made  me  to  beginne 
 to  louc  againc,and  to  content  to  the  lawe  of  God  how  that  it  is  good  &  ouo^ht 
 fo  to  bc,and  that  God  is  righteous  that  made  it:laft]y,it  wroughtin  me  a  dc- 
 fire  to  be  whole,and  to  hunger  and  thirft  after  more  righteoufnefl'e  and  more 
 ftrengthto  fulfill  the  law  more  perfc(fi:ly:and  in  all  that  I  do  or  leaue  vndonc 
 to  (ceke  Gods  honour  and  his  will  with.meekenefle ,  euermore  condemnin®- 
 the  impei*fe^nes  ofmy  deedcs  by  the  law. 
 
 Now  then  this  good  work  of  God  to  my  faluation  ftandeth  in  two  points» 
 tlic  working  of  the  1hw,5c  the  working  ofthe  gofpehthc  preaching  of  the  law 
 was  a  kc}'  that  boimd  and  damned  my  confcience,the  preaching  ofthe  gofpel* 
 was  another  key  that  loofed  me  againc.Thefe  two  falues(I  meanc  the  lawe  & ' 
 the  gofpel)vfcd  God  and  his  preacher  to  hcale  &  cure  mc  a  wretched  finner 
 withall-The  law  did  driuc  out  my  difeafe  and  made  it  appeare,  Be  was  a  fharp 
 falue  and  fretting  corrafiue,and  killed  the  dead  flefh,and  loofed  and  drew  the 
 fore  out  by  the  root,and  all  corruption.lt  pulled  from  me  all  truft  and  confi- 
 dence I  had  in  my  felfe,and  in  mine  ownc  works,merits,deferuings,and  cere- 
 inonies,and  robbed  rac  of  all  my  righteou(he{re,and  made  me  poore.Tt  killed 
 
 ;  jnc  in  fending  mcdowneto  hell,and  bringing  mcalmoft  tovtter  defperation, 
 
 ^^and  prepared  the  way  ofthe  Lord,as  it  is  written  of  lohn  Baptifl: .  For  it  was 
 not  pofllblethat  Chrift  fliould  come  vnto  me  as  long  as  I  trulled  in  my  fclfc 
 or  in  any  worldly  thing,or  had  any  rightcou(hcscfmincown,or  riches  of  ho- 
 ly works.Then  afterward  came  the  gofpel  a  more  gentle  plaifter ,  which  fiip- 
 pled  and  {vvaged  the  woundcs  ofmy  confcicnce  and  brought  mee  health;  it 
 brought  the  fpirit  of  God,which  loofed  thebandes  ofSatan,and  coupled  me 
 to  God  and  his  will  through  a  flrongfaith  and  feruent  loue.  Which  bandes 
 were  to  ftrog  for  the  deuill,thc  worlcl,or  any  creature  to  loofe.  And  I  a  poorc 
 
 '-  and  wretched  finner  felt  fo  great  mercie  that  in  my  fclfe  I  was  mod  fiire  that 
 God  would  notforfakc  mc,cr  eucr  withdraw  his  mercy  &  louc  fro  me.  And 
 I  boldly  crvcd  out  with  ]?Au\,f^y'm^,fVho/^a//fepariife  me  from  the  lone  of  God, 
 
 ^TvCJ'f .Finally,as  before  when  I  was  bound  to  the  deu!l,&  his  will,!  wrought  all 
 snanner  ofwickcdncs,for  I  couM  do  no  otherwife,it  was  mv  nature :  euen  (b 
 now  fince  lam  coupled  to  God  by  Chrifts  blood,!  do  goodfireelv,bccaufe  of 
 the  fpirit,&  this  my  nature  And  thus  T  trufl  I  hauc  fati'sfied  your  fir  ft  demad. 
 
 Sf  s  Ti»mh. 
 
^IO  A 'Dialogue  of  the 
 
 Tmoth.  Yca,butmethinkesyoadoetoo  much  condemneyour  felfe  in 
 refpedl  of  finne.For  I  can  remember  that  from  your  childheod  you  were  of 
 a  c'ood  and  o-entle  naturc,and  your  behauiour  was  alwaies  honeft  and  ciuil,& 
 you  could  neuer  abide  the  companie  of  them  that  were  roy  fters  and  ruffians, 
 &  fwcarers,and  blafpheraers,and  contemner?  of  Gods  word,and  drunkards, 
 which  nowe  are  tearmed  good  fellowes.  And  your  deahngwith  all  men  hath 
 bin  euer  commended  for  good,  faithfull  and  lufl: .  What  mcane  you  then  to 
 make  your  fclfe  fo  abominable  and  accurfed,and  to  fay ,  you  were  To  whollic 
 addifted  vnto  wickedncfre,and  your  willfo  fearefuUy  and  raiferably  in  cap- 
 tiuitie  vnto  the  will  of  the  deuil. 
 
 Efifeb.  Brother  Timothie,\  knowe  what  I  fay,G  od  giuc  me  grace  to  fpeak 
 it  with  more  huely  feeling  of  ray  weaknes  and  with  a  more  bitter  detellation 
 of  my  fin.By  nature  tlirough  the  fall  of  Adam  am  I  the  child  of  wrath,  heirc 
 of  the  vengeance  of  God  by  birthryeaandfo  from  my  firft  conception:and  I 
 had  myfeilowfhip  with  the  damned  deuils  vnder  the  power  of  darkeneffe  & 
 rule  of  Satan,while  I  was  yet  in  my  mothers  wombe:and  although  I  fhewed 
 notthe  fruits  offinneasfooneas  I  was  borne  nor  long  after  :yet  was  I  full  of 
 the  naturall  poifon/rora  whence  al  wicked  deedes  doe  (pring,and  cannot  but 
 finnc  outwardly,asfoone  as  I  am  able  to  worke  (be  Incuer  fo  youngjif  occa- 
 fion  be  o-iuen:for  my  nature  is  to  finne  as  is  the  nature  of  a  ferpent  to  ft  ing;  5c 
 and  as  a  Serpent  yet youngjOr  yet  vnbrought forth  is  full  ofpoifonand  can- 
 not afterward  (when  time  and  occafion  is  giuen)  but  bring  foorth  the  fruites 
 ^hrereof  And  as  an  adder,a  toade.or  a  fnake  is  hated  of  man  ,  not  for  the  euiU 
 '  it  hath  done,but  for  the  poifon  that  is  in  it,and  hurt  which  it  cannot  but  doe: 
 fo  am  I  hated  of  God  for  that  naturall  poifon  which  is  conceiued  and  borne 
 with  me  before  I  doe  any  outward  euill.  And  as  the  euill  which  a  venemous 
 worme  doth^maketh  it  not  a  ferpent,but  becaufe  it  is  a  venemous  worm,ther- 
 fore  doth  it  euill,and  poifoneth:euen  fo  doe  not  our  euill  deedes  make  vs  cuii 
 (irftjbut  becaufe  we  are  of  nature  euill,therefore  doe  we  euill, and  thinkc  euil, 
 to  eternall  damnation  by  the  lawe,and  arc  contrarieto  the  will  of  God  in  our 
 will  and  in  all  things  confent  vnto  the  will  of  the  fiend. 
 
 Timoth.hs  yet  I  neuer  had  fuch  a  feeling  of  my  finne  as  you  haue  had,  and 
 although  I  would  be  loath  tp  commit  any  finne,yct  the  Law  was  neuer  (b  ter- 
 rible vnto  me,condemning  mcpronouncing  the  fentece  of  death  againft  me, 
 and  ftmging  my  confcience  with  feareof  euerlaftingpaine,.as  Ipercciueit 
 hath  bin  vnto  vourtherefbre  I  feare  oftentimes  leaft  mv  profeflion  of  religion 
 fhould  beonely  in  truth  meere  hypocrifie,!  pray  you  let  me  heare  your  mind» 
 Eufeb.K  true  faying  it  is  that  the  right  way  to  goe  vnto  heauen,  is  to  faylc 
 byhell,and  there  is  no  man  lining  that  feelcththe  power  andveitucofthe 
 blood  ofChrift:,whi(.h  fir  ft  hath  not  felt  the  paines  of  hell.  But  yet  in  thefe 
 paines  there  is  a  differencerand  it  is  the  will  of  God  ,  that  his  children  in  their 
 conuerfionfhallfomeofthem  feele  more,  and  fome  lefTe.  Ezechiason  his 
 death  bed  complaineth  that  the  Lord  breaketh  his  bones  like  a  Lion,that  hec 
 •ould  not  fpeak  by  reafon  of  painc.but  chattered  in  his  throat  like  a  Crane- 5c 
 mourned  like  a  Doue.Tob  faith,that  God  is  his  eneraie.and  hath  fet  him  vpas 
 amaikc  to  flioot  at^and  that  ihc  arroyycs  of  the  Almighne  arc  vpon  him,  anS 
 
 that; 
 
fiaUGfaChrifiui».  (jjj 
 
 that  the  poyfon  of thcmliath  drunke  vp  his  fpirit.  Daukl  bewaileth  his  cflate 
 in  many  Pl^slmes ,  but  efpecially  in  the  i  5  o.  Pfalme ,  where  he  be^rinneth  on  ^^^'  '^^* 
 tlus  manner:  Outof the  decpc  places  hauc  I  callecl  vnto  th€e,0  Lord:  which 
 is  as  though  he  (hould  fayiO  my  poorc  foule  foil  not  fiat  downc,V€xe  not  thy 
 felfe  out  of  mcafiirc :  the  burden  of  thy  finnes  prcflc  thee  fore  indcede,  but  be 
 not  tor  al  that  (quite  ouervvhelmcd,thou  art  thrufl:  down  fo  low  into  the  depth 
 of  dcepeSjthat'thou  hadft  necde  crie  aloud  to  be  heard  ofhim  which  dwclieth 
 '^  in  the  higheft  heightcs :  and  the  cuer  burning  hell  fire  is  not  farre  from  that 
 lake  whither  thine  iniquities  haue  plunged  thee ,  fo  that  thou  maicft  pcrceiuc 
 as  it  were  the  Eccho  of  their  cries  and  defpcrate  bowlings,  which  be  there  caft 
 outofail  hope  ofeuercomming  forth.  But  the  Lord  which  bringcth  forth  c- 
 " -uen  to  the  borders  of  hell  his  beft  beloued  when  they  forget  thefelues,knoW' 
 •^^«thalfo  how  well  to  bring  them  backeagainc.  Goc  no  further  then  downc- 
 fwardjbut  lift  vp  thy  heart  together  with  thine  eic,and  fecke  vnto  the  Lord,to 
 ;^each  vnto  thee  his  mercifiill  and  ahclpinghand.  Againcin  the  Scriptures  wc 
 ""  finde  examples  of  men  conucrted  vnto  the  Lord  without  any  vehement  for- 
 row  of  their  finns.What  anguifh  of  confciencc  had  the  theefe  vpon  the  crofic 
 for  his  former  life  in  his  prefentconuerfionatthehoureofdeath?  How  was 
 Lydia  difmaied  and  cafl:  downe  in  refpecfl  of  her  wickedneflc,  like  as  Dauid 
 J^as  or  lob,  whofe  heart  God  onely  is  faid  to  hauc  opened  to  giuc  attendance 
 to  the  preaching  of  Paul  and  Silas ,  who  alfb  cuen  prcfently  after  was  rcadic 
 to  cntertaine  them,  and  to  make  them  a  feafl:  in  her  houfc,  which  (hec  couM 
 not  haue  done  if  (he  had  beene  in  the  perplexities  of  Ezechias.or  Dauid. The 
 lame  may  be  fpoken  of  the  layler,  and  of  them  which  heard  Peters  fermon  at 
 lerufalem,  who  for  all  that  they  had  murdred  our  Sauiour  Chriff,  yet  in  their 
 ■  ,«onuerfion,their  hearts  were  onely  for  the  time  pricked.  So  then  God  in  pre- 
 paring vs ,  which  in  truth  are  nothing  but  fledily  and  ftinking  dunghills  of 
 finne; nay, very  vndeannelTe  and  pollution  it  felfe,  I  fay  inpreparino-vsto 
 be  the  Temples  of  his  holy  Spirit  to  dwell  in  ,  and  the  florehoufes  to  hoord 
 vp  his  hcauenly  graces  in  ,  dotli  othcrwhiles  vfc  a  mildc  and  gende  remedie, 
 and  maketh  the  Law  to  looke  vpon  vs ,  though  with  no  louing  and  gende, 
 yet  with  no  fcarefull  countenance ;  and  otherwhiies  in  (bme  he  fcttcth  a  Ihnrp 
 edge  vpon  the  Law ,  and  maketh  it  to  wound  the  heart  very  deepe,  and  as  a 
 Ifrong  corrafiue  to  torment  them, and  to  frctte  and  gnawc  vpon  their  confci- 
 cnces.  And  we  fee  by  experience  that  a  botch  or  a  byle  in  a  mans  bodie  ,  is  as 
 well  eafed  of  the  corruption  that  is  in  it  by  the  pricking  of  the  point  of  a  fmall 
 needle  as  by  the  launcing  of  a  great  rafer^.  Whereforeif  God  by  hisfpirit 
 haue  wrought  m  you  forrow  for  nnne  in  any  fmall  mcafure ,  though  not  in  as 
 great  meafiire  as  you  defire,  you  haue  no  caufe  to  complaine :  and  in  that  you 
 are  grieued  with  a  godly  forrow  for  your  finncs ,  it  is  a  good  token  of  the 
 grace  of  God  in  you. 
 
 Timoth,  Surely  this  is  a  great  comfort  you  giuc  me,  God  make  me  th.mke- 
 jfull  for  it.  And  I  pray  you  more  plainly  {hew  me  the  ffate  of  your  life  till  this 
 houre,that  I  and  all  other  may  take  warning  by  it. 
 
 Bufeh.  That  which  may  doe  good  vnto  other  men  I  will  neuer  concealc, 
 
 though  it  be  to  mv  pcrpetuall  Oiame.  As  I  was  concciued  and  borne  in  finnc, 
 
 -     .     -  ^  Si  I  fo 
 
^12  AT>ialogUscfihe 
 
 fo  my  parents  brought  me  vp  in  igtioranccand  ncuer diewed  me  my  iliamir, 
 z\\\  ra:fencby  Gods  lavv:&  Imcd  a  longtime,  cacn  as  a  man  in  a  dend  Ikepc 
 or  tranccand  in  triicth  I  lined  as  though  there  were  neither  heauen  nor  hell, 
 neither  God  nor  dead.  And  the  deuiUhimfelfe  (as  I  nowe  perceiue)  did  often 
 perfwadc  my  rccureconfacnce  that  I  was  the  child  of  god,&  fhould  be  faued 
 as  well  as  the  bell:  m-in  in  the  worldrand  I  yeeldsd  to  his  pcrfwafion ,  and  did 
 verilv  thinke  it:fo  that  when  the  preacher  for  wickcdnesSc  fecuriticdenouced 
 Godj  iud'^ements  and  hel  Ere  J  haue  faid  vnto  my  neighbours  that  I  hoped  I 
 fhould  be  faued, and  he  lliould  goe  to  hell :  and  when  1  was  asked  whether  I 
 could  keep  all  the  commandements  oFthe  law,  1  faid  that  I  coukUantl  beeing 
 asked  whether  I  neuer  finned, I  (aid  I  thought  that  otherwhiles  I  did ;  but  for 
 them  which  were  butfewe,!  hoped  God  would  haue  mercie  ,and  haue  mec 
 cxcufed^and  all  my  neighbours  were  glad  of  my  company, they  fpokc  vvel  of 
 fne,and  I  was  taken  for  an  honefl:  man,  when  as  indeede,  before  God  I  w^as^a 
 vilebeaft,&  the  child^of  wradi/infpired  with  thefpirit  of  the  deuil  continual- 
 ly.  Wei,  after  1  heard  the  Law  preached,  6c  I  faw  and  remembred  many  fear? 
 fijU  iudo-ements  of  God  vpon  mcn,whome  I  in  reafon  thought  were  as  good 
 xnen  as  Lthen  I  began  to  confider  mine  ownc  eftate,  and  to  perceiue  my  fin^, 
 and  my  curfednes,and  vpon  a  time  abouc  all  other,the  curfe  ofthe  lawe  made 
 nicinwardlyafraide,and  my  fiefh  then  began  to  tremble  and  quake  ;  then  I 
 could  not  fleepc  in  the  night  feafon ,  I  was  afraid  of  eueiy  thing.  If  I  were  in 
 my  houle,!  thoughtthe  houfe  would  fall  on  my  head:if  abroad,  I  thought  c- 
 uery  crannic  of  the  earth  would  open  it  felfe  wider  and  ivvallowe  me.I  ftartcd 
 at  euery  Ifraw  and  at  the  moouing  of  a  flic:my  meat  was  loathfbme  vnto  me, 
 and  I  thought  I  was  not  worthie  of  fo  good  a  creature  of  God,  and  that  God 
 mi2;ht  iullly  turne  it  to  my  banerthe  griefe  of  my  heart  for  my  life  pafl:  mads 
 me  ihed  abundance  of  tearcsrand  vpon  that  I  remembred  in  Dauids  Pfalms, 
 that  his  teares  were  his  drinke,and  that  he  did  wet  his  bed  with  teares .  And 
 nowe  the  deuill  changed  both  his  coate  and  his  note,  and  infearefuli  manner 
 cryed  in  my  eares,thatl  was  a  reprobate,his  childe :  that  r\ox\t  of  Gods  chil- 
 dren were  as  I  am,that  this  griefe  ofmy  foule  v\as  the  beginning  of  hell.  And 
 the  greater  was  my  paine',  becaufe  I  durft  not  open  my  minde  vnto  any  fo? 
 feare  tf.evlhould  haue  mocked  me,  and  haue  made  a  ieft  of  it .  Wherefore  I 
 was  faine  to  goe  to  a  godly  learned  preacher;  I  ilie wed  mine  cllate  vnto  \\\m% 
 after  I  had  cotinued  with  him  the  fpace  ohvvo  or  three  daics,  I  recciued  com-- 
 fort  both  by  the  proniifes  of  mercie  ,  which  hce  Oiewed  mc  in  the  booke  of 
 God, and  by  his  ferucnt,  godly  and  cffcftuallpraiers :  and  I  thanke  God  euer 
 fincc  I  haue  had  fome  airurance(in  ipite  of  the  deuij)diat  I  doe  appertaine  to 
 the  kingdome  of  heaucn,and  am  nowe  a  member  of  lefus  Chriil,and  ihall  fo 
 continue  for  euer. 
 
 Tim^th.How  know  you  that  God  hath  forgiucn  your  finnc? 
 
 i'jw/f'i^.  Becaufe  I  am  a  finner  and  he  is  both  able  and  willing  to  fbrgiuc  mc. 
 
 TimothA  grant  that  he  is  able  to  forgiue  you,  but  how  knowcyou  that  hcc 
 \^ill;you  know  your  (innes  are  very  great.  '  ?, 
 
 EufebA  graunt:but  Chrifls  paflion  is  far  greater:  and  although  my  finncs 
 v^'ere  asred  as  fcarlet  and  aspurple,yei  they  fliallbeas  white  asfcowc,  and.ai 
 ilbfi;  <u  vvoolL  '.  Timothy  - 
 
fiateofaChrifiUn,  4ti 
 
 ■     Ttmotk  Oh  bm  you  tiau€  finned  very  often. 
 
 €ufcb,  Tellmenotlprayyouwhatlhauedoncbutwhatl  willdoc. 
 Ttmoth.  What  will  you  doe? 
 
 £«/f^.By  Gods  grace  it  is  my  full  purpofc ,  and  my  earncfl  prayer  to  God 
 hjher^after  to  take  better  hecd,and  to  amend  my  former  life. 
 Ttmotb.ls  that  enough  thinke  you? 
 jE«-'J^.Whathckcth? 
 
 7Vwi?f/>.The  fauour  and  mcrcic  of  Godjthat  may  clcanc  forfake  you. 
 
 ^«ytf^.NaVjthat  I  v.'ill  neuer  grant:for  I  am  certainly  perfwaded  of  thefa-» 
 aour  and  mercie  of  God  cuen  to  the  (aluation  of  my  foulc. 
 
 Ttmoth. Oh  fhewc  mc  that,that  is  the  thing  I  earneftly  dcfire,  to  be  adiired 
 ofGodsfpeciallgoodnes,cuen  by  your  experience. 
 
 tufeb.Accordxn^  as  God  hath  giuen  me  to  feelc  the  fame/o  wil  I  fhcwc  it 
 'Vou.  And  firft  ofal  the  dealing  of  God  towards  mc  is  a  good  ar^umetto  mc» 
 in  thefirft  coramandementjGod  hath  commanded  me  to  take  him  to  be  my 
 God,  and  in  the  Lords  prayer  he  teacheth  me  to  call  him  father  :he  hath  crea- 
 ted the  world  generally  ,  and  euery  creature  particularly  for  man,  and  fo  for 
 mcjto  ferue  for  my  commoditie,necefliti€,&  admonition.  Alfo  lie  hath  made 
 me  for  his  owne  image ,  hauing  a  reafonable  foulc ,  bodie ,  fhape,whcre  hec 
 might  hauemademc  a  Toad,a  Serpcnt,a  fwine,defornied,franticke.Moreo-i 
 uer,he  hath  wonderfully  preferued  me  in  my  infancie,childhood,youth,mid- 
 dle  age  hitherto  from  manifold  dangers  and  perilsrall  which  doe  confirme  in 
 me  a  perfwafion  of  Gods  fatherly  loue :  and  that  I  fliould  not  doubt  hereof; 
 where/ mi  ghthaue  beenc  borne  ofTurkes,loe  it  was  the  will  of  God,  that  / 
 Should  be  borne  ofChriftian  parents,  and  be  brought  into  Gods  Church  by 
 baptifme.which  is  the  Sacrament  of  adoption,  and  rcquireth  faith  ,as  well  of 
 the  remidion  of  my  finncs  as  offan<^ification,and  holinede  to  be  wrought  of. 
 God  in  rae  by  his  grace  and  holy  fpirit: where  I  might  haiie  becneborncincn 
 ignorant  time  and  religion, God  would  that  I  fhould  be  borne  in  thcfe  daies 
 and  in  this  countrie  where  is  more  knowledge  reuealed  then  eucr  was  here  or 
 in  many  places  els  is.  Where  I  might  haue  bcene  ofa  corrupt  iudgement,  and 
 intangled  with  many  errours  ofPapiftric,  and  oftheFamilie  of  Loue,and  of 
 the  fchifine  of  Browne.bv  Gods  goodnes  my  iudgement  is  reformed,  snd  he 
 hath  lightened  mine  eies  to  fee,and  my  heart  to  imbrace  his  fincere  trueth.  Bv 
 all  which  things  I  ^oz  confirme  my  faith  of  this,that  God  alwaies  hath  bin,is,^ 
 and  will  be  for  euer  my  father, and  at  my  departing  forth  of  this  worlde  will 
 giue  me  the  crowne  of  euerlafting  glorie.SecondlvjWhen  as  man  is  euei  more 
 doubting  of  the  promifes  of  God  be  they  ncuer  fo  certaine,  God  of  his  infis- 
 nit  mercie  to  prcuent  al  occafions  ofdoubting,promircthto  o;iue  his  own  fpi- 
 rit as  apledge,pawnc,or  earneft  pennie  vnto  his  children  of  thciradoption,& 
 cleftiontofiluation.Nowe.finceitpleafcdGod  to  call  mefrom  hypocrifie 
 to  be  a  member  of  his  Church,  I  fecle  that  in  my  felfe  which  I  neuer  felt  or 
 heard  of  before- In  times  pad,!  came  to  praiers  and  to  the  preaching  of  gods 
 word,euen  asa  Beare  commeth  to  the  flakcnowe  the  word  of  God  v:  nieate 
 and  drinketo  me,and  praier  is  no  burden  vnto  me,but  my  ordinnrie  exercife. 
 If  I  rife  in  the  morning  lam  not  well  till  I  haue  praied  and  giuen  thack-es  to 
 
 S  f  4  God, 
 
^^.  iyil^iabgHe  of  the  . 
 
 Gocl,if  I  do  any  tlimg,it  commeth  into  my  mind  to  pray. In  my  praicrs  I  find  ' 
 aieat  loy  and  comfort  and  excecdmg  fauour  of  God.i  neuer  thinke  I  can  wel 
 fake  my  rcftjor  doe  any  thing  els  except  firft  J  askeit  at  Gods  hand  in  Chrift. 
 Lallly  ,when  my  mind  and  heart  is  wholly  occupied  in  worldly  matters,  I  am 
 ftjrred  vp,and  as  it  were  drawn  to  pray  vnto  god  for  the  remidion  of  ray  fins, 
 and  the  alliirancc  of  my  (aluation,&:  in  praier  1  haue  had  thbfe  groncs  which 
 for  their  o-reatnes  cannot  beexprefled.Now  from  whence  commcth  all  this? 
 From  the'deuilJNo.In  thefeadians  I  haue  found  him  my  enemie,auda  con- 
 tinunllhindererofthera.Forhebyhis-craft  when  I  haue  beene  heauie  and 
 wcake,hath  aiTailed  toprouoke  me  to  feme  finnes  vvliercunto  my  curfed  na* 
 turc  was  mofl  giucn,and  I  hauing  yeelded  to  him,haue  bcene  fo  hardened  & 
 blinded  by  thole  finnes,that  for  a  time  I  haue  made  light  account  of  rhe  word 
 of  God  and  praier.Well  then,peraduenture  this  came  from  mine  owne  felfeJ 
 No  neither.Thiscurfed  nature  ofmine  hath  beene  more  pleafed  and  delight, 
 ted  with  (innc,and  with  the  pleafiires  of  the  world  ,  then  with  fiich  exercifcs, 
 from  which  it  draweth  me  and  prefleth  me  downe  as  lead. I  cannot  think  that 
 fuch  a  poyfoning  Cockatrice  can  lay  fuch  good  egs ,  or  that  wilde  crab  trees, 
 (fuch  as  all  men  are  in  Adam)  can  bring  foorth  fwcetc  fruitcs  according  ta 
 the  will  of  God, except  God  plucke  them  forth  of  Adam ,  and  plant  them  in 
 the  garden  of  his  mercie ,  and  (tocke  them,  and  graft  the  fpirit  of  Chrift  ia 
 them.Whereforc  thefe  are  theworkcs  of  Gods  fpirit ,  and  my  confciencei» 
 thereby  certified  that  God  hath  giuen  me  the  (pint  of  adoption,and  therefore 
 that  his  fauour  and  mercie  dial  continue  towards  me  for  euer.For  the  gifts  of 
 God  arc  without  rcpentance,and  whome  God  once  loueth ,  him  hec  Toueth 
 for*  cuer.Thirdly, there  be  certaine  fruits  of  Gods  children  which  I  find  in  rac 
 by  which  I  am  confirmed  in  Gods  fauour.S.Iohn  in  his  fiiil:  Epiftle  faith,thae 
 jhereby  we  know  that  wc  are  tranflated  from  death  to  life  becaufe  we  loue  the 
 brethrcn.Truely  I  feele  in  my  hearta  burning  loue  towards  them  which  arc 
 ^ood  ChriftianSjthough  I  neuer  knew  them  nor  faw  thefn,3nd  I  am  very  dc-^ 
 iirous  to  doe  any  good  for  them:and  if  drops  of  rny  heart  blood  would  doc 
 them  good  they  fhould  haue  them.Moreouer,!  hate  all  finne  and  wickednes- 
 with  a  bitter  hatred,and  I  long  to  fee  the  comming  of  my  Sauicur  Chrift  t» 
 iudgementjl  am  grieued  and  ai{<]uietcd  becaufe  I  cannot  mini  the  law  of  god 
 as  1  ought,nll  which  I  h.me  learned  forth  of  Gods  word  to  be  tokens  of  C  ods^. 
 children.  And  thus  you  fee  wh.it  cuidencc  1  hauetofliewe  that  I  am  a  true 
 member  ofthc  Church  militant,and  in  the  fauour  of  God. 
 
 T/^p^/^.Hauo  yon  a  fteadfoft  faith  in  Chrift,  (as  thefe  arguments  fecme  t© 
 prooue)withoutall  wauering,doubting,and  diftrufting  ofGods  mercv. 
 
 £«/f^.No,no.This  my  faith  which  i  haue  in  Chnft  is  cuenfoughl  againft' 
 with  doubttng,and  euer  alTailcd  with  defpcration.not  when  I  finne  onlV.  but 
 alfo  in  tentations  of  aducrfitie,5nto  w  hicli  God  biingcth  me  to  nurture  me  & 
 lo  fticwe  me  mine  owne  hcart,the  hypocrifie  and  falfe  lhcug;htsthat  there  lic^ 
 hiddcmyalmoftnofiiithatall,  andas  little  loue,euen  then  happely  when  I 
 thought  my  felfemoftpcrfeft  of  all:  for  when  temptations  come  I  cannot: 
 ftand,when  I  haue  finned  faith  isfeeble.when  wrong  is  done  vnto  me  I  can- 
 not fotgiucjin  fickcne(re,in  lolTe  of  goods ,  in  all  trilulatioB  I  am  vnpaticnt^ 
 
f$atcofaChrifiiatt,  6i% 
 
 when  my  ncigllboiir  needeth  my  hcipe  that  I  mud  depart  with  him  of  mine 
 owne  thenloueiscold.AndthusUearncanclfeele  that  there  is  no  power  to 
 do  good  hut  ofgod only. And  m  al  (iich  teptationsmy  faith  periiheth  not  vt- 
 terh'jneither  my  loue  -au^  confentto  the  law  ofGod:butthey  be  wcake.fick, 
 woundcd.and  not  cleane  dead.  As  1  dealt  with  my  parents  being  a  chikie ,  fo 
 nowe  dealel  towards  God  my  louingfathcr.  When  Iwas  a  childe  my  iath.er 
 and  mother  taught  me  nurture  and  wifdome,!  loued  my  father  and  all  his 
 coramandemcms,and  perceiucd  the  goodnes  he  ihewed  me,  that  my  father 
 loucd  mc,and  all  his  precepts  are  vnto  my  wealth  and  profitjand  that  my  fa- 
 ther commandeth  nothing  for  any  need  he  hath  thcreof,but  feeketh  my  pro- 
 fit onely, and  therefore  Ihaue  a  good  faith  vnto  all  my  fathers  promilcs>and 
 loue  ail  hts^eommandements,and  doe  them  with  good  will,  and  with  good 
 will  goceucry  daie  to  the  fchoole:  And  by  the  waie  happely  I  fawe  a  compa- 
 ny plaie,and  with  the  fight,was  taken  and  rauillicd  of  mv  memorie ,  and  for- 
 got my  fel^e,and  flood  and  beheld,and  fell  to  plaiealfo  for gctring  father  and 
 niother,andaHtheirkindne(re,  all  their  Lawes,  and  mine  owne  profit  alfo. 
 Howbcit,thc  knowledge  of  my  fathers  kindncs,the  faith  of  his  promifes,  and^ 
 the  loue  that  I  had  againe  vnto  my  father ,  and  the  obedient  minde  were  not 
 vtterlyquenchedjbutiaiehidde^as  all  things  doc  when  a  manfleepethorly- 
 eth  in  a  trance.  And  as  foone  as  1  had  played  out  all  my  lufls ,  or  elfe  by  fomc 
 had  bcene  warned  in  the  racane(ea(bn,I  came  againe  to  my  olde  profe/Ticn, 
 Notwithllanding  many  tentations  went  ouer  ray  heart,  and  the  law  as  a  right 
 hangman  tormented  my  confcience,and  went  nie  to  perfwade  me  that  my  fa- 
 ther would  thruft  meavvay,and  hang  me  if  he  catched  me,  (o  that  I  was  like  a 
 great  while  to  run  away, rather  then  to  rcturne  to  mv  father  againe.  Feare  and 
 dread  ofrebuke,and  ofloflTe  of  my  fathers  loue,and  of  punilliment,  wraflled 
 with  the  truff  which  I  had  in  my  fathers  goodnes^Sc  as  it  were  griue  my  faiih 
 a  fall. But  I  rofe  againc  as  foone  as  the  rage  of  the  Hrfl:  brunt  was  paff,  and  my 
 mind  was  more  quiet.  And  the  goodnelle  of  mv  father  and  his  olde  kind- 
 BclTe  came  vnto  my  remembrance,  cither  by  mine  owne  courage,or  by  the 
 comfort  of  another .  And  I  bcleeued  that  my  father  would  not  put  me  away 
 ordefl:royme:antHie  hoped  that  I  would  doe  no  more  fo.  And  vpon  that  I 
 gotemchomc  againe  difmaycd,butnot  altogether  faithleOe:  the  old  kindnes 
 would  not  let  me  defpaire,  howbeit  all  the  world  could  not  fetmine  heart  at 
 refl,vntill  the  paine  had  bccne  palf,and  vntill  I  had  heard  the  voice  of  my  fa- 
 tlier, that  all  is  forgotten. 
 
 T-iwi?/^. Seeing  that  you  Iiauethusplarnely  and  truelv  fhewed  theweahnes 
 ofyours,and  coiife,quently  of  all  mens  faith, fhewe  me  1  pray  you  how  by  the 
 weaknes  of  faith  a  Chriflian  isnot  rather  difcomforted  then  comforted,  and 
 allured  of  his  faluation. 
 
 Eufeb.GoA  doth  not  (b  much  regard  the  quantity  of  his  graces  as  the  truth 
 ofthem,hec  approucth  a  litdefaithif  itbee  a  true  faith:yea,if  faith  in  vs  were 
 no  more  but  a  grame  of  muffard  feede  (which  is  the  lealf  of  all  other  feedes)it 
 fhould  be  efiPecf  uall,and  God  would  haue  rcfpeft  vnto  it.The  poore  difeafed' 
 beggerwitha  lame  hande,  hauing  the  pal(ie  alfo, is  able  neuerthctelTe  to 
 Kad3:oiiUheCim£aDdre£eiue  aiialmcsofa  Kii^giandfa  in  like  manner  a? 
 
^24  tA^Utog^eofthi 
 
 vvcakc  and  lan2;«il!iing  6ith  is  fufficicntly  able  to  reacli  out  It  felfe,  and  to  ap- 
 prehend the  infinite  mercies  of  our  heaucnly  king  offered  vnto  vs  in  ChrilK 
 Faith  in  the  ^ .  of  lohn,  is  copared  vnto  the  eic  of  the  Ifraelite,which  although 
 it  were  of  dimme  figlit,  or  looked  a  fquint,yet  if  it  could  neuer  fo  little  behold 
 the  brafen  fcrpent,it"was  fufficientto  cure  the  flings  of  the  fierie  ferpcnts,  and 
 
 tofauelife. 
 
 Timotb.  Secin«^  that  you  fatisfic  me  in  eucry  point  fo  fully  ,  fhcw  mc  I  pray 
 vou  whether  a  man  may  be  wicked  and  haue  faith  ,  and  whether  faith  entring 
 cxpelleth  wickednefTe .  For  I  haue  heard  fome  fay  ,  that  a  man  might  beleeue 
 the  word  of  God ,  and  yet  be  neuer  the  belter  in  his  life,or  holier  then  befor^ 
 
 he  was.  *^ 
 
 Eufeb.  Many  there  arc  which  when  they  hearc  or  read  of  faith, atpncc  they 
 
 confent  thereunto ,  and  haue  a  ccrlaine  imagination  and  opinion  of  faith  :  as 
 
 when  a  man  telleth  a  ft orie ,  or  a  thing  done  in  a  ilrange  land  that  pertaineth 
 
 not  to  them  at  all-,which  yet  they  beleeue  and  tell  vs  a  true  thing,and  this  ima- 
 
 <'ination  or  opinion  they  call  faith.  Therfore  as  foone  as  they  haue  this  imagi-*- 
 
 nation  or  opinion  in  their  hearts ,  they  fay,  vercly,  this  do6f  rinc  feemeth  true/ 
 
 I  beleeue  it  is  cuenfo:then  they  think  that  the  right  faith  is  there-jbut  afterward 
 
 when  they  feelc  in  themfelues  no  manner  of  working  ofthe  Spirit,neither  the 
 
 terrible  fentence  ofthe  Law,and  the  horrible  captiuitie  vnder  Sathan,  neither 
 
 can  perceiue  any  alteration  in  themfelues,  and  that  any  good  workes  foHowc^^ 
 
 but  finde  they  are  altogether  as  before ,  and  abide  in  their  olde  cffate,  then 
 
 thinkc  they  that  faith  isnotfufficient,  but  that  workes  muff  be  ioyned  with' 
 
 faith  to  iuflification:but  ti'ue  faith  is  onely  the  gift  ofgod,&  is  mightie  in  opc- 
 
 ration,euer  working,beeingfull  of  vertue :  itrenueth  man,and  begetteth  him 
 
 a  frefli ,  altereth  him,  chaun^eth  him,and  turneth  him  altogether,into  a  newe 
 
 creature  and  conucrfation:  fo  that  a  man  fhall  feele  his  heart  cleane  chaun^ed, 
 
 and  farrc  otherwife  difpofed  then  before ,  and  hath  power  to  loue  tiiat  whicfi 
 
 before  he  could  not  but  hate ,  6c  delighteth  in  that  which  before  he  ab!:orred, 
 
 and  hatcth  that  which  before  he  could  not  but  loue.  And  it  fetteth  the  foule  at 
 
 hbertic ,  and  raaketh  her  free  to  follow  the  will  of  God  ,  and  is  to  the  fbulcas ' 
 
 health  to  the  bodie.  After  that  a  man  is  pined  with  longfickncs,the  leggcs  can 
 
 not  bearehim,he  cannot  lift  vp  his  hands  to  help  him,histafl:  is  corrupt,fugar 
 
 isbitter  in  his  mouth,his  ffomack  logeth  after  flubberfauce  &  fwafli,at  which 
 
 a  whole  llomacke  is  ready  to  cafl  his  gorge :  when  health  commeth  fhe  chan- 
 
 geth  and  altereth  him  cleane,giueth  him  ilrength  in  all  his  members ,  luff  and 
 
 will  to  do  of  his  own  accord  that  which  before  he  could  not  do ,  neither  could 
 
 fiiffer  that  any  man  fhould  exhort  him  to  doc,  and  hath  VtQyj  lufl  in  v\  holfbra' 
 
 things,and  his  members  arc  free  and  at  libertic,  &  haue  power  to  do  all  things 
 
 of  his  ownc  accord  which  belong  to  a  found  and  whole  man  to  do.  And  f^iith 
 
 worketh  in  the  fame  maner,  as  a  tree  brings  forth  fruit  of  his  own  accord:  and 
 
 as  a  man  need  not  bid  a  tree  bring  forth  fruit,fb  is  there  no  law  put  to  him  that 
 
 beleeueth  and  isiuflified  through  faith,to  force  him  to  obedience,neither  is  it 
 
 necdefull.  For  the  Law  is  written  and  grauen  in  his  heart,his  pleafure  is  daily 
 
 thercin,&  as  without  commandement  cucn  of  his  own  nature  he  eatet!i,drin-; 
 
 kcth,fecth,hear€thjtalketh,goeth:€uen  fo  of  his  own  nature  without  any  com-; 
 
 pulfion 
 
flate  of  a  Chrifiim*  6i'] 
 
 pulfion  of  the  laWjlie  bringcth  forth  good  works:  siid  as  a  whole  man  whe  he 
 is  a  third:  taneth  but  for  drinke,&  when  lie  hungreth  abidcth  but  for  meat,  & 
 then  drinketh  and  eateth  naturally :  eucn  fo  is  the  faithfull  euer  a  diirfl:,and  an 
 hungred  after  the  will  of  God,an'd  tarieth  but  for  an  occafion:  6c  vvhenfoeuer 
 an  occafion  is  giueu  he  worketh  naturally  the  will  of  God.  For  this  blefiingis 
 giucn  them  that  truft  in  Chrifts  bloode ,  that  they  third  and  hunger  to  doe 
 Gods  wil.  He  that  hath  not  this  faith,is  but  an  vnprofitable  babler  oT faith  and 
 works,  and  neither  wotteth  vvhathe  bableth,  nor  whereunto  his  wordstencle. 
 For  he  feclcth  not  the  power  of  faith  nor  the  working  of  the  fpirit  in  his  heart, 
 but  interpreteth  the  Scriptures  which  (peak  of  faiih  and  works  after  his  owne 
 blind  reafon,  and  foohili  famafies,  not  hauing  any  experience  in  himfelfe. 
 
 Ttmoth,  Euery  member  of  Chrifls  congregation  is  a  finner,and  finneth  dai- 
 ly,fome  morCjand  fome  leffeifor  it  is  written,  i  .loh.  i  .Ifveefay  vee  heme  nojrnne 
 tve  deceins  ourfelues ,  and  the  truth  is  not  in  vs ,  And  Paul  Rom.  7.  That  gosd. 
 which  I  Tpoald,  that  doe  I  not:  hut  that  euH!  which  1  vrouIdmt,that  doe  I.  So  it  u  not 
 J  that  doe  f/(futh  he)  bnt  finneth  at  dxve  He  th  in  me.  So  the  Chriftian  man  is  both 
 a  finncr  and  no  finner ;  which  how  it  can  bc,iliew  it  me  by  your  experience. 
 
 Eufek  I  beeing  one  man  in  fubftance  and  two  men  in  quahtie,  fieln  and 
 fpirit ,  which  in  me  fo  fight  perpetually  the  one  againfl:  the  other ,  that  I  mult 
 goe  either  backward  or  forward,  and  cannot  (land  long  in  one  efbte .  If  the 
 fpirit  ouercome  in  tcntations,then  is  iTic  frronger  and  the  flcfli  weaker.  But  if 
 the  flelli  g^t  a  cufl:om,then  is  the  fpirit  none  otherwife  opprcfled  of  the  ^tCn^ 
 then  as  though  ilie  had  a  mountaine  on  hir  backc ,  and  as  we  fometime  in  oup 
 drcames  thinkc  we  beare  heauier  then  a  milftonc  on  our  breads :  or  when  we 
 drcame  nov»r  and  then  that  we  would  runne  away  for  feareoffome  thing,  our 
 legges  feeme  heauier  then  lead :  cuen  (o  is  the  iuirit  opprclTed  and  oiierladcn 
 of  the  fiefn  through  cuftome ,  that  (hee  ftruggleth  and  (hiueth  to  get  vp,and 
 to  brcake  loofcin  vaine ,  vntill  the  God  of  raercie  which  hearcth  my  ^roane 
 through  Tcfus  Chrid,come  and  loofeher  wuh  his  power ,  and  put  fomething 
 on  the  backe  of  the  flelli  to  kecpe  her  downe ,  to  niiniJli  her  ftrength  ,  and  to 
 mortifie  her.So  then  no  (inner  I  am  ifyou  regardthc  S[>irit,  the  profefiion  of 
 my  heart  towarde  the  La  we  of  God,  my  repentance  and  Ibrrow  that  I  haue 
 both  becjufe  I  haue  finned ,  and  am  yet  full  of  finne,  and  looke  vnto  the  pro- 
 mifcs  of  mercie  in  our  Sauiour  ChriO:,  2^nA  vnto  my  faith .  A  finner  am  I  if 
 you  looke  to  the  frailue  ofmv  flelli  which  is  a  remnant  of  the  old  Adam ,  and 
 as  it  were  the  ftockeof  the  olde  oliue  tree,  euerand  anon  when  occafion  is 
 giuen,fhooting  forth  his  braunches,  Icaues,  budde,  bloffome ,  and  fruit  alfo  : 
 which  alfo  is  as  the  weaknelle  of  one  which  is  newly  retouered  of  a  great  difr 
 cafe,  bv  the  reafon  whereof  all  my  dcedes  areimperfeft,  and  when  occafions 
 begreatlfiiiinto  horrible  deedej,:and  the  fruit  of  the  fin  whicli  remaineth  in 
 my  members  breaketh  out.  Notwithftanding,  the  Spiritlcaueth  me  not,  but 
 rebuketh  me,  and  bringetn  me  home  againc  vnto  my  profeffion ,  fo  that  I 
 neuci*  cad  off  the  yoke  ofGod  from  offmy  necke,  neither  yeelde  vp  my  felfe 
 vnto  finne  to,  feraeit ,  but  fight  a  freili,  and  beginne  a  ȣwe  battailc .  And  J 
 had  rather^  you  il.ioulct  vnc^crdamd  this  forth  of  th^  S^griptures,  by  the  exam*:^ 
 jpk  of  I&^irfS  and.  tiie  ApoHIeSi ,  loeas  was  tliefiaSJidaf  God^  and  a  cbofen 
 
($2S  ADiAlogtte&fthe 
 
 ferucint  of  G  oci,  to  tcflific  his  will  vnto  the  world.  Hc  was  fent  from  the  land 
 of  irrael,whcre  hc  was  a  Prophet,  to  goe  amongfl:  an  heathen  people  and  the 
 <rreateft  citie  of  the  world ,  then  called  Niniue ,  to  preach  tliat  within  fourtic 
 3aiesthey  lliould  be  dcftroied  for  dieir  finnes :  which  raefliige  the  free  will  of 
 lonas  had  as  much  power  to  dot  as  the  wcakeft  hearted  woman  in  the  world 
 had  power,  if  Ihc  were  commanded  to  leape  into  a  tubbe  ofhuing  fnakes  and 
 adders:  as  hnppily  ifGod  had  commanded  Sarato  facrjfice  her  fonncIfaac,as 
 he  did  Abraham,  fhce  would  haue  difputcd  with  God, ere  fihee  had  done  it,as 
 thou<^h  llicc  were  ftrong  enough.  Well, lonas  hartened  by  his  owne  imagina- 
 tion,and  reafbning  after  this  manner,  I  am  here  a  Prophet  vnto  Gods  people 
 the  Ifraebtes :  which  though  they  haue  Gods  word  teilificd  vnto  them  dailvj 
 yet  defpifc  and  worfhip  God  vndcr  the  likenefTc  of  calues ,  and  after  all  man- 
 ner of  fifhions  {auc  after  hi?  owne  word ,  and  therefore  arc  of  all  nations  the 
 worft  and  moft  worthie  ofpuniHimcnt.  And  yet  Godforloue  of  afewcthajE 
 arc  amono- them,  and  for  his  names  (ake  fparethand  dcfendeth  them:  how 
 then  fliall  God  take  fo  cruell  vengeance  on  fo  great  a  multitude  of  them  to 
 whome  his  name  was  ncucr  preached ,  and  therefore  arc  not  the  tcndi  part  Co 
 cuill  as  thefe?  If  I  therefore  fhall  goe  preach,!  Oiall  lie  and  fhame  my  felfe  and 
 God  too,and  make  them  the  more  to  defpifc  God.Vpon  this  imagination  hc 
 fled  from  the  prefencc  of  G  od ,  and  from  the  countrey  where  God  is  wor- 
 /hipped.When  lonas  cntred  into  the  fhip,helaid  him  downe  to  flecpc,for  his 
 conscience  was  tofled  betwcenc  the  commandement  of  God  which  fent  him 
 to  Niniue ,  and  his  flefhly  wifdomc  which  diflwaded  and  counfelled  him  to 
 the  contrarie,and  at  laft  preuailed  againft  the  commandement,and  caried  him 
 another  way  as  a  fhippe  caught  betweenc  two  ftreames(as  the  Poets  faine  the 
 mother  of  Meleager  to  be  betweenc  diuers  afFeftions  i  while  to  auenge  her 
 brothers  deadi  /he  {ought  to  fl.iy  her  owne  fonne)  whereupon  for  very  painc 
 and  tedioufnes  belay  down  to  fleepe  to  put  the  commandement  out  of  mind, 
 which  did  fo  gnaw  and  fret  his  confcience :  as  alfb  the  nature  of  all  the  wicked 
 is,  when  they  haue  finned  in  earneil: ,  to  feeke  all  meanes  with  ryot,  reuell,  and 
 padime  to  drme  the  remembrance  of  finnc  forth  of  their  hearts,  as  Adam  did 
 to  couer  his  wickednes  with  aprons  of  figleaues.  But  God  awoke  him  out  of 
 bis  drcame,and  fet  his  finnes  before  his  face :  for  when  the  lot  had  caught  lo- 
 naSjthen  be  Aire  that  his  finne  came  to  remembrance  againe,and  that  his  con- 
 fcience raged  no  Icffe  then  the  waters  of  the  fca.And  then  he  thou2;ht,he  one- 
 ly  wasji  finner,and  thought  al(b  that  as  verily  as  he  had  fled  from  God ,  as  ve- 
 rily G06.  had  caft  him  away:  for  the  fight  of  the  rod  maketh  the  naturall  child 
 not  onely  \o  (ce  and  acknowledge  his  fault,but  alfo  to  forget  al  his  fathers  old 
 mercy  and  goodnes.  And  then  he  confcfTed  his  finne  openly,  and  of  ver)'  de- 
 fperation  to  haucliued  any  longer  he  had  cafl  himfelfe  into  the  fea  betimes, 
 except  they  would  be  k>rt  alfo:  tor  all  this  God  prouided  a  fifli  to  fwallow  lo- 
 fias.When  lonas  had  beene  in  the  fifiies  bellic  a  (pace ,  the  rage  of  his  confci- 
 ence was  (bmewhat  quieted,and  hc  came  to  himfclfe  againe,and  had  receiued 
 A  litde  hope  ,  and  the  qualmes  and  pangs  of  de/peration  which  went  oucr  his 
 heart  werchalfeouercomc:then  hc  praiedto  God,andgaue  thanks  vnto  him» 
 When  lonas  was  caft  vpon  the  land  againe,  then  his  will-was  frce,and  he  ha^ 
 
 power 
 
fiate  of  a  Chrsjiian.  6tg 
 
 power  to  goe  whither  God  fcnt  him ,  and  to  what  God  commanded  him,  his 
 owne  imagination  laid  apart:  for  he  had  beene  at  a  new  fchoolc,  and  in  a  fur- 
 nace where  he  was  purged  of  much  refufe  6c  drofTe  of  flefhly  wifdom  which 
 refifted  the  wifdomc  of  God.  For  as  farre  as  we  be  blind  m  Adam  we  cannot 
 but  feeke  and  will  our  owne  profit,  pleafure,  and  glorie :  and  as  farre  as  we  be 
 taught  in  the  fpirit,  we  cannot  but  feeke  and  will  the  pleafure  of  God  onelv. 
 Then  lonas  preached  to  Niniue,and  they  repented:  then  lonas  lliewed  a2;am 
 his  corrupt  nature  for  all  his  trying  in  the  Whales  bellic .  He  was  fo  difplea- 
 fed  becaufe  the  Niniuites  perilhed  not ,  that  he  was  wearic  of  his  hfe,  and  wi- 
 flied  death  for  very  (brrow ,  that  he  had  loft  the  glorie  of  his  prophecying,  in 
 that  his  prophecy  came  not  topafTcjbut  he  was  rebuked  of  God,as  in  his  pro- 
 phecie  you  may  read. 
 
 The  Apoftles,Chrifl:  taught  them  euer  to  be  meeke  and  to  humble  them- 
 felues:yet  oft  they  ftriued  among  themfelucs  who  /hould  be  greateft:the  fons 
 of  Zebede  would  fit  one  on  the  right  hand  of  Chrift ,  the  other  on  the  left. 
 They  would  pray  that  fire  might  defcend  from  hcauen  and  conlume  the  Sa- 
 maritans. When  Chrift  TiSkcA^^hafay  men  that  lam^VtXzx  anfwered,7l6o»  art 
 ihefonne  of  the  limnq^  (Jod,  as  though  Peter  had  bin  as  perfeft  as  an  angel.  But 
 smmediatly  after  vvhen  Chrift  preached  vnto  them  of  his  death  and  paflionj. 
 Peter  was  angrie  and  rebuked  Chrift,  &  thought  earwcftly  that  he  had  raued, 
 and  not  wift  what  he  had  faidc:  as  at  another  time  in  which  Chrift  was  fo  fer-^ 
 uendy  bufied  in  healing  the  people ,  that  he  had  no  leafure  to  eate,  they  went 
 out  to  hold  him,  fuppofing  that  he  had  bin  befide  himfelfe.  And  one  that  caft 
 forth  diuels  in  Chrifts  name  they  forbad  ,  becaufe  he  waited  not  on  them,  fo 
 glorious  were  they  yet.  And  though  Chrift  taught  alway  to  forgiue,yet  Peter 
 after  long  ^oing  to  fchoole,  asked  whether  men  ftiould  forgiue  feuen  times, 
 thinking  that  eight  times  had  beene  too  much .  And  at  the  Inft  (upper,  Peter 
 would  haue  died  with  Chrift ,  but  yet  within  few  houres  after  he  denied  him 
 both  cowardly  and  fhamefully.  And  after  the  fame  manner,though  he  had  fo 
 long  heard  that  no  manmuft  auenge  himfelfe,  but  rather  turne  the  other 
 cheeke  to  the  fmiter  againe,  yet  when  Chrift  was  in  taking ,  Peter  asked  whe- 
 ther it  were  lawfull  to  fmite  with  the  fw©rd,and  taried  no  anfwer,  but  laide  on. 
 rafhly.  So  that  although  we  be  once  reconciled  to  God ,  yet  at  the  firft  we  be  - 
 but  children  and  young  fchollers ,  weakc  and  feeble,  and  muft  haue  leifure  to 
 grow  in  the  fpint ,  in  knowledge,  loue ,  and  deedes  thereof,  as  yong  children 
 muft  haue  time  to  grow  in  their  bodice:  and  fo  in  like  manner  the  fting  of  the; 
 ferpent  is  not  pulled  out  at  once ,  but  the  poitbn  ok  our  nature  is  miniihed  by 
 little  and  little,  and  cannot  before  the  houre  of  death  be  wholly  taken  away. 
 
 TimothA  perceiueby  your  godly  difcourfe,the  manifold  conflifts  between- 
 the  flefhnnd  the  fpirit ,  and  that  the  f^efhis  like  to  a  mightie  gyant ,  fuch  a  one 
 as  was  Gor!ah,ftrong,luftie,ftirring,enemie  to  God,confederate  with  the  de- 
 uill:  8c  the  fpirit  like  to  a  little  child,fuch  a  one  as  was  little  Dauid,new  borne,., 
 weake  and  feeb]e,not  alwaies  ftirring :  now  then  what  ineanes  doe  you  vfe  to-- 
 weaken  the  ftel]-),  and  ftrengthen  the  fpirit  ?• 
 
 Etifeb.  I  vfe  to  tame  my  flcih  with  praicr  and  fafting;,  watching,  deedes  oF 
 OTercie^holy  .meditatiojns  aiid  reading  theScriptures^andin  bodily  laHdur^and: 
 
 mi 
 
^^0  AT)Ulogue  cfthi 
 
 in  withdrawing  all  manner  of  plcafures  from  the.flcffi,ail<J  vvltfi  «^erci/ei  chft-' 
 traric  to  the  vices  which  I  finde  my  bodie  mofl;  inclined  to,  and  with  abftai- 
 ning  from  all  things  that  encourage  the  flefli  againft  the  fpirit :  as  reading  of 
 toyes  and  wanton  bookcs.feeing  of  playcs  and  enterludcs,\vanton  communi-* 
 cation,  foohCh  iefting,  and  eftcminate  thouglits  and  talking  of  couetoufnefTc^ 
 which  Paul  forbiddcth,  Eph.5 .  magnifj-ing  of  worldly  promotions.  If thefe 
 will  not  mortjfic  my  flefh ,  then  G  od  fcndcth  me  Tome  troubles ,  and  fo  ma- 
 keth  me  to  grow  and  waxe  pcrfet^  ,  and  fincth  and  trieth  me  asgolde  in  tli^ 
 fire  of  tentations  and  tribulations .  Thus  very  often  he  maketh  nie  to  take  vp 
 my  croffeand  nayleth  my  flefh  vntoit,for  the  mortifying  thereof  Marke  this^ 
 if  God  fend  thee  to  the  fea.and  promife  to  go  with  tbec,he  wii  raife  vp  a  tern- 
 pcH:  againfl  thee ,  to  proouc  whether  thou  wilt  abice  his  word,  and  that  thoU 
 maifl:  feele  thy  faith  and  weaknciTcjand  perceiue  his  goodnes;for  if  it  were  al^ 
 waies  faire  weather  and  thou  neuer  brought  into  fuch  ieopardie ,  whence  his 
 mercie  onely  deliuereth  thce,thy  faith  Oiould  be  onrly  a prcfureptiGn,'^<thou 
 ihouldeO:  be  euer  vnthankfiill  to  God,  andmercilcflc  vnto  thy  neighbour.  If 
 God  promife  riches ,  the  way  thereupon  is  pouertie :  whome  he  loueth,  hirli 
 he  chafteneth:  whome  hccKaltcth,he  Cafleth  downe:whomc  he  fauethhc  firll: 
 daranethrhe  bringcth  no  man  to  heauen,except  he  fend  him  to  hell  firft :  if  be 
 promife  life,he  flayeth  firlfzwhen  he  buildcth,he  cafteth  downe  all  firft:  he  is 
 nopatcher;  he  cannot  abide  another  mans  foundation :  he  will  notvvorke  till 
 all  be  pall  remedie,  and  brought  to  fuch  a  cafe  that  men  may  fee  how  that  his 
 hand,  his  power,  his  mercie,  his  goodnes,  his  truth  hath  wrought  altogether; 
 he  will  let  no  man  be  partaker  with  him  of  his  praife  and  glorie:  his  works  arc 
 wonderfoll  and  contrarie  to  mans  workcs ;  who  euer  ((aue  he)  deliuered  his 
 owne  fbn.his  onely  fonnc ,  his  deere  fonne,his  darling  vnto  the  death,and  for 
 his  enemies,  to  win  his  enemies,  to  ouercome  them  with  loue,  that  they  might 
 fee  loue  and  loue  again,and  of  loue  hkcwife  to  doe  to  other  men,and  to  ouer- 
 come them  with  well  doing  ?  lofeph  faw  the  funne  and  the  moonc  and  (cucrt 
 ftarrcs  worfliipping  him ,  neuerthelelTe  ere  that  came  to  paflc  God  laidc  him 
 where  he  could  fee  neither  funne ,  nor  moonc ,  neither  any  flarre  of  the  skicj 
 and  that  many  yearcs,and  alfo  vndeferued,to  nurture  him,to  make  him  hum- 
 ble and  meeke,and  to  teach  him  Gods  waies ,  and  to  make  him  apt  and  nieete 
 for  the  roome  and  honour  againe  he  came  to  it;that  he  might  be  If  rong  in  the 
 fpirit  to  minifter  it  well. God  promifcd  the  children  of  Ifrael  a  land  with  riuers 
 of  milkc  and  honie,yct  he  brought  them  forth  the  fpacc  of  fourtie  yeares  into 
 aland  wherein  no  riuers  of  milkc  and  honic  were ,  but  where  fb  much  as  a 
 drop  of  water  was  not ,  to  nurture  and  teach  them  as  a  father  doth  his  fonnCj 
 and  to  doe  them  good  at  the  latter  endc  ,  to  fubdue  their  cankred  nature,  to 
 make  them  Ifron^  in  the  fpirit  to  vfc  his  benefits  aright.  Laftly ,  God  promi" 
 fed  Dauid  akingdome ,  and  immediatly  ftirrcd  vp  Saul  againff  him  to  perfe- 
 cutc  him,  and  to  hunt  him  as  men  doc  hares  with  gray-hounds ,  and  to  ferret 
 him  out  of  cuery  hole,and  that  for  the  fpace  of  many  yeares ,  to  turne  him,  to 
 make  him  to  mortifie  hislufts,to  make  him  to  fecle  liis  owne  difcafcs :  in  fin^ 
 to  make  him  a  good  man,and  a  good  king.  'o   iK  ^   j 
 
 TirKoth.V>\x\  now  ifit  come  topalTe  that  you  be  tempted  to  any  great  finnr, 
 
 and 
 
fiateofaChrtftiart,  '     '  ^2X 
 
 and  the  flelli  oiiercomcthe  fpirit,  in  what  cafe  are  you  then  ? 
 
 r«/<?^.There  is  no  bodie  here  but  you  and  I,and  I  take  you  to  be  a  Chrifti- 
 an  and  a  faithful!  friend :  therefore  I  will  Ihew  a  little  of  my  experience.  The 
 laft  yearc  by  reafon  of  the  dearth ,  I  and  my  familie  were  put  to  great  pinches, 
 and  mofl  commonly  we  had  nothing  but  bread  and  water:  hereupon  1  be- 
 thought me  how  I  might  get  fomewhattoreheuemyferaihe:  it  camcinta 
 ininde  that  in  our  towne  a  rich  man  had  a  great  flocke  of  Iheepe ,  and  that  I 
 might  take  one  of  them  without  any  hurt  o^him .  I  was  very  loath  at  the  firft: 
 but  becaufe  there  wasfuch  great  flealmg  of  iLeepe,  and  I  was  in  e.vtremitie.in 
 the  night  I  went  among  his  iheepe  and  tooke  a  lambe ,  and  Itolde  mv  familie 
 that  it  was  giuen  me:  I  prefently  killed  it,  the  skinne  and  the  entralles'l  buried 
 in  my  backfide ,  the  flelli  we  drelTed  by  quarters ,  and  did  eate  it  with  thanld^ 
 giuin^(asmy  manner  is)  but  furely  very  coldly  ,.and  me  thought  my  praicr 
 was  abominable  in  Gods  fight.  After  I  had  thus  done :  we  fared  weli  for  the 
 fpacc  of  two  daies ,  but  I  felt  my  h^art  hardned ,  and  ni)'  lippes  were  almoft 
 locked  vp,  that  I  could  not  as  I  was  woont  praife  the  Lord .  The  third  ni<yht 
 after,  T  went  with  a  quiet  confcience(me  thought)to  my  bed ,  and  then  I  ilept 
 Ibundly  till  three  of  the  clockc  in  the  morning ,  but  I  dreamed  that  one  came 
 to  carrie  me  to  prifon,vpon  that  on  a  fudden  1  awaked ,  and  being  afraid  loo- 
 ked about  me,  and  fell  to  confider  why  I  fhould  be  afraid ,  and  I  remembred 
 that  I  had  finned  againft  God  by  robbing  my  neighbour:  Othenmyfeare 
 increafcd ,  and  I  thought  that  hell  gaped  to  deuourc  me ,  and  the  law  looked 
 vpon  me  with  fuch  a  terrible  countenance,  and  fo  thundered  in  mine  cares, 
 that  I  durftnot  abide  in  my  bed,  but  vp  and  to  goe .  Then  the  dcuill  affayled 
 me  on  euery  fide ,  to  perfwade  that  God  had  call  me  away :  faying ,  they  that 
 be  Godsjhaue  power  to  keep  his  laws,lhou  hafl  not,but  brcakeft^hem:  ther- 
 fore  thou  art  a  caft-away  and  a  damned  creature ,  and  hell  gapeth  and  fttteth 
 open  his  mouth  to  deuourc  thee .  And  I  thought  with  my  feife  that  I  bad 
 beene  alwaies  a  rankc  hypocrite :  for  as  the  clowdcs  of  the  ayre  doe  couer  the 
 funne,fo  that  fometimes  a  man  cannot  tell  by  any  fenfe  that  there  is  any  funne, 
 the  clowdes  and  winds  hiding  it  from  our  fight:  cuen  fo  my  cecitie  and  blind- 
 nes,and  corrupt  affeftioas,and  the  rage  of  my  confcience  <lid  fo  ouerfhadovv 
 the  fight  of  Gods  feed  in  me,  &  fo  ouerwhelme  h!sfpirit,as  though  I  had  bin 
 a  plaine  reprobate  .  And  thus  it  came  to  pafle  that  Dauid  making  his  praier 
 fo  God  accordingto  his  ownfenfe  and  feeling,but  not  accordingto  the  truil^ 
 defircd  of  God  ta  giuc  him  againe  his  fpirit.Which  thing  G  od  neuer  doth  in- 
 ^eede :  although  he  made  me  to  thinke  fo  for  a  time :  for  alwaies  he  holdeth 
 his  hand  vnder  his  children  in  their  falls ,  that  they  he  not  ftill  as  other  doc 
 which  are  not  regenerate.!  beeing  thus  turraoylcd  and  flung  with  the  confci- 
 ence of  finne  and  the  cockatrice  of  my  poifoncd  nature ,  hauing  behold  her 
 felfe  in  the  glalTe  of  the  righteous  law  of  God ,  there  was  no  other  falue  or  re- 
 medie  but  to  ruiine  to  tlie  brafen  ferpentChrift  lefus  which  Cned  his  blood, 
 hanging  vpon  the  crolTe,  and  to  his  euerlafling  tefiament  and  merciful!  pro- 
 ,mife,that  was  iliedde  for  me  for  the  remiflion  of  my  finnes,thercfore  I  got  mc 
 fpeedily  into  a  clofe  corner  in  my  houfe  ,and  there  vpon  mv  late  grcueling,  I 
 «cmfeffed  m j  finne  aod  praied  after  this  snannsr  in.  €&d.FatheJpwhat  an  hm^ 
 
^ii  ADutlogueofthe 
 
 rible  inonftcr  am  I  ?  What  tray  tor  ?  What  wretch  and  villainc  ?  Thy  mercic  is 
 wonderfiiUjthat  hell  hath  not  deuoured  me  hauingdeferued  a  thoufand  dam- 
 nations .  I  haue  finned,  I  hauc  finned  againft  thy  godly,  holy,  and  righteous 
 law ,  and  againft  my  brother  by  robbing  him,  whorae  1  ought  to  loue  for  thy 
 fake  as  dcarely  as  my  feife;  forgiue  me  father  for  thy  fonne  Chrift  his  fake,ac- 
 cordino-  to  thy  moft  mercifull  promifcs  and  teftament:  forget  not  good  Lord 
 thy  old  mercies  {hewed  vpon  me ,  let  them  not  at  this  time  in  me  be  quite  re- 
 mooucd.On  this  manner  praying  I  continued  many  houres,and  God  which 
 is  neerc  to  :-ll  them  that  call  vpon  him,  heard  me,  eafed  my  paine,and  afllired 
 me  of  the  remiHion  of  my  finne .  After  prefendy ,  for  the  more  eafing  of  ray 
 confcience  I  went  to  my  neighbour,  and  betweenc  him  5c  me  vpon  my  knees 
 confefled  my  fault  with  teares ,  defiringhim  to  forgiue  me,  and  I  wouid(a4 
 Gods  lawrcquireth)  reftore  that  which  I  ftole,  fourefold  :  he  (I  ihanke  him) 
 was  contented  and  tooke  pitie  on  mc,and  eucr  fince  hath  been  by  Gods  mer- 
 cie  my  good  friend.  So  by  litde  and  little,  God  rellored  me  to  my  firft  eftatci 
 but(me  thinkes)  I  haue  not  that  feeling  which  I  had  before ,  and  haue  beenc 
 worfc  eucr  linci :  God  of  his  great  mercie  amend  mc,and  increafe  his  graces 
 in  me. 
 
 Timoth.  But  I  pray  you,what  thinkc  you,wil  not  God  condemne  his  ownc 
 cleft  children  if  they  finne  ? 
 
 ^»/?^.  No,  fortheground-workcofourfaluationislaidin  Gods  cternall 
 clc£lion  ,  and  a  thoufand  finnes  in  the  world ,  nay  all  the  finnes  in  the  world, 
 nay  all  the  dcuils  in  hell  cannot  ouerthrow  Gods  eleftion.  And  it  may  be  that 
 finnes  doc  harden  our  hearts,  weaken  our  faith,make  fad  the  fpirit  of  God  in 
 vs:but  take  away  faith,  or  altogether  quench  the  fpirit,they  cannot.  God  con- 
 demncth  no  man  for  his  finnes ,  if  he  bt  adopted  in  Chrilt .  For  then  lofeph, 
 Abraham,Dauid,Peter,  Marie  Magdalene,  fhould  be  condemned .  God  is 
 like  a  fatherrand  a  father  if  his  child  be  ficke,and  therefore  be  froward,and  rc- 
 fufe  and  caft  away  his  meate,and  hauing  eaten  it  fpew  it  vp  againe ,  and  in  his 
 fit  be  impatient,and  raue,and  fpeakc  euill  of  hisfathcr,yct  I  fay  the  fither  will 
 not  cafl:  him  forth  of  his  doores,but  pitieth  him,  and  prouideth  fuch  things  as 
 may  reftorehimto  health,and  when  hcis  whok  remembreth  not  hisdiforde- 
 red  behauiour  in  his  ficknes. 
 
 Timoth.  What  meancs  doc  you  findc  moft  effeftuall  to  ftrengthen  your 
 faithjto  increafe  Gods  graces  in  you,  and  to  raife  you  vp  againe  when  you  arc 
 fallen  ? 
 
 Eftfeh,  Surely  I  hauc  very  greatcomfbrtby  the  Sacrament  of  the  Lords 
 Suppcrcfor  whereas  I  am  fpiritually  difearcd,and  am  prone  and  readie  to  fall, 
 and  am  moft  cruelly  oftentimes  inuaded  of  the  fiend,  thcfleOi ,  and  the  law, 
 wheirl  haue  finned,and  am  put  to  flight,and  made  to  runne  away  from  God 
 my  father :  therefore  hath  God  of  all  mercie  and  of  his  infinite  pitie  and  bot- 
 tomlcfle  compaliion  {ct  vp  his  Sacrament  as  a  figne  vpon  a  high  hill,  whence 
 it  may  be  fecne  on  eucry  fide  farreand  necrc,to  call  againe  them  that  be  runne 
 away.  And  with  this  Sacrament  he  (as  it  were)clocketh  to  them,as  a  hen  doth 
 for  her  chickcns,t0  gather  them  vnder  the  wings  of  his  merc)':and  hath  com- 
 maundcd  his  Sacrament  to  be  had  in  continuail  vfc,  to  put  vs  in  minde  of  his 
 
 con- 
 
 I 
 
flate  of  a  ChrifiutM,  6^  j 
 
 continual!  mcrcie  laid  vp  for  vs  in  Chrift  blood,  and  to  witncfTc  and  teftific  it 
 vnto  thcm,and  to  be  the  fcalc  thereof .  For  the  Sacrament  doth  much  more 
 liuely  print  the  faith,and  make  it  finke  downc  into  the  heart  then  doe  bare 
 wordes  oncly.Novv  when  the  words  of  the  tcftament  and  promifes  arc  fpor 
 ken  ouer  the  brcad(this  ray  bodic  that  was  broken  for  you:  this  is  my  bloode 
 that  was  (lied  for  you){liey  confirmr^hc  faith ;  but  much  more  when  the  Sa- 
 crament is  fecnc  with  the  cics,and  the  bread  broken,  the  wine  powi  cd  out  & 
 looked  on:  3cyct  more  when  I  talle  it  &  fracl!  it:  As  you  fee  when  a  man  ma- 
 keth  a  promife  vnto  another  with  light  words  bctweene  themfclucsand  fo 
 they  departedjhe  to  whomc  the  promife  is  made  bcginneth  to  doubt  whether 
 the  other  fpakccarneftly  or  mocked,and  doubtcth  whether  he  will  remmbcr 
 his  promife  to  abide  by  it  or  no.But  when  any  man  fpeakcth  with  aduifemct, 
 the  words  are  more  credible:  6c  if  he  fwcarcit  confirmeth  the  thing  more,and 
 yet  the  more  if  he  {trike  hands,if  he  giuc  carneft,if  hee  call  record,  if  he  giuc 
 nand  writing  5c  fcalc  it:fo  is  he  the  piore  and  more  beIceued,for  the  heart  ga- 
 thereth:lo,hc  (pake  with  aduifement,deliberation  and  good  fadncflc,he  clap- 
 ped handsjCalled  record,and  put  to  his  hand  and  feale:  the  man  cannot  be  fo 
 faint  without  the  feare  of  God  as  to  denie  all  this:niame  fhall  make  him  abide 
 his  promife ,  though  hec  were  fiich  a  man  as  I  could  not  compell  him,if  hec 
 would  denicit.  And  thus  we  difpute:god  fent  his  fbnne  in  our natureA made 
 him  fcele  our  infirmitieSjand  named  his  name  Ie{us,that  is  a  Sauiour,  becaufc 
 he  fhould  faue  his  people  fiom  their  finnes,  and  after  his  death  he  fent  his  A- 
 poftles  to  preach  thcfe  glad  tydings,to  thruft  them  in  at  the  eares  of  vs ,  dc  fct 
 vp  a  Sacrament  ofthem  to  teflifie  them  and  to  (calethcm,and  to  thruft  them 
 sn,not  at  the  eares  onely  by  rehearing  the  promifes  ofthetcftamcntouerit: 
 neither  at  our  eies  only  in  beholding  it,  but  beat  them  in  through  our  feeling, 
 tafting  and  fmelling  alfb,and  to  be  repeated  daiely  and  to  be  miniftred  to  vs. 
 He  would  not(thinke  we)make  halfc  fo  much  a  do  with  vs  if  he  loucd  vs  not, 
 and  would  not  haue  his  Sacrament  to  be  a  witncffe  and  teflimonie  betwecnc 
 himand  vSjto  confirme  the  faith  of  his  promifes  that  wee  fhould  not  doubt  in 
 them,when  welooke  on  the  (ealesofhis  obligations  wherewith  he  hath  boud 
 himfelfe:and  this  to  keepe  the  promifes  and  couenants  better  in  mind,  and  to 
 snake  them  the  more  deepely  to  finke  into  our  hearts,  and  bee  more  earneftly 
 regarded. 
 
 Tiwof/^.Confidering  that  this  which  you  fay  is  too  plainc,  great  fhamc  it  is 
 that  there  is  (lich  ncgle£>  of  the  Sacrament  as  there  is, and  that  it  is  fo  fcldome 
 yfcd:but  furely  want  of  faith  andthc  fecuritie  which  ouerfpreadeth  this  our 
 countric  is  the  caufc  of  ?.t,the  Lord  if  it  be  his  will  remooue  the  fame.  Now  let 
 me  heare  a  Iitde  how  you  lead  your  life,  and  haue  your  conuerfation  among 
 men? 
 
 Enfeh.l  haue  my  conuerfation  among  men  as  fincerc  as  I  can  in  righteouf- 
 nc$  and  holincs,which  is  after  Gods  commandements:our  Sauiour  f^ith ,  Let 
 jour  light  fo  flj'tne  before  men,thpit  thcj  may  fee  your  good  Tvorkes,aftdglorifieyour 
 father  which  is  in  hcAtien. 
 
 Timoth.\i\s  but  a  dim  light  which  we  can  carrie  before  men ,  and  fmallarc 
 ourgoodworke$,andtobccfl;ecracdofnovaluc  :  if  wee  were  preachers  or 
 
 Tt  I  rick 
 
rich  mcn,or  noble  mea,thcn  wc  might  fauc  foulcs,ginc  goo<f  counfcll ,  hclpc 
 many  by  your  almcs,but  you  and  I  arc  poore  mcn,of  bafe  birth ,  and  of  low€ 
 cle<^rcc,how  can  we  then  doc  any  good  workes? 
 
 ^Enfeb.Ai  touching  good  workes  by  that  nieafure  of  knowledge  that  goti 
 hath  <yiucn  mc,I  thinkc  that  all  workes  arc  good  which  are  done  according  to 
 the  otcdiencc  of  Gods  law  in  faith  and  with  thnnkfg,iuing  to  God,and  with  a 
 mindc  dcfirous  of  his  gloric  alone,and  I  thinke  that  I  or  any  man  els  in  doing 
 them  pleafc  God  whatfocuer  I  doe  within  the  lawc  of  God  ,  as  when  I  make 
 water.  And  trulhue  if  either  wind  orwatcr  were  flopped,  I  lliouldfecle  what 
 a  prctious  thing  it  were  to  doe  either  of  both,and  what  thankes  ought  to  bee 
 siuenGodtherefore.MoreoucrJputno  difference  betwccnc  workes, but 
 whatfocuer  commcth  into  my  hands  that  I  doc  as  timc,placc,and  occafion  gi- 
 ueth,and  according. to  ray  degrec.For  as  touching  to  pleafc  God  there  is  no- 
 worke  better  then  otlicr:  G  od  lookcth  not  firft  on  my  workes  as  the  worlde 
 doth,or  as  though  he  had  needc  of  them:  but  God  lookeih  firft  on  my  heart 
 what  faith  1  hauc  io  his  word,  how  I  beleeue  him,  truft  him,  and  howe  I  loue 
 him,for  his  mcrcie  that  he  hath /hewed  tome,hec  looketh  with  what  heart  I 
 worke,and  not  what  I  worke,how  I  accept  the  degree  he  hath  put  me  in,  not 
 of  what  degree  I  am.  Let  vs  take  example.  You  arc  a  minifter  and  preach  the 
 word,I  am  a  kitchin  boy,and  vvafii  my  mafters  dilries-Ofthe  Miniftery  harkc 
 what  the  Apoftlc  faith:  If  I  preach  I  nauenaugiit  to  reioice  in,for  neceflity  is 
 put  vpon  mcsif  I  preach  not  the  gofpeU  as  who  fiiotild  {ay,G  od  hath  made 
 inc  fo,woc  is  to  me  if!  preach  not.If  I  do  it  willingly(faith  he)thcn  I  hauc  my 
 reward:that  isjthen  I  am  fure  that  Gods  fpiril  is  in  me ,  and  diat  I  am  cleft  to- 
 ctcniail  lifc.If  I  doc  it  againft  my  will,the  office  is  committed  to  me  ,  thai  is,I 
 doe  it  not  of  loueto  God,but.to  get  a  liuing  thereby,  and  for  a  worldly  pur- 
 pofe,and  had  rather  othcrwife  liue:then  doc  I  that  office  which  God  hath  put 
 vpon  mcjbut  doc  not  pleafe  G  od.So  then  if  you  preached  not,  or  in  preach- 
 ing had  not  your  heart  aright,you  miniQer  the  office,  and  they  that  hauc  the 
 fpsrit  of  God  heare  his  word,yca,though  it  were  fpoken  by  an  AlTe,  and  the 
 woebelongesh  to  you^but  and  if  you  preach  willingly  with  a  tiueheart  and 
 confcience  to  Goci/dien  you  (li-iH  feele  the  earned:  cfeteinal  life,and  the  wor.r 
 king  of  the  fpirit  of  God  in  you,and  your  preachingis  a  good  worke  in  you., 
 No.v  I  that  minUlcr  in  the  kitchin, and  am  buta  kitchin  boy,recciuc  all  thingi 
 at  tlie  h.ind  of  God,kno\v  that  God  hath  put  me  in  fuch  an  office,  fnbmit  my 
 felfe  to  his  wil,and  fcrue  my  mafi:cr,not  as  a  man  but  as  Chrift  himfelfe,with  a 
 pure  heart  according  as  Paul  teacheth  me,putting  my  truft  in  God,  &  of  him 
 fccke  my  rcward.Moreouer,therc  is  not  a  good  deedc  done ,  but  mine  heart 
 rcioyctth  therein  ,yea,when  I  heare  that  the  word  of  God  is  preached  by  you 
 and  fee  the  people  turne  vnto  God:I  confcntto  this dcede,my  heart breakcth 
 out  in  me,yea  it  fpringeth  and  Icapeth  in  my  breaft  that  God  ishonoured,and 
 in  my  heart  I  do  the  fime  that  you  doe  willi  the  like  delegation  and  feruency 
 of  fpirit. Now  he  diat  rccciuetha  Prophet,in  the  name  of  a  prophct,receiucth 
 a  propliets  reward,that  is,hce  that  confcnteth  to  the  Acc<^q  of  a  prophet  and 
 maintaineth  it,  thefime  hnth  the  fpirit  andcarneft  of cucrkfting  life,  which 
 the  prophet  hath,andis  ckft.as  die  prof^ietis.Now  if  ws  compare  worke  xo» 
 
Iverkc,t1ierc  IS  a  3iffcrcncc  betwixt  vvafhingofdinicijSnt?  preaching  the  wofiS 
 ©fGod:bm  as  touching  to  pleafc  God  none  at  all.  For  neither  that  nor  thi« 
 pieafcth  Godjbut  as  farrc  forth  as  God  hath  chofen  a  man ,  and  hath  put  his 
 fpirit  in  him,and  purified  his  heart  byfaithandtruftinChrift.  Asthcfcrip- 
 turcs  call  him  carnall  which  is  not  renucd  by  the  (pirit  and  boi  re  againc  in 
 Chrifts  fielGh,&  all  his  works  likceucnthc  very  motions  of  his  iieart  &  mind, 
 ^s  his  learning.dotftrinc^and  contemplation  oFhic  things,  his  preaching ,  tea- 
 ching,and  (ludic  in  thcfcripture^building  ©f  Churchcs/ounding  of  Colled- 
 gesjgiuing  ofalmcSjand  whatfoeucr  he  doeth,though  they  fecrac  fpiritual,5c 
 after  the  law  of  God  ncucr  Co  much:  So  contrariwiic  hcc  is  fpirituall  which  it 
 renucd  in  Chrifi-,and  all  his  workes  which  fpring  from  faith  fecmc  they  ticucr 
 fo  o-roiTcas  the  waihing  of  tlie  difciples  fccte  done  by  our  Sauiour  Chrilt,  & 
 Peters  fithingafter the reflirrcc^ion, yea  decdes  ofmatrimony arc pur« fpiri- 
 tuall if thc)'  proceede  offaith,and  whatfoeuer  is  done  within  the  lawcs  of  god 
 though  it  t5C  wrought  by  the  body,as  the  wiping  of  ihocs  and  fuch  likcjiovr- 
 foeuer  grolTe  they  appeare  outwardly,yet  are  fanftified. 
 
 Ttmoth.  What  hee  the  fpeciall  diings  in  which  you  Icadc  your  conucrfa» 
 tion? 
 
 £«,/^^.Onc  thing  is  the  reading  of  thc  fcripturc. 
 
 Timoth,  It  is  dangerous  to  read  thc  fcriptures,  you  that  hauc  no  learning 
 snay  eafily  fall  into  errors  and  hcrefies. 
 
 8ufeb.Ai  he  which  knowcth  his  letters  perfc<flly,and  can  (pell ,  cannot  but 
 read  if  he  be  diligcntrand  as  he  which  hath  cleerc  eics  without  impediment  or 
 Ict,and  walketh  thereto  in  thc  light  and  open  day,cannotbut  fee,  if  hee  attend 
 and  take  heede:eucn  fb  I  hauing  thc  profeflton  of  my  Baptifrae  oncly  written 
 in  mv  hcart,and  feeling  it  fealcd  vp  in  my  conlciencc  by  the  holy  Gholh  can- 
 not but  vndcrftand  thcfcripturc,becaufe  I  cxcrcifcmy  felfe  therein,and  com- 
 pare one  place  with  another>and  markethe  manner  offpecch ,  and  aske  here 
 and  there  the  meaning  of  a  fentcncc  of  them  thatbce  better  cxercifcd  then  I: 
 for  I  feelc  in  my  heart,and  haue  a  fenfible  experience  ofthat  inwardly,  which 
 the  fpirit  of  God  hath  deliuered  in  the  fcriptures .  So  that  I  fincT  mine  inward 
 experience  as  a  commentarie  vnto  me. 
 
 ,  Tim9th.^c  arc  all  baptizcd,belikc  then  we  fhall  all  vndcrfland  the  Scrip- 
 "ture. 
 
 Enfeh^MiX  alas  very  fewe  there  be  that  are  4aught  and  feelc  their  ingrafting 
 sntoChriftjthciriuftificationjtheir  inward  dying  vnto  finneand  liuingvnto 
 rightconfne(re,which  is  the  meaning  of  their  Baptifme.  And  therefore  we  re- 
 mainc  all  blind  gcnerally,as  v^ell  the  great  Rabbins  which  brag  of  their  Icar- 
 nin^,asthepoore  vnlearncdlay  man.  Andthe  fcripturc  is  become  fo  darke 
 vnto  thcm,that  they  grope  for  thedoorc  and  can  finde  noway  inj  and  it  is 
 Ijccomc  a  maze  vnto  them  in  which  they  wander  as  a  mi  ft ,  or  as  (as  wee  fiy) 
 led  by  Robbin  goodfellow.And  their  darkncs  cnnct  comprehend  thc  light 
 of  thc  Scriptures ,  but  they  read  them  as  rRcn  doc  taks  of  Robbin  hood,  as 
 fiddles,  or  as  o!de  Prices  read  their  Ladies  Mattins  which  they  vnderilcode 
 Jiot- And  vntili  a  man  be  taught  his  Baptifme^that  his  hcort  fecle  thc  fwcctncs 
 of  it,the  fcriptures  arc  fcut  vp  from  him,  and  fo  darkc  that  hc^  could  not  vn- 
 //'•  Tt  2  ■   derlUnd 
 
^26  ^  'T>Mlo^He  of  the 
 
 dcrftanditjthoughPcterjPauljOiChrifthimfclfedici  expound  it  volo  himj 
 no  more  then  a  man  ftarke  blind  can  fee  though  thou  fet  a  candle  bcf-bre  him, 
 or  fhew  him  the  funnc,or  point  with  thy  finger  vnto  that  thou  wouldft  hauc 
 him  lookc  vpon.  As  for  herelie  there  is  no  danger  ifa  man  come  to  the  fcrip- 
 ture  with  a  meeke  fpirit.feeking  there  to  aihion  himfelfe  hke  vnto  Chrifi:,ac- 
 cordinn-to  the  profeffionand  vowe  of  his  baptifine:but  contrariwifc  he  fliall 
 there  find  the  mightie  power  ot  God  to  alter  and  change  him  in  the  inner  ma 
 by  little  and  little,ull  inproceflc  he  be  ful  ilupen  after  the  image  of  our  Saui- 
 our  in  knowledge  and  loue  of  all  trueth,and  power  to  workc  thereafter .  He- 
 refies  fprins:  not  of  Scripture,  no  more  then  darkeneiTe  ofthcSunne,butarc 
 darkecloudes  which  fpring  out  of  the  blinde  hearts  of  hypocrites  giuen  to 
 pride  and  (ingu1aritie,in;l  doe  couer  the  face  of  the  ScnpturCjand  blind  thcix 
 cics  that  they  cannot  r  eliold  the  bright  beames  of  the  fcripturc. 
 
 Tiw^^/^.By  this  I  aiilv cm  gather  that  the  Papilfs  which  cannot  rcadcthe 
 Scripturcs,exccpt  th.  y  tall  into  crrors,haue  not  the  fpirit  of  Chrifl:  working 
 in  thcm,and  teaching  dicin^but  the  lying  (pint  ot  AntichriO:  the  deuill,&  that 
 if  God  would  giue  them  any  true  feeling,  and  open  their  eies  ,  they  would 
 quite  change  their  mindes.  But  what  other  exercifes  haue  you? 
 
 StifebX^xzxtx  and  thankfgiuing  to  God. For  God  hath  promifed  very  boii- 
 tifuU  vvnto  them  which  praie  in  trueth,anditis  one  ofthcgreatclf  comforts  I 
 haue  at  all  times.  Againe,God  which  commanded  me  not  to  (leale,comman- 
 dethmealfo  topraic,andhiswillis,  that  one  commandement  fhould  bee  as 
 well  kept  aianotherrand  therefore  I  am  perfwadcd  that  condemnation  wilt 
 befall  a  man  as  well  for  the  one  as  for  the  other.  And  that  prayer  ought  to  bee 
 continually  euen  in  euci  y  bufines  a  man  doth ,  me  thinketh  it  moff  agreeable 
 to  Gods  will. For  if  I  fhould  come  into  my  neighbours  houfeandtakc  his 
 eoods.andvfe  them,  not  borrowing  them,  or  asking  any  leaue,  they  would 
 lay  handes  on  me,and  make  me  a  ihecfe.The  worlde,and  all  the  things  in  the 
 world  are  the  Lords,not  minerfo  then  if  I  fhall  daily  vfc  them ,  neucr  (eeking 
 to  the  Lord  by  praier  for  the  vfe  ofjthem,  before  God  I  am  an  vfurper,nay  a 
 ranke  theefe,^  therefore  I  dclire  of  God  hartely  that  I  may  vfe  all  his^ood 
 creatures  with  fcare  and  rcuercnce;and  that  I  may  fan<flifie  his  name  in  them, 
 which  Paul  llieweth  me  to  be  done  by  the  word  of  God  and  praicr,thc  word 
 fhewing  me  the  laweftill  vfe  of  his  creaturcstpraicr  obtaining  at  Gods  hands^ 
 that  I  may  \{.t  them  aright.If this  praftife  were  v^t^  of  men  in  their  profcdi- 
 ons  &  callings,!  am  perfwaded  there  would  be  a  thoufad  vices  cut  off  which 
 in  men  abound,and  are  committed  without  Hiaroe. 
 
 Timoth.l  think  the  reft  of  your  Chriftian  exercifes  be  the  praflifing  of  the 
 Commandements  of  the  lawc. 
 Enfeb^tTi  they  are  indecdc. 
 
 Tim9th.yi<:  thinkcs  it  is  an  hard  point  of  the  law  for  a  man  to  loue  his  ene- 
 xnic. 
 
 €t*feh.  Itisindcederyct  in  the  faithfull  it  will  be  fb:  for  they  hauc  in  thcif 
 hearts  a  pcr(vva Hon, that  wheras  they  are  damned  in  themfelucs ,  yet  in  Chrifl 
 the  mcrcic  ofGod  is  moft  plentiful!  to  their  faIuation,and  al this  God  confir» 
 »cdi  and  fcalcth  vnto  thcra  by  his  holy  fj^irit ,  and  dicrcfore  they  cannot  but 
 
'  fiatiofAChriJlioH^  $^y 
 
 [otie  GoA  agairtc ,  and  that  with  a  fcrucnt  louc  cucn  atone  all  things  in  the 
 world ,  and  Co  thc)'  louc  all  Gods  creatures ,  and  cucn  their  enemies ,  bccaufc 
 they  bcare  thc  image  of  God  whomc  they  louc:  like  as  I  hauc  a  friend  5c  louc 
 liim,I  louc  all  of  his  name,aU  his  kinred,  and  all  that  appertain  vnto  him.  And 
 by  thc  way,hercis  a  good  way  to  know  whether  we  hauc  faith  or  not.thouo-h 
 faith  oncly  iuftific  and  make  the  mariage  betweene  our  foule  and  Chriit,  and 
 is  properly  thc  marriage  garment ,  yea,  and  thc  fi^nc  7^« ,  that  dcfcndeth  va 
 from  "the  fmiting  and  power  of  cuill  angels ,  and  is  alfo  thc  rocke  on  which 
 Chrifts  church  is  built,  and  ftandcth  againftall  weather  of  wind  andtcmpeft: 
 yet  is  faith  ncucr  fcuered  from  hope  and  charitic :  then  if  a  man  will  be  furc 
 that  his  faith  is  pei-fc<fl,let  him  examine  himfclfc  whether  he  louc  thc  law:  and 
 in  like  manner  if  he  will  know  whether  he  louc  thc  law,  that  is,  louc  God  and 
 his  neighbour,  then  let  him  examine  himfclfc  whether  he  belecueinChrift 
 oncly  for  thc  rcmiflion  of  finnc,&  obtaining  thc  promifcs  made  in  thc  Scrip- 
 ture. And  eucn  Co  let  liim  compare  his  hope  of  thc  life  to  come  with  faith,and 
 !ouc,and  to  thc  hatred  of  finnc  in  his  hfe,which  hatred  thc  louc  of  thc  law  in- 
 gcndrcth  in  him.  And  if  they  accompanic  not  one  another  all  three  together, 
 then  let  him  be  furc  all  is  but  hypocrific. 
 
 Timoth.  Yet  by  your  Icauc  faith  cannot  make  a  man  iuft  before  GoA  with- 
 out hope  and  charitic :  then  they  alfo  with  faith  hath  forac  ftrokc  in  iuftifica* 
 tion.  J 
 
 Eufeb.  I  anfwcr ,  though  they  be  infcparablc ,  yet  I  praifc  God  I  doe  con*- 
 ceiue  how  thefc three  hauc  three  fcparablc  and  fundrie  offices.  Faith  ,  which 
 oncly  is  an  vndoubtcd  and  furc  affiance  in  Chrift ,  and  in  the  Father  through 
 him,certificth  the  corifciencc  that  thc  finne  is  forgiucn ,  and  the  damnation  of 
 the  law  taken  away.  And  with  (uch  perfwafions  moliifieth  thc  heart  and  ma- 
 keth  it  louc  God  againc  and  his  law .  And  as  oft  as  wc  finnc,  faith  oncly  kec- 
 peth,that  we  forfake  not  our  profeflion,  and  that  louc  vtterly  quench  not,and 
 pope  failc,and  onely  maketh  thc  peace  againc :  for  a  true  bcleeuer  truflcth  in 
 Chrift  alone ,  and  not  in  his  ownc  workcs,  nor  ought  els  for  the  remiffion  of 
 finncs.Thc  office  of  louc  is  to  povvrc  out  againc  thc  fame  goodnes  that  it  hath 
 receiued  of  God  vpon  her  neighbour,to  be  to  him  as  it  feeleth  Chrift  to  bc4o 
 it  (clfc.  The  office  of  louc  is  onely  to  hauc  compaflion ,  and  to  bearc  with  her 
 neighbour  thc  burden  of  his  infirmities,  i .  Pet.  4.  Louc  couereth  the  multi- 
 tude of  finnes:  that  is  to  fav,confidereth  the  infirmities ,  and  intcrpreteth  all  to 
 the  beft,&  taketh  for  no  (inne  at  all  a  thouland  things,  of  which  theleaft  were 
 enough(if  a  man  loucd  nOt)to  goe  to  law  for,  and  to  trouble  and  difquict  an 
 whole  townc,and  fomtime  a  whole  realmc  too.  Thc  office  of  hope  is  to  com- 
 fort in  aduerfitie,nnd  to  make  patient  that  we  faint  not ,  nor  fall  do  wne  vnder 
 the  croficjor  caft  it  ofFour  backes.  Thus  thefe  three  infcparablc  hauc  fcpara- 
 blc offices  and  eflfeds ,  asheatc,and  drines,  beeing  infcparablc  in  the  fire  hauc 
 yet  their  fcparablc  operations ,  for  drines  oncly  expclleih  the  moy  fines  of  all  i 
 that  isconfumcd  by  fire,  and  Ix-atc  onelv  deftroicth  thc  coldncs.  And  it  is  not 
 all  one  to  fav,the  drines  onely ,  and  thc  drines  that  is  alone ,  neither  is  it  all  one  ^ 
 to  fay,faith  onely,and  f^iith  thaf  is  alone.  ^ 
 
 Timoth.  You  arc  to  be  commended,  vou  are  fo  pcrfc£\  in  thcfc  high  points 
 
 Tt  3  of 
 
^jS   '  ^y^TiiAUgne BJ the 
 
 ofrcligion,butI  knowyou  fpcakc  of  experience ,  for  in  vou  faith  and  hop« 
 
 towards  Goc!,and  charitie  towards  your  neighbour  arc  infcparable. 
 
 En(eb\xto^\c  no  commcndations:fliamc  and  confuiiqn  bcMmc  eter- 
 nally ,that  all  glorie  may  be  vnto  God.  .    .^ 
 
 Timoth.hut  let  vs  talke  on  further  of  our  duties  which  wee  muft  performc 
 if  wc  wil  hue  Chrifhan  like  among  men.  And  I  pray  you  tcl  mc  what  do  yoii 
 meanc  that  you  giuefo  much  vnto  the  poore,  confidering  you  arcfopoorc 
 your  fclfc^I  fpcakc  my  confcicncc  if  you  had  ability  ,you  would  do  more  then 
 an  hundred  of  thofc  rich  men  doc.  ..  '      ^ 
 
 '.  ^;y/^/\God  knowcs  my  heart  ,  it  Js.a  hell  vnto  me  to  {cc  my  brother  fof 
 whomChrid  Oied  hisblood,to  want,if  Ihaue  any  thingin  the  world  to  giuc 
 him.  Among  Chriflian  menjloue  maketh  all  things  comrnon;euery  man  is  o- 
 thcrs  debtcr,and  cucry  man  is  bound  to  minifler  to  his  neighbour,  $i  to  (upi*. 
 plie  his  neighbours  lackeof  thatvvhcrewiih  God  hath  indued  hioii .  Chrif)  is. 
 Lord  ouer  all,and  euery  Chriflian  is  heire  annexed  with  Gbrin,and  therfojj^ 
 j^ord  ouer  all,and  euery  one  is  Lord  of  vvhatfocuer  another  hath:  if  then  -myl 
 brother  or  ncip-hbour  nccdc,  I  haue  to  helpe  him:  ,\nd  if  1  (Levvc  not  mercie» 
 but  withdraw  my  hands  from  him,thcn  rob  I  him  of  hisown,5c  am  a  tbecfs-i 
 A  Chriftian  man  hath  Chriftsfpirit:now  Chrif}  ismercifull,  if  I  lliall  not  bee 
 mercifull,!  kiue  not  Chriilsfpint:if  I  haue  not  Chrifts  fpirit.thcn  am  I  nonC; 
 of  his  And  though  I  lliewe  mercie  vnto  my  brother ,  yet  if  I  doe  it  not  with 
 fodi  burnino;  louc  as  Chrift  did  it  vnto  mc,  1  muli  knowledsie  mv  linne  and 
 ochre  mercie  in  Chrilf.  ■,    ■  ..    ;      .  -      .  -> 
 
 TimotheiuJ^di  man  mufl:  be  franke  an<i  free,  then  a  man  mufl  giuc  of  bis, 
 owne  (lockc  to  tlic  poorc  members  of  Chrifl,  and  diminifh  his  own  fujb?! 
 fiance.  'i 
 
 ^'«j'^^.Yeaindccde  (if  neede  {^o  require)  wee  arc  made  fiewardj  of  thofe 
 goods  which  Godhath  giuen  vSjiliallaftewardtakeall  vnto  himfclfc  with-, 
 out  reproofeJl  am  fiire  that  tliey  which  were  concerted  at  Peters  firii  Sernioi 
 after  Chrifts  afcenfion^diminiOicd  their  fubftance  when  tl-tey  fold  them  j^iid") 
 gaue  them  to  the  poore. I  am  furc  that  the  Churches  which  were  in  Macedo-^ 
 nia,which  feiit  relief  c  vnto  their  ChurcJics  cUen  aboue  their  abilrcie  ,  they  be--^ 
 iiig  in  extiearac  pouertie  did  diminilli  tlicir  pofTcflions:  and  God  graunt  oac 
 conuerfatios  may  be  hkc  theirs.  And  that  wc  fhould  be  like  thenijlheir  exam-- 
 plc5  of  great  eompadion  are  recorded  in  the  fcripturcs.  -^,'.  .j^ 
 
 31fW(?r/:^.jVlany  ofvs  haue  our  ,felucs,wifc.childrcn, father,  mother,  5c;kiDS«j'j 
 follce  to  rcli€ue,fo  that  it  will  be  heard  to  deale  after  this  manner.  ■_  ■  ^-^ 
 
 Eufeh.WSiA  nqtthcfc  men  fbryea  I  warrant  you  had  they.  And  the  want  c^f^ 
 louc  which  you  dcerae  of,  thcGofpell  of  Chriftknovvethnot-thata  man^ 
 lliould  begin  at  himfelfc,and  then  defcend  I  wot  not  by  what  ftcps-Loue  fec- 
 kcth  not  her  owne  profit,but  maketh  a  man  to  forget  himfclfcjand  turne  his 
 proilt  to  another  man,as  Chrift  fought  net  himfelfe  or  his  owne  profitc  bu^ ;. 
 curs.This  tcarme(my  felfe)is  not  in  the  gofpell ,  neither  yet  father^.molhcr,fi-j 
 ffer,brother,kinfinan,that  one  fhould  in  louc  bcc  preferred  before  anotb^i^^,." 
 The  louc  that  fpringcth  out  oFChnfl:  ex'dudct^  no  man.ncithcr  puttcrh  dif^j, 
 fercncj:  bctvvceoc  one  another  .In  Clirxftrwe  aic  all  of  one  degree  without  re-  '^ 
 
^dte»fdChrifti/m,  $^f 
 
 tfeii  cf  pcifbnj.Notwitliftanding  though  a  Chriflian  mans  heart  be  op^n  to 
 all  ircn,anc{  rccciucth  all  men,  yet  bccaufe  his  abilitie  of  goods  cxtcndeth  not 
 To  farrc,this  prouifion  is  madcthat  cnciy  man  /hould  care  for  his  ownc  ho»- 
 (hold.as  father,  mother,thinc  ciders  that  hauc  holpen  thce,vYife,chi]dren,  and 
 fcruants.  When  a  man  hath  done  his  dutie  to  his  houfhold ,  and  yet  hath  far- 
 ther aboundancc  of  the  blcffing  of  Godjthat  he  oweth  to  the  poorc  that  can- 
 not iabour,and  cannot  get  vs^ork,&  yet  arc  dcftitute  of  friends;  to  the  poorc  I 
 imcanc  which  he  Icnovvcthjand  to  them  of  his  ownc  pariOi-For  that  prouifion 
 ©ught  to  be  had  in  the  Church ,that  cucry  pariHi  prouidc  for  the  poorc.If  hii 
 neighbours  which  he  knowcth  be  ferucd,thenis  he  a  debter  to  the  brethren  a 
 thoufand  miles  ofF,if  he  henre  of  their  neceffitic  and  hauc  himfelfc  any  plcntic: 
 vea,to  the  very  Infidels  he  is  a  debter  if  they  nccdc,^$  farrc  foorth  as  hedoeth 
 hot  maintainc  them  againfi:  Chrifl.Thus  is  cucry  man  that  nccdcth  my  hclpc 
 my  fathcr,mother,(iQcr,  and  brother  in  Chrifl: :  cuen  as  cucry  man  that  doth 
 the  will  of  the  father  jxs  father,mothcr,fi{ler,and  brother  vnto  Chrift. 
 
 Timoth.Now  yc  fomewhat  perfwade  mc  of  that  which  mc  thought  at  the 
 £rftblufh,wasagainf{:  common  fcnfc. 
 
 ■^^  EnfekBy  Gods  grace  I  will  perfwade  you  morcyct.  Howe  ifour  Sauiour 
 Chrifl:  leflis  fhouldnow  dwell  vpon  the  earth  in  pouertic  and  want  ,couldc 
 not  you  be  contented  to  bcftowc  halfe  your  goods  on  him? 
 V  2/>wof;^.Halfc  my  goods?Nay  trucly  alhand  my  heart  blood :  for  I  know  if 
 JIhould  loofc  my  life  for  hiro,l  Ihiould  fiuc  it. 
 
 Eufcb.W cry  wcl,Chrift  is  al  in  al.Euery  Chriftian  man  to  another  is  Chrift 
 liimfclfe,and  yvhatCbeuer  is  done  to  the  poorc,  is  done  to  Chrifl:  himfelfc,  and 
 therefore  your  neighbours  needc  hath  as  good  right  in  your  goods  as  hath 
 Chrifl:  himfelfc  which  isheirc  and  Lord  ouer  all.  And  lockc  what  you  owe  to 
 Chrid.that  you  owe  to  your  neighbours  necde:  to  your  neighbour  owe  yoa 
 your  heart  and  life,and  whatfocuer  you  hauc  or  can  doc. 
 
 Timoth.We  need  not  giuc  our  reliefc  except  thcpoorc  require  it. 
 
 Suleh.K^kt  or  not,if  tney  want, you  are  bound  to  releiue  them  *,  As  Chrift 
 Ioucdyou,{bIoucthem.Chriftloued  you  being  his  cnemic  ,«?^'hcn  I  amfurc 
 of  it  you  neuer  asked  rcmifllon  of  finnes. 
 
 Timoth.Wt  necde  not  relceue  them  often,ncede  we? 
 
 Etifeb.Yc%^^%  long  as  you  arc  ablc,and  as  oft  as  they  want.  IfChrifi:  fliould 
 forgiuc  vs  but  oncc,wc  fliould  come  fhort  of  heauen. 
 
 7?>«<7/^.Thcworldisfiillofnaughtines,  and  lewd  people  take  pleature  in 
 doing  wrong,and  in  flandcring,  &  in  hindering  their  brclhrcnrhow  can  you 
 liue  among  them  in  quietnes,doc  you  vfc  to  giuclikc  for  like? 
 
 ^jftf/i-^.NOjyoumufl  vnderfl:and  that  thcrebe  two  fl^alcs  or  rcgimentsin  the 
 worldjthc  kingdome  of  heauen  which  is  the  regiment  of  the  gofpell :  and  the 
 regiment  ofthcworldc,  which  is  the  tcmporall  kingdome.  In  thelirfl:  {late 
 there  is  neither  father  nor  mother,ncithcr  mafler,mi(n-cfre,maid,nor  feniant, 
 nor  luisb;^nd,nor  wife,  nor  Lord,nor  fubie£V,nor  inferiour,  but  Chrift  is  all, 
 &  each  to  othcrij  Chrifl  himfelfc,  there  is  none  better  then  other ,but  al  alik^ 
 good,ail  brcthrcn,and  Chrifl  only  is  Lord  ouer  all,ncithcr  is  their  any  other 
 
 Tt  4  thbr 
 
S^9  AT^iahgueofthe 
 
 thing  to  docjor  other  lawc/auc  talouc  one  an  other  as  Chrid  loucd  v$:int|ie 
 tetnporall  icgiment/is  husbancl,wifc,fathcr,niother/onnc,  claughter,millris, 
 niaicl,raanferuant/ubiea,Lord?Nowe  cuery  pcifon  is  a  double  perfon ,  and 
 vnder  two  reo-iments :  In  the  firft  regiment  I  am  a  perfon  of  mine  owne  felfc 
 vnder  Chriftlind  his  do<^rine,and  may  neither  hate  nor  be  angric,and  much 
 lelTe  fio-ht  or  reuengerbul  mull  after  the  example  of  Chrift,  humble  my  fclfc^ 
 forfake  and  denie  rny  felfe,and  hate  my  felfe ,  and  caft  ray  felfe  away,  and  bee 
 jneeke  and  patient.and  Icteuery  man  goe  ouerxne,and  tread  rac  vnder  footc, 
 and  doe  me  wrongc :  and  yet  I  am  to  louc  them,and  pray  for  thcm,as  Chrift 
 did  for  his  cruciiiers:for  louc  is  all,and  whatfoeucr  is  not  of  loue,is  damnable 
 and  caft  forth-of  that  kmgdomc.In  the  tcmporall  regiment  thou  art  a  perfon 
 inre(pe«n;  ofanother,thouart  husband,father,mothcr,  daughter,  wife.  Lord, 
 fubieftjand  there  thou  muil  doc  according  to  thine  office.! f  thou  be  a  fathcrj, 
 thou  muft  doe  the  office  ofaiathcr  and  rule,  or  elfc  thou  damneft  thy  fclfc: 
 thou  mud  bring  all  vnder  obedience ,  whether  by  fairc  me;;ncs  orbyfoulcf: 
 thou  mufl:  hauc  obedience  of  thy  wife ,  of  thy  feruants ,  and  of  thy  (ubiecls:  if 
 they  will  not  obey  in  louc,  thou  mult  chide,fight,and  correft^a'j  farreasthc 
 lawe  of  God  and  the  lawe  ofthe  land  will  fuffer  thee .  Nowc  to  the  purpofcj 
 whether  a  man  may  reflfl:  violencc,and  defend  or  reuenge  him(elfe:  I  fay  nay^ 
 in  the  firfl:  ftate  where  thou  art  a  perfon  for  thy  felfe  alone ,  and  Chrifts  DU 
 fciple,thcre  thou  mufl  louc  and  of  louc  doc,ftudie,and  enforceryca  and  fuffer 
 all  things(asChri(tdid,Jto  make  peace,  that  the  blcfljngof  Godmay  com^ 
 vpon  thee,which  C2ith,8lejfedarc  the  peacemakers  for  they  /hall  be  thechildre» 
 of  God.  If  thou  fuffer  and  keep  peace  in  thy  felfe  onely  ,thy  blcfling  is  the  poG- 
 feffionofthis  world:  but  if  thou  fo  louc  the  peace  ofthy  brother  that  tho»-. 
 leaue  nothing  vndone  or  vnfuffcrcd  to  further  it,  thou  fhaltpoflcrfc  heauen. 
 But  in  this  worldly  Oate  where  thou  art  no  priuateman  jbutapeifoninrc- 
 fpedofother,  thoumuft,  and  art  bound  vnder  painc  of  damnation  to  ex- 
 ecute thine  office.Of  thy  feruants  thou  muft  cxaft  obedience ,  and  muft  not 
 fijffer  thv  felfe  to  be  defpifed.Iftheu  art  a  ruler,thou  muft  takc,impriron,and 
 fley  too,not  of  malice  and  hate  to  reuenge  thy  fclfe,but  to  defend  ihy  fubic£Vs. 
 and  to  maintaine  thine  office:  the  ruler  muft  not  opprefTe  his  fubiefts  with 
 rcntSjfines  and  cuftomes,at  alhneithcr  pill  them  with  taxes ,  and  fuch  like  to 
 maintaine  his  own  lufts:but  be  louing  and  kindevnto  them  as  Chrift  was  to 
 himrfor  they  be  the  price  of  his  blood.I  will  llicwc  my  rainde  more  plainely; 
 by  one  example.  YcKi  are  in  your  fathers  houfe  among  your  brethren  and  (i- 
 ftcrSjthere  if  one  fight  with  another ,  or  if  any  doc  you  wrong,you  may  not 
 reuenge  or  fiiiite,for  that  pertaineth  to  the  father  only.But  if  your  father  giuc 
 you  authoritie  in  his  abfence  and  command  you  to  finite,  if  they  will  not  bee 
 ruled  but  abufe  you,thcn  you  are  another  perfon .  Notwithftanding,  yet  you- 
 hauc  not  put  off  the  firft  perfon,  but  arc  a  brother  ftill,and  muft  euer  louc  & 
 prooue  all  things  to  rule  with  loue:!)^  if  louc  will  not  fcruc ,  then  you  mufi 
 vfe  the  office  of  another  perfon ,  or  finnc  againft  your  father .  Euen  fb  vj  hen 
 you  arc  a  temporall  perfon  you  put  not  ofFthe  fpirituall :  therefore  you  muf^ 
 «UQ-  loucbut  when  louc  will  not  hclpc,you  muft  with  loue  execute  the  office^ 
 
of  the  tcmporall  pcrfon.You  mufl:  loue  your  ncighbout  in  you  hcartjbecaufc 
 lie  is  your  brother  in  the  firfl  ftatc ;  yet  you  muft  obey  your  ruler  who  hath 
 power  ouer  you,and  when  neede  requireth  at  his  commandement  you  muft 
 goc  with  theConftable  or  hke  officer  and  breake  open  your  neighbors  dore» 
 if  he  will  not  open  it  in  the  Kings  name:yea  rf  hce  will  not  y  celd  in  the  Kings 
 iianie,you  may  fmite  him  to  the  ground  till  he  be  fubdued ,  and  looke  what 
 liarruehegetteth,thatbcvponhisownehead. 
 
 f,  ■  Ttmoth.l  vnderrtand  you  well .  As  I  am  a  raeraber  of  the  fpiritual  bodieof 
 Chrift,!  muft  in  all  mv  conueifation  follow  him  with  paticnce,mecknes,^ 
 longfufferingjouercomming  other  mens  euils  with  well  doingryet  if  the  hurt 
 be  greater  then  I  can  bearej  muit  take  a  new  perfon  on  me,  and  if  I  bee  a  ru« 
 ':kr,with  loue  feeke  amendment:if  a  fubieftjthen  in-thefeare  of  GodjCoplainc 
 to  my  ruler.But  further  I  pray  you  foyle  me  this  doubt.If  I  iliall  be  taken  for 
 a  fouldier,me  thinkesthat  I  /hould  then  fhake  off  all  loue  and  meckncs,  and 
 then  I  could  not  praftife  this  Chriftian  rule. 
 
 Eufeb.Y cs^\^oMr  Quecne(G  od  faue  her  gracc)niould  fend  you  on  warfare 
 into  another  countrie,you  muft  obey  at  Gods  commandement,  and  goc  and 
 auenge  your  princes  quarrell,  which  you  know  not  but  that  it  is  right.  When 
 you  come  thithenremember  the  two  Hates  in  which  you  are:  and  kno  we  that 
 ki  the  firll  fhtc,that  is,the  regiment  fpintual^you  mu Q  loue  them  with  whom 
 youfightjand  that  they  are  your  brethren  bought  with  Chriftsblood,as  well 
 as  you,and  for  Chrifts  fake  hate  them  not,yet  as  you  are  in  the  fccond  ftate  a. 
 ibuldier  at  your  princes  commaundcmcnt  you  muft  fight  againft  them,  and 
 maintaine  your  princes  quarrel&  bring  them  vnder  her  power:&  therwith- 
 all  be  content  with  your  princes  wages,  neither  defire  your  aduerfarics  life  or 
 goods,fauetoaduantage  your  prince.  So  then  a  fculdier  necdc  not  caft  a- 
 way  meekeneflc/or  hecrnay  fight  with  his  enemie  and  flcy  him^and  yet  loue 
 fcim. 
 
 -^v  Ttmoth.Knoihcv  thing  I  would  know  of  you,  which  now  commcth  to  my. 
 -imindc,!  haue  a  Landlord, he  feemeth  to  be  a  very  good  man  ,  he  countcnan-^ 
 ceth  all  the  good  preachers  in  our  countrie,  and  hec  rideth  vfiially  ten  miles 
 toheareferinonstlholdcothimahoufe  and  a  little  landjUotfcarfc  enough  to 
 finde  my  poore  familie:  my  leafc  is  come  out,  and  I  haue  taken  a  newe  Icafe, 
 but  I  haue  paied  fuch  a  great  fine,  and  my  yearely  rents  are  £0  racked ,  that  I 
 fcnrelandallmyhoullioldearelikc  to  begge  our  bread :  this  is  it  difquict- 
 cth  me,andalmoftmakethmc  at  my  wits  endc  ,  what  is  your  counfell  and 
 aduife? 
 
 ^«/^i-.  Surely , it  maketh  mv  heart  to  bleed  to  fee  how  many  men  braggc  of 
 the  gofpcl!,and  yet  what  little  fruite  the  gofpell  hath  in  them ,  and  what  httlc 
 tone  thev  llieWjeuen  they  which  abound  in  rents  and  lands.  My  poorc  aduife 
 is  thiSjthat  vou  would  with  patience  depend  vpon  Gods  prouidence.lt  is  (aid, 
 Blefted  are  the  raeekefor  thev  ilinll  inherit  the  earth.  Then  let  all  the  worlde 
 ftudie  to  doe  you  wrons-ycaJct  them  ftudic  to  bring  you  to  cxtreamc  tnile- 
 rre,&  do  it  too:yct  if  you  be  meek,you  ihall  haue  foood  and  raiment  enowgh- 
 fbrvoa  and  yours.  And  no  doubt,Gc>d  (who  is  alwaiestrueof  his  proraife); 
 iiali  raif?  vp  fomc  to  helpc  you.  AikI  my  coimrei  is  dLit.you  giue  your  Land-- 
 
lord  now  an(?  then  a  capon ,  now  a  piggc ,  now  a  goofc ,  an  j  if  you  be  afel 
 hrabc  or  a  calfc,  and  let  your  wife  vifit  your  landladic  now  and  then  with  fpi- 
 ccd  cakes,  with  applcs.,pcares,  cherries,  andiuch  likc:and  be  you  resdie  with 
 your  oxcn,or  horrcs,fiuc  or  fixe  times  in  the  ycare,to  fetch  home  their  wood, 
 to  plow  their  land,  then  no  doubt  God  mayfoften  their  hearts  andmoouc 
 them  to  hauefomc  pine  and  compaflion  on  your  poore eftate.  ^       '-^■ 
 
 Timoth.  I  hauc  done  all  this.  Nay  (may  it  be  fpokcn  betwe'enc  voit  aaitf  m'cJF 
 I  am  at  commaundcracnt ,  and  am  as  a  drudge  to  them ,  to  doe  tncir  bufincs, 
 and  to  leaue  my  owne  vndone ,  and  yet  haue  neither  meate,  dr inke,  nor  mo- 
 ney. 
 
 'BnfeklAoYZ  is  the  pitie.But  remember  that  they  which  cannot  come  to  fee 
 men  deale  vprightly  in  the  world,  yet  doe  in  their  hearts  hunger  and  thirft  af- 
 ter this  rightcoufncSjare  pronounced  bleifed. 
 
 Timoth,  To  let  thispaife:  Hiewmc  one  rule  how  I  might  generally  in  all 
 matters  bchauc  my  fclic  among  men,  and  then  for  thif  time  I  will  ccafc  to 
 trouble  you.  ;  .  :. 
 
 Eufeb.Kskc  your  owne  confcicncc  what  you  may  or  ougbtto  doc.  Would 
 you  men  did  fo  with  you?Thcn  doc  vou  it.  Wouldnot  be  fo  dealt  with?Then 
 doc  it  not.  You  would  not  that  men  (hould  doeyou  wrong  and  opprefle  you. 
 Yott  would  not  that  men  Hiould  doc  you  (liame  and  rebuke ,  he  on  you,  kill 
 you,hircyour  houfcfrom  you,or  ticc  your  fcruant  away  ,or  take  againfl:  your 
 1^'ill  ought  that  is  yours.  You  would  not  that  men  fhould  fell  you  falfc  ware, 
 fvhcn  you  put  them  in  trufi:  to  make  it  readie ,  or  to  lay  it  ought  for  you :  and 
 you  would  not  that  men  fliould  dcceiue  you  with  great  othcs ,  fwearing  that 
 to  be  good  which  is  indecdc  very  nought:you  would  not  that  men  fhould  fell 
 you  ware  that  is  nought,and  too  deare,to  vndoeyou ;  doe  no  fiich  thing  then  - 
 vnto  your  neighbours,  but  as  loath  as  you  would  be  to  buie  fallfc  ware,  &  too 
 deare,for  Yndoing  your  fclfcrfo  loath  be  you  to  fell  falfe  ware,or  too  dcare,fc)r  '^ 
 vndoing  your  neighbour.  And  in  all  cafes  how  glad  would  you  be  to  be  hoi-  - 
 pen,fo  glad  be  to  helpe  your  neighbour.So  in  all  things  aske  your  confcicncc 
 what  is  to  be  done  betweene  your  neighbour  and  you,and  {he  will  teach  you.  ^ 
 But  bccaufc  you  are  wearic  of reafoning  I  will  alfo  tn^^c.  Dcfinng  G  od  to  in- 
 creafe  in  vs  his  hcaucnly  grace5,asfaidi ,  and  repcntancc,and  loue ,  according  ' 
 to  his  good  plcafurc.  4^»?<?w. 
 
 The  alTertion. 
 
 A  Reprobate  may  in  truth  be  made  partaker  of  all  that  is  contaificd  in  the 
 Religion  of  the  Church  of  Rome :  and  a  Papift  by  his  religion  cannot 
 goc  beyond  a  Reprobate. 
 
 TJje  firji  Argftmeat. 
 
 HE  rs>hich  mmy  in  trnth  be  m4de  p.^r  taker  of  the  chiefe  points  of  the  l^opijfj  re- 
 lifion,may  be  tnadepArtaker  ofAll:  hm  a  %eprobAte  maj  be  mAde  ftcrtAker  ef 
 the  chicfefotnts  of  the  Popifb  religion :  therefore  a  ReprobAte  may  be  WAdepArtA- 
 kcrofAll.  ' 
 
 The  proof e  of  the  ArgPtment. 
 
 THe  propofition  is  plaine,and  cucry  Papift  will  graunt  it :  all  the  controi 
 ucrfii 
 
«crfii  is  of  the  afiumption  :  where,forc  I  p  roouc  it  thus :  , 
 
 TheSacraraenlof  Pcnnniice(astIi«ycallit)isoiieof  the  chicfe  things  in 
 the  religion  oFthc  Church  of  Rome :  for  Jt  isiUch  a  Sacrament,  ^  that  by  the  ^^^^^^»- 
 power  5c  efficacy  of it,the blood  of  Chiilt  is  deliucred  to  vs  to  wafnaway  our. ^<'^;'P-  -^- ^* 
 fins :  &  they  fay  ^Jt  hath  fuch  vertuc  that  the  kini2;dome  of  hcauen  is  promifcd  ^'  ^^^'^-p'^g' 
 to  it  in  the  Scriptures ,  and  that  it  is  not  regeneration,  but  an  healing  of  a  man  ^'^'  7'w.'^. 
 resenerate^andthatitpardoneth  ~ 
 
 imh  Papilf  s  write,  ^  k  hath  po\ 
 
 ^jtG ocb  hand, ;  the  lamc  they  fp 
 
 Itom  df  aihjOpcneth  paradife,and  giueth  hope  of  filuationrand  hereby  it  may  ^^P' 
 
 appeare,  that  peiinance  is  ons.  of  the  gi  eatell  points  of  the  popiln  relisrien.     ^^^(itech. 
 
 j^Buta  reprobate  may  be  truly  made  pirtaker  of  the  popilli  facrament  of -^^^■/'•^'^■^' 
 
 penance,and  indeede  performe  all  m  it.Therc  be  three  parts  of  penance,i;fo«-  -^^'^^•"*^"^* 
 
 tritton  of  the  \\z:ixX^Confe(fion  of  tlie  mouth,  SamfaRion  \\\  the  deede.  All  tlicfc  ^^/-  '7- 
 
 three.Iudas  perfprRJcd:  firft,hc  had  Comrmon:.iox  when  hcfaw  that  our  Saui-    -^*^^-?7';?» 
 
 our  was  condemned,  '^.tlicn  he  favv  his  ovvne  finne ,  ^{\(k  was  fhicken  with  a 
 
 grief?  for  his  Qwn'c  treachej;ic>and  repented ,  and  prcfently  after  he ^  confelled  '^verf.4.. 
 
 bis  finne openly  vnto,  the  chiefe  Pricfls  arid  Elders.  AUo  he  made  SatlifaUio/i^ 
 
 when  he  brought  againc  the  thii  tie  pieces  ol:  iilucr  winch  he  tookc  to  betray 
 
 liisnia{ler.    n-n-v.jo 
 
 ;  Agaiiie,  Contrition  of  the  heart  is  the  2;round  of  penance :  and  Papifls  fay, 
 il.isROtan  a<9:  of  the  holy.Ghoft^'but  an  ac^  of  mans  free  wil  proceeding  from  ^Catech, 
 i|:;anci  therefore  a  reprobate  may  ha^e'itcAndasfor5^^//j/}iffii'»,if  a  reprobate  Roi^w,4S7- 
 cannbtiioc  it  by  himfelfe  ,ycihe  may.perfbrme  it  bv  another :  for  Co  they  fay  zTha.  uL  -f. 
 Sthat  one  may  latisfic  by  another  :,wherefore  for  any  thing  I  can  {ee,a  repro-  diQ,  2.0.1, 
 bate  may  bauc  all  that  is  contained  m  the  popilh  facrament  of  penance.  ^yt^  /, 
 
 Faith  is  another  of  the  chiefeif  points ,  that  is  in  the  religion  of  the  Churdi  )^Trid.  Con' 
 of  Rome,  fo.r^lhey  fay,!^  is  the  foundation  and  ground-vvorke  oxhftijlcatioy;.  ^r/.feffj.c.S. 
 But  reprobates  may  hauc  that  f^ith  which  they  meane .  For  tiiey  fiy,  that  it  is  [d^enj.  Teff, 
 nothing  e{s,b\it  ^  a  gift  of  God-,and  a  certaine  lightof  the  mindc,  wherewith  a  «^  om. 
 mail  beeing  enlightenicd  giuedi  fure  and  cchcn aiTcnt to  the  reuealed  word  €>tiCam/.  Q- 
 God.  AiV"!  the  Rhemiffs  (ay ,  it  is  onelv  an  aft  of  the  vndcrllanding:  and  An-  tsr.  ca.pa. 
 dradius  faith ,  that  Faith  is  oncly  in  gcncrall  anions ,  and  cannot  come  to  the  jil^e.  TeH.  2. 
 particular  applying  ofany  thing :  now  all  this  reprobates  may  hauc,  ^for  their  Q^y.^ ,  ^.j., 
 mind^  are  inlightncd  t©  know  tiic  truth,  and  to  be  pcrlwadcd  of  it,  and  there-  ^^^.  /;^^  ^, 
 fore  they  hau,^  this  aft  of  the  vnderllanding :  &  this  is  a  gcncrall  faitii:  yea  the  ta^.s-i-  ?• 
 <icuill:himrciFe  can  doe  thus  much  ^  who  bcleeueth  and  trcmblcth .  And  their  ^ijshj.j. 
 tmpli<jite  faith  which  faucth  the  lay  man ,  what  reprobate  cannot  haue  it  ?  Cov  Lul^j,,  -^ 
 there  is  nothing  els  rcquircd,but  to  bcleeue  as  the  Church  bcleeueth,  though  j^^,2.i9, 
 he  know  not  how  the  Church  bcleeueth.  AndthePapidsthemfeluesfayas 
 liiuch:far  their  ^  Councels  hold,that  a  wicked  man  and  an  hererike  may  haue  1  Trid.  Ccr.-^ 
 confidence  in  Chrifl,  and  that  an  heathen  man ,  by  the  natural!  knowledge  offejf.,^.  cap-$« 
 G  od;and  by  the  w  orkes  of  ereation,mighi  haue  faith,  and  in  a  gcncrall  raancr  y^nJr.  lib.  ^^ 
 l^leeuciDtChriA-  fa^.2Qo^ 
 
 ft..;.   >f. '    •  The fecond  ar-(minettt.  ** 
 
 TMaP  rdigion  w.ho[e  ^rec^fts  are.  ne  diraHiom  t9  MUinf  pcacs  of  confcifm^  ,. 
 
^^4  APAfifleAnMi^ti 
 
 katteth  d  mdnfitHm  4  cUmmtble  cafe :  hi  the  precept  j  of  the  religion  if  the  Cfjureh 
 
 •f%pme,tirs  not  dire^i»ns  to  attame  peace  of  confctencs, therefore  it  Uaueth  a  man 
 
 in  4  damnable  cafe :  whtchifit  be  true,  a  reprobate  maybeatfoHtsdaprofeJfofir  «fit 
 
 jM  any  other, 
 
 Theproofe* 
 
 THc  proposition  is  ccrten:  bccaufc  as  long  as  sny  roan  hath  his  confcicncc 
 to  accufc  him  or  finnc  before  God ,  he  is  in  Ihtc  of  damnation,  as'Saint 
 *lM.j.x*  lohn  falthrlfourheart  condcmnc  vs,God  is  greater  then  our  heai  t,  & knovr- 
 cth  all  ihino-s .  And  thisis  peculiar  and  proper  to  the  clc<ft  children  of  Cody 
 ^Rom.r.  /.    ^^o  recc.iuc  ihcfc  gifts  and  graces  froiri  God,*=the  cnioyingof  which,bringcth 
 ^Hikto.'iJ  peace  of  confcicncc.  True  it  is  indcede,  that  reprobates  receiuc  many  grace* 
 and  gifts  at  Gods  hand,but  they  arc  no  odicr  tJicn  fuch  as  may  be  ioyned  with 
 the  trembling  of  the  confcicncc ,  as  the  dcuiil  ijfaid  to  bclceue,  but  withall  tm 
 tremble.  ^' ,,r---i^'*^«,f^  :^^*fi^^^y.•  ■'^■■'«;.- ■ 
 
 The  afrumpiion(namely ,  that  th«  religion  of  tlkichiirdi  ofRomc  cannot 
 pacific  the  confciencc)may  be  eaiilyprooucd  on  this  wife.      -r^  i>{,    .i  v  itjo:; 
 I  A  man  whofc  confcicncc  muft  be  trucly  quieted ,  muft  firft  of  all  be  trvLt\f.  ■ 
 
 ^fMOt.i/.zS,  luimblcd:  ^  Come  vnto  Wf  (faith  our  Sauiour  Chnii)all ye  tphich  are  y^eariedand-  ■ 
 bftrdeKed,atid  Iwilleafeyou.  Whereby  it  appeareth ,  that  they  who  are  to  haue 
 their  confcicnces  rcfrefhcdin  Chrift,  muft  firfl:  of  all  bcafflide«l  with  the 
 fcnfc  of  Gods  iudgemcnt :  yea  they  muft  be  prcflcd  downcto  hdwardwith 
 the  weight  and  burden  of  their  {inncs,that  they  may  fcc,3iid  from  their  hfc^rti'^ 
 *  Mat.n  /  2,  concede,  that  in  themfclucs  there  is  no  way  to  efcapc  damnation. «  Thid  good 
 osat.  If  24..  PJ^ifitian  Chrift  lefus  cannot  hcale  vs  before  he  hath  lanced  our  woundcs  to- 
 tffa.^L,  I  /.    t^c  very  bottome :  he  neucr  can  finde  any  of  his  ftiecpe  before  they  be  ,quitr  • 
 i^cay,ii,23  lo^-^ic  neucr  powrcth  into  vs  the  liuing  waters  of  his  fpirit,beforc  we  be  bar-^  ■ 
 ren  and  drie  ground  void  of  all  moy  fture,and  that  man  muft  condcmnc  him- 
 felfc,that  would  not  hauc  Chnft  to  pronounce  fcntcncc  of  damnation  againft 
 him.  i:^^ 
 
 Now ,  this  true  humiliation  of  a  {inner  can  not  hz  wrought  in  any  mant^ 
 heart  by  the  religion  of  the  Church  of  Rome.  Trucand  found  humiliation  is''' 
 wrought  by  two  means:  firft,by  making  a  man  to  fee  the  grcatnes  of  his  finne' 
 and  wickcdncfle :  fecondly,  by  making  him  to  acknowledgc^that  he  is  defh-' 
 tutc,  and  quite  bereft  of  all  goodncs .  For  if  a  man  cither  fee  not  the  grcatnes 
 of  his  finne,or  hauc  confidence  of  any  thing  in  himfclfc,  he  can  not  be  hum- 
 bled :  but  neither  of  thefe  two  things  arc  performed  in  the  church  of  Rome. 
 As  touch'mg  thefirft ,  the  Romifli  religion  is  (b  farre  from  amplifyins;  5c  en- 
 larging the  s;reatncs  of  mens  finncs ,  that  it  doth  extenuate  thtm ,  and  lefleri' 
 igat.^.if.    them  out  of  meafurcrfor  it  rnakcth  fome  finncs  to  be  venial, fwhcn  as  the  Jeaft 
 S  (famf.O-    finne  that  canbe  againft  Gods  law  defcrueth  damnation,i;it  tcachcih  that  Icf^ 
 fer.QAt.pag.  fcr  finnes  are  done  away  by  an  humble  accufation  of  a  mans  fclfe  >  by  faying 
 ^fi.  the  Lords  praicr,  by  knocking  vpon  the  breaft ,  and  by  fuch  like :  the  greater 
 
 finncs  may  be  done  away  by  almcs  dceds,and fuch  hkc  fatisf^ftiOns- But  how  ;.< 
 can  any  finne  be  great,  that  may  be  doncaway  wuh  fuch  cafic  and  llcight-'V 
 £Tnenn£^?Furthcrmorc  it  teacheth,that  euill  thoughts  and  defircs,  and  motions  ^ 
 of  die  heart  without  coufcnt  arc  no  finncs:and  tliis  opinion  cuttcth  ofFalHruc ' 
 
 hun?t- 
 
beyond  a  %^  eprohate.  S^  j 
 
 humiliatiod :  for  Paul  ncucr  repented ,  before  he  vndcrflood  the  meniiVng  of 
 the  laft  comoiaundeiiiciit,  and  perceiucd  thereb) ,  lliat  the  delires  and  hiits  of 
 his  heart,  to  which  he  did  not  yecld  his  confent,  were  finnes  damiiabie  before 
 God ,  and  knowing  this ,  he  then  (aw  hinifelfc  to  be  moil:  mifcrable,  and  re- 
 nouncing his  owne  righfjoufnes,  he  fought  for  righteoufnes  m  Chrif L  Lnfl- 
 ly,Mt  tcachethjthatonginall  finnc  is  done  away  in  Baptifme ,  and  that  it  is  the  '^CenCCot 
 Icafl:  (inne  of  al  other.  What  is  this  but  to  extenuate  mans  corruption,  for  whe  p^nf^.  46.  jjf., 
 the  roote  of  corruption  IS  taken  away  ,  and  it  israadefohttleafinnc,adaall  "^Ancllib.s. 
 finnes  cannot  be  taken  for  fuch  heinous  matters.  Trid.(^onf. 
 
 And  for  the  fircond  point,  the  Church  of  Rome  doth  too  too  much  cxtoll  d.cap.y. 
 the  power  of  man,  and  hisnaturall  ilrcngth.  ^  It  (aith,  that  all  a£lionsof  men  ^  Trid.  Cots- 
 Tnregencrate  are  not  linncs ,  and  that  onginall  (inne  needcth  no  repentance,  fefS.  cap.t, 
 Uhat  a  man  hath  (bmc  freewill  to  doefpintuall  thmgs ,  that «"  a  man  by  meerc  "^  Gah\  Bi- 
 naturals  may  loue  God  abouc  all  thingSjfcarc  God,bclccue  in  Chrifl:,!f  we  re-  el.s/en.d.2? 
 fped  the  very  a6l  of  the  worke,'nhat  the  Gentiles  might  gather  out  oFphilo-  ^Andr.  L  s* 
 fophie  knowledge  fufficientfor  (aluation  ,  °  that  a  man  without  the  helpe  ofp^^g.292. 
 the  holy  Ghoft,mayperformc  things  acceptable  to  God,P  that  themindeof  "^Wr.  /.  /. 
 roan  vnderftandeth  of  It  felfe  many  things  which  brfpirituall  andheaucnly,  prf^^.-j.fo. 
 «ithat  a  man  regenerate  may  fulfill  the  wliolc  law  of  G  od:that  a  man  may  pre-  P  Catech, 
 pare  himlelfeto  rcceiuc  grace,  and  after  preparation  merit  grace  at  Gods  'Ksm.in 
 hand:that  he  may  Aot  workcs  offupererogation,&c.By  this  itappeareth  that  fm-?. 
 the  church  of  Rome  afcnbcth  too  much  to  man,  «■  w  hich  in  himfclfe  is  onely  '\  Trid.  con^ 
 and  altogether  euill,dcadin  (inncchained  vpin  miferable  bondage  vndcr  Sa-  fe^.  cap.  i  S, 
 than  the  prince  of  darknes  :  and  therefore  it  is  euidcnt ,  that  all  the  preaching  '  C]en.  6. 
 that  is  vfed  in  that  church,will  not  humble  a  (inner,  and  make  him  deny  him-  Efh.i.if  ^, 
 (clfc,  and  therefore  their  preaching  may  peraduenture  benumme  a  corrupt 
 confcicncc  and  make  it  fecurc ,  bat  it  cannot  pacific  the  troubled  conf Vience, 
 nor  difquiet  it  by  the  threatning  of  the  law,  that  by  the  promifcs  of  the  gofpcl 
 it  may  be  quieted. 
 
 Againe ,  ^this  religion  tcacheth  ,  that  a  man  mufl  doubt  of  his  C.luation  as      II 
 long  as  he  is  in  this  life :  behold  a  Rackc  or  gybbercrc«fled  by  the  Church  of  (Tyid.  Cen-' 
 Romc/oi  the  tormenting  of  tciidcrconfcicnces:fbr  when  amandoubtcthofy^^/r<5.f^2).^^ 
 h.is  faluntion,hc  al(b  doubtcth  of  Gods  lone  and  mcrcie  to  him  :  and  he  which 
 ,doubtcth  of  Gods  loue,  cannot  loue  Qq^  againe  :  for  how  can  any  man  louc 
 him  of  whofc  good  will  he  doubteth :  and  when  a  man  hath  not  the  loue  of 
 God  in  him,  he  hath  no  grace  in  him,  and  therforc  his  confcicnce  muH:  needs 
 be  defiled,  and  voyd  of  true  peace,  yea  he  mud:  needcs  be  a  wicked  man ,  and 
 that  "^  faying  of  Salomon  mull  ncedes  agree  to  hira:  The  wicked  flieth  when  17?^^^  2  A 
 no  man  purfucth(by  rcafon  of  the  fr,uiltines  of  his  conrcience)but  the  godjy  is 
 bold  as  a  Lyon .   Againe,  «  BlenTed  is  lhcman(faiih  Dauid)whofe  finnes  are  ^pr,  ,     ^ 
 pardoned.-v'hcrc  he  maketh  rcmiflion  of  (inncs  to  be  tmc  felicitie:  now.therc  *' 
 
 js  no  true  feliatic  but  that  which  \%  enioyed ,  and  felicitie  can  not  be  enioycd, 
 vnlcffe  it  be  felt,nndit  cannot  be  felt  vnlelTe  a  man  know  himfelfto  be  in  pof- 
 fcffion  of  it ,  and  a  man  cannot  know  himfelfe  to  be  in  polfedion  of  it ,  if  he 
 idoubt  whether  he  h  ith  it  or  nof :  and  therefore  this  doubtins;  of  the  rcmiffiorj 
 t>f  (iimcsis  coniraiic  to  trac  fcBdidt?.  andianothin^  ^^  but  a  torment  of  t?i€ 
 
confcicnce.  For  a  man  cannot  doubt  whether  hisGnrii:sFe|>jir3oft'tilor'liof^ 
 but  ftraitc  way  (if  his  confcicncc  be  not  feared  with  an  hotc  yron)  the  very 
 thou<rht  oF  hisfinnc  will  (trikc  a  grcatfeare  into  him:  for  the  feare  of  ctcrnall' 
 dcatfjand  the  horror  of  Gods  iudgcmcnts  will  come  to  his  remembrance,thc; 
 cofidr.ration  of  which  is  moft  terrible.  Vndoubtcdly,this  religion  muft  nccdf 
 ^  ..  be  comfortlcHc .  Alas  poore  foulcs ,  wc  arc  no  better  then  palTengcrs  in  this 
 
 ^sk.»'  1 0,    vv^orld ,  our  way  it  is  in  the  middle  of  the  fca ,  where  wc  can  hauc  no  furc  foo- 
 "'  tin*^  at  all,and  which  way  focacr  wc  caft  our  cyes,wc  fee  nothing  but  water,c- 
 
 ucn  openuio-Jt  felfc  to  dcuourcvs  quicke :  the  dcuill  and  our  rebellious  flefli 
 raifc  vp  ao^ainll:  vs  infinite  thoufands  of  tcmpeds  &  Rormcs  to  ouerthrow  v$:' 
 but  bcliold,  God  of  his  great  &  cndlcs  mcrcie  hath  brought  vs  to  Chrif},as  to 
 a  furc  anchor-hoid:he  biddcth  vs  to  vndo  our  gables,  6c  ning  vp  our  anchqrf 
 r^i'US'     ^^'i^^^^^  ^^^  vx-^yZ,  and  fallen  them  in  Chrifi::  we  doe  it  as  we  are commaunded.^^ 
 but  a  fiflcr  of  ours(I  meane  the  Church  of  Romc)paffing  in  thefhip  withVi 
 (as it  fcemcth)who  hath  longtakcn  vponhcrtorulethehclme,dcalethtoo' 
 too  vnUindlyvvith  vsifhc  vnloofeth  our  anchors, and  cutteth  in  pieces  our  ga- 
 bles, Oie  tclieth  vs  that  we  may  not  prefiimc  to  fafte  our  anchor  on  the  rock : 
 (he  will  hauc  vsficely  to  roue  in  the  middle  of  the  Tea  in  the  greateil  fogS*^*? 
 and  tlic  fearcRilleft  tcmpefts  that  be :  if  wc  fcall  follow  her  aduifc,  we  mufi' 
 needcslookc  for  a  Hiipwrackc :  for  thcleafl  Oaw  of  wind  fliall  oucrturnc  y$,^ 
 and  our  poore  foules  fhall  be  plunged  in  the  gultcs  of  hell.  \ 
 
 x\\  Laftly ,  luftification  by  works  caufcth  trouble  and  difquictncs  to  the  con- 
 
 fcicncc. No  mans  confcicncc  can  be  appeafcd  , before  Gods  wrath  be  appea- ' 
 fed  ,  and  Gods  wrath  can  not  be  appeafcd  by  any  workcs :  for  the  beil  works 
 the  regenerate  can  doc ,  arc  imperfcft ,  and  arc  O-sinect  with  fomc  blcmifli  of 
 «^r  6    6    corruption,a$  may ^appearc both  in  the  prophet Efay,&  in  Pauljboth  which 
 ^^'  ^'  '   hada^rcatmiflikmgof  that  good  which  they  did  jbecaufc  it  was  mingled 
 A^fH.r,  /^-  ^^.^^■^  (tnnc.  And  againcjcucry  man  is  bound  by  dutic  to  keepcthe  whole  law, 
 '^'^  '         Co  that  if  a  man  could  keepc  it  perfc^^ly ,  he  fiiould  doc  no  more  then  he  is  by 
 dutjc  inioyned  to  doc:  and  therefore  he  which  looketh  to  merit  ctcrnall  life  at 
 Gods  hand  Ijy  keeping  the  law,truileth  but  to  a  broken  ihflPe ,  and  is  like  the 
 bankroutjthat  will  pay  one  debt  by  another :  for  by  his  {inne,cuery  man  is  in- 
 debted to  the  Lord,  and  is  bound  to  anfwer  to  the  Lord  the  full  puniinment 
 ofall  his  (inncs :  this  debt,  the  Papifl:  faith,  wc  may  difchargc  by  obedience  to 
 the  laWjthat  is  fey  a  new  debt ,  which  wc  arc  as  well  bound  to  pay  to  our  God. 
 as  the  former. 
 
 To  ende  this  point,!ct  a  man  looke  to  be(aued  by  worksj  and  therefore  let 
 a  man  imploy  himfelfc  to  doc  the  beil:  workcs  he  can,yet  he  fliall  ncucr  come 
 to  know  when  he  hath  done  fufficient  to  Gtisfic  Gods  wrath :  and  tliis  vnccr- 
 taintie ,  all  his  life ,  but  cfpecially  in  the  houre  of  death ,  niuft  necdes  difqniet 
 him.  And  truly ,when  a  man  inall  hauc  done  many  thoufand  workcs,  yet  his 
 heart  can  ncucr  be  at  quiet ,  as  it  appeareth  in  the  yong  man ,  who  though  he 
 bad  laboured  all  his  life  to  fulfill  the  law  thereby  to  be  faucd ,  yet  diHruHino; 
 A^i^  /fl  /-  allhisdoina-s,  hcaskcth  further  of  our  SauJOurChriftjwhat  he  mieht  doc  to 
 
 /gsr^j^        '     Furthermorc,it  is  the  do£lrinc  of  the  church  ©f  Rome,  //?*/  tkcre  ifmtkHg 
 
 Gjt 
 
heyondAReprchate,  ^aJ 
 
 iKtheref^ener4te  that  Gcd  can  hate :  a-/}d  that  they  art  in'rrArelly  fnre  Andrfitkopit 
 fpot.h  Aodinrx  that  will  make  any  Chrillian  confcience  dcfpairc.For  if  a  man    - 
 Jballfallto  e. X Amine  himje  If ehz  iLall  lind  ^that  he  it  [vide  VKderJinncy  ^  cof^pajfed  t^tj  i'''  \ 
 Abohteffin>}e,^he/haIlfeehisj)arttcftLzrJi>m(StOi;eaithehairesofbiihead:'Al\\\t    .7^/- * 
 fight  and  feeling  of  which,  he  fhall  finde  that  there  is  much  niattennhim    ^^"^  '   ^" 
 VV'orthie  of  hatred  aiid  damnation  too.  He  becing  in  this  cafe,  will  begmnc  Ko 
 doubt  whether  he  be  the  child  of  God  or  not :  and  pcrfeucringin  this  doub- 
 ting ,  he  iJiatl  be  driucn  to  defpaire  of  Gods  loue  towardes  him,  confiderjng 
 that  he  cannotfind  any  ftich  pureneilc  in  himfelf  as  the  do£lrin  of  the  church 
 of  Rome  requireth. 
 
 Laftly, experience  it  felfe  teacheth  that  the  Romiili  religion  can  bring  no 
 peace  to  the  confcience,in  tha  t  fbmc  for  the  maintaining  of  it  haue  defpaircd. 
 As  Francis  Spira,who  againif  his  owne  confcience  haumg  abiured  the  trutli }. 
 andfubfcribed  to  the  do<flrine  of  the  Romifh  Church,mo{lfeaiefuiiy  delpai-  ■ 
 
 red  of  his  (akiation:  which  could  not  haue  beene  if  that  doiSlrine  jiad  becnc  v^^M^irkmd? 
 greeable  to  Gods  word  which  is  fpiritandhfcto  thereceiucr.  For  the  famc/^^^- 
 caufe  Latomus  a  dodlor  of  Louane  defpaircdjCrying  that  he  was  dainncd,be-  £}>{ft.Sef}Ar^ 
 caufe  he  had  oppofed  himfclfe  to  the  knowne  truth.  This  alfo  befell  Gaidncr  ^^  mortc 
 at  his  death, as  die  booke  of  Acts  and  Monuments  declarcth.  Dtn^Jf, 
 
 The  third  argurfient. 
 
 THat  religion  rehich  ngreeth  to  the  corruption  of  mans  nature,  a  Reprobate  may 
 truly  profejfe  it:  the  religion  of  the  Chpirch  of  Rome  agreeth  to  the  corruption  of 
 mans  fiaiftre:  therefore  a  reprobate  tKay  truly  profe^e  it. 
 
 Theprcofe. 
 
 INccde  not  ftand  to  proouc  the  propofition  ,  the  alTumption  is  rather  to  be 
 confirmed:  which  firfl:  I  will  pi  ooue  by  indudlion  of  particulars .  Firfi:,  that 
 a  man  fliould  bciuftified  by  works,is  an  opinion  fetlcd  in  nature ,  as  may  ap- 
 peare  in  them  that  crucified  our  Sauiour  ChriR :  for  when  thev  were  pricked 
 in  their  hearts  at  Peters  fermon,  ^  they  faide,Men  and  brethren,  what  ihall  we  ^^t^^.s.^f^. 
 doc  to  be  fraed?  and  this  faid  the  yong  man  before  named  ,  not  what  fhould  I  loh.6.2  S. 
 beleeue,but  what  iliould  I  doe  to  be  (aued.  So  then  in  them  it  appeareth,  that  MAr.it,/?». 
 it  is  a  naturall  opinion  of  all  men  to  thinke  d^iat  they  muf!:  be  faued  by  doino- 
 of  fomevvhat.  A  Papiil  will  fay ,  though  this  be  naturall  thm  to  thinke,  yet  it 
 may  be  good;  for  there  is  feme  gocdnes  in  nature. 
 1.   . ,  I  anfwer  that  the  vvirdome  of  the  liciL  is  enmitie  to  Gods  wifclomc ,  Rom. 
 f  ?r.7.  and  ail  men  by  nature  are  nothing  but  fieih  :  for  naturally  they  arc  the 
 children  of  wralh. Secondly ,the  worihippingof  god  in  imageSjisa  great  mat- 
 ter in  the  Church  of  Rome ;  but  this  manner  of  worlnipping  is  notnin2;buta', 
 i  workc  of  the  fieihjwhich  thus  I  prcoue:  ^Idolatnc  is  nataral^and  a  worke  o^\,CaI  r  y# 
 I  the  flefh  *,  but  Xq  woriliip  God  in  images,  is  idolatiie .  The  children  of  Ifrael    '^'  ' 
 '  when  they  ereded  the  golden  calfe  ,  they  did  coinnit  idolatiie,  and  yet  they 
 i  «lid  not  worlLiD  the  calfe  h  fclfc,but  God  in  the cAk.  For  u hen  the calfc  was- 
 
 ItnesuaiiigLdi  UiSifoKithatlDfcnifiGodinan  ijr,agejis  a  work  of  khtGe(h^ 
 
 ^n4. 
 
*,^^^ff.^.  ancl  altogethcfagrccth  to  the  vile  corruption  of  nature.  Tliirc!Iy,^priJc,anda 
 dcfirc  to  be  aduanced  abouc  othcr,is  a  naturall  corruption:  to  this  agrceth  the 
 Popes  primacicjhis  double  {word,and  triple  crown:yct  the  outragious  pomp 
 of  that  fcate  is  as  a  pairc  of  bcllovvcs  to  kindle  the  concupifccnce,  and  to  make 
 the  hidden  fparkcs  of  pride  to  breake  out  into  a  grcatflame.  Fourthly,Doub- 
 tinf^  of  Gods  prouidencc  &  mercic  is  a  naturall  corruption  in  all  men:  to  this 
 ao-rceih ,  and  horn  hence  ifTucth  that  foolifh  and  vainc  opinion ,  concerning 
 doubtino-  of  our  faluation,and  of  the  rcraiflion  of  rinnes.Fifdy/elfe-loue,and 
 fclfc- liking  arc  naturall  corruptions ;  to  this  agreeth  that  dodrinc  of  the  Pa- 
 pifts ,  notouermuch  to  abafe  our  felues,  but  to  maintainc  freewill  by  nature, 
 and  to  ihinkc  that  we  haue  fo  much  goodnes ,  that  we  arc  able  to  prepare  our 
 felues  to  receiue,3,nd  in  fome  fort  to  merit  grace.  Sixtly,idlenes  and  riotoufncj 
 is  a  naturall  corruption  ,  and  to  it  very  fitly  anfv,'crcth  the  ^reat  number  of 
 fca(ls,of  holy  daies,  of  halfc  holy  daies  which  the  Church  of  Kome  vfctU.  Se- 
 venthly ,  Couctoufnes  is  a  naturall  corruption,  and  to  the  feeding  of  this  vice 
 fcrueth  Purgatorie,a  fire  of  ^reat  gaine,which  in  very  truth,  if  it  had  not  bur- 
 ned very  hot ,  the  fire  in  the  Popes  kitchin  had  burned  very  colde ;  hitherto 
 fcntte  Pilgrimages/aying  of  Mafres,and  felling  of  pardons  for  money.Eight- 
 ly,to  be  at  libertie  is  the  defire  of  naturc:anfwerablc  to  this  is  that  opinion,that 
 thefpiritualtiexs  to  be  exempted  firom  fubieftion  to  Magiftrates.  Ninthly,  to 
 commit  adukcrie  is  naturall :  to  this  agreeth  the  Stewes,  and  the  pcrmidion  of 
 fimple  fornication.Tenthly,ignorancc  is  a  filthy  corruption  in  nature:this  the 
 Church  of  Rome  maketh  the  mother  of  deuotion ,  and  it  is  inioyncd  the  lay 
 man  as  a  meanes  of  his  faluatiomfor  he  muft  beleeue  as  the  church  bclccueth, 
 he  is  not  bound  to  know.  X  I.  Infidelitie  is  naturall ,  and  to  this  agreeth  that 
 tkey  call  vpon  Saints  and  Angels,  the  Lord  hauing  commanded  them  to  call 
 ypon  him  in  the  name  of  Chrifl: ,  what  argueth  this  els,  but  hearts  diftrufting 
 Gods  »oodne5,and  guiltie  confciences  ?  XII.  Images  in  the  Church  of  Rome 
 came  from  infidelitie ,  becaufc  men  in  reafon  could  not  perfwadc  thcmfclucj 
 that  God  was  prefcntjVnlcfTe  that  were  made  manifeft  by  feme  figneandi- 
 raagc.  Which  tningthc  Ifraclites  declared  when  they  (aid  to  Aaron  in  the  wil- 
 SnU.  ji.  I.  dcrnesin  Mofes  abfence,]V1akc  vs  gods  to  goe before  vs.X  I T  I.Satisfadions 
 ^Mtch.6. 7.  for  finnc  arc  naturall ;  for  wicked  ^  men  when  they  haue  offended  G06,  they 
 Ifa.fi.  ^j/.  haue  alwaies  vfcd  fome  ceremonies  to  pacific  God  with ,  which  when  they 
 haue  performed,then  they  thinke  they  haue  done  cnough.XIV.The  church 
 of  Rome  faithjthat  the  Scriptures  are  darke  &  obfcure:  the  blind  man  findcth 
 fault  with  the  darkncs  of  the  funne:  If  the  Scriptures  appearc  to  any  to  be  ob- 
 fcurCjthe  fault  is  not  in  the  Scriptures,  but  in  the  blindncs  of  the  mindc  of  him 
 which  readeth  and  heareth  diem.  X  V.Lallly,pardons  open  a  gap  to  all  licen- 
 tioufnes:thereforcthev  agree  to  mans  corrupt  naturerforwho  almofl:  will  not 
 finnc,  when  he  may  get  a  pardon  for  his  finnes,  for  a  litde  pcecc  of  monej-jai 
 twcntie  lliillings  cr  foure  nobles  ?  And  what  is  it  but  cofbnagc  to  fell  pardons 
 which  (hall  be  in  force  many  ycares  after  the  cndc  of  the  world  as  the  Pope 
 doth. 
 
 It  is  naturall  to  a  man  to  fcruc  God  in  ccrtainc  ceremonies ,  without  the 
 power  ofgodlinc$;and  this  feruicc  is  prcfcribcd  by  thcrcligion  of  the  Church 
 
 of 
 
hejbniM  Kefrolat».  (f^^ 
 
 efKon\C,l»hfchjf4ftd^f^j  fffslj  in  ontvpar  d  and  corf  »YAUeeremdmss,Ai  the  otttyeard 
 fhccejjion  of  Bijhops. garments, ve(lHres,geJ}i4res,ccioures^choke  of  meat ,  difference  ^**  ^^'^^  ^t^ 
 »fdates,ti?nss,andpUces,hearing,feeing^fajiKgytoHchitig,tafii}ig/Mmihiyigoj-l^eadsi 
 gliding  andtrorfhipping  of  images  ^bHtldmir  Monafler'tes  ,rifingat  irAdnight  ^flence  m 
 clojliers,ahfiaimngfr§mflefh  and  vehke  meat.Tafiingin  Lent,  kseping  Imber  daies^ 
 hearing  Afajfe  and  dmine  fer nice  feeing  and.  adoring  the  kcdie  in  forme  ofhrcad^re- 
 tetHtng  holy  water  and  holy  head/reeptng  to  the  crc^eiCarryingl'almes^tahinga-» 
 pjes  Jbearing  Candles , Pilgrimages  goingyCenfng,k^eclingy  knocking,  altarsfptperaU 
 tars,  candlefltckes  ^pardons:  In  o  rders,  croJfwg,annointingJhauing:f  or fvc  earing  mar^ 
 riageiln  baptifmeyfaltingiCroffing^lpAtlingyexorcifng,  vpajhingof hands:  At  Eaflert 
 confeJpon,penanceydirge,fatisfatlionyandw  receiuing  with  beards  newjljauen ,  to  #= 
 maqtne  a  bodie  where  they  fee  none: and  though  he  were  there  prcfcnt  to  befeeneyet 
 the  outward  feeing  and  touching  of  him,ofitfelfe  without  faith  conduceth  no  more 
 then  it  did  the  I  ewes.  ty4i  %o?ation  daies  to  carrie  banners, tofoUcwe  the  [rojfe,  tt 
 Tfalke  about  thefeldes:  After  Tentecojl  to  goe  about  with  Corpui  Chrijii  plaie^ 
 At  Hollowmajfe  to  watch  in  the  Chpsrch,tofay*Dirge  or  ccmmcndation,and  to  ring 
 for  allfouleSytopay  tithes  truly, to  giue  to  the  hie  Altar.  Andifa  man  will  be  aprieft^ 
 to  fay  Maffe  and  Mattens,toferue  the  Saint  cf  that  Jaie, and  to  lift  well  cuer  the 
 head.  Injickencs  to  be  anneledyto  take  his  rites,  after  his  death  to  haue  funeral  I  and 
 Obites f aid  for  him,and  to  be  rung  for  at  hii  Funeral f  moneths  min^e  yandyeare 
 mindeXhis  is  thefumme  of  the  catholike  religion,Jlanding  in  bodily  a5Ifons,not  in  a» 
 fiy  motions  or  work£  of  the  holy  Ghoji, working  in  the  heart.  I L 
 
 The  inorall  law  containing  pcrfeft  rightcoufncs ,  is  flat  oppofitc  to  mans 
 corrupt  natureithcrforcwhatfoeuer  Religion  fhallrcpcale  and  make  of  none 
 cfFeft  the  commandeincnts  of  the  morall  lawc,  that  fame  rehgion  miift  reeds 
 joyne  hands  with  the  corruption  of  naturc,and  ftand  for  the  maintenance  of 
 it.This  doth  the  rehgion  of  the  Church  of  Romc:it  may  be  it  doth  not  plain- 
 ly repcale  them,yet  in  cfFe*^:  it  doth;  ^  &  if  it  fhall  fruftrate  but  any  one  point 
 of  any  one  commandement,yea ,  the  whole  lawe  thereby  is  made  in  vainc.  i .  ^^^f-  ^f'3 
 The  firfl:  comraandement  rcquircth,that  we  haue  the  true  lehoua  for  our  on- 
 ly Godithc  Church  of  Rome  maketh  other  gods  befide  this  true  God;it  ma-  ^1>ec.diji,^ 
 keth  the  body  of  Chrifl  to  be  god^becaufe  they  hold  it  may  bee  in  many  p!a-  ^g.fatis  (hU 
 ccs,in  hcaucn,in  earth  at  the  fame  time,which  thing  is  only  proper  to  God.  It  denter. 
 maketh  euery  Saint  departed  to  bee  G  od,  bccaufe  it  holdcth  that  Saints  doc  '^  Extraua. 
 hcare  vs  now  being  vpon  the  earth, &  that  they  know  our  thoughts  when  we  Ioh.22.  cum 
 pray  to  them,which  none  but  the  true  God  can  docTt  maketh  the  Pope  to  be  inter. in glof- 
 God, and  that  in  plainc  words. ^Pope  Nicholas  faith, C<7zr/?^r,y««jf^«?»  Po^r//?-^/^- 
 cem  ap'io  prinripe  Conflantino  T)euz>f  appe/lari:Jt  is  well  known  that  the  Pope  or  ''  Conal.  L^ 
 the  godly  prince  Conftantinewas  called  God.  Againc,  in  ^  the  cxtrauagants^'^^'/^i^-^- 
 of  the  fame  Cannon  law  it  is  written,  Tjcminm  T)em  nofer  Tapa ,  Our  Lord  ^Sxtra.  de 
 ^<jod  the  Pope.  And  7i^^mt,^Chriflopher  Marcellm  faid  to  the  Pope, 7»  es  al-  mator.  &  a* 
 'ier  T>et€i  in  f«f>-w,Thoaart  another  God  vpon  earth:and  the  Pope  tookc  it  to  oedtcntia.  t 
 himfelfc.  As  the  Pope  in  plaine  wordcs  is  made  God ,  fo  the  power  giuen  to  ^^ift-S'i- 
 turn  dcclarcth  the  fame.  «He  can  make  holy  that  which  is  vnholy  ,  ?nc!iuflific  <"^«-/«'^-  if< 
 'the  wicked  and  pardon  Hnncs:  f  hce  may  difpenfe  contr.nric  to  the  faying  c£il^Jf-^^f-  ^^* 
 an  ApoftIc:hc  can  change  the  nature  of  things,  and  of  nothing  make  Come- (^^f^-7rejiit. 
 
 Vu  I  what. 
 
what.  What  Isall  this,but  to  place  the  Pope  in  Goclsroorac,  and  to  robbeth^ 
 Lora^fhisMaieilie? 
 
 A9;aine,the  Church,  of  Rome  maketh  Marie  the  mother  of  lefiis  to  bee  as 
 
 ^  .       God  .In  the  Breu)ary  refcimed  and  publillied  at  the  comniancicment  of  Pius 
 
 »/^  o^cii      ^^  y  ^  ^  ^^^  j^  called  <a  GciUcfc^m  expreOe  words;and  flic  is  fiirther  tcarmcd 
 
 par.bcfiU       ^|^^  Qnsenc  cfhcaticrtjhc  f^^ce»e  of  the  reorld ,  the  gate  ofhennen^the  mother  of 
 
 CHMTfx  y  ^^ ^yjc7an(lj^i>rcy:Yc2i  (hzc  is^rrc  exalted  abouc  Chiift:,and  he  in  regard  of  hcs; 
 
 ^■''^''^'         is  made  but  a  poore  vnderlmg  in  heauen:f  or  papifts  in  their  feruicc  vnto  her 
 
 prav  on  tins  mjnnerX^y  i"g''^^^^  thyfelfe  to  be  a  mother :  and  cmfs  thjfonne  t» 
 
 ^Breniitr,      Y-fcl-iMe  (j^K'^raHrs'-fet free  the  capti^!esa?:d  gt^sc.  light  to  the  hliad.^  Lall:ly,thc 
 
 reforSnfeJfo  ^^^^,  crolTe  is  made  as  a  G  od.For  they  falute  it  by  the  name  of  their  only  hope 
 
 Sxalt,  QrU'  ^nd  piciy  it  toincieafc  iullice  to  the  godiy,and  to  giue  finners  pardon.Wher- 
 
 «*•  fbrc  the  Church  of  Rome  befidc  the  one  true  God  diftmguiihcd  into  three 
 
 pcrfons^the  fathcr,the  fonncand  the  holy  ghoft,maketh  alfo  many  other,and 
 
 To  in  tructh  hath  repealed  his  firfl:  commandement. 
 
 And  they  hauc  very  piainely  repealed  the fecond  commandement,  in  that 
 
 they  teach  it  la-vfali  to  make  images  of  the  true  God ,  and  to  worfliip  him  in 
 
 theiii.Foi-  the  Hat  corAtrarie  is  the  very  fcopc  of  this  commandement :  namely 
 
 that  no  imai^e  mull  be  made  of  the  true  lehoua :  nor  any  vvorfiiip  be  pcrfor- 
 
 ^evtt  4,1  f  med  vnto  Inai  in  an  image;  which  appenreth  thus .  In  Deutronomic  Mofes 
 
 ,^^  '  maketh  a  large  Commentarie  of  this  commandement ,  and  this  very  point  hs 
 
 fets  down  e.xpreiTely  .Ciying.take  heed  to  your  feiues:  for  ye  D.vve  no  image  in 
 
 the  day  that  tlic  Lord  fpake  vnto  you  in  HorebjOUtofthe  middeft  of  the  fircr 
 
 that  ye  corrupt  notyour  felues,andmake  you  a  grauen  image  ,  or  reprefenta- 
 
 tion  of  any  fii?;ure,  Sec.  His  argument  1  fet  downe  thus.  As  God  appeared  io 
 
 mount  Horeb/o  he  is  to  be  conceiuedand  reprefcnted:  buthec  appeared  m 
 
 no  image  in  mount  Horeb,onlv  his  voice  was  heard rtherefore  he  is  not  to  be 
 
 conceiued  or  reprefcnted  in  any  image  :but  men  are  to  be  content,if  they  may 
 
 beare  his  voice.  Againe,thjt  fni  to  which  the  people  of  Ifrael  were  fpecially 
 
 giuen,eucn  that  doth  the  Lord  fpecially  forbid; but  to  this  v.'ere  the  people  of 
 
 Ifrael  fpecially  giuen,not  fo  much  tamake  images  offalfe  gods,as  to  makci* 
 
 "•  mages  of  the  true  G  od,and  to  vvorllVip  him  in  thcm:whlch  I  prooue  thus.: 
 
 In  tr.c  bookeof  ludges  it  is  faid,  that  the  children  of  Jiincl  did  wickedly  iti 
 
 Ind^.  z.  It.  jIj^  j-,,^|^j.  5jf  j^jj.  Lord, and  ferucd  Baalim.  Now  thefe  Banlims,  what  arc  they? 
 
 yf  /-    ^ ,      Surely  Idols  refemblmg  the  true  Godras  the  Prophet  Mofea  decbrcth.  And 
 
 ^  *   '  "*     at  that  day  faith  the  Lord,thou  Ihalt  call  rac  fl7jai-^^  mAi  call  me  no  more  Ba- 
 
 ^//.Hereitappcareth  that  the  IfraeHtes  meaning  was  notto  worihipafalfe 
 
 ,  god,but  the  true  God  in  Baalim.  And  Aaron  when  he  made  the  golden  calfc 
 
 M^xa.  s^'f-  proclaimed  that  die  next  day  (hould  be  holy  daie,not  of  any  falfe  god,  but  of 
 
 the  Lord  that  brought  diem  out  oF  Egypt .  The  prophet  Etay  after  that  hcc 
 
 £fa.-y*,  /^.  had  fet  forth  Gods  maieQie  very  worthily,hc  comes  in  with  this  conclu Hon: 
 
 To  whom  the  will  yclikeGod?or  what  fimilitude  wifyefet  vp  ofhimrwhich 
 
 det'arcth  that  the  Icwcs  after  the  mane  rof  the  Gentiles  ran  a  whorins;  after  I* 
 
 dolsjthat  is,Imagcsnoton1y  offalfe  gods,but  alfo  of  the  true  God.I  ccncludi 
 
 tlierefore  as  I  began,that  tlie  Church  of  Rome  >  by  maintaining  imageSj  hath 
 
 icrpcakd.thiscommand'-iriciit:»-  :    '      .» 
 
 Nd- 
 
Nc*itlier(?6tfilt  OicwlefTcfauour  to  the  third  commanc^cment:  wh  ich  al/b 
 b  repcalcd.Firftjin  that  they  teach  men  to  giue  the  gloric  which  is  proper  to/,/^;».  //„ 
 God,to  fomc  thing clsrit  is  proper  to  Godaftcrthe  daic  ofiudgementto  hcdS. 
 all  in  allrthis  they  gme  to  Maric,fayin^  that /5?^  &;  ai/m  alL 
 . .  It  is  proper  to  Chrift  in  refped  or  other  creatures  to  be  a  ligiit  lightening 
 i^lll  that  coinc  into  the  vvorId,3Tt  they  pray  to  Marie  to  giue  light  to  the  bhud.  r  r. 
 Itisproperto.Chridtobctheredceracr  of  mankind,  6c  this  %vorkccFredep-rn  *     '     ^ 
 lion  is  a(cnbed  to  M.irie,vvhoine  the  Papjib  call  their  hcfe^  their  /«57,  tlieir  »^^-     ffJ 
 ^tatr<rjp,rt  medicine  far  the  cUfeafed,^.  defence  from  the  eiictnie^^frisxd  in  the  hcure  r     • 
 »f death.  A2,^inc,thty  make  S.Martin  aifriefi  McorMng  to  the  srder  ofMeicbt- 
 y5j^,?f^,which  is  proper  to  Chrift. 
 
 Secondly  jthey  hold  that  the  people  is  to  be  barred  from  the  reading  of  the 
 Scriptures, vnlcileit  be  in  an  vnknownc  tongue,  and  fo  they  maintaine  i^no-  - 
 ranccandtheprophaningofOodsnamcforthepreachingof  the  word,  and    — «  ^ 
 therefore  alfo  the  hearing,lcarning,reading,fcarching  of  it,  is  the  glorifjing  of  ^  *     '-*'*  ^'  ^ 
 the  rvord^Tm^  fo  the  glorif)'ing  of  Gods  name. 
 
 The  fourth  conimandement  is  repealed  in  that  they  require  that  their  fcafi 
 ilaies  fhould  be  kept  as  folcmnly  as  the  Lords  fabboth.-For  they  mufi:  be  kept 
 in  allhoAcur  dndcomlines:  and  men  mujl  reflfrom  their  labours, from  rnormn^  to  (/ifulJi^^ 
 tHemng.z'i  on  the  Sabbothrwhercas  contrariwife  the  Lord  hath  giuen  pcrm\(' gunt.c.s^o 
 fion  to  his  feruantcs  to  labour  the  fixe  daies,fo  bee  it,on  the  feuenth  they  will  37. 
 reflfrom  theworkes  oft!icir  callings,and  do  the  work;  of  the  (pirit.  Matifctn* 
 
 They  rcpcale  the  fift  commandemet  m  that  they  teach  that  their  Cleargie  2.c.i,3. 
 Jiathanimmuniticj&therforeisnotbound  to  performe  obedience  to  magi- 
 fl:ratcs,for  fo  they  hauc  decrced,that  Clearkrs  are  to  be  i:^.d>iedonly  ofBiJhops-.^Z  Matife^  f^ft, 
 that  they  arc  only  to  rcskucthem  fiom  iniuries.Againe,that  the  Biiliop  inufl  f./*^*'» 
 not  beiudgcd  of  the  fecular  powcnand  that  t  he  Pope  himfelfc  oweth  no  fub- 
 ieftion  to  Kings,Princes.Emperours,  but  hath  power  to  make  thcm,and  to 
 put  them  downc  at  his  pleafure .  But  S.  Paul  for  the  maintaining  of  the  fift 
 commandement,bids  euery  foulc  be  fiibic£l  to  the  higher  powers:  and  therc- 
 forcthe  pope  with  his  cleargie(as  Chry^oflcme  hath  cxpoiided  it)tna(l:  be  fub- 
 %tdi  to  cm'.l  magiftrateSjVnies  they  wil  exclude  thcmfclues  out  of  the  number 
 of  men,for  Paul  fpeakes  to  all. 
 
 Againll  the  fixt  commandcment  they  haue  decreed  afvles  for  murderers, 
 plaincly  permittini^  them  which  fearcauthoritie,  to  haue  (afetic  in  the  lap  of  ^^^i/^^*^*"^ 
 their  mother  the  Church.Thus  they  annihilate  Gods  commandement,yea  & 
 more  then  this,  whither  tends  all  that  they  teach  but  to  the  very  murdering  of 
 (bulcs?For  exaniple,(aluation  by  works  of  giace,is  oneofthcir  chicfc  points. 
 But  that  man  that  is  perfwadcd  thathc  mulf  be  (aucdby  his  vvorkcs,muO:  alfo 
 put  his  trufl:  in  thcm,and  hee  which  trufleth  Xo  his  workes  is  accur  fed  before  j 
 ^oA.Forcurfed is  that  man  that  f?'«/?tff/;/''.'?xy^«,whethcritbehimreifeorot]]cr.   ^^* 
 ■    Thefeuenth  Conimandement  is  repealed  diuers  waics.  Firfr,  in  that  they 
 Maintaine  the  occafions  of  Adulteric  and  fornication:  namely,  the  vowc  of 
 flnglchfeboth  in  men  and  women  ,  when  as  they  haue  not  rcceiued  the  giift 
 from  God  to  be  continentcvvhich  gift  when  they  want,and  yet  are  bound  to 
 finglc  life,they  mull  ncedcs  brcakc  out  into  much  loofencs.  Tliis  finnc  made 
 
 .4;-''  *  Vu    2  CU^- 
 
M.iHtHiny?a&)^emiu\n^  Petyarch  to  cue  out  againft  the  Church  of  Rctiw. 
 tthf.  /.  it^»  A^ainc,fomc  Papifts  defend  the  toleration  or  the  if  ewes  in  RorTie,for  the  a- 
 ^,f.p.  uoidin»  of  greater  cuiis.  And  in  tlicCounccU  of  Trent ,  chaftiticand  Pricft« 
 
 marriac^c  arc  made  oppofitc/o  that  marriage  with  them  is  a  Hhhic  tiling ,  al- 
 ffffjj,  c.  6.  thougl?God  hath  ordained  it  for  the  auoyding  of  fornication  in  all.  Fin  ther- 
 '   '  morc^that  which  is  mod  abhominablc  and  prooues  the  Church  of  Rome  to 
 bean  Antichrillian  Church:  they  maintaiiic  marriages  within  the  dc^rce5 
 forbidden  both  by  the  law  of  nature,  6c  ofgods  word.For  in  the  table  otcoh- 
 fano-uinitic  tliey  which  arc  placed  in  the  tranfiierfe  vncquall  line  cannot  mar- 
 riCjbecaufc  diey  are  as  Parents  &  children:yet  if  they  be  ditlant  four  ;  degrees, 
 on  diuers  fides  from  the  common  RoVk  they  may  marric  togithcrby  the  Ca- 
 non law.  As  for  exan5ple,thc  graund  vnde  may  marrie  his  lifters  nephewcs 
 G  69  CAV  S  ncece,a  thing  very  tikhy  in  naturc,confidering  that  a  man  cannot  marrie  with 
 d'  confali'q.    3"y  honeftie  his  fifters  child. To  goe further ,  by  Gods  word  they  which  art 
 anmculiu     dilbnt  foure  degrees  in  the  tranfuerfc  equall  line,  are  not  forbidden  to  marry 
 maxifma      too-ither,as  cofin  gcrmancs. Thus  the  daughters  of  Zelophehad  were  married 
 ahcpoM.     *o  their  fathers  brothers  fonnes:this  example(as  I  take  it)may  be  a  warrant  of 
 thelawfulnes  of  this  marriage:  Yet  the  Canon  lawc  vtterlycondcmnesthit 
 »r        X       marriage  ofcofin  germans,'3c  die  marriage  of  their  children  after  the,  though 
 *     '  they  be  eight  deg  rces  diilat.Thus  the  Church  of  Rome  doth  oucrthwart  the 
 Lord: where  he  giues  libertie,they  reilrainc  if,and  when  hcc  reftraincth  tncn^ 
 then  they  giuc  libertic. 
 
 They  repcale  the  b'.comandemcntby  their  (pirituall  marchandizc  in  which 
 
 they  fel  thofe  things  which  are  not  to  be  fold,a3  Croffes  to  dead  menjmagcj, 
 
 praiers,the  found  of  bels,remi[fion  ot  fins,and  the  merits  by  w  hich  men  may 
 
 Come  to  the  kingdom  of  heaue:thcir  fhaueling  priefts  wil  do  no  duty  without 
 
 they  be  fed  with  money;hcnce  comes  the  prouerb,no  penny  no  pater  nofter. 
 
 They  teach  men  to  beare  falfe  witnes,  and  fo  to  finnc  againft  the  ninth  c6- 
 
 tnahdementjinthat  they  holde  that  Marie  is  the  Qucene  of  heauen:  whereas 
 
 --  indeede  fhce  is  no  Quccne.but  doth  continually  call:  down  her  crown  before 
 
 J  *^'     '    Chrid  with  the  reft  ofthc  Saints.  And  a  man  may  as  well  beare  falfc  witnes  i» 
 
 *      (peaking  too  much,  as  in  fpeaking  too  little. 
 
 In  the  tenth  commandeiiient  the  fit  ft  motions  that  goe  before  conlcnt  arc 
 forbiddenrothcrwifc  tliere  (liali  be  no  difference  bctweene  it  and  the  reft. For 
 they  alfo  arc  fpiritualljand  forbid  inward  motions :  but  the  difference  is  that 
 they  forbid  only  the  motions  that  goe  with  confent.Nowe  thepapifts  faVjthat 
 thcfe  motions  arc  no  fin  properly  vnles  confent  follow;  and  therefore  they  in 
 cxpreflc  words  repcale  this  commandcment.For  if  concupilccncc  &  the  firfk 
 motions  be  no  fmnes  properly  ,then  there  ncede  no  prohibition  of  them. 
 
 The  fourth  f^^rgument. 
 Hat  religion  rvhich  is  contrarie  to  itfeife^  m  onelja  me  ere  inuentiortofmAntthi 
 religion  of  the  (lourch  oflRj)me  is  quite  contrarie  toit  felfenherefore  it  is  onely 
 dninuention  ofman:rvhich  tfit  be  true ^Ai  well  a  ^^f  rob  Ate  M  dnj  other  maypcr^ 
 forme  the  things  re  quired  in  it. 
 
 TheProcfe. 
 npHc  proportion  is  moft  truCibccAufe  it  is  a  priuJedgcof  Gods  wordc^c 
 ■  1 .  1^ 
 
 TJ 
 t 
 
fbof  ibc  tmc  rcligioft  gathered  forth  of  it,  to  bcconfonant  to  it  fclfe  in  all 
 points :  which  properly  no  do^lrines  nor  writings  befidc  C2n  hauc .  The  af- 
 iumption  jnay  bemade  manifefl  by  an  indu£lion  of  particular  examples. 
 j(V  I.  The  Church  of  Rome  faith,  that  men  are  faued  by  grace  ;  and  a2;ainc  it 
 with,that  men  arc  faued  by  woi  kcs,  A  flat  contradnftion-  For  Paul  faith,  if  e-  %»ia.  i  i^f. 
 legion  be  of  grace,  it  is  no  more  ofworkes  :or  els  were  grace  no  more  grace: 
 but  if  it  be  of  worlccs^it  is  no  more  grace :  for  els  were  workc  no  more  workc. 
 Anfvvcr  is  made,  that  in  this  place  Paul  (pcakctli  ofworkes  of  nature,  which  ^^^^-  TeSi, 
 indeed  are  contraric  to  grace,  but  not  of  works  of  regeneration,which  arc  not  "^P^"  ^^^' 
 contrar)'  to  gracc.This  anfwcr  is  falfe:  for  Paul  in  a  like  place  vnto  this  oppo-  '  ^'^' 
 fcth  grace  and  works  of  rcgeneration.Yc  are  faued  by  grace(faith  hc)through  -^/^*  ^-  ^*^» 
 faith,ahd  that  not  of  your  felucs :  for  it  is  the  gift  ot  God ,  not  of  workcs,leaft 
 any  ifiovild  boaft  himfclfc:  for  wc  are  his  workernan/liip  created  in  Chrift  le- 
 fiis  vnto  good  workcs,  that  wc  fhould  walkc  in  them.  Now  Jet  the  CfiUrch  of 
 Rome  fpeake  what  arc  the  workcs  of  which  any  man  may  moft  of  all  boaft  i 
 And  what  arc  the  workcs  for  the  doing  of  which  we  mulr  be  fifhioned  anew 
 in  Chrift  Icfus?  Aifuredly  they  mud:  be  the  works  of  rcgencration,dipped  ^ 
 ■dyed  in  the  blood  of  Chrin:(as  they  fpeake:)  wherefore  it  is  euident,that  Pauls 
 meaning  is  to  conclude ,  that  if  wc  be  faued  by  grace ,  we  cannot  be  laucd  by 
 workcs  of  regeneration. 
 
 I I.  The  Church  of  Rome  confiiteth  and  condcmncth  in  Councc!s,&:  de- 
 '  lidcththisdodrinc  that  we  teach  that  menare  to  be  iuftiiied  by  the  imputati- 
 on of  the  rightcoufhcs  of  Chrifl:  which  righteoufhcs  is  not  in  vs  butin  Chrift. 
 
 And  the  Rhemifts  call  it  a  fantafticall  iu{hcc,a  new  no-iufticc.Butherein  that  ^hem.  7Vi?. 
 Church  is  contraric  to  itfelfc :  for  it  defendeth  workcs  of  fupererogation,and  R<^-2. 13. 
 workes  of  fatisfa£lion  of  one  man  for  another :  and  their  ground  is,  becaufe  Rhem.  Test. 
 the  faithful!  are  all  members  of  one  bodie,  and  haue  fellowfhip  one  with  ano-  Col.i,24., 
 iher ,  and  therefore  one  may  (atisfie  for  another.  Hereby  it  is  plainc,that  the 
 church  of  Rome  moft  of  al  defendeth  that  imputation  of  righteoufiies,which 
 nioft  of  all  it  hath  oppugned  .  For  when  one  man  fatisfieth  for  an  other,  the 
 Workc  of  one  man  is  imputed  to  another.  But  what?  ftiall  one  man  fatisfiie  for 
 another,and  fhall  not  Chrift  by  his  righteoufnes  fatisfie  for  vs  ?  fl^all  God  ac- 
 cept the  workc  of  one  man  for  another ,  and  not  accept  the  righteourncfte  of 
 Chrift  for  vs?Truly  there  is  greater  fellowfhip  and  conjunction  betwecne  the 
 head  and  the  mcmbers,then  of  the  members  among  thcmfelues:  becaufe  they 
 are  ioyned  together  by  mcanes  of  the  head. 
 
 I I I.  It  holdcth  that  thcgm/t  ^iUQ  fault  of  finnc  may  be  remitted  by  Chrift: 
 and  yet  the  tempordlfunifhment  of  fin  be  vnremitted  :  but  thefe  arc  quite  con- 
 traric. Paul  (aithjtherc  is  now  no  condenation  to  them  that  are  in  Chrift  Ie(us.  T^m.S.  /, 
 Yet  if  a  man  were  punifhed  for  his  finnc  after  he  were  in  Chrift ,  nnd  had  the 
 
 faiik  of  finnc  remitted  ,  fomc  condemnation  fhould  now  remaine  him.  And 
 Daivid{aith,Blcftcd  is  the  man  to  whome  the  Lord  imputeth  no  finnc:  there-  7yi/./i./. 
 fore  he  to  whome  the  Lord  imputeth  no  finne,hath  not  onely  the  guilt  of  fin, 
 but  alfo  jhe  punifhmcnt  of  his  finnc  remitted :  otherwife  he  could  not  be  blef^ 
 fed  but  rnvfcrable,  and  this  agrecth  not  with  gods  iuftice,whe  the  fault  is  quite 
 pardoned,  aind  a  man  is  guiltic  of  no  fiiuic ,  that  then  any  punifLmcnt  ihould 
 
 Yu  5  ht 
 
Mmfl,  dff    be  laid  on.  And  S.  AuClin faUKthat  Chiill:  by  talcing  vpon  him  the  puftiih- 
 
 verk  Domi.  ineiit  of  rin.and  not  taking  vpon  him  the  fault,  tooke  away  both  the  puniflv- 
 
 S^r.j^,        mcnt  and  the  Hiult.  WhereFore  this  opinion,  that  Cbrift  hath,  taken  away  thp 
 
 guilt  of  fiDjOUCithrowetli  all  Satisfactions  &  Purgatorie ,  bccaufe  the  fault  ^ 
 
 guilt  bccing  taken  away,all  punilhrncnt  for  finnc  is  alfo  taken  away. 
 
 I  V.Tranliibftantiation  is  a  monflcrjftanding;  on  manifold  Gontradi^ions^ 
 Firlljit  maketh  Chrills  bodic  to  be  in  many  places:  an  euidcnt  contradnftion. 
 Forit  is  of  the  nature  and  cflcnce  of  a  bodie  to  be  in  one  place  onely:\v.hich  | 
 prouc  thus.  A  bodie  is  a  magnitude,a  magnitude  is  a  continued  quatitie,a  cp» 
 tinucd  quantitie  cannot  be  but  in  one  placettheribre  a  bodic  cannot  be  but  in 
 one  place.In  this  argument  the  doubt  is  onely  of  the  lalt  part:  which  vndoubf 
 tedly  is  moll:  true. For  it  is  called  a  continued  quatitie^bccaufe  his  parts  are  cor 
 tJnued  and  knit  togither  the  one  with  another  m  a  common  tearme  or  bondc» 
 as  a  line  by  a  point,a  plane  and  his  parts  by  a  line ,  a  folidc  by  a  Superficies  or 
 plane.Nowe  thefe  pomts  can  in  no  wife  bee  continued ,  vnletTe  euery  one  of 
 tliem  keepeone  onely  fpeciali  place-  For  examples  Hike :  fuppofc  the  plancj, 
 ayb^cj.io  be  deuided  into  three 
 parts,  I,  k,  I,  by  two  lines,  e,  g, 
 and  f,  h,  which  do  both  deuidc 
 the  three  parts  5c  continue  the 
 the  one  with  the  other.  Now  I 
 0y,that  euery  one  of  the  partes 
 may  be  cotinued  with  his  next 
 fello w,it  is  necefliiry  that  euery  g  h 
 
 one  of  them  fliould  hauc  one  fpecial  and  dilHn£l  place.That  the  firfi:  place  of 
 the  planc,i,raay  be  continued  with,k,it  mufl:  be  fituated  onely  there  where  it 
 Js,and  no  where  els:for  if  it  Oiall  be  Gtuate  els  wheie,as  in  the  place  m ,  then  it 
 cannot  be  continued  with  k.  Nowe  then ,  if  the  partes  muft  of  ncceiditie  hauc 
 their  ownc  particular  place  onely , then  the  whole  figure,a,b>c,d,muft  alfo  bee 
 onely  in  one  place .  And  this  is  that  which  the  prince  of  Philofophers  teachf 
 cth,that  euery  magnitude  hath  his  parts  fitcd  in  fomc  one  place,  one  by  ano- 
 ther/o  that  a  man  may  fay  of  them,  here  it  is,  and  there  it  is  not .  To  conclude 
 theieforCjthis  muft  needes  agree  to  a  bodieand  io  the  parts  of  it,to  bee  in  one 
 onely  place  alone.So  that  the  Church  of  Rome  when  it  faith  thatChiifts  bo- 
 die is  in  many  {>laces:in  elFefl  they  fay,that  Clirifts  bodie  is  no  bodic :  for  if  it 
 be  a  bodie,it  is  only  in  one  place:  &  if  it  be  in  many  placcs,it  is  no  body.Thcy 
 obie£l  that  God  is  omnipotent.True  indeede,  but  there  bee  fomc  things ,  the 
 doing  of  which  agreeth  not  with  Gods  power,  as  to  m7i\ct  contradiccfttid^ 
 things  contradi<florie  to  be  both  true:of  which  fort  thefe  ar€.For,that  Chrirts 
 bodie  is  a  true  bodic,and  that  it  is  in  many  places  at  once ,  arc  flittc  coutraric: 
 bcccaufc(as  hath  bin  fhewed)it  iseflential  to  allmagnitudes  to  be  in  one  pLicCj 
 and  therefore  to  a  bodie.  And  God  cannot  take  away  that  which  is  efTcatiall 
 to  a  thing,the  elTcnce  remaining  wholc.2.  Againe,  tranfubftantiation  maketh 
 the  Accidents  ofbread  and  wine  to  remaine  without  the  lubftance.Heie  alfo 
 is  another  contradiction  as  impofTible  as  the  former:for  it  is  a  comnx>n  f'iying 
 Bi  k\ioo\is,Accfdent{^  ^py^J^ /WjJ?.It  is  cjf the  efTciicc  of^  Accident  to  bee  iy», 
 
 illSL- 
 
tlic  fiibftance.NovT  tlicreForCjif  the  Accidents  bcc ,  there  is  iiCo  the  hrGzd  and 
 wine:ancl  ifthcrc  bee  no  fiib(bnce  of  bread  or  wine,  neither  can  there  be  any 
 iBCci(icnts.:?.It  holdeth  that  bread  is  turned  into  l!]c  bodic  oFChrill.,  and  thcr- 
 ^reit  mufi:  needs  holc!e,th3t  Ch)i(b  bodic  is  ninde  oi  bakers  bread^ann  vet  it 
 holdeth  and  tcachcth  that  Chrifts  bodic  is  onely  made  of  the  fcedeoFMaric^ 
 i^uite  oucrtlirovving  theformcr  Tranfubftantiation, 
 
 :  V-Ittcachcthjthat  a  man  mufl:  alwaies  doubt  of  his  Valuation:  and  hkcwi^ 
 k  teachcthjthat  in  praying  we  are  to  cal  G  O  D  father,which  are  things  quite 
 contraric.For  who  can  truly  call  GOD  father,  vnlcfle  hcc  haue  the  (pint  of 
 adoptibn^andbeaflured  that  he  isthc  child  of God?Forifa  man  iliall  call  god  -^"^*'*  '^ 
 fathcr/Scyetin  hisheart  doubt  whether  he  be  his  fuller  or  not,  hepUvcth  the 
 difTcmbling  hypocrite:  wherefore  to  doubt  of  faluationjand  to  fiy  Our  father, 
 C^fjn  truth  arc  contraric.  . 
 
 V  I.The  Church  of  Rome  makcth  praicr  to  bcc  one  of  the  chiefc  mcanes  Can.Trei 
 to  fatisfiefor  finncs.Butpraierindeedcisan  asking  of  pardon  for  finne:  "^o-^  fam.dcftnA 
 asking  of  pardon  &  fitisia^lionfor  finne  are  contraric:thcrfore  by  the  iudge- ti'//?.  /. 
 ment  of  the  Papi{ls,praier  which  is  a  fatisfaftion  is  no  fatisfaftio.  And  indeed  Lumbdih.  ^ 
 kt  vsconfider  what  madnes  is  contained  in  this  popifhdiuinitie  :  thepoorc^j/?./<J. 
 bcggcr  commeth  very  hungrie  to  the  rich  mans  doorc  to  craue  his  almesrand  Can.  deauo.» 
 ftraiglitwaics  by  his  begging  he  will  merit  and  deferuc  it.  The  fame  doeththe  tii.die.posnit, 
 papilljhc  prayeth  verie  poorely  for  the  thing  which  he  wanteth,  vet  he  look-  difl,^, 
 cth  very  proudly  to  merit  no  Xt'i^Q.  then  the  kingdome  of  hcauen  bv  it. 
 ,i    V  I-LrDoubtingoffiluation  &  hope  cannot  agree  together, for  hope  ma- 
 kelhamanw.' /<?/';•  ^A'i^?3(?.-'/,  that  is,  itneuer  di(appointeth  him  of  the  thing 
 ivhich  he  looketh  for.  And  therefore  it  is  called  the  anchor  of  the  foule  bothfi:re  _ 
 tindfieadf iifl.,vc>hich  entereth  into  that  Yphich  isx^ithin  the  vaiie .  So  that  true  hope  rr  l  J 
 andthccertaincairuranccoffiluationgoetogiiher.  ~^^  '  ''^' 
 
 V I  H.  True  praier  and  iuflification  by  works  cannotftand  togither.  For 
 lice  which  prayeth  truly  muft  be  touched  inwardly  with  a  liuely  feeling  of  his 
 owne  mifcric,and  of  the  want  of  that  grace,whereof  heftandes  jn  neede.Now 
 this  cannot  be  in  the  heart  ofthat  man  that  looketh  to  merit  the  kingdome  of 
 hcaacn  by  his  workcsrfor  he  that  can  doe  this  may  iu(lly  conceiue  fomewhat 
 ©f  his  ownc  cxccDencie. 
 
 I  X-Papifts  teach, that  it  is  great  boldnes  to  come  immediately  vnto  God  ^  «      . 
 withoat  the  intcrcc/Iion  of  Snints:and  therefore  they  vfeto  *  pray  to  JVIarie,    .  ,  oif'rf  ' 
 that  ijhec  would  pray  to  ChriO:  to  heipe  them:vet  on  the  contrarie,when  they     r      >  •  * ' 
 Kane  {<i  done,they  pray  to  God  immediatly,  that  he  would  receiuc  the  inter-  ^^^^  '^  '^^ 
 cedion  of  Marie  for  thera.  And  thus  they  are  become  intcrcclTors  betweenc 
 Marie  and  God.  Yea  when  they  offer  vpChrilljpraying  God  to  accept  their 
 gifts  and  facrificeSjthe humble priell  that  wil  not  pray  to  God  but  bv  die  me- 
 diation of  Saints,is  then  a  mediator  between  Chrift  lefus  &  God  the  hthcr. 
 X.  Tt  holdeth ,that  in  the  maffe  the  Prieft  offerethvpGliriO:  to  his  father 
 Siti  vnb/oodie  fkcrifice.  This  IS  a  thing  impodlblerforifChriflin  themnil'e  be 
 facrificcd  for  (in,thcn  he  mufl  die  &  his  blood  mull  be  {lied,Hcb.9.2  2.  And 
 in  the  Scriptures  thcfc  two  niyingsfChriH:  is  dcadXhriil:  is  offered  vp  in  Sa- 
 difice)are  all  one-So  then, the  Papift  when  he  fuppofcth  that  there  may  be  an 
 
 Vu  4  vnbloodic 
 
6^6  AT4pilie4nH9ti0^ 
 
 vnbloodic  facriffcc/in  cffcft  he  faith  thus  much:  There  is  a  facrifict ,  which  tf 
 no  facrificcAnd itis not  poffiblc thata bloodie facnficc iliouW be  offciedia 
 an  vnbloodie  manner. 
 
 XI.  In  the  Canon  ofthema{re,thc  Church  ofRoraepraieth  on  this  wi/c. 
 
 We  humbly  bcfecch  thee  moll  merciful  father,by  lefus  Chriil:  thy  fonnc  and 
 
 our  Lorcl,that  that  thou  wouldeft  accept  thcfc  gifts  and  oblations  and  theff 
 
 ' '  holy  Sacrifices,vvhich  thy  Clmrch  offer  to  thee,  Sec  where  firft  they  offer  vp 
 
 "  Chrill  to  G  od  the  futher  in  the  name  oFChnfl:,and  fo  they  make  Chrift  to  be 
 
 hisowncmcdiatour. 
 
 A'/amCjthcy  defirc  God  to  bleffc  and  to  accept  his  own  fbnnerfbr  they  of- 
 fer vp  Chrill.Ifthcy  fay  he  needcth  now  the  blcfling  of  his  father  ,they  make 
 Chrift  a  weakc  and  impcrfccl  Chrift:  if  he  need  not  the  blcflingof  his  father» 
 *Khe.Tefl.  their  praier  is  needeleiTe .  Alfo  they  defire  God  to  accept  not  one  gift  or  one 
 f^g'  S23-  facrifice,but  in  the  plurail  number,thefe  gifts  and  facrifices: whereas, they  hold 
 ^Fa^^  Sjri-  thatChrifts  bodic  is  one  only  bodie,and  therefore  but  one  facrificcAnd  thus 
 cimfDecret.  they  are  at  variance  with  thcmfelucs. 
 
 epiJl.Scff.24'  X I  I.Papiftsjin  word  they  fay , that  they  beleeue  &  put  their  truft  in  God: 
 <!-9:  yet  whereas  they  looke  to  be  faued  by  their  workes^thcy  fet  the  confidence  of 
 
 '^(^an.irtpre-  their  hearts  in  truth  vpon  their  ownc  doings. 
 
 fcnt,  II*  iS'  XII  LThey  put  fuch  holmes  in  matrimonie,that  they  make  it  one  of  their 
 <!'>  7.Sacramcnts,w!iich  ^conferre  grace  to  thepartakers  ofihcm:  yet  they  forbid 
 
 CattJegatur  their  Cleargie  to  marrie ,  ^  becaufc  to  line  in  marriage  is  to  liue  according  t» 
 ^.if-i'  the  flell-i,and  the  Councell  of  Trent  oppofeth  marriage  and  thaftitie. 
 
 /  lon.faters'  X I  V.It  teachcth  that  foulcs  kept  in  purgatorie,  may  be  redeemed  by  Sa- 
 dum.ts.<j.2.  CTifices  and  Suffrages.  AgainftthiSjis  a  Canon  of  their  lawe  taken  out  of  Saint 
 2  ^.IStrati.  Hicrome,*  we  know  that  in  this  life  we  may  help  one  another.either  by  prai- 
 -«•f  7-  ersjor  by  <'ood  counfelhbut  when  we  fhall  come  before  the  iudgemcnt  feate 
 
 5  j^Je  Capi-  of  Chri(l:,neither  lob.nor  Daniel,nor  Noe,may  intreat for  any:but  eucry  mi 
 thlisMjl./o.  IS  to  bcare  his  own  burthen.  And  according  to  another  Canon  going  vndcr 
 4  Cmlliu  the  name  o^GcUflus  Billiop  of  Rome.  Either  there  is  no  Purgatorie,  or  the 
 Atji.gg.        foules  which  goe  thither,Oiall  ncuer  returnc. 
 
 /  C.  Isiimm  X  V.  And  to  concludcthe  raofl:  points  of  their  religion  are  contraric  t(^ 
 ^^1^-9 S-         their  Canon«;,as  by  fcarchingmay  appearein  thefe  cxair.ples. 
 
 6  C.legintus.      \   The  de.id  cannot  heare  the  praiers  of  them  which  call  vpon  him. 
 ^''{i'93'  2  Peter  and  Paul  were  two'  of  the  chiefe  Apofllcs,  and  it  ishardto  (ay, 
 C.Olim.        which  was  abouc  thcodier. 
 
 dtjl.yj.  :{   Leo  the  fourth  liuinginthcyeare  «45.  acknowledged  Lothariui  the 
 
 y.Q.vcrbum  Erapcrour  for  his.prince. 
 
 t.mAgnA.  4  NoBilhopraay  bccalledvniueriall. 
 
 CConuerti'      5  The  Church  of  Rome  hath  no  more  authoritic  ouer  other  Churches, 
 
 wim  depe-    then  other  Churches  oner  it. 
 
 nit.dtfi,/.  6  APrieftandaBifliopwereintimespaflallonc. 
 
 S.CtifuoJ         J  The  Pope  hath  no  power  to  giuc  or  fell  pardons. 
 
 dtsft.di/}.^./.     8  There  canbc  no  merit  by  faftingjor  abftinence  from flcA. 
 
 i  C'  Iwrnn»-      n  The  maffe  is  notliing  but  the  forme  of  diuine  facrifice. 
 
 fi^ji^  ^.  ^/.     By  iliis  which  luth  bcei>e  faid,it  doth  in  part  app  ear  c,,  that  the  rcligioa  of^ 
 
hfp%ia  'Kjp'' fixate.  (557 
 
 tlic  Church  of  Rome  is  repugnant  to  itfclfe,  ant^  it  could  not  fo  be,  if  it  Wtrc 
 from  the  word  of  God. 
 
 t.ACorcUAriegMheredvHtoftkefQrmrf 
 aflcrtion. 
 / .    A  wan  hemg  indued  roith  m  more  grace  the»  that  which  hee  Tuay  ohtAine  hy  the 
 religion  of  the  Church  of%owe,isflfsl  tn  the  fi ate  of  damnation. 
 
 A  DIALOGVE  CONTAINING  THE  CON- 
 fiifts  betwccnc  Satan  and  the  Chnftian. 
 
 Satha». 
 
 7^  C  "^^A  'S^  Vile  hclhound ,  thou  art  my  flaue  and  my  vafTall,  why 
 
 S^^.5^^\Sf<4^  then  fliakcO:  thou  off  my  yoke? 
 
 K^^t..  -^.W  ,^  u:,'!      chrtfttan.hy  nature  I  was  thy  yaffaljbut  Chrift  hath 
 W^  1^  redeemed  me. 
 ^4:~4)l  fe     Sat  ha».  Chiift  rcdccracth  no  reprobates  fuch  as 
 thou  art. 
 ,^^^^,,,^   ,  ^         Chriflianl  am  no  reprobate. 
 ^t^i^^e^t?'®'^^      Sathan.Thou  art  arcprobatc,for  thouflialtbc  con- 
 demned. 
 
 Chri(li4>t.\.nc\?tY, to  pronounce  daniiiation5belongcth  to  God  alone:  thois 
 art  no  iudgc,it  is  fufficicnt  for  thee  to  be  an  accufer. 
 
 Sathan.  Though  I  cannot  condcmnc  thee,  yet  1  knowe  God  will  con- 
 demncthcc. 
 
 Chrifiian.'^cA  but  God  will  not  condcmnc  mc. 
 
 Sathan.Got  too  let  vs  trie  the  mattcr.Is  not  God  a  Lord  and  a  King  ouef 
 thce?and  may  he  not  therefore  giue  theea  lawcto  kccp,and  puniih  thee  with 
 hell  fire,if  thou  breake  it? 
 
 Chrijltan.  Yes. 
 
 Sathan.  And  haft  thou  kept  thelawe  of  this  thy  Lord  and  King? 
 
 (hriflianMo. 
 
 Sathan.Lct  VS  proceed  further :Is  not  the  fame  Lord  alfo  a  moft  righteous 
 §udgc?  And  therefore  a  moft  iharp  reuengcr  offmnc? 
 
 Chrijlian.  Yes  truely. 
 
 SAthan.Why  then  wilt  thou  flatter  thy  felfe  thouhypocriterGod  cannot 
 winke  at  thy  finnes,cxccpt  he  fliould  be  vniull:.  Wherefore  there  is  no  rcme- 
 die,  thou  art  fure  to  be  damned:hel  was  prouided  for  thcc,and  now  it  gapcth 
 to  deuoure  thee. 
 
 (})rifliaii.T\\txc.  is  rcmcdie  enough  to  dcliucr  me  from  condcmnation.Foff 
 Godis  not  on,cly(as  thou  affirracft)a  Lord  and  a  iudgcbut  alfo  a  fauing,and 
 a  moft  racrciflill  father. 
 
 Sathan.  But  thou  firebrand  of  hel  fire,  and  child  of  perdition,  lookc  for  ti®- 
 smercie  at  Goashands^bccaiirc  thouarta  moft  gricuous  finner:for, 
 
 1  Oriiiinal  fin  runneth  wholly  oucr  thee^as  a  loathfbmc  botch  or  Icprofic^ 
 
 2  Thy  mind  knowcth  not  the  things  that  be  of  G  od. 
 
 %  In  i\\c  l^w  of  God  thou  art  ftark  blmd/auinglhatthoahafiaftw  prin- 
 Sjplcs  of  it  ?o  make  th.ijs  inci  c^fabk». 
 
4^  8  Tk  e$np!f{s  ofSAth^fi 
 
 4  The  Gofpcl  isfoolifhncs  anc{  madncs  vnto  thee :  tlioH  rtJakcftiio  better 
 
 account  o  fit  then  ofthinc  own  cell  came.  [i 
 
 5  Thy  confciencc  is  corrupt ,  bccaufe  it  flattcrctli  thee ,  and  excufcth  thy 
 
 finne. 
 
 6  Thy  mcmorie  kccpcth  and  rcmcmbreth  nothing  ,•  but  that  which  'i%  a* 
 «>.iinfi:  Gods  word:  but  things  abominable  and  syicked,  it  keepcth  long. 
 
 7  Thv  will  hath  no  inclination  to  that  which  is  good  ,  but  oncly  tofione 
 and  wickcdnes.  •;  r  z*--^/''     -s-*^ 
 
 •»8  Thy  nfFcftions  are  fet  oncly  on  wickcdncs:they  are  as  mightie  grants  an<f!; 
 princes  in  thce,thcy  haue  thee  at  comandcment.  Rcmcber.that  for  very  angct:' 
 thou  hall  bin  licke :  that  the  lull  of  thy  flefh  hath  driuen  thee  to  madnes :  for- 
 «■et  not  thy  Atheifmejthy  contcrapt  ofGods  word,thy  inward  pride,  thy  eni^^ 
 uiejh.Krcd.raalice,  thy  couctoufheffc ,  and  infinit  other  wicked  defires,  w hich 
 haue  led  thee  captiuc,  and  made  thee  outragiousinall  kind  of  naughnncs.  r    f 
 -9  Thy  a£luall  finncs  committed  partly  in  fccrct^partly  in  publikc,3re  mod 
 fildiie  and  mod  infinite.  Remember  how  in  fuch  a  place,  at  fuch  a  timcjthoul 
 diddcfl:  commit  Fornication:in  another  place  thoudiddcllftealcj&c.Cod  faw 
 this  I  warrant  thce:yea,all  thy  (inncs  are  written  in  his  booke:  wherefore  ihoni 
 curfed  wrccchjnli  hope  of  mercie  is  cut  ofFfrom  thee.  -      "^ 
 
 tfd.t.iS.  'ChnJIkn.BntGods  mercie farreexceedeth  all  thefc  my  finnes^and  I  can  not 
 A^i./.iS:    fccfo  infinite  in  finning,  as  God  is  infinite  in  mercie  and  pardoning.  -^ 
 
 gS.  Satha-4.'D:^XQ^  thou  prefumcto  thinke  of  Gods  mercie  ?  why,  the  lead  of 
 
 /.Ti^»./. //.thy  finnesdcferueth  damnation.  2^ 
 
 "l^f  io^.u,     Chri/Iiaa.^^onc  of  my  linnes  can  fcare  me,or  difinay  mc.Chrif}  hath  borne  - 
 /^,  /i.         the  full  wrath  and  vengeance  of  his  Father  vpon  the  croilc,  euen  for  me,  that 
 //4.  JS'  ^>3>  I  might  be  deliuered  from  condemnation ,which  was  due  vnto  me.  ^ 
 
 4^/,  Satbf.ti.  If  Gods  purpofc  were  not  to  condemne  thee,perfwade  thy  fclfc,he 
 
 would  ncucr  lay  fo  many  afflidions  and  erodes  on  thee ,  as  hcdoth .  What 
 is  this  want  of  good  name  ?  this  weaknede  and  ficknede  of  thy  bodie  ?  thefc 
 icrrours  of  the  mindc?  this  dulncde  and  frowardnes  of  thy  heart  ?  what  are  all 
 th^fe(r  fay^and  many  other  euills,but  the  beginnings  and  certainefiafhings  of 
 ^  tlie  fire  of  hell  ? 
 
 Nii;.i2>o,  (ljrifliti>t.  Nay,  rather  my  affli<flions  are  liucly  tedimonics  of  my  faluation. 
 S,J9.  Yov  God  as  a  louing  father ,  partly  by  them ,  as  with  fcourgcs  chadcneth  my 
 
 tSPet.z.iu  ciifobcdtctKCjandbringcth  me  into  order;partly  conformcth  me  vnto  my  Sa- 
 y  ^"^'^*  ^  ^'  Uiour  Chrid  ,  and  fo  by  little  and  little ,  laicth  open  to  me  mine  ownc  iinnes, 
 i'C  *""• '  '•♦  that  I  may  diflikc  mv  felfc  and  hate  them  :  and  maketh  me  to  renounce  the 
 '■^*  worldjthy  elded  fbnne,  and  dirrcth  me  vp  to  c.ill  vpon  him,  and  to  pray  ear- ii" 
 
 Rotth  S.2  *»    ncdly  with  grones  &  dghes,  which  I  am  not  able  to  cxprede  with  any  word* 
 as  I  fcclc  ihcm.  ^ 
 
 S<tth&n!T\vs^  adlicllons  are  hcauic,and  comfortlcffejthercfcrc  they  can  not 
 be  arguments  of  Gods  fauour. 
 
 prriJiUn.  Indeede  their  nature  is  to  bring  gricfc  and  heauines  to  tlie  foulc, 
 Knrft.  /.  2,S'  but  1  haucjjad  ioy  in  the  midd  of  my  afflidions,&  drength  ftifficicnt  to  bcarc 
 KerytJ.2i.    them,  and  after  them  haue  bin  many  waies  bettered ,  which  bcfallcth  to  none^;? 
 q'i^z  wicked ;  and  for  diat  caufe,  it  is  a  great  perfwalion  tome  that  I  iiiall  not 
 
 be 
 
IfriththeChriftLftit,  S^^ 
 
 hi  damnec!  withtfie  wicked  world,  but  in  fpite  of  all  thy  power,  pafTe  from  pr//p,^/, 
 death  to  ecerlailjng  life. 
 
 Satha?7.  After  ihefe  thy  manifold  affl!£l:ions,  thou  muft  fuffer  de3th,which 
 as  inofi:  terrible, and  a  very  entr.ince  into  hell. 
 
 C/^n'-?/:?».  Death  hath  loll  his  fnng  by  Chi  ids  dcath:nind  vnto  mc  it  ihal  bs 
 nothing  els  but  a  pafTage  vnto  euerlaRing  life. 
 
 SathathKAmxt.  thouThalt  be  dcliucred  irom  hell  by  Chriiljwhat  vvi"  this  a- 
 tiaile  theCjConfidering  that  thou  (halt  nener  come  to  the  kingdom  of  lieniien  ? 
 for  Chrifts  death  onely  dcliucreth  thee  from  death  eternally  it  cannot  aduancc 
 thee  to  euerlalting  life. 
 
 Chnjlum.  I  am  now  at  this  time  a  member  of  Chrifls  kingdomc,  and  after 
 jhis  life  fhall  raigne  with  him  for  euer  in  his  euerlafting  kingdomc. 
 
 Sathan.  Thou  neuer  didd  fulfill  thcIaw,thercforc  thou  canfl;  not  come  in-  ^^oth.j,  /,/, 
 lothckingdomeofheauen.  4- 
 
 Chriftlan.  Chrift  hath  pcrfe£llv  fulfilled  euery  part  of  the  law  for  me :  and. 
 by  this  his  obedience  imputed  vnto  me  J  my  felfs  doc  kecpe  thelaw. 
 
 Sathm.  Be  It  fo,  for  all  this ,  thou  art  farre  enough  from  the  kingdomc  of 
 hcauen  ,  into  which  no  vnclcane  thing  fhall  euer  enter :  then  >  although  that 
 Chrift  hath  (uffercd  death,  and  fulfilled  the  law  for  thee ',  yet  thou  art  in  part 
 vnclcane:  thy  curfed  nature  and  the  (cedes  of  finne  arc  yet  remaining  in 
 thee. 
 
 Chrijlian.  Chrift  in  the  virgins  wombc  was  pcrfe£lly  (an^lified  by  the  holy  Rom. 2.  /, 
 Ghofh  and  this  perfeft  holmes  ofhis  humane  nature  is  imputed  to  me  :  cucn  loh,  /6.  19» 
 as  laacob  put  on  Efaus  garments  to  get  his  fathers  bleffing :  fo  I  haue  put  on 
 the  righteoufnes  of  Chrilf ,  as  a  long  white  robe  couering  my  finnes,  and  ma- 
 king me appearc  perfeiflly  righteous , euen  before  Gods  iudgeracnt  featc. 
 -'    Satha».  Indcedc  God  hath  made  proraife  vnto  mankindc  of  all  thefc  mer- 
 cies and  bcnefites  in  Chrift :  but  the  condition  of  this  promife  is  faith ,  which 
 thou  wanteft ,  and  therefore  canll  not  make  any  account,  that  Chrifls  fuffc- 
 rings ,  Chnih  fulfiUing  the  law ,  Clurifts  perfect  holincfle ,  can  doe  thcc  any  ^^"'S*  ^4^  ^f 
 good 
 
 ^/•(/fi^».  Ihauc  true  fnuingfiith. 
 
 The  conpBs  ofSathayi  ioith  thejlrcng  ChriJIUn, 
 Sathafi' 
 
 THou  faied  that  thou  had:  true  faith ,  but  I  fiisllfift  thcc  anddi(prooM€ 
 thee. 
 
 Chrifliin.  The  gates  of  hell  iliall  neucr  preuailc  againft  my  faith,  doe  what 
 thou  canll. 
 
 SathAH.  Tell  me  then,  dceft  ihou  thinkc  that  all  the  world  lli^ll be fi- 
 acd  ? 
 
 Chrifl'ian.  No. 
 
 S<tthan.  What.lliall  fomebefauedjandfome  condemned  ? 
 
 Chrifl'Mtt.  So  fiiuh  the  word  of  G od. 
 
 Sathan.ThoMXhtn  artpeifwadcd  that  God  is  tniccuen  in  his  mercjfi.1l  pro^ 
 33i!fes,and  that  he  will  fane  fi>me  meu,as  Peter  and  Paul,  and  Dauid ,  &c.  and  '; 
 
 to  jsthe  oncly  bcksfe,  hf  •wliidLthQavvilt  be-faucdo. 
 
*  ^  ChrifiiiPt.  Nay ,  Ail  I  bclccue ,  and  more  too ,  that  T  partic nlarly  am  in  tlie 
 
 number  of  thofe  men  which  lliall  be  faucd  by  the  meiit  of  Chiifts  death  and 
 paffion:  and  thfs  is  the  beleefc  that  faucth  inc. 
 
 Sathanlt  may  be  thou  art  pcrfwaded  that  God  is  able  to  fauc  thcc:but  that 
 
 God  will  faue  thee,  that  is,  that  he  hath  determined  to  aduancc  this  thy  bodic; 
 
 and  this  thy  foule  into  his  kingdome ,  and  that  he  i^  moll  vvilhng  to  pcrformc 
 
 it  in  his  o-ood  time ;  herein  thou  wauercfl  and  doubtcft. 
 
 Uh,  Kt3,}S      Chri/hafi.N^y  Sathan,!  in  mine  owne  heart  am  fiilly  pcrfwadcd^that  I  fliatt 
 
 Ich.S.sj.f^he  faued ,  and  that  Chrift  is  fpecially  my  redeemer :  and(0  Lord)for  Cbifts 
 
 /Ji^ri^P.^^.  {ake^helpe  thou  my  doubting  and  vnbeleefe. 
 
 Sathafi.  This  thy  full  perfwafion  is  onely  a  phantafic  ,  and  a  flroeg  imagi- 
 nation of  thine  owne  head:  it  goeth  not  with  thee  as  thou  thinkcft. 
 
 Cbrijiian.li  is  no  imagination  ,  but  truth  which  I  fpcake.  For  me  thinkcsf 
 
 ^  ^  ,  am  as  certen  oFmy  faluation  as  though  my  name  were  rcgillred  in  the  Scrip- 
 
 ^•■':  l"'^'  ^^  turcs(as  Dauids  and  Pauls  arc)  to  be  an  cleft  veflcll  of  God:  and  this  is  the  tc- 
 
 ^li' '  's  '^i    ftimonic  of  the  holy  fpirit  of  Icfus  Chrift,  alfuring  mc  inwardly  of  my  adop* 
 
 ^'  '^  '   tion,ind  making  me  with  boldncj  and  confidence  mChriftjto  pray  vnto  god 
 
 thcjFathcr. 
 
 Sathan.  Still  thou  drcamcfl  and  imagined ,  thou  loucfl:  and  Iikcft  thy  fclfey 
 and  therefore  thou  thinkcft  the  heft  of  thy  felfc. 
 Ai^. I  ~\9,         Chrifliau.  Yca ,  but  God  of  liis  goodneffc  hath  brought  forth  fuch  token! 
 iXhsjf.  I  .J,  of  faith  in  mc,that  I  cannot  be  dccciued. 
 
 I.  I  am  dilpleafcd  with  my  fclfe  for  my  manifold  finncs,  in  which  fomiime 
 I  haucdchghtcd  and  bathed  my  felfcjPvom.y.  1 5.^4. 
 
 I I.  I  purpofcneuer  to  commit  them  againc/if  God  giuc  mcftrength,asl 
 truflhcwill. 
 
 III.  I  hauc  a  very  great  dcfirc  to  be  doing  thofc  things  which  God  com- 
 mandeth. 
 
 IV.  Thofe  that  be  the  children  ofGodrifl  doc  but  hcarc  of thcm,IIouc 
 them  with  my  heart,and  wiOi  vnto  them  as  to  my  fclfc.  1 .  loh.  5  • » 4. 
 
 V.  My  heart  Icapeth  for  gladnefle ,  when  I  hearc  of  the  preaching  of  the 
 word. 
 
 V  I.  I  long  to  fee  the  comming  of  Chrill  lefus ,  that  an  end  may  be  made 
 offinning,anaof  difpleafingGod.  Apoc.ta.20. 
 
 V 1 1.  1  feclc  in  my  heart  the  fruits  of  the  fpirit,  ioy,louc,pcace,gcntIenc$, 
 meekncs,pat!encc,  temperance :  the  works  of  the  flefh  I  abhorrc  them,forni- 
 cation,adultcric,vncleanncs,wantonnes,idolatry,rtrife,enuie,angerjdrunken- 
 nes,bibbingand  quaffing,and  all  fuch  like.  Gal.5. 1 9,20,22, 
 
 All  thefe  cannot  procccde  from  thee,  Sathan,  or  firom  my  Bcdi ,  but  onely 
 from  ftith  which  is  wrought  in  me  by  Gods  holy  (pii'it. 
 
 Sdth^H.  If  this  were  {b,G  od  would  neuer  fuffcr  thee  to  finnc  as  thou  docfl. 
 
 «  ChrifikiH.  I  fhall  (inne  as  long  as  I  liuc  in  this  world,!  am  flire  of  it;  becaufc 
 
 ^     \  I    I  am  taught  to  aske  remiffion  otmy  finnes  continually.  But  the  manner  ofmy 
 
 '  finnin»;  now  is  othcrwaics  then  it  hath  bcpne  in  times  paft.  I  hauc  finned  herc- 
 
 ''^'    toforc  with  full  purpofc  and  confcnt  ofwillibutnow  doubtles,!  doc  not  Bc- 
 
 fuif  I  comiuit  any  none » I  doc  not  goe  to  tlic  praftifing  of  it  with  dchbcrati- 
 
 00, 
 
turiththcChrsftafs.  66  \ 
 
 bn,as  the  carnal]  man  clotli,nho  takcth  care  to  fulfill  thelufl^s  of  the  fic/li:  Lnit 
 if  I  doe  It,  it  is  fiat  bcfidc  my  minde  and  purpofe :  m  the  doing  of  any  linre,  1  '*•  'V-  ^^ 
 would  not  docit.my  hciut  jsagain(ht,and  1  hate  it,and  yet  by  thetvrannie  of 
 jny  flcili  being  oucrcomc  I  ^oc  it:  afterward^whcn  it  is  committed,!  am  grie- 
 uedand  dsfplcalcd  at  my  fclfe ,  and  doc  caineftly  wJth  tearcs  a'kc  at  Gods 
 hand  forgmcnes  of  che  fame  finne. 
 
 Sathan.  1  ndecde^this  is  veiy  true  in  the  children  of  God  :  but  thou  art  foldc 
 Ynderllnne  and  with  great  plcafurc  doeft  commit  Hnnc,  and  loucil  it  with 
 thy  whole  hean:otherwife,thou  wouldeftnot  fall  to  finne  ai^ainc after  repcn- 
 tance,and  commit  euen  one  and  the  fame  iinnc ,  fo  often  as  thou  ^ofSk.  Thou 
 hypocrite,  this  thy  behauiour  turneth  all  the  fauour  of  God  from  thee. 
 
 'Chnfiiati..  Indeed  it  is  dangerous  to  fall  againc  into  the  fame  finne  after  re- 
 pentance :  yet  it  is  the  order  of  the  Prophets  to  call  men  to  repentance  which  jr^  ,  ^ 
 hauc  fdlen  from  the  feare  of  God  ,  and  from  the  repentance  which  they  pro-  j^^  ^  /^ 
 fefTedrand  G  od  in  thus  calling  them,  puttcth  them  in  hope  of  obtaining  mcr- 
 cie.  And  the  law  had  facrifices  offered  cuery  day  for  the  Imnes  ofall  the  peo- 
 ple,and  for  particular  !ncn,both  for  their  ignorances,and  their  voluntary  1ms: 
 which  fignifieth,that  God  is  rcadie  to  for2;iuc  the  finnes  of  his  childre  though 
 they  finne  often.  Abraham  twifelied  and  fworc  that  Sara  was  nothis  wife.  Jo-  Ger?.  !2.  /-jt, 
 fephfware  twife  by  the  life  otPharao.  Dauid  committed  adultcric  often ,  be-  •'/. 
 laufehe  tookc  vnto  him  Bath!heba,Vriahs  wifc^and  alfp kept  fixe  wiues,and  Gen. 20.2^3, 
 ten  concubines.  Gods  will  is ,  that  men  forgiue  till  feuentie  fcucn  times :  and  Ccn.^.i^.  ?.j, 
 therefore  he  will  haue  much  more  msrcie.  And  for  my  part,fo  oft  as  I  /1  al  fall 
 into  the  fame  finne,  fo  oft  I  fhall  haue  Chrifl:  my  aduocate  and  intcrcefPour  to 
 the  Father  for  me,  who  will  not  damne  me  for  the  infirmitic  which  he  findctii 
 in  rae,l  will  abftainc  from  cxternall  iniquitie ,  and  I  will  not  make  my  mem- 
 bers feruants  vnto  finne :  and  fo  long  I  trufl:  my  imperfed:ions  fhall  haue  no 
 power  to  damne  rac :  for-Chnds  perfcftion  is  reputed  to  be  mine  by  faith,     ,  ;^ 
 which  I  haue  in  his  bloodrGod  is  not  difpieafed,ifmy  body  be  ficke  and  liib-  ,-^  ''"   'I 
 left  to  difeafcs:  no  more  is  he  difpleafed  at  the  difeafe  and  ficknes  of  the  fbule.     '       ' 
 A  naturall  father  will  not  fiay  the  bodie  of  his  child,  when  he  is  ficke,  and  ab- 
 horrcth  comfortable  meates :  and  my  heauenly  fitther  will  not  condemnemy  ^^-  **'^'^- 
 foule,alth.ough  through  the  infirmitie  offaith,  and  the  weaknes  of  the  fpirit,  I 
 commit  finne,and  often  loath  hisheauenly  word,  the  fcodc  ofmy  foulcNay, 
 (which  1$  a  {f range  thing)  I  know  it  by  experience,  that  God  hath  turned  my 
 filthie  finnes  to  my  great  profit,  and  to  the  amendment  of  my  life  :  like  as  the 
 good  Phifitian ,  ofranckepoyfon  is  able  to  make  a  foucraigne  medccinc  to 
 preferuc  life. 
 
 .  Satba-.u  Well,  be  it  fo,  tliat  now  thou  art  in  tlic  (late  of  grace,  yet  thou  fiult 
 not  continuefo  :  but  flialt  before  death  depart  from  Chriif . 
 
 ChriJ}.\knov4  I  am  a  member  ofChrills  myilicaH  bodie:! fccle  in  my  feifs 
 thcheauenly  power,&  vertue  of  my  head  ChriPrs  lefds:  <Sc  for  this  caufc  I  can 
 act  perifli,but  Ih.nl  cotinue  for  euer,&  raignc  in  hcaue  aitcr  this  life  with  him. 
 
 The  confdBs  ofSathan  with  the  rr<r.^%  ChrijUan. 
 .^Athan.^  t^Xvf  nmKicisfull  of  Jgnoranccandblindnes,thy  heartisful  of  ol)"' 
 -i  flinacie/ehciiiofljaiKl flawardnes agaiiill Qctd :. thou  ai twholh^ 
 
46 1  Th  e^nflitlj  tfSath^ 
 
 vnfit  for  a!W  good  workeiwhei  vforc  thov  hcil  no  fiitli,  ficith«rcanf!  thou  be 
 
 iuftificd,and  accepted  before  God. 
 
 Chriflian.  IFI  hauc  but  one  drop  of  the  grace  of  God,and  iFinyfauh  be  no 
 AAt^.  2?.i6.  ipore  tlicn  a  liule  graine  of  mudard  fccdc^it  is  fuiSvicDt  foi  mc:  G  od  rc<ju  jrcth 
 not  perfect-  fiith,but  true  faith. 
 
 J'rf//?^».  Ye;i,but  diou  had  no  faith  at  alh 
 ,  0(;n(/?/.«a.  Ihauehadfiith. 
 
 SatloAn.  Thou  ncuer  hadd  true  faith :  for  in  time  paft ,  when  according  to 
 thine  opinion  thou  didfi:  beleeuc ,  then  thou  hadll  nothing  but  a:fhadow  q€ 
 faith  and  a  foohlh  imagination,  which  all  hypocrites  hauc. 
 ^.  Chr'tpanl  will  put  my  tr  uft  in  God  for  €ucr,and  his  former  mercies  (he  w-^ 
 
 ^     .*f  •  I'  jjjg^  ,j,j  heretofore  frrcngthen  rac  now  in  this  my  wcakncs. 
 I   He  created  me  when  I  was  nothing. 
 1  He  created  me  a  man,  when  he  might  haue  made  IDC. in  Tgiy  toad.   ■.: 
 
 3  He  made  me  of  comely  body,and  of  good  difcretion,  whereas  he  miglit 
 hauc  made  me  vgly,  and  deformed,  frantickeand  maddc.     ■  -    <  .>;  "■  ■  ;? 
 
 4  I  was  borne  in  the  daies  of  knowledgc,whcn  I  might  hauc  bin  borne  3« 
 the  time  of  Ignorance  and  fupcrftition. 
 
 5  I  was  borne  of  Chriftian  parents ,  but  God  might  hauc  giuen  me  citlicr 
 Turkes  or  Iewes,or  (bme  other  fauadge  people  for  my  parents. 
 
 6  I  might  hauc  pcrifhcd  in  my  mothers  wombe ,  but  he  hath  prc/crucdi 
 mCjind  prouided  for  me  by  his  prouidence  euen  vnto  this  houre.  _,  \\-}-^ 
 
 7  Soonc  after  my  birth,  God  might  hauc  caft  me  into  hell, but  contrarj-- 
 wife  I  was  baptized,  and  (b  receiued  the  fcale  of  his  blclTed  couenant. 
 
 8  I  hauc  had  by  Gods  goodnes  fbmc  forrow  for  my  finnes  pafl",  and  hane ' 
 called  on  him,in  hope  and  confidence  that  he  would  iiearerac. 
 
 9  God  might  haue  concealed  his  word  from  nie,but  II  mue  heard  the  plS- 
 tifull  preaching  of  it:I  vnderftand  it,and  haue  receiued  comfort  by  it. 
 
 1  o  Laftly,  at  this  time  God  might  powre  his  full  wrath  on  me ;  which  he 
 doth  not,but  merciflilly  maketh  me  to  fcelc  mine  owne  wants,that  I  might  be 
 humbled, and  giue  all  gloric  vnto  him  for  his  blcflings.WhereforCjthcrc  is  no 
 caufe  wliy  I  inould  bedifquicted:  but  I  will  trufl  ftill  in  the  Lcrd,and  depend 
 on  liim,as  I  hauc  done. 
 
 Sathm.  Thou  feclcO:  no  grace  of  the  holy  Ghofl  in  thee,nor  any  true  to- 
 kens of  faith,  but  thou  had:  a  liuely  fcnfe  of  the  rebelhon  of  thy  heart ,  and  of 
 thy  lewd  and  wretched  conuerCTticn :  therefore  thou  canfl  not  put  any  conjS- 
 dence  in  Chriffs  death  and  fufferings.  •'•»:;• 
 
 {'hrtflUii.Yci  I  will  hopcagainn:  all  hopc^Sc  although ,  according  to  mine 
 ?/f/.  52.  /.  ov^ne  {^nf(,  ^^j^  feeling,!  want  faith:vet  I  wil  bclecue  in  lefus  Chrift,and  truft 
 -^•^♦''-^•^^•tobefaucdbyh.m. 
 
 SatliM.  Though  the  children  of  God  hauc  bin  in  many  perplexities ,  yet,, 
 ncuer  any  of  them  hauc  bccnc  in  this  cafe,  in  which  thou  art  at  tliis  prcfent. 
 ff&l.7s.22i      Chfifliait.Hcvcm  thou  proucft  thy  fclfc  to  be  a  lying  fpirit :  for  theprophfet 
 ^  J.  Dauid  faith  of  himfclfc ,  that  he  was fooUili ,  and  as  a  beaff  beforeGod ;  and 
 
 T^w.  7,  /2,  vet  he  cucn  then  tiuftcd  m  God.  And  Paul  wasfo  leddecaptiue  of  (innc,  that  : 
 ^/-  he  wa*  not  able  to  dec  the  good  he  would ,  but  did  the  cuili  whiclj  iich-atcd:  j 
 
 and 
 
vrhhthfChripUiij,  ^S'^ 
 
 jmd  To  in  great  pcnfiiicncs  of  heart ,  defircd  to  [)c  deliucrcd  iroiti  this  vvoild>  •> 
 
 that  he  might  be  clisburdcned  of  his  corrupt  flc/n. 
 
 "  Sarhan.  Tlioti  ajifciahle  vvi  ct<:h ,  doeft  thou  fcclc  thyfclfe  c;racc!c{rc ,  and 
 Wilt  thou  bearc  the  tacc  of  a  Chrifijan?  and  by  thyhypocrilie  offend  God?  as 
 thou  art/o  liicvv  thy  felfe to  ihc  world. 
 
 (Toriffidiy.  Auoide  Sathan,  Chrift  hath  vanquifhed,and  oilercome  thee  for 
 ir.y caii<e,that  I  inightalfo  triumph  oucr  thee.  I  am  no  hypomte:for  whereas 
 1  naue  Iiad  heretofore  fome  tedmionrc  ofsny  faith,  at  this  time  I  am  klTe  ni®- 
 uedjthou  jji  fliith  feeme  to  be  abfentrhke  as  a  man  may  feeme  to  be  deadjboth 
 in  his  own  fenfcjand  by  the  iud-^ement  ofth.e  phyfitian ,  and  yet  may  hauc  life 
 in  him  :  fofiuth  may  bc,thongh  ahvaies  it  doe  not  nppcare. 
 
 Sathaju  But  thou  art  a  man  ilarke  dead  in  {lnne,God  hath  now  quite  fbr{a- 
 ken  tiiec :  he  hnth  left  thee  vnto  me  to  be  ruled :  he  hadi  giucn  me  power  oucr 
 thcCjto  bring  thee  to  damnation :hc  wil  not  liaue  thee  to  trufl  in  him  any  lon- 
 ger. 
 
 Chriflmrr.  Strengthen  me  o^ood  Lord ;  remember  thy  merciful!  promifc5,  ,^ 
 that  thou  wilt  rcuiiie  thc:humble,andgiuelifeto  them  that  are  of  a  contrite  •' 
 heart. 
 
 Sathaf^.TheCt  promifes  conccrnc  not  thee, which  haftno  humble  and  con- 
 trite,but  afroward,and  a  rebellious  heart. 
 
 Cbrifiian.GooA  Lord  forget  not  thy  former  mercies:  giue  an  ilLuc  to  thefc 
 temptations  of  mine  enemie  Sathan.  And  you  my  brethren ,  which  know  my 
 eftatc,  prayforrae  ,thatGod  would  turne  his  fauourable  countenance  to- 
 wards me:  for  this  Iknow,thatthe  praicr  of  the  righteous  auailcth  rauch,ifit  l4m,f.tS\, 
 fccferuent 
 
 HOir  tA  MxAN  SUOVLHy  AT'? LIB  ARigUT 
 the  word  of  God  to  h»  ercnefiule, 
 
 I. 
 
 _jp._^__„„  ^Very  Chridian  containeth  in  himfelfe  two  natures,  flattc 
 p:!'  ^i  comraiic  one  to  the  othcr,the  flefh  and  tiic  fpirit :  and  that 
 
 f^^^'fi|^-"-^yiW-t''  ,he  may  become  a  perfcdman  inChrill:  IciuSjhisearnefl; 
 
 I%}q\  E     l;'5I;ip.dcaiiour  nuift  be,totame, andfubductheflelhjandta 
 jy^i^     ^']  1  V:  Rren2,then  and  coniirmc  the  fpirit. 
 i  II 
 
 '    ---'^     Anfwcrable  to  thefc  two  natures ,  are  the  two  parts  of 
 
 Gods  word.  Firfl,  the  Law,  becaufe  it  is  theminillerie  ofdeath,it  fitly  feruetii 
 for  the  taming  and  maftering  of  the  rebellious  fielh :  and  the  Gofpcli  contai- 
 ning tlie  bountifidl  promifcs  of  G  od  inChrifi: ,  is  as  oylc ,  to  power  into  our 
 woundes,and  as  t^.e  water  of  life,to  quench  our  thirdicfoulcs:  and  it  fidy  fcr- 
 ucth  for  the  ftrengthening  of  the  fpirit. 
 -  :^  _     .  - :  .      Ill 
 
 :'  ^.Wel  then,art  thou  fccure?  Art  thou  prone  to  cuillJEeclefl:  thou  that  thy  re- 
 bellious Oellh  carrieth  thee  captiue  vnto  finne  ?  Lookc  now  onely  vpon  the 
 laweofGodjapplieittothy  felfexxaminethy  thoughts,thv  words,thy  dzcd$ 
 hf  « :  prr.Tp  vnto  Godjlhat  h«  v^ould  gjus  thee  the  v^irit-of  feare^that  the  laws  K^^  ^.  /  h 
 
66  j^.  B(m  t6  ^K^  Gfidj  w»rd 
 
 -^    -  •    may  in  fomc  mMfure  humble  and  terrific  thee :  for  (as  Salomon  fasdi)  Llcflei 
 "^     ^  is  the  man  that  fcarcth  alwaics^but  curfcd  is  he  that  hardncth  his  Iicart. 
 
 IV. 
 
 .   In  the  Law,  thcfc  are  mofl:  efFe^^uall  meditations  to  humble  and  bridle  the 
 
 I      ficfhjwhich  follow.  Firft ,  meditate  on  the  grcatncs  of  thy  finncs,  and  of  their 
 
 infinite  number :  and  if  it  may  be ,  gather  them  into  a  catalogue ,  fct  it  before 
 
 thee :  and  lookc  vnto  it ,  that  thou  thinke  no  finne  to  be  a  fmail  finnc ,  no  not 
 
 s     the  bare  thoui^hts  and  motions  of  thy  heart.Often  with  diligence  confider  th« 
 
 ftrange  iudgemcnts  of  God  vpon  mcn,for  their  finncs, which  thou  llialt  find, 
 
 J      partly  in  the  Scriptures ,  partly  by  daily  experience .  Doubtleflc  thou  muft 
 
 thinke ,  that  eucry  iudgcmcnt  of  God,  is  a  fcrmon  of  repentance.  Thinke  oft 
 
 on  the  fearcfuU  curfe  of^  the  law  due  vnto  thee ,  if  thou  llioulded  finnc  ncucr 
 
 but  once  in  all  thy  life ,  and  that  neucr  fo  little.  Remember ,  that  whenfbcuer 
 
 thou  cofnmittcft  a  finne ,  God  is  prefcnt ,  and  his  holy  Angels ,  and  that  he  is 
 
 an  eye-witnes ,  that  he  takcth  a  note  of  thy  finnc,  and  regiftj  cth  it  in  a  bookc. 
 
 Dtuf.jj.si  Thinke  daily  of  thy  cndc ;  and  know  that  God  may  ftnkc  thee  with  fodaine 
 
 ^eath  eucry  moment :  and  that,  if  then  thou  hauc  not  repented  before  that 
 
 time ,  there  is  no  hope  of  faluation.  Thinke  on  the  fodaine  comming  of  our 
 
 Sauiour  Chrift  to  iudgcmcnt,  let  it  mooue  thee  continually  to  watch  &  pray. 
 
 ■If  thcfc  will  not  moouc  thee,  thinke  on  this ,  that  no  creature  in  heauen  or  in 
 
 «arthjWasablcto  pacific  the  wrath  ofGod  for  thy  finncs:  but  his  owne  Sonne 
 
 rouft  come  downc  from  heauen ,  out  of  his  Fathers  bofome,  and  mufl  bear» 
 
 tlic  curfe  of  the  Iaw,cucn  the  full  wrath  of  his  Fathcr,for  thee. 
 
 V. 
 When  by  thcfc  mcancs  thou  art  feared  ,  and  thy  minde  is  difqnictcd  in  re* 
 fpc£l  of  Gods  iudgcmcnt  for  thy  finnc:haue  rtfcourfe  to  the  promifesof  mcr<- 
 cie  contained  in  the  oldc  and  new  Teflamcnt .  Is  thy  confcience  jflung  with 
 finnc?  And  doth  the  law  make  thee  feele  it  ?  With  all  fpcede  runne  to  the  bra- 
 fen  fcrpcntChrifl  Icfus,lookeon  him  with  the  cic  of  faith,£nd  prefcntly  the» 
 $§ki.  t4.     {jjait  Ijc  healed  of  thy  fting  or  wound. 
 
 VI. 
 
 When  thou  docfl  meditate  on  the  proraifcs  of  the  Gofpel ,  diligently  con- 
 
 «      fidcr  thcfc  bencfitSjwhich  thou  enioyefl:  by  Chrift.  Through  Adam,thou  art 
 
 i      condemned  tohchby  Chrift  thou  art  deliucrcdfromit.Through  Adam,thou 
 
 I      haft  tranfgrefTed  the  whole  law;  in  Chrift  thou  hall  fulfilled  it.  Through  A- , 
 
 dam,  thou  art  before  God  a  vilcjand  a  lothfome  finner :  through  Chrifr  thou 
 
 4  docft  appeare  glorious  in  his  eyes.  By  Adam  eucry  little  crofle  is  the  punifh- 
 mcnt  of  thy  finne,and  a  token  of  Gods  wrath  :  by  Chrift,  the  greateft  croflci 
 
 5  arc  cafic,profitable,and  tokens  of  G«ds  mercic.  By  Ad3m,thou  diddcft  lecfc 
 
 6  all  thingsrin  Chriftall  things  arc  rcftored  to  thee  againc .  By  Adam  thou  art  I 
 
 7  dcadjby  Chrift  thou  art  quickncd,and  made  aliuc  agaui.  By  Adam  thou  arta  ! 
 flaue  of  the  dcuill,and  the  child  of  wrath :  but  by  Chrift,  thou  art  the  child  of 
 
 1      God.  In  Adam,thou  art  worfe  then  a  toad,and  more  deteftable  before  God: 
 but  by  Chrift,thou  art  abouc  the  Angels.  For  thou  art  ioyncd  vnto  him,  and 
 
 f      made  bone  of  his  bone,  myftically.  T^hrough  Adam ,  finnc  and  Sathan  haue  ll 
 ruled  in  thee,and  led  thee  captiucrby  Cliriif,  the  fpirit  of  god  dwclleth  in  thee  | 
 
 picnte-  I 
 
 i 
 
fo  the  cetifdenee,  66% 
 
 p]cntcou?lJe.ByAa*ajT),camc  death  tothcc,  zvA  it  is  an  entrance  foliclhby  lo 
 Chnil,thoiigh  de.nh  rcmainc,yct  it  is  onlya  paflage  vnto  lifc.Laft]y,in  Ada,  1 1 
 tl -oil  art  poorcjyind  blindjandmifcrnblcrin  C^rifl  tihou  art  rich  and  glorious, 
 thou  arta  king  of  heauen  an  carth^fcllow heirc  with  him.and  fhaltas  furebcc 
 partaker  of  it,us  he  is  cuen  now.  Adam,vvhen  hec  mufl:  needs  tad  of  the  fruit, 
 which  God  had  forbidden  hirnjic  hath  made  vs  all  to  rue  it.cucn  til  this  daie: 
 but  here  tlwu  fccfl:  \\\c  fruits  that  grow.not  in  the  earthly  paradife,  but  on  the    ^ 
 tree  of  lifcwhicb  is  within  the  heauenly  lerufalem.  Fearc  no  dangcr.bc  bclda^**''^'^"^ 
 in  Chriil  to  eate  of  the  fruite,as  God  hath  commaundcd  thee:  it  will  quicken 
 thee,a»id  rcuiue  thee  beeing  dead :  thou  canftnot  doe  Satan  a  worfedifplea- 
 fafe/hcn  to  ^ti:.6L^  on  the  godly  fruitcof  this  tree,  and  to  fmcl!  on  the  (wcet* 
 lcaues,vvhich  it  beareth  contmualIy,that  giuc  fuch  a  rcfrclLino;  fauour. 
 
 VII. 
 
 Mod  men  now  a  daicSjarefecure  and  cold  in  the  profcffion  of  the  ^ofpcll, 
 though  they  haue  the  plentiful!  preaching  of  it.  And  thereafonis^becaufe 
 they  fcelc  not  in  themfelues  the  vertue  and  mightie  operation  of  Gods  w^ord, 
 to  rcnue  thcm:and  they  can  not  feele  it,becaufe  they  doe  not  applie  the  word 
 aright  vnto  their  ownc  foules.  Plaiflcrs ,  except  they  bcapplied  in  order  and 
 time,and  be  laid  vpon  the  vvound,though  they  be  neucr  fo  good,yct  they  can 
 not  healctand  io  it  is  with  the  worde  of  God,and  the  parts  of  it,  v.  hich  except 
 they  be  vfed  in  order  and  time  conucnient,  will  not  humble  and  rcuiue  vs,  as 
 ^hejr  Ycrtucis. 
 
 VIII. 
 
 The  common  Chriflian  cucry  where  is  faultie  in  this  thin»;.  Wherns  he  lo- 
 octuhimfclfc.and  wilTieth  all  good  that  may  bee  to  himfelfe,  hce  doth  vfually 
 apply  vnto  his  owne  foule  the  gofpel  alone  ncuer  regarding;  the  law  ,  or  fcar^* 
 ching  out  his  finncs  by  it.Tellliim  what  ye  will, his  fongis  this:God  is  merci- 
 fulljG od  is mercifuil.By  this  meanes  it  commeth  to  pafTcjthat  he  leadcth  a  fc- 
 cureUfe,and  makcth  no  confcienceofcouetoufiics ,  ofvfiirie,  of  deceit  in  hii 
 trade^of  lying,of  fvvearingjof fornicationjWfantonnefre,intemperancie  in  bib' 
 bincr  and  quaffing,&:c.But  he  plaieth  the  vnskilfull  Chiiurgian,he  vfeth  hea- 
 ling plaiders^before  his  poifoned  and  cankered  nature  haue  felt  the  power 
 and  paine  of  a  Corafiue-And  it  will  ncuer  be  well  with  him ,  vntil  hce  take  a 
 r.evvecouifc. 
 
 IX. 
 
 Onthecontravicpart,many  good  Chridians  leaue  to  apply  the  comfort 
 of  the  gofpel  to  themfelues,  and  onelv  haue  regard  to  their  owne  finneSjand 
 Gods  infinite  vengeance.  And  euen  when  Satan  accufeth  them,thev  will  not 
 ftickc  to  giue  eare  to  Sathan,&  alfo  accufe  themfelues:  &  fo  they  arc  brought 
 into  fcarefiill  terrors,and  often  draw  neere  to  dcfperation. 
 
 ■  .  X., 
 
 There  is  a  third  fort  called  Seiflaries,who  addi(^  themfelues  to  the  opiniofi 
 
 of  feme  man.Thcfe  commonly  neuer  apply  the  law  or  the  Gofpell  to  thcm- 
 
 fclues,but  their  whole  meditation  is  chicdyinthe  opinions  of  him.  whome 
 
 •"^  theyfollowe.  As  they  that  followcX»/^fr,fcwc  of  thcmj  followe  his  Chriftian 
 
 ^  !ife:thcy  regard  not  that;but  about  confubdantiation  and  vbiq«iti«,  about  i- 
 
 .      Xx  1  .    ma2;es 
 
^(5^  Confetatiofiifor 
 
 mages  and  fudi  like  trumpcricthey  infinitely  trouble  themfelues  and  all  Eu- 
 rope too.  ,        ,        ,  ^  .1  II 
 
 And  in  En<>land  there  is  a  rchiftnatical  and  vndjfcrct  companie,  that  would 
 feerae  to  crieout  for  dircipline,their  whole  talke  is  oFit ,  and  yet  they  neither 
 knoweit,nor  will  be  reformed  by  it, and  yet  they  are  enemies  to  it:as  for  the 
 laweof  God,and  the  promifes  oftheGofpell.thcy  httle  rcgard:they  maintain 
 ■vile  finnes  in  refuGng  to  heare  the  readmg  or  the  preaching  of  the  word :  and 
 this  is  o-reat  contempt  of  Gods  benefits  and  vnthankefulnefle  to  him.  They 
 are  fulTof  pnde.thinking  themleluesto  be  full,  when  they  arc  emptierto  hauc 
 all  knowledge  when  they  are  ignorant ,  and  had  neede  to  bee  catechized:  the 
 poyfon  of  Afpes  is  vndcr  their  lippesi  they  refufe  not  to  fpeakc  euillof  the- 
 blslTcdferuantsofGod.Well,doethey  aboue  all  things  feeke  the  kingdorae 
 of  G  O  D?then  let  them  be  fincerefeekers  of  it:  which  they  fhall  doe,  inn  fee- 
 kinc'  Chriils  kino-dome  they  fceke  the  righteoufncfle  thereof:  vnto  which 
 they  canneuer  come  but  by  the  applying  of  the  threatnings  of  thclawc,and 
 the  comforts  of  the  gofpel  to  their  own  confciences .  But  whereas  they  fceke 
 the  one  and  not  the  othcr^  they  giue  all  men  to  vndcrfland  with  what  fpirit 
 they  fpeake. 
 
 '      CONSOLATIONS  FORThFtROVBLED 
 
 confciences  of  repentant  Sinners. 
 
 Singer. 
 
 toiigtte  of- 
 0  htm  that 
 in  my  mife 
 
 KV  fc'^''2r&/     '^^^'■P^ '  Ah  my  good  brother  vvhatis  the  matter 
 \3'\  ^%>OyA/^  ^"^?^  with  youland  what  aile  you? 
 
 M.  Sinmr.l  liued  a  long  time,  the  Lord  he  knowcth  itj 
 ^  after  the  manner  of  the  world,in  all  the  luRs  of  my  fil- 
 thic  flefli,  &  then  I  was  newer  troubled:butithath  pie- 
 led  G  O  D  of  his  mercie  to  touch  my  heart,  and  to  fend  his  owne  fcnne  that 
 good  ilicapheard  lefusChriff, to  fetch  me  home  to  his  owne  fold,  euen  vpoir 
 hisownneckerandfincethattimeitisa  wonder  toleehowemypoore  heart 
 hath  beene  troubled:my  corruption  fo  boyles  in  me  and  Sathan  will  neuer  let 
 me  alone-. 
 
 Mmil^ey. Your  cafe  is  a  bleffed  cafe:for  not  to  be  troubled  of  Satan,  is  to  be 
 ■^  ^  •    '■'        •     ■        ...  ^..  ^^j 
 
 tru» 
 
 > .^ •  — -. -> — -n- -  -J^^ 
 
 ff  rength.to  Hand  vp  again li  hijn,and  to  fight  with  an  endlcs  hatred  for  his  fi- 
 nallconfufion. 
 
 Stmer3Mt  this  my  trouble  of  mind  ,  hatli-  made  me  oftentimes  feare  leafl 
 God  would  reie<St  mc,and  vtterly  depriuc  me  ofthe  kin'2;dome  of  heauen. 
 
 OT-f/^^ifr.ButthefeLis  no  cauie  why  it  Oiouldlo  doe.  f  or  how.Lhould  hea» 
 
 uen-. 
 
OenLcc  your  rcfting  p!ace,if  on  «arth  you  were  not  troii!>Icc!?how  coiild  god 
 wipe  away  your  tcarcs  from  your  eies  in  beauen,  if  on  earth  you  fliead  them 
 liot?You  would  be  fres  from  raifcriesjou  looke for  heaucn  vpon  earth.  But 
 if  you  will  go  to  hcauen,the  right  vvaie  is  to  faile  by  heJ.If  you  vvil  fit  at  Chrifts  Bradford, 
 table  in  his  kingdomejyou  niuit  bee  with  him  in  his  temptations .  You  are  as 
 Gods  corne,you  muft  therefore  goe  vnder  the  flaile,thefanne,  the  milftonc, 
 and  the  ouenjbefore  you  can  be  Gods  bread. You  areone  ofChrifts  Lambes, 
 looke  therefore  to  be  flceced,and  to  haue  the  bloodie  knife  at  your  throat  all 
 the  daie  long.lf  you  were  amarketfliecpe  bought  to  befolde,  you  (bould  be 
 ftalled  and  kept  in  a  fat  pafl:ure:but  you  arc  for  Gods  owne  occupyino-,  thcr- 
 fore  you  mult  pafture  on  the  bare  common  ,  abiding  ftormes,  tcmpefts, 
 Sathans  fnatcheSjthe  worlds  woundes ,  contempt  ofconfciencejandfrettcsof 
 the  fleili.But  in  this  your  roiferie  I  will  be  a  Simon  vnto  yoUjto  helpe  you  to 
 carric  your  crofle/o  be  it  you  will  reueale  your  mind  vnto  me. 
 
 ^hriflsan.l  will  doe  it  willingly:my  temptations  are  cither  againfl;  my  faith 
 in  Chrift,oragainft  repentance  for  my  finncs. 
 
 A<fmiJier.What  is  your  temptation  as  touching  faith? 
 
 Chriftia»,  Ah  woe  is  mc,I  am  muchafraid  leaft  I  haueiio  faith  in  Chrift  my 
 Sauiour. 
 
 fJUim^er.Whm  cau  feth  this  fcarel 
 
 ^ri/?/4».Diucrs  things. 
 
 CJI/^;?^.'^.  What  is  one? 
 
 C^r//?;^/;.I  am  troubled  with  many  doublings  of  my  fa!uation:and  H)!! 
 comes  into  my  mindc  to  thinke.that  by  my  incredulitie  1  Ibould  quite  cut  off 
 my  felfe  from  the  fauour  of  God. 
 
 AfimJ?£r.But  you  mufi:  knowethis  one  thing,that  he  that  ncuer  doubted  of 
 hisfaluationneuerbeleeued  ,  and  that  hee  which  beleeuethintrueth,feeleth 
 many  doubtingsand  wauerings^eucnas  the  found  man  fceles  many  grudg- 
 ings  of  di{eafcs,which  if  he  had  not  health  he  could  not  feele. 
 
 Chrtftian.V>Vit  you  neuer  knewe  anj'  that  hauing  true  faith  doubted  of  their 
 iaiuation. 
 
 (JHmifier.'WhztWAX you  then  (ay  ofthemanthat  ^^lA^^Lord I hleeue^Lord  ^Mitr.  g.24 
 hf/pe mt»e vn^e/eefe? And  o^DdVLid  who  made  his  raoane  after  thi?  manner:  TfaLyj. 
 Js hli  mercy  cleanc gone  for  eHei'?^'Doth  his promi/efatle  for  euermore?  Hath  God  z/er.S.p,  n^ 
 forgotten  to  be  mercif all? Hath  hejhut  vp  his  tender  mercie  in  difpleafure?  Yea  hec 
 goeth  on  fiirther,as  a  man  in  dcCpsirc.^y^ndffaidthis  is  mj  death  Wtxth^  it  is  b  /  /, 
 manifed ,  that  a  man  indued  with  true  faith  may  haue  not  onely  affaults  of 
 <loubting,but  of  defperation.This  further  appeareth  in  that  he  faith  in  an  o- 
 ther  place,  '^  Why  art  thou  cafl  dovcne  my  fottleffVhy  art  thoti  difc^meted  mthinme?        _ " 
 JFaite  on  Godfor  Iveilljet  gme  thankes  Joe  is  tny  prefent  helpe  and  my  God  And  in    ^  J^'^^-'  ^ 
 very  truth  you  may  per(^A'ade  your  fclfc  that  they  arc  buf^vnrcafonablc  men,  ^^  <y^y  ,^^ 
 that  (ay  they  haue  long  belecucdin  Chrift  without  any  doubting  of  their  fal- 
 uation. 
 
 Chri(li:tn^\\X  D.mid  had  more  in  him  then  I  haue/or  me  thinkes  \\\?xc  is 
 nothing  in  this  wicked  heart  of  mine,but  rebelhon  againft  GOD,  nothing 
 ^ut  doubting  ot  his  mercie. 
 
66^  ConfoUtioH^for  ■  ^^ 
 
 'iMuiller.'Lti  mc  know  but  one  thing  of  you:  tlicfe  doutjtings  wlii  cfi  ToU 
 fee!e,cloc  you  like  them?or  tioc  you  take  any  plcafuie  in  them  ?  and  i^iOt  you 
 chcri  111  them? 
 
 ChriflUn.'Hvs'y  nay,  tl)cv  appcare  very  Tile  in  mmz  c>es,  and  I  do  abhorrc 
 thcin  from  my  heartrand  i' would  fnine  bcleeiic. 
 cm  Cj^f^/^c-r-lnmanwcinudconndcrhisejlateby  nature, and  hiscdatebj^ 
 
 Ps^m.^.f*  o-raccln'the  firf^hee  and  his  fle^fh  arcall  one,  tor  they  arc  oi  m^n  r^  wifeiKhcv- 
 fore  one  is  acccflaric  to  the  doincrs  of  the  other.  VVhen  the  flefhfinnethtlic 
 man  alfo  finncth.thatisin  fubie£^ion  to  thefieflr.yea  when  theflelli  pcrilli- 
 cthtlicmanhkcwirepcrilliethbecingin  this  cfbte,  with  the  ficlhia louing- 
 couple  they  are.thcvhue  and  dictogcther.But  in  the  cltate  of  grace,  lliough  a 
 tLom.j.iy.  m;;n  haiie  the  fielh  in  him, vet  hce  and  his  Helhi  are  diuorced  afundcr.This  di- 
 %o;)i,8,  /.  uarcement  is  m:ide  when  a  man  begins  to  diflike  and  to  hate  hisflelTi,  and  the 
 €uil  fruits  of  it:this  fcparation  beeing  madcthey  are  no  more  one  but  twainc, 
 and  the  one  hath  nothing  Xo  doc  with  the  other .  In  this  cafe  though  the  f^efh 
 beget  nn,&  pcriili  thereforcyet  the  ChriftiTin  man  Ihnl  not  incurre  damnati- 
 onfor  it.To  come  more  neere  the  mattcr;you  fay  the  flclli  begets  in  you  wa- 
 uering^doubtin2;Siand  diftrufiingstwhat  then?it  ti  oiibltth  yoii.but  fcarc  notj 
 remember  vour  clKite',you  are  diuorced  from  the  flerh,and  you  arc  new  mar- 
 -  ried  vnto  Chri{f:iFthc(c  fins  be  laid  at  your  doore,nccount  theni  not  as  your 
 children,but  renounce  them  asBallards:fay  with  Paul,  •  doubt  indecde,l:utl 
 hate  my  doubtings.and  I  am  no  caufe  of  thefejbut  the  flelL  in  me  which  lliall 
 perilliwhenl  fliallbcfauedbyChriR. 
 
 C^ri,/?;<«/j.Tliis  which  you  hauc  faid  doeth  in  part  content  mee:  one  thin» 
 more  I  pray  you  ilicw  me  concerning  this  point :  namely  how  I  may  be  able 
 to  ouercome  thefe  doubtmgs.  -  . 
 
 A'fimfl.Vor  the  fuppreffrng  of  doublings,  you  are  to  vfe  three  meditations. 
 Tlie  firft,that  it  is  gods  commandcmet  thatyou  should  bcleeue  in  Chrifl:: 
 /.hU,  $.  Z$.  So  S.Tohn  fiith,77:7/^  ishi-s  commindemcnt  that  tree  helet^uemthe  n.tme  cf his  Son. 
 Jejlu  C/?r;^'?.Thou  {halt  not  ftealeis  Gods  commandcmcnt,and  you  are  loath 
 to  brcakc  it,leafl  vou  Oiould  difpleafe  God  5c  prill  his  curfe  \yo\\  your  head* 
 This  alfo  is  Gods  commandement.thou  fh.il  belceue  in  Chrifl,  and  therefore 
 you  mufl  take  head  of  the  breach  of  it :  leail  by  doubtmg  and  waucring  you 
 brine- the  curfe  vpon  youSccondly ,  you  mufl:  confidcr  that  the  prbmifcs  of 
 faluation  in  Chnd  are  general, or  at  the  leaft  indefinite  excluding  no  pa:rticu- 
 lar  manras  in  one  for  all  may  appc:ire.^o<^/«'  loKedihe  irorldth^it  he  q^ane  hn  on" 
 ty  he^oten  fonne^ that  who Qyet^er  beheueth  in  htm [hotdd  mt  pcrifh  l'f(t  ht-iae  euerU' 
 fitnir^  Iffe.Now  then,fo  often  as  vou  fhall  doubt  oFC  ods  mercie  ,  you  exclude 
 your  own  felfefrom  thepromifc  of  God, whcras  he  excludcth  vou  not.  And 
 as  when  a  prince  giues  a  pardon  to  all  theencs ,  cucrv  one  can  apply  the  fame 
 vnto  hi mfclfe, though  his  name  benot  fet  downe  in  the  pardon  :  So  the  King 
 ofkings.hath  giuen  a  general  pardon  for  free  remiffion  of  finncs.to  thcVn  that 
 Vvill  rcceiue  it  Beieeuc  therefore  that  Cod  is  true  in  his  proniife,  doi;bt  not  of 
 vour  ownefaluation,chalenge  :he  pardon  toyour  fclfe.Trdecdeyonr  aiUTeis 
 not  fct  down.or  written  in  the  promife  of  grace;vet  let  not  any  illuHbn  bfS^f 
 than^or  tlic  confidcratioD  ofyourowi^c  vnvvorihincs  exclude  you  froiri  this 
 
 free 
 
n9Ht>Uel  einfcienui.  ^$g 
 
 free  mercy  of  Go5:wliic1i  he  alfo  hath  ofFrcd  to  you  particularly ,firfi:in  Bap- 
 tifmCjthen  after  in  the  Lords  fupper:  and  therforc  you  are  not  to  waucr  in  the 
 applying  of  it  to  your  rclfc.Thirdiy,you  are  to  confidcr  that  by  doubting  and 
 deipairing  you  offend  God  as  much  almoftas  by  any  other  (in.^ToHi:iof70ta-  sj^^f^^,  /#, 
 l>offe  hope  bcleeiie  vnder  hope  Oij/ou  ChotiU  </(7.Second!y,you  rob  G  od  of  his  glo- 
 rie,in  that  you  make  hisinfinit  mercy  to  be  lefle  then  your  finns.  TIuirdiy,\ou 
 make  him  a  lier>who  hath  made  fnch  a  proniife  vnto  you  .  And  to  thefe  three 
 meditations  adde  thispra(flife.  When  your  heart  is  toyled  with  vnbeleefe  and 
 doubtingSjthen  in  all  haft  draw  your  ielfe  mto  force  fecret  place,humble  your 
 fclfe  before  God,  pourc  out  your  heart  before  him :  defire  him  of  his  endlefle 
 mcrcie  to  worke  faith^and  to  rapprcfTe  your  vnbeleefe,  and  vou  fhall  kc^that  l  - 
 ihe  LordcHer  allisTtch  v:ito  all  that  callvpon  his  nar^e. 
 
 Chri^ian,  The  Lord  reward  you  for  your  kindnes:  I  will  hereafttr  doc  my 
 cndeuour  to  praftife  this  your  counfel.Now  I  wil  make  bold  to  fhcw another 
 that  makes  me  to  feare  leaft  I  haue  no  faith.  And  it «,  bec^Mfe  I  doe  mtfeele  th* 
 ^ffUrance  of  the  forgiuenes  cfmyfinnes. 
 
 Afim/ief.Va.nh  ftandeth  not  in  the  feeling  of  Gods  mercy  jbut  in  the  appre- 
 hending of  it,which  apprehending  may  be  when  there  is  no  feeling ;  for  faith  ^'^'  "• '» 
 is  of  inuifible  things ,  and  when  a  man  once  commeth  to  enioy  the  thing  be-  ^^^'  ^-  ^^r 
 Iceuedjthen  he  cealeth  to  beleeuc.  And  this  appcareth  in  lobs  example,when 
 he  (z\x\\,(Lo,  though  hefley  me,  jet  vpillltrufl  in  him ,  and  J  rpill  reprooue  my  v.^aiet 
 in  hk  fiajof.he  Jhall be  ktj  Uhation  tulfo  :fcr  the  hypocrite  Jhall^ot  come  before  him) 
 he  declareth  his  faith :  yet  when  he  faith  prefendy  afterward ,  Wherefore  hidejf 
 thou  thy  face, ^nd  takefl  me  for  thine  enemtei'hc  declareth  the  want  of  that  feeling 
 ifvhich  you  fpeake  of. 
 
 Chrifian.  Yet  euery  true  belccuer  fcelcs  the  afTurancc  of  faith  :  otherwife 
 Paul  would  not  haue  (aid,  Trooue  ■^curfelaes  v.'hethsrycu  are  in  the  faith  or  not. 
 
 MrniJier.Jndecde  fometimes  he  doth,  bur  nt  fomc  otlier  times  lie  doth  not: 
 as  namely  at  that  fame  time  when  God  firft  calleth  him ,  and  in  the  time  of 
 temptation. 
 
 Chrifliay?.  What  a  cafe  am  I  in  then  ?  I  neuer  felt  this  affurance :  onely  this  I 
 feele  that  lam  a  moft  rebellious  wretch ,  abounding  cuen  with  a  whole  fea  of 
 iniquities: me  thinks  I  am  more  vgly  in  the  fight  of  God,then  any  toad  can  be 
 inmyfight.O  then  what  fhal  I  doe?  let  me  hearcfbme  word  of  comfort  flora 
 thy  mouth  thou  man  of  God. 
 
 Aimifler.  Tel  me  one  thing  plainly  :you  fay  you  feele  no  afTurancc  of  Gods 
 Hiercie? 
 
 Chrtflia».  No  indeede. 
 
 UMinifier.  But  doe  you  defire  with  all  your  heart  to  fide  it  ? 
 
 C/;rr,/?;^».  I  doe  indeede. 
 
 Mmifler.  Then  doubt  not ,  you  fhall  feele  it. 
 
 (^hriflian.  O  blefTed  be  the  Lord,if  this  be  true. 
 
 ij\fimfier.  Why ,  it  is  moft  true.  Tor  the  man  that  would  hauc  any  p&cc  of 
 Cod  tcndingto  faluation,if  he  doe  truly  defire  2t,he  fhall  haucit:forfo  Chiift  Thedifii-eaf 
 hath  promifed,  Tmllgiue  to  him  that  i^  k  \hirj}  of  the  tvetlefthe  m^ter  of Itfe  freely,  fjjr"*''  S""* 
 Whereby  I  gather  that  if  any  want  the  water  of  life ,  hauing  an  appetite  after  S.ey.3j„ 
 
 Xx  3  it, 
 
^-ro  ConfolatioMS  fey 
 
 it,he  llull  luuc  ctiough  oPit :  and  therefore  feareyou  nof,on3y  vfe  the  mcanes 
 which  0:>ik  hath  appointed  to  attaine  faich  by,as  earned  praier,reuerent  Jiea- 
 rin'^  of  G  o<li  word,&:  leceiuing  of  the  Sacramentiuand  then  you  fhal  fe^  this 
 thing  veriiied  in  your  felfc. 
 
 (hriflufiMX  this  which  you  fay  I  finde  in  my  fclfe  by  the  mercie  of  God^: 
 my  heart  longeth  after  that  grace  of  God  which  I  vvant.Iknow  I  doe  hunger 
 after  the  kin^^dome  of  heauen  and  the  righteoufnefTe  thereof:  and  further 
 thouo-h  I  vvantthefeehng  of  Gods  mercie,  yet  lean  pray  for  itfrom  the  vcfy 
 roote  of  my  heart. 
 
 A'Im(ier.'?yt  carefull  to  gjue  honour  to  God  for  that  you  haue  receiuedaf- 
 '  readie.For  thcfe  thingsaic  the  motions  of  the  fpirit  of  G  od  dwelling  in  you. 
 
 ^fhil.  1.6.      ^  Jud  I  ar/>  pcrfrvaded  of  this  fame  thingythat  (jod  which  hath  begnn  this  good  rrorl^ 
 
 ^  'tnyoHwillyerfeVithsfamev.nothediiteofkfmChnji, 
 
 Chnfita». The  third  thing  that  troubles  me,  is  this:  I  haue  long  prayed  for 
 manv  «-races  ofGod,&  yet  I  haue  not  receiued  thcm,whereby  it  comes  oft  to 
 my  mind,that  God  loucs  me  not^that  I  am  none  of  his  child,and  therfbre  that 
 I  haue  no  faith. 
 
 Pfl/j     •         Aiimfler.Xon  are  in  no  other  cafe  then  Dauid  himfelf^who  made  the  fam« 
 
 t-J  -  9"i'  complaint;/'*!»  weary  ofcrjing^my  throat  is  drie^mine  eiesfaileytvhilei  I  watte  for 
 my  God. 
 
 ChripanSut  Dauid  ncuer  praied  fo  many  yeares  without  receiuing  an  an- 
 fwer  as  I  haue  done. 
 
 Mimfier.Good  Zacharic  waited  longer  on  the  Lord,beFore  he  granted  his 
 
 Lft^t./JS.  rcqueftjthen  euer  you  did:it  is  like  he  praied  for  a  child  in  his  younger  yeres,- 
 yci  his  praicr  was  not  heard  before  hee  was  olde.  And  further,you  mull:  note 
 t^iat  the  Lord  may  heare  the  praiers  of  his  feruants.and  yet  they  be  altogither 
 i2;norantofit:Forthe  manerthatGod  vfethin  granting tiicir  requeRsisnot 
 r^vvaies  knownjas  may  appcare  in  the  example  of  our  Sauiour  Ghrift,  fVho  in 
 
 Hsb.f.j.  the  dates  ofhisfieflj ,  did  offer  vp  praiers  and  fupplicatious  with  ji>^ng  crying  and 
 teares^V'tto  him  that  wMable  lofaue  him  from  death,  andwas  alfo  heard  in  thai 
 which  he  feared.  And  yet  wee  knowe  that  hee  was  not  freed  from  that  curfed 
 dcat^ijbut  raufl  needes  fuffer  it.How  then  was  he  heard?Oi  tl.is  manncr^hee 
 was  ftrengihened  to  bearethe  deathjie  hathm  Angel  to  comfort  him,he  wa3 
 afterward  freed  fro  the  forrowes  of  death:  And  fo  it  is  with  the  red  of  Chrifts 
 bodie,as  it  was  with  the  head.  Some  beeing  in  want  pray  for  temporal!  blef- 
 fi<igs:God  keepesthem  in  this  vvant,andyet  he  heares  their  prayers,in  giuing 
 them  patienceto  abide  that  want.  Some  beeing  in  wealth  and  aboundanca 
 prayfor  thecontinumgofit,  ifit  bethevvillof  God.  The  Lord  flings  them 
 into  a  perpetual!  mi'srie,and  yet  he  hearesthcir  praiers.by  giuing  them  bkf- 
 Icdnes  in  the  life  to  come .  You  pray  for  the  increafe  of  faith  and  repentancCj 
 and  fuch  like  gr3ces:you  fecle  no  increafe  after  long  praier:  yet  the  mercifull 
 G  od  hath  no  doubt  heard  your  praier,  in  tl  rat  by  delaying  to  per  forme  your 
 rcqucrtjhehath  ftirrcd  vp  in  you  the  fpirit  of  praierjic  hath  humbled  you,  5c 
 made  vou  feele  your  owre  wantsihe  better  to  depend  on  hismcrcie:  for  the 
 beginning  and  incre.ifing  of  eucry  fpirituall  grace. 
 
 472rj/?w>?.Thefouidi  thing  that  ttoubksmc^is  th_at  I  cannot  fccle  faith-  pi> 
 
ttfie  my  heart ,an(!  to  woi  kc  by  loue  in  bringing  forth  lluely  fruits. 
 
 Mmijier.lit}[\is  be  lb  continually ,  that  faith  brings  forth  no  fruitc  it  is  very 
 dangerous  and  argueth  a  plaine  want  of  faith,yet  for  a  certaine  time  it  may  be 
 fo:fauh  hath  not  onely  a  fpring  time  and  a  ftimmer  fcafon  ,  but  alfo  a  mnter  Ca>it.2.i2, 
 when  it  beareth  no  fruit  e.  And  there  is  many  a  true  Chriftian  like  the  i^m?/^^ifj&/^.^^,^, 
 r^tfi/jthatisouerturncdwithcucry  blafl:  of  wind:  and  like  theflaxc  that  hath 
 fire  in  it,which  by  reafon  of  weakencs^giues  neither  heat  norlight^but  only  a 
 iinokcc 
 
 Chnflian.This  much  (hall  fuffiee  for  my  firft  temptation ,  wherein  I  take 
 my  fclfe  fatisfied:now  if  you  pleafe,!  will  beglad  to  rehcarfe  the  fccond. 
 
 '^«y^f-^.I  am  content ,  let  vs  heareit. 
 
 Chriflian.l  am  afraid  leall  I  haue  not  truely  repentcd,nnd  therefore  that  all 
 my  profeflion  is  onely  in  hypocrifie. 
 
 CJ^»(/?(fr.What  mooueth  you  to  thinke  fb? 
 
 (*hn/f tan. Tv^o  caufesefpecially,the  firft  is,thcy  which  repent  Icaue  off  to 
 iinne:But  lama  miferable  finner,  I  doe  continually  difplcafe  G  od  by  my  e- 
 uil  thoughts,  words,and  deedes. 
 
 MmiJler.You  need  not fearc, ^Fortvhere /inne abouMdeth{\\\dX is,  the knoW'^  ^%6m-s,2 § 
 'Jlcdge  and  feeling  oi(\nnt)there grace  aboHndeth  much  more, 
 
 ChriJfian.lBud  not  this  in  my  Celfc. 
 
 CMim(i3\xt.  yet  you  find  thus  much  in  your  felfe:thofe  corruptirons  which 
 you  feekjand  thofe  finnes  that  you  commit,you  hate  them,you  are  difpleafed 
 with  your  felfc  for  them,andyou  endeauour  your  felfc  toleaue  ihcm. 
 
 ^rz/?;^;;.  Yea  that  I  doe  with  all  my  heart. 
 
 AfimJler.Then  how  miferable  focuer  you  fcele  your  felfe  by  reafonpf  the 
 made  of  your  fin, yet  you  are  not  fubicft  to  condemnation,  but/ha/J  mo/}  cer-  Rom.S.s, 
 tainlyefcape  the  fame.  Take  this  for  a  mortccitainc  trueth,  that  the  man  that  cum  8.1. 
 hates  and  diflikes  his  HnneSjboth  before  and  after  he  hath  done  them,  ihalne- 
 Uer  be  damned  for  them. 
 
 (fhrifltanX  am  euen  heart  ^cke  of  my  manifold  finnes  and  infirmities,  and 
 !.  thcfc  good  words  which  you  fpeake  are  asflaggons  of  wine  ^  to  refrefh  my  wea-  /^  . 
 j^^ladeHjand  weltring  foule.I  haue  begun  to  flee  finne  and  to  detcfi  it  long  a- 
 goe-l  hatie  beenc  oft  difpleafed  with  mine  infirmities  and  corruptions:  when  I 
 offend  God  my  heart  is  grieued,!  defire  to  leaue  finne,  I  flee  the  occafions  of 
 fin:  I  would £Vine  fafihion  my  life  to  Gods  word:  &  I  pray  vnto  God  that  hee 
 would  giue  me  grace  fo  to  doe:  5c  yctfwhich  is  my  griefejby  the  flrength  of 
 the  flefh,by  the  fleights  &  power  of  Sathan  I  am  often  ouertaken,  &  fal  mar- 
 uelloufly,both  by  fpeech  and  by  decde. 
 
 (J^fimJier.Hauc  courage  my  good  brother /or  whereas  you  haue  an  affe- 
 ftion  to  do-e  the  things  that  arc  acceptable  vnto  God,it  argueth  plainely  that 
 you  arc  a  member  ofChriR:according  to  that  of  Paul  :  Theymhich  are  oftke%^tnJ.s* 
 fpirit/amur  the  the  things  ofthefpirit.  Well  then  ,  if  Sathan  euer  obieft  any  of 
 your  fins  to  you,make  anfwer  thus  ,that  you  haue  forfaken  the  firil  husband 
 the  fIeiTi,&haueefpoufed  your  felfc  to  Chrift  lefuswho  asyour  head  &.  hus- 
 band hath  taken  vpon  him  to  anfwer  your  debts,  and  therefore  if  he  vrge  ysu 
 for  the^refcr  him  ouer  vnto  Chrift.For  there  is  no  fute  in  law  againft  the  wife 
 
 Xx  4  the 
 
^■ji  [iftfolatioKt  for 
 
 the  husband  iiuing:yca,T  addc  furthcr,if  you  be  oucrcarricd  with  Satans  tcp- 
 tations.and  fo  fall  into  any  finnCjyou  lliall  not  anfwer  for  it  but  Sathan,  jt  fhal 
 furely  be  reckoned  on  his  fcorc  at  the  daie  of  iudgcmet,for  he  was  the  author 
 of  it:if  yoju  fall  by  the  frailtic  of  your  flcfh.it  £hal  perifli  thcrcforc:but  you  (lul 
 (till  hauc  Chrifl:  your  aduocatc. 
 
 C/;r//?;4».Indccdc  as  you  fay  I  hauc  in  mc  an  affei^ion  to  pleafc  God ,  but 
 when  I  come  to  performe  ray  obcdience,therc  I  failc. 
 
 i^w^'^^'r.Tlieiforcmarke  this  further.  As  long  as  the  children  of  god  arc  in 
 »ff<r«.  12. 12  this  hfc'^God  regardeth  more  the  affc6>ion  to  obey,then  the  obediece  it  felf: 
 Mai-  3,17.     tAnd  they /hall  be  vnto  me  faith  the  Lord  of  hofis^  in  that  day  IJhall  doe  this, font 
 florke,aM.'lIV'-t/ifpare  the^,as  a  }?3an fpares hli  own fonne that fertfeth him. The 
 father  when  he  fiiall  fet  his  child  to  doc  any  bufincs,though  he  doe  it  neuer  fa 
 vntovvardlv,yet  if  he  (liewe  his  good  will  to  doe  the  beft:  hecanjhis  father  wil 
 bepleafed:andfoit!S  with  the  Lord  toward  his  children,youlooketohauc 
 ^TLom  S  -..fomcperfcftion  in  your  felfe,but  in  this  life  you  (hall  receiueno  t>  niorebut 
 *    *  ■**  f{jf  fir/f  fruits  of  the/pint  ^which  arc  but  as  a  handfull  of  corne,in  refpeft  of  the 
 whole  corne  fielde:and  as  for  the  accompliflimcnt  of  your  redemption  you 
 fnuft  waite  for  it  till  after  this  life:  you  would  beekifled  with  the  kifTes  of 
 Chrifts  mouth,but  here  in  this  worlde  you  muft  bee  content,ifyou  may  with 
 Marie  Maj^delen  kilTe  his  feete  .  For  the  perfedion  of  a  Chiifiian  mans  hfc, 
 ftandes  in  the  feeling  and  confeffion  of  his  iniperfe«flions .  And  as  Ambrofc 
 t^mhrofe.    faith>obedience  due  to  God  ftandes  more '  in  the  ajfeSliotj  then  in  the  worke. 
 ^AffeElH  {Ijriflian.Bnt  why  will  God  haue  thofe  whome  hce  hath  fandilied  labour 
 
 ma^is  qnam  ^{[\  yn^ier  their  infirmities? 
 
 ffp^H»  Mmifter.Thz.  caufes  are  diuers.Firfl,  hereby  he  teacheth  his  feruants,!©  fee 
 
 in  what  «^reat  neede  they  ffand  of  the  rightcoufnes  of  Ch/ifl:^  that  they  raaf 
 more  carefully  fecke  after  it.Secondly,  hefubdueth  the  pride  of  mens  heartes 
 and  humbleth  them  by  countcruailing  the  graces  which  they  haue  receiueci> 
 with  the  like  mcafurc  ofiniirmities.Thirdly,by  this  meanes  the  godly  arc  ex- 
 crcifed  in  a  continuall  nght  againfl  finnc,and  arc  daily  occupied  in  purifying 
 themfelues. 
 
 CJmfian.Bnt  to  goe  on  forward  in  this  matter:  there  is  another  caufe  that: 
 makes  mc  feare,leaft  I  hauc  no  true  repentance. 
 Cj^fw;/?*?^.  What  is  that? 
 
 Chrtjiianl  oftentimej^nd  myfelfe  like  a  very  timberlog,  voide  ofallgracr 
 and  o-oodnes/roward  and  rebellious  to'any  good  worke,  fb  that  I  fcarc  leafl: 
 Chrill  haue  quite  forfaken  me. 
 
 Mnijl.  As  it  is  in  the  llrait  fcas,thc  water  cbs  and  flowes, fo  is  it  in  the  god- 
 
 ly:in  them  as  Ions;  as  they  liue  in  this  worlde  according  to  their  owne  feeling, 
 
 there  is  an  accelTe  &  receffe  of  the  fpirit .  Otherwhilcs  they  be  troubled  with 
 
 deadnes  anddulnes  of  heart,as  Dauid  was,who  praied  to  the  Lord,  /<»  cjuickea 
 
 ffa.  n^.f^.  ijjf„  according  to  his  louing  hjndnes.thnt  he  may  keepe  the  teftimonies  of  his  mouth 
 
 1>fAl.  I  ig-S'  ^nd  in  another  place  he  f;\ith,that  GoMpromi/cs  quickened hifxt.  -Which  could 
 
 not  be,vnles  he  had  beene  troubled  with  ereat  dulnes  of  heart.  A  gain  e^  fomc» 
 
 Ffal.y/.2.'S'  times  the  fpirit  of  C  od  quite  withdraweth  it  felfe  to  their  feelir.g :  as  it  was  in 
 
 7J>  P*Ujd  I»  the  day  of  my  trotibleifsaMiz)  Ifomht  the  L<rd,  4nd  myfcuU  refufed' 
 
 \  ■  myifo?f^_ 
 
trcnhkdconfdences.  ^7? 
 
 i*mfort.  1  did  thlnkjppon  god  arjdwoi  troubled,  /  praiedandwy/birit  rtasftil  ofan^- 
 guiih:  h'^xmt  Will  the  Lordabfent  hlmfelfefor  emrlmdvoillhe  Jhetve  y;o  more  f^" 
 mtirfhath  QoA forgotten  to  be  rnercifHllf&c.Tht  Church  in  the  Canticles  corti-^  ^rf^/.  j»/. 
 plaineth  of  this;/;??  my  bedlfonght  him  by  night  ivhome  mj  fotde  loucd:  Ifcuaht 
 %if»,but  /found  him  not.  And  againc,CjT:f)'  wellbeloued  pm  in  his  hand  by  the  bole  Crf./.^,/,<f^ 
 tfthe  doors ^findmy  heart  rpoi  ajfetiio:^ecl towards  him:  I  rofe  vp  to  open  to  my  wel- 
 beloue^.andmy  hands  did  drop  doron  mirrhe^  my  finer ers  pure  mirrhe  vpon  the  htzn" 
 'Mesofthebarrejopenedtomywelbeloued-.bfitmj  nvelbeloued  vpiU  gone  andpt^Jf, 
 mine  heart  woigyne  when  he  did jpe^ake',/ fought  hiw,b/4t  Icouldnotfinde  him,  (  cal-  ^ 
 kdbmheanfiveredmenot.Qonix2iXimilz-,God?xilomQOX\\tv  times /heds abroad  ^ 
 his  lonemofl  aboundantly  in  tht  hearts  of  the  faithfull ',  and  Chriil:  lieth  betvceene  Z'    .    ^ 
 the  breafls  of  his  Chpirch,a,s  apofie  ofmyrrhegining  a  firon^  frnell. 
 
 Chrifltan^MX  how  can  he  bee  a  Chrii^iaii  that  fcelesno  grace  nor  goodncs  ® 
 mhimfelfe? 
 
 CJ^/>7//?i?r.The  child  which  as  yet  can  vfe  no  reafon ,  is  for  all  that  a  rcafb- 
 nable  creaturerand  the  man  in  a  fwownc  feeles  no  power  of  life,and  yet  hcc  is 
 not  dead. The  Chriftian  man  hath  many  quames  come  ouef  his  heart,  and  he 
 fals  into  many  afvvownthat  none  almoil:  would  looke  for  any  more  of  the 
 life  of  Chriil:  in  him,yetfor  all  that  he  may  hec  a  true  Chnilian.  This  was  the 
 ftatcofPeter,when  he  denied  our  SauiourChrifl:  with  curling  and  banning,  j  ? 
 his  faith  onely  fainted  for  a  time  ^  it  filled  not.  ^t     •  j  .  ^ 
 
 Chriflian.l  h?.iie  now  opened  vnto  you  the  chiefe  things  that  troubled  me; 
 and  your  comfortable anfwers  haue  much  refiefhed  my  troubled minde.Thc 
 God  of  all  mercieandconfolation  requite  you  accordingly. 
 
 Mtnifier.l  haue  (poken  that  which  God  out  of  his  holy  word  hath  opened 
 vnto  mcifyou  findany  helpe  thereby,giue  God  the  praife  therfore,&  crrrie 
 this  with  vou  for  euer,that  by  many  a]f!:^tons  both  in  the  bodie  and  the  wir.d.eycti  ^Cl,2^^22». 
 muff  enter  into  the  kinniome  cfheafisrs.  Raw  fielli  is  noyfome  to  the  flomack3& 
 is  no  good  nouriOiracntbeforeit  befoddenrand  viimortiScd  men  and  wome  Hoefer. 
 be  no  creatiircj  fit  for  Gcd:and  therefore  they  are  to  be  (baked  and  boyled  in 
 affli(fi:ions,that  the  fulfomnes  arid  rankeries  of  their  corruption  may  be  delay- 
 cd,and  that  they  may  hauem  them  fome  reliOi  acceptable  vhto  God.  And  to 
 concludcjfor the auoiding of alithefe temptations  ,vfe  ihisfz/eetepraier  fol- 
 lowing which  that  godlv  Saint  JVIalfer  Bradford  made. 
 
 Oh  Lord  God  and  dfcre  father,whatfhall  I  {ay  that  fcele  all  things  to  bee 
 (in  manner)with  me  as  in  the  wicked?Blind  is  my  mindcj  crooked  is  my  wil]^ 
 dc  peruerfc  concupifcece  is  in  mc,as  a  fpring  of  ftinking  puddle.  O  how  faint 
 is  faith  in  mc?how  little  is  my  loue  to  thee  or  thy  peopleJhow  great  is  my  felfc 
 Ioue?how  hard  is  my  heartrby  reafbn  wliereof  I  am  mooued  to  doubt  of  thy 
 ^oodncdl'  towards  mc,whetha-  thou  art  my  mercifull  father ,  and  whetlicr  I 
 be  thy  child  or  norindccd  worthily  might  I  dojibt,  if  that  thehauing  of  thcfc 
 were  the  caufe,&:not  the  fruit  rather  ofthv  childrefi.The  caufe  why  thou  art 
 myfatliefjisthy  nUrcifiil  goodnes. grace  &:truethinChri(fIcfus,which  can- 
 siotbutremnineforcuer.  In  refjieft  whereof  thou  hall:  borne  methisgooci 
 wil  to  bringmeinto  thy  Church  by  baptifnic,and  to  accept  me  into  the  «urn» 
 '  Isi.  of  tliy  c]bi]dienjth.-itl  msGjht.bc  holy/akhfall^obcdicot  and  innocent :  and 
 
^-^4  ji  Declaration 
 
 to  call  mc  diucrs  times  by  the  minifterie  of  thy  word  into  thy  Jcingdomc :  bc- 
 fidcs  the  innumerable  other  benefits  alwaies  hitherto  povvrcd  vpon  mc .  All 
 which  thou  haft  done  oftiiis  thy  good  will  wh.ch  tliou  of  thine  owne  mercic 
 bareft  to  me  in  Chrill  before  ih'e  world  was  made-  The  which  thing  as  thou 
 rcquirefl:  llraiglidy  that  I  fhould  belceuc  without doubting/o  wouldeft  thou 
 that  I  in  all  my  needs  /liould  come  vnto  thee  as  to  a  father,  &  make  my  mone 
 witliout  miftru' c  of  beeing  heard  in  thy  good  time,  as  moft  fliall  make  to  my 
 comfort.  Loe  tl'.erefore  to  thee  dcare  father  1  come  through  thy  fonne  our 
 Lord,  our  Mediatour,  and  Aduocate  lefus  Chrift ,  who  fitteth  on  thy  right 
 hand  making  iuterceffion  for  me}I  pray  thee  of  thy  great  goodnes  and  merci^ 
 in  Chrift  to  be  mercifull  to  me  a  finner,lhat  I  may  indeed  feele  thy  fvv'cctmer- 
 cie  as  thy  childtthe  time  (oh  deare  father)  I  appoint  not.but  I  pray  thee  that  I 
 '  may  with  hope  ftiU  expe£l  and  lookc  for  thy  hclpe .  I  hope  that  as  for  a  little 
 while  thou  hall  left  me  ,fo  thou  wilt  come  and  vifit  me.  and  that  in  thy  great 
 inercie,whcreof  I  haue  great  necde,  by  reafon  of  my  great  miferie.  Thou  art 
 wont  for  a  lutle  feafon  in  thme  anger,  to  hide  thy  face  from  them  whom  thou 
 ioueft :  but  furely  (O  Redeemcr)in  eternall  mercies  thou  wilt  lliew  thy  com- 
 "paflions .  For  when  thou  leaueft  vs,  O  Lord,  thou  doeft  not  leaue  vs  very 
 !ong,neJther  doeft  thou  leaue  vs  to  our  lofle,  but  to  our  lucre  and  adiiantagc: 
 eucn  that  thy  holy  fpirit  with  bigger  portion  of  thy  power  andvertuemay 
 lighten  and  cheere  vs :  that  the  want  of  feeling  of  our  (brrow  may  be  rccom- 
 penced  plentifully  with  die  Imely  fent  of  hauing  thee  to  our  eternall  ioy ;  and 
 therefore  thou  Tweareft  that  in  thine  euerlafting  mercie  thou  wilt  haue  com- 
 paffiononvs.Of  which  thing,to  the  end  we  might  be  moft  afrurcd,thine  oath 
 is  to  be  marked,  for  thou  faieft :  as  I  haue  fworne ,  that  I  will  neuer  bring  any 
 more  the  waters  to  drowne  the  world:fo  haue  I  fworne  that  I  wil  neuer  more 
 be  angrie  with  thec,nor  reprooue  thee.  The  mountaines  ihall  remoouc ,  and 
 the  hills  lliall  foil  downe,  but  thy  louingkindnes /hall  notmooue,and  the 
 bond  of  thy  peace  fhal  not  faile  thee :  thus  faieft  thou  the  Lord  our  mercifull 
 redeemer.  Deare  father  therefore,!  pray  thee  remember  euen  for  thine  owne 
 truth  5c  mercies  fake  the  promife  &  euerlafting  coucnant,  which  in  thy  good 
 time  I  pray  thee  to  write  in  my  heart,ihat  I  may  know  thee  to  be  the  only  true 
 God,and  Icfus  Chrift  whom  thou  haft  fent :  that  I  may  loue  thee  with  all  my 
 heart  for  cuer  i  that  I  may  loue  thy  people  for  thy  fr.ke :  that  I  may  be  holy  in 
 thy  fight  through  Chrift:that  I  may  alwaies  not  onely  ftriue  againft  finne,but 
 alio  ouercomc  the  firae  daily  more  and  more  as  thy  children  doc:  aboue  all 
 things  defiring  the  (aniftification  of  thy  name,the  comming  of  thy  kingdome, 
 the  doing  of  thy  will  on  earth  as  it  is  in  heauen,  &c.  through  lefiis  Chrift  our 
 Redeemer ,Mediatour,and  Aduocate,Amen. 
 
 A  DECLARATION   OF   CERTAINE  SPIRI- 
 tuall  Defertions,  feruing  to  terrific  all  drowfie  Protcftants,  and 
 
 to  comfart  them  rphich  mournefor  their finnes, 
 
 AMong  all  the  works  of  Gods  eternal  counfel,there  is  none  more  won» 
 derfull  then  is  T>efertion:yfi\iv^  is  nothing  elsbut  anaftion  of  God  for- 
 liiking  his  creature. 
 
 Fur- 
 
oflpmtfiiitl^efertioMS.  6y$ 
 
 FurtTicrmorCjG  od  forfakes  bis  cre?.ture,iiot  by  withdrawing  his  cffcnce  or 
 beeingfrom  it :  for  that  cannot  bejConfideringGod  is  infinite  •,  and  therefore 
 ftiuft  needes  at  all  times  be  eiiery  where  :  but  by  taking  awny  the  grace  and  o- 
 j>cration  of  his  Spirit  from  his  creature. 
 
 Neither  mu!!  any  thinke  it  to  be  cruelticin  God  to  forfake  his  creature 
 which  he  hath  ma.Ie:for  he  is  fouerai^^ne  Lord  ouer  all  his  worksrand  for  that 
 caufe  he  is  not  bound  to  any ;  and  he  may  do€  with  his  owne  whatfoeuer  he 
 will.  And  this  his  will  is  not  to  be  blarned:  for  men  are  not  to  imagine,  that  a 
 thing  mufl  firO:  be iul},and  then  afterward  that  God  doth  wi]lit:but  cor.tr an- 
 V\'ife,firft  God  wills  a  thing,  and  thereupK)n  it  becomes  iull. 
 
 Againe,  finne  is  fo  wretched  a  thing  in  the  eyes  of  God,  that  he  vtterly  for- 
 fakes his  creature  for  a  punifliment  thereof  Now  cuery  thing,fo  fane  forth  as 
 it  is  a  chaftifinentor  punidiment^is  goodjconiideringthst  the  infiidlingther- 
 of  is  the  execution  ofiuftice. 
 
 And  God  neucr  forfakes  the  creatiiTC  againfl:  the  will  thereof :  but  in  the 
 very  time  of  Deferlion,it  voluntarily  forfaketh  and  refufeth  grace,  and  choo- 
 feth  to  be  forfiken:  wherefore  if  any  hurt  or  niiferie  infue  thereof,  let  the  crea= 
 turc  blame  it  felfe  and  praife  the  Lord. 
 
 Defertions  thus  defcribed  are  of  two  fortSjeternali  and  temporaric. 
 
 Eternal  defertions  are  tho(e,  whcrby  God  vpon  iuCl  caufes  known  to  him- 
 felfe  forfakes  his  creature  wholly  and  for  euer.Thus  the  deuill  with  his  angels, 
 and  that  part  of  mankinde  which  is  prepared  to  dell:ruftion,is  forfaken.  For 
 firft ,  God  before  all  worlds,  did  decree  according  to  the  purpofe  of  his  ownc 
 will  to  refiife  them  without  the  grauntofany  mcrcie.  Secondly ,  after  they  arc 
 created  and  Hue  in  the  world,  he  giueth  them  no  Sauiour.  For  Chrift  isonely 
 the  redeemer  ofthe  Eleft,and  of  no  morsrwhich  may  thmappeare.  For  who 
 Chrifl  makes  no  Interccdion,  forthe  he  hath  wrought  no  Redemption.  But 
 for  them  onely  which  are  eleiHied  &  Ihali  beleeue  in  him ,  he  makes  intercefli- 
 on./pn?>'(faith  \\c)noifor  the  ivorU  jbm  for  them  xvhich  thou  hafi giuen  me.  And 
 againe,  l^rny  not  for  thefe  alone, hut  for  them  alio  rvhiih  fhal  beleeue  in  me  through  lohj7>Q  2  #- 
 the'tr  n'^r<^.  Wherefore  Chrifl  is  a  redeemer  to  none  but  to  thcEle^.  Thirdly, 
 Jie  rcferueth  them  to  eternal!  damnation  for  their  finnes ;  which  is  a  totall  Re- 
 paration from  God,  and  the  accompli  (hment  of  all  other  Defertions» 
 
 For  the  effetfling^of  this,God  exercifeth  wicked  men  and  reprobates  in  this 
 life  with  diuers  particular  defertions,  and  that  after  this  maner.  He  befloweih 
 all  forts  o^  benefits  on  them  as  on  his  owneferuants:but  yet  fo,a3that  he  with- 
 draweth  that  part  of  his  benefit,which  hath  thepromife  of  life  eternal  annex- 
 ed to  it  in  the  word.  And  in  this  matter  he  dealcth  as  a  ma  that  fets  many  trees 
 in  his  orchard,  but  fo  as  he  takes  away  the  heart  or  the  pith  thereof.  And  this 
 the  Lord  doth  either  in  temporall  or  fpirituall benefits. 
 
 L  For  temporall  benefits ,  as  wealth,  honour,  libertie,  outward  peace,the 
 Lord  dealeth  very  bountitiilly  with  them.  \He  makes  ht-s  fur.ne to  f^/f/ie  vpon  the  -^   ; 
 hifi  an^vniufl-.he  fjls  thelrbel'iesmth  his  hid  treafures:^nA  as  Dnuid  f'itth,  'fret-         '^' 
 t-edat  the  foohjh,  ivhen  [  fkr^f  the  profperitie  ofthe  wcked :  for  there  ii  no  betides  in 
 their  death-ihat  they  are-  Ui^he  and jlteonp^^ihypare  not  in  trrpd'le  as  oiherr^x,  neither   J'  7J'^>/*- 
 ^rs  thej^lr.gfisdAi  Qiher  msn.  B.iit  };€{  bt holcles  Lacke  iBatwluch  is  tJie pjtinn- 
 
t>At  hgiti'  pall  thin9-,and  the Vcry  gtoric  of thcfc  benclits,that  h.the  right  vfc eftkm.^ot 
 m»um.Ueg9  that  a  m?n  may  purely  vfe  Gods  crcnmrcs,  two  things  arc  required.  Firft,  his 
 fermi^k^n,  pcr.'bn  muft  ii'and  vxSk  and  fanaificed  before  God  by  faith  in  Chrift.  For  vn- 
 fed;:o}tfar.'  till  a  rr.ans  pcrfcn  pleafe  God,  his  v.'orjve  iliall  ncuer  plcafe him.  Secondly,  he 
 aHmvJttm.  muft  vfe  the  fame  crentures  purely :  which  is  done  partly  by  inuocation  of 
 Ttf.2,  is>  Goc%  name ,  and  partly  by  referring  them  to  their  ftt  and  appointed  endes ; 
 which  arc  Gods  o-iorie,  a  mans  o\vne  and  his  neighbours  good.  But  all  this  ii 
 flat  contrariein  the  vngodiy  man.  For  firft ,  he  is  forth  of  Chrill ,  fo  that  hi» 
 pcrfon  ilandcs  vniuO:  before  God.  And  therefore  all  his  a£tions  ( cucn  thofc 
 which  othcrvvifc  arc  lawfull  and  good)  in  him  are  meere  finres.  Secondly,  he 
 vfeth  Gods  <^ifts  and  bkffings  with  an  cuill  confciencc  .  For  by  rcafon  of  his 
 want  ol  "-race  to  beleeue ,  he  cannot  rcfoluc  himfelfc ,  that  God  as  his  father 
 doth  bellow  his  bleffings  on  him  as  his  bcloued  child  in  Chrill;  yet  as  a  theefc 
 and  an  vfurper,  a^-ainfthis  confciencehe  vfeth  them.  Adde  further,the  crea- 
 tures are  vfcd  of  him  without  inuocation :  for  fuch  an  one  can  not  pray ;  and 
 therefore  he  doth  but  as  the  frvine  in  the  forrcft ,  which  feedeth  on  the  maft, 
 but  neuer  looketh  vp  to  the  tree  whence  itfalleth  .  Thirdly  ,  he  vfeth  GoA% 
 «•iftsto  euiil  endes:becaufe  either  he  makes  an  idol  oftliem  by  fetting  his  heart 
 on  them,  or  els  he  imploieth  them  to  riot,piide ,  and  the  oppreflion  of  godly 
 men.  A  mafter  of  mufick  hath  his  houfe  furnifhed  with  muficall  inftruments 
 of  all  forts :  and  he  teacheth  his  owne  fchollers  artificially  to  vfe  them ,  both  in^ 
 ri'^ht  tuning  of  them  ,  as  alfo  in  playing  on  them  :  there  comes  in  (f  raungcrs, 
 w^o  admiring  the  faide  inftruracnts ,  haue  Icaue  giuen  them  of  the  mailer  to 
 handle  them ,  as  the  fchollers  doe  :  but  when  they  come  to  praftife,  they  nei- 
 ther tune  therti  aright,neither  are  they  able  to  ftrike  one  ftroke  as  they  ought, 
 fo  as  they  may  plcafe  the  mafter  and  haue  his  coratnendation .  This  world  i» 
 as  a  laro-c  &  fumptuous  pallacc,into  which  arc  receiued,  not  onely  the  fonnci 
 and  dauf'htcrscfGodjbut  alfo  wicked  and  vngodiy  men :  it  is  furnifhed  with 
 o-oodlv  creatures  in  vfe  more  excellent  then  all  muficall  inftruments:  thcvfc 
 of  them  is  common  to  all :  but  the  godly  man  taught  by  Gods  fpirit,  and  dnc- 
 Oed  by  faith/o  vfeth  them,  as  that\he  vfe  thereof  is  acceptable  to  God;  as  for 
 the  impure  and  vnbelceuing ,  indeedc  they  cnioy  the  creatures  and  gifts  of 
 God,but  the  pure  vfe  is  wanting :  for  they  cannot  but  abufe  them;  and  there- 
 fore the  wicked  and  the  reprobate ,  though  they  fhould  commit  no  other 
 fmncs  in  the  world,  yet  for  the  vfe  of  their  wealth  and  honour ,  for  their  ve- 
 ry eating  and  drinking(which  in  themfelucs  are  moft  lawful)fhal  be  damned. 
 1 1.  Concerning fpirituallblefTingSjfirft  God  ceafcth  to  grauntfomuch  as 
 an  outward  calling  to  many  men.  For  how  many  nations  fince  the  beginning 
 of  the  world,much  more  particular  men,haue  their  bin,arc,  &  fhall  be,  which 
 ncuer  heard  the  preaching  of  the  Gofpell ',  nay  not  fo  much  as  the  name  of 
 Chrift,  God  is  knowne  in  /»n>5(faith  Dauid)^W  he  hath  not  doncfo  to  any  nati»-,} . 
 And  often  in  JMofes  and  the  Prophets  it  is  mentioned  that  the  couenant  was 
 in  former  times  made  peculiar  to  the  lewcs.  And  Paul  in  the  Afts  (;uth  ,  that 
 Acf.  ijf.  1 6.  Qo.^ftifferedthe  Gentiles  informer  times  to  waike  in  their  owne  rraies :  and  of  the 
 EphefianSjbcforc  their  calling  he  faitli,  ih»t.  thej  wereftrangersfom  the  promi- 
 T'w.2.z.       fes,Aiidvcithaf4tCoiinthtViiorldt 
 
 III.  He 
 
rill.  He  gra'jnts  tlic  oiuvvr.rcl  mcnnes  of  faluation  ,  n.inicly  die  V/ord, 
 PrAier,Sacn!ausus,  Difcipline  abundintly :  but  yet  he  t^uite  ivnlu'ravs  till  the 
 opcratfon  of  his  fji)!  it,v\  hereby  a  coiiuci  hon  mljht  be  vvi  oiigJit.For  tlicy  iic- 
 iicth:\uclh.itpearri^ai;fthe  ears  which  Daind  mcntioncth^nor  thct'/J-f/yV»? o/*^?/^/  v^  ^ 
 tkeheaj-twiih  Lyciia  ^  nor  that  teachin»;  of  God  ,when  they /^^'c  draw-iecfthe  A^,i6,  /a, 
 father  to  Chrift.  And  in  fo  doing  indeed,one]y  he  ofri  eth  g5ace,but  doth  not  Jq^j,  ^  r 
 cxhibite  and  conferreit:  not  that  he  n)ocI:ethany,but  that  info  doinghemay 
 cueiy  way  conuincc  and  beieaue  tliem  oFexciiie.  As  the  Lord  fpcakcth  to  E- 
 {^y ^Qctandfay i<)  this-^eo^le,ye p7i>Jlhearc: htdeede,  hatyeJhaH  not  vnderfiand :  je  Sjk'V,  p,i^» 
 JhaH  plaiif/jjee,l/m  notperceiuc:  mmk^  the  heart  ofthk  feeble  fat ,  m^ihr  their  eares ' 
 heame,andpjS4t  theii-  ejesjeafi  th-eyfee  rv-ith  their  eyes ,  andheare  trith  their  eares, 
 and  vnderfi  and  with  their  hearts, and  co}merr,  and  he  he  ah  them.  If  ctir  G  off  ell  he 
 hid{f.\A\  Paul)i/  is  hldi:tthem  thatperifh.  Men  that  haue  long  liucd  vndcr  the  ^^^  /^^^^  j   - 
 preaching  of  the  Go(|:)cl ,  and  vet  fh!!  remame  ignorant  and  impenitent,  let 
 thcni  beware  and  take  heedc  oFthis  defcrtion  *,  and  they  are  with  trcmbhiin;  to 
 lay  to  their  hearts,that  which  the  holy  Gliofi:  fpcakclh  of  Hophni  and  Phinc- 
 h^i^yTbey  obeyed  r.ot  the  voice  of  their  fmhcr,hecaHfe  theLcrd  n-o-dddtfroy  thsm,  ^"^^^'^'  ^' 
 
 1 1  i  I.  To  goe  fu^ther,he  bclloweth  on  them  many  worthie  properties  of 
 faith .  As  lird ,  a  knowledge  of  the  diuinc  trutli,in  the  Law  and  the  G ofpcl. 
 Second!y,an  alTent  to  the  fiid  truth. Th.irdly,a  ioyfull  reioycing  and  boa  (ling 
 in  fpeaking  and  hearing  of  it.Fourthly,an  outward  profcflion  of  it  for  a  time. 
 But  he  doth  not  bellow  that  qualitie  and  vertue  of  faith,  which  is,  as  it  were, 
 the  very  foule  of  it  i  without  which  laith  is  dead  and  faueth  none,  namely,  the  ^ 
 inward  a  durance  and  certificate  of  his  loueand  fiuour  in  Chrift  ,  widi  a  fcnfe 
 and  feehng  of- the  fame  in  heart.  Neither  are  the  former  duties  of  faith  per  pc- 
 tuall  and  (ound  in  them,for  the  reprobate  is  not  induced  to  them  by  any  nllii- 
 ranceof  Gods  mtrciebut by  other  flr-i'leroccaf]ons,asare  :  Fnll,defireof 
 kliowledge  in  diuinc  myfteries.  Secondly,  a  delight  in  it.  TJjirdlv,  praife  and 
 commendation  among  men.  Fourthiy,the  maintaining  of  vycalth  and  honor. 
 Fi&H',the  getting  of  wealth  or  honour.  Sixtly,a  deHre  to  be  at  vnitie  and  con- 
 cord with  t!ic  Nation  or  people  where  the  Gofpell  is  preached  .  Therefore 
 when  thefe  ends  and  occaGons  of  their  beleeuing  ceafe,thenalfo  their  faith  & 
 profedion  ccafe.  In  this  kind  of  defcrtion, it  is  to  be  feared,  thatm-oft  men  are. 
 All  in  our  Church  will  profcllefaith  in  Chrifhyet  feeing  the  found  conucrfi- 
 onto  God,and  t^e  finceruic  or  life  and  do£^rine  is  very  rare,  we  may  prefumc 
 that,fhat  maine  propertie  off lith  which  ir  ';e  rccciuing  and  npprehenf  on  of 
 ChriH' js  wanting  in  raoiV:  therefore  let  cuery  man  lookc  to  himfclfcandbc- 
 timelibourtoturnehis  tcmporarie faith  (if  hcfifidcitinhimfc!fc)ir;NTa true 
 fauing faith,  wherfore  he  mufb  flriuc  firfl: to feele  liis  extrearne  need  ofChriil 
 and  his  merits .  Secondly ,  to  hunger  and  thirfl  after  him ,  as  after  mcatc  ^vA 
 drinkeThird:y,to  be  nothing  in  himfclfejthat  he  mav  be  all  in  a;l  out  of  hirr- 
 (elfe  in  Chril.  Fourthly,  to  be  ;fbie  to  Gy  that  he  luKih  not ,  but  Clu  idliuet'i 
 in  him  by  faith .  Fifthly,  to  loathchis  owne  finn?^5  with  a  mon:  vcherrcntha- 
 tred  ,  and  to  pri-zc  snd  value  Chnft  and  the  leaf}  drop  of  his  blood  abouc  a 
 thoufind  worlds.  '  ' 
 
 V-  A^aiiie  in  repentance  lie  bcfio weth,  fii  IV,  a  figlit  of  iinue:  fccondty,  a 
 
 kinds 
 
kinde  of  forrow  for  It :  tliirdly ,  a  confeflion  ofit :  fourtfily,a  rcfolution  for  a 
 
 time  to  finne  no  more.  But  that  part  of  repentance  which  hath  the  promife  of 
 
 Cicrcie  annexed ,  that  is,  a  conucrfion  ot  the  whole  man  to  God  he  neuer  gi- 
 
 ueth  it. 
 
 T>4t  (hiritH        ^  ^*  Laftly,  God  giueth  to  the  reprobate  his  fpirit ,  but  fo  farrc  forth  as  it 
 
 reprmtente    ^^^^  "°^  ^"X  ^^"^  regenerate  or  renew  his  nature :  but  onely  in  the  outward 
 
 J*, ..-«.,  ^  ailion  repreire  the  a<ft  of  finne  :  fo  as  thereby  without  any  inward  change  he 
 
 *  ff.  (hall  be  as  ciuily  iulr  &  vpri^ht  m  outward  conuerlation,  as  any  in  the  world. 
 
 Thus  mucli  of  thofe  defertions  which  befall  the  dcuill  and  his  angels  and 
 
 "  all  reprobates:now  follow  thofe  wherewith  God  cxcrcifetheuen  his  ownec- 
 
 Icft  children :  for  the  blefiings  that  God  beftowxth  on  them  arc  of  two  forts, 
 
 -,  t      .        either po^fttihe  otprmatifie :  po/utHf,  arc  reali  graces  wrought  in  the  heart,by  the 
 
 Trtvattvi   ^    .  ^  of  God :  primtme  arc  fuch  racanes  whereby  God  prcfcrues  men  from 
 
 ^rati^j  mt    ^^jj j^^^  Ij^^^  {\\\nt\  as  crofTcs^defcrtions.  And  thefe  in  number  exceed  the  firft, 
 
 /■       '    as  long  as  men  hue  in  this  world. 
 fojiuviu  Before  it  can  be  declared, what  thefe  defertions  arc ,  this  condufion  is  to  be 
 
 laid  downrH^-  vehkh  in  once  tn  the  eflate  of  grace  fhallhe  tn  the  fame  for  eaer.Th'is 
 appeareth  in  the  8.  ofthe  Rom. :?  c.  where  Paul  fets  downe  the  golden  chainc 
 of  the  caufes  of  faluation  that  can  neuer  be  broken ;  fo  that  he  which  is  predc- 
 ftinate  iliail  be  called,iuftified,glorified.  And  a  little  after  be  C^Mh.WhoJJjalUay 
 sny  thing  to  the  charge  of  gods  e!eSl?z.nd^JVhoJhalfeuer  vsfiom  the  loue  ofChriJi? 
 ZnAf  amperfwadedthat  no  creature Jhall be  able  tofeuer  vs  fro  the  lone  of  Qorif: 
 which  he  would  not  haue  faide,if  men  beeing  in  the  eftate  of  grace,might  fall 
 quite  fro  grace.  And  how  fhould  they  which  are  tufttfied  haue  peace  yttth  God^ 
 if  thev  were  not  fure  to  perfeuer  righteous  before  God  to  the  end  ?  And  how 
 fhall  it  be  (aid//^^^  hope  maketh  mt  ajhamed,  becaufe  the  lone  of  God  (wherewith 
 Gods  loueshis  f^zdi)iifhed  abroad  m  their  hear  is  foj  theholyGhoflyphichisgiuen 
 r/?jfz?3,ifanv  may  vttei  ly  fall  from  that  loue  ?  How  fliould  the  teftimonie  ofthe  . 
 fpirit ,  which  tefl:ifieth  to  the  eleft,  that  they  arc  the  children  of  God,  be  true 
 and  cei  tenjif  it  may  be  quite  extinguiibed  ?  Laflly ,  how  fLall  that  of  John  be 
 true,  They  reent  out  ofvs ,  bccartfe  they  rvere  not  ofvsiifthej  had  beene  cfvs ,  they 
 Jhouldhakcremainedivithvs  ,i^^  manmay  wholly  fill  from  Chrill:  which  hath 
 once  bin  made  a  true  meber  of  him?  Our  Sauiour  Chrifl:  id^nh^My  Jheep  heare 
 Ifh.  lO.zy,  my  voyce :  and  I  knovp  them,  and  they  follow  me:  and  t  giue  life  eternallto  them,  and 
 And  6.  ;7 .  no  man  P^  all  take  them  oat  of  my  hand,er  out  of  my  fathers  hand,dndvfhatfoeker  my 
 father  qitieth me Jhall come  vnto me ■  -ndyvhofoeuer  commeth  tome ,  IrvillnotcaH 
 cHt .  And  iPany  of  the  elc<n:  beeing  effe<n:ually  called  might  wholly  fall  fi-ora 
 /  liraccdicn  there  mull:  be  a  fecond  infition  or  ins-rafting;  into  the  myfticall  bo- 
 <lie  of  Chriftjand  therefore  a  fecond  Baptifme :  nay  for  euery  fall  a  new  inhti- 
 on,and  a  new  Baptifme;  which  mufi:  in  no  wife  be  graunted  :  wherefore  they 
 which  are  prcdelbnate  to  be  in  the  Ibte  of  grace  j  arealfoprcdcftinate  to  per- 
 feuer in  the  fame  to  the  ende. 
 
 Hereupon  it  followeth  that  the  defertions  of  Gods  ek£l,arc  firfl  of  all  par-, 
 tlall,  that  is ,  ftich  as  wherein  God  doth  net  wholly  forfake  them  but  in  fbmc 
 ^MtScconiWy^temporarieyXhrxi  isforfomefpace  of  timCjand  neuer  beyond  the 
 Bfti.S^.  iQ.  compafl'c  of  this  prcfent  life.  Tor  amomcnt  (faith  the  Lordin  E(ay)  in  mmean*-. 
 
 ger 
 
^er  Jhiclmypicefrom  thee  for  a  little  feafon,  hut  vrith  eueri^fiingmercie  haue  1  had 
 
 compaJJioH  oy.  thee,  faith  the  Lord  thy  Redeemer .  And  to  this  purpofe  Dauid  _  -  , 
 
 Vvcll  acquainted  with  this  matter ,  \>\i\z\^^forffi.ks  me  not  ouer  long.  ^j^^°  /  /^.  *» 
 
 This  (ort  of  defertionsjthough  it  be  but  for  a  time,yet  no  part  of  a  Chriflian 
 snans  hfe  is  free  from  them  i  and  very  often  taking  dcepc  place  in  the  heart  of 
 man,  they  are  of  long  continuance.  Dauid  continued  in-this  dangerous  fall  a= 
 bout  the  fpace  of  an  whole  yearc  before  he  was  recouered.  Luther  confefleth 
 ofl'iim(clfejthat  after  his  conuerfion  ,  he  lay  three  yearcs  in  defperation.  And 
 common  experience  in  fuch  hke  cafes  can  make  record  of  longer  lime. 
 
 The  manner,God  vfeth  in  forfaking  his  ownc  feruants,  is  of  two  forts  >  the 
 firrtis  by  taking  away  one  grace  6c  putting  another  in  thcroomc:  thefecond, 
 by  hiding  his  grace  as  it  were  in  a  corner  of  the  heart. 
 
 God  takes  away  his  grace,and  puts  anodier  in  the  roomc ,  diucrs  waics. 
 
 I.  Firfl^,he  bereaueth  his  owne  ciiildrcn  of  outward  profperitie,yea  he  wilt 
 Joade  them  with  crofTes  i  and  yet  he  will  make  a  good  fupplie  by  giuing  pati- 
 ence.Dauid  is  driuen  out  of  his  kingdome  by  his  owne  ionnc:a  heauy  crofTc: 
 yet  the  Lord  miniflreth  an  humble  and  patient  fpirit ,  fo  as  he  was  cpntent  to 
 fpeake/Tfir^f  Lordthmfay,  I  hapie  m  delight  w  theeibehddheri^.amilet  him  doe  ^^'^^^■^ '/» 
 ?(?  w«?  «iij^^-w^f^^W /«/:?/>  fj-i?/.  So  likewife  Chriftian  Nlartyrs  are^ereaued  of  ■^" 
 
 all  outward  fafetie,  and  laid  open  to  the  violence  and  perfccution  of  tyrants ; 
 yet  inwardly  they  are  fl;abliiiied  by  the  power  of  the  might  of  God ,  when 
 they  are  moft  weake  they  are  mod:  flrong ,  and  when  they  are  moft  foikdj 
 then  they  obtaine  viftorie. 
 
 I I.  Secondly  ,lhe  Lord  cuts  off  the  daies  of  this  life.and  fbrrecompcnce  to 
 
 bis  owne  eleft  giucs  life  ctcrnall, '^  1  kcrighteciu  is  taken  aypaj  for  thee  full  to  ^rr 
 come.TMn  is  manifefl  in  Iofias,of  whom  it  i^s  faid,  =  Behold,!  mil  gather  thee  to  ^  •'^*  ^^'^" 
 lhyfathers,andthcuj}:jalt  I  effitw  thy  grarie  in  peace,  and  thine  eyes  Jljall  not  fee  all      '    ^' 
 the  efiill  which  I  will  bring  vpon  this  pUce^ 
 
 IIL  Thirdly,  God  takes  away  the  feeling  of  his  loue,and  theioy  ofthe  lio- 
 ly  GhofHor  a  fenfon:  and  then  in  the  roomc  thereof  he  kindles  an  earneff  de- 
 fire  and  thiifting  with  groncsandciyings  vmo  heauen,robe  in  the  former  fa- 
 Mour  of  God  againe .  This  wasDauids  cafe,  when  he  complained  and  faide, 
 fcJ^^  voice  caweto  God  when  I  cried.TTijvoice  ca?ne  to  God  and  he  he,'irdme:in  the  ^Pfal.py,  /^ 
 day  of  my  trouble  Ifounht  the  Lord ,  my  fere  ramie  and  ceafednot  in  the  niqht:  my  2, 2* 
 foule  reftifed  comfort,  f  didthinke  vpon  Godandrnti  tronbled:  I  praied  and  my  fpi- 
 rit Kvaif-ill of  angv.ifJj.ScWo.  The  like  was  the  efl?.tc  ofthe  Church  making  her 
 monc  vnto  God  in  'EbXy"  O  Lord,whj  haflihou  made  vs  to  erre  fcm  thy  rpaies  ?  ^Efa.Sj^^T 
 and  hardened  our  heart  sftcm  thy  fear e  ?  Returnefor  thy  ferptants  fake ,  and  for  the. 
 tribes  of  thine  inheritance. 
 
 IV.  Fourthly, God  graunts  his  feruantsthe  holy mcancsof  Ijluation,- 
 namely  preaching,  praier,  facraments.and  holds  backe  the  efficacieofhis  fpi- 
 rit for  a  iirrie.  In  this  cafe  they  are  like  the  come  field  that  is  plowed  &  fbwed 
 with  good  corne  r  but  yet  for  a  time ,  it  ncuer  giues  rooting  bene.ith  ,  nor  fo 
 much  as  a  fliew  of  any  blade  appeares  aboue.Thus  the  fpcuTe  of  Chrifl",  whe 
 fheecbmcs  into  his  wine-fellcr,  iliee  falls  into  a  fwowne ;  fo  as  lliee  nmft  '^^  be  ^Cant.jo^i, 
 ,  ^.d(dy>^ithpiirgonS3amicomfort€dwithaf£lajbecaufepS4  isjickeoflcfie. .  /» 
 
 y..  Eftiy,, 
 
V.  Fiftly.,  God  giucth  his  children  a  ftrong  affe^ipn.ro  obey  his  willjLut 
 
 belcts  them  ftiilc  in  the  aft  of  obedience  it  fclfc ,  hke  as  the  prifoncr  who  huih 
 
 ■  cfcaped  tjie  hand  of  his  gaylcr,hath  an  afFeftion  to  runne  a  thoufand  miles  c- 
 
 ucry  hourc ',  but  hailing  happily  his  bolts  on  his  Icggcs,  he  can  not  for  his  Iifa 
 
 "^         but  o-oc  very  foftly ,  gauling  and  chafing  his  flcfh  *,  and  with  much  griefc  hX- 
 
 lin^.ap'ainc  into  the  handesof  his  keeper.  This  is  it,  that  P'aul  complainclh  of 
 
 »■  %^m.7^2,  when  lie  faith, '  /  dfli?ht  in  the  Ukv  ofGod,conrermng  the  inner  man :  bpit  Tfee  a»" 
 
 Aa»J4^  6ther  l^rp  w  wy  memFers, rebelling  Againft  the  kv?  cfmy  tmnde,  ami  leading  me.  C4f~ 
 
 tine  to  the  Ltw  ofJi?}»e:-ivhich  ii  in  my  members.  O  rfreichedttian  that  lAW^whc/h^ 
 
 dclhicr  me  from  thi^  hodie  of  death  ?  ' 
 
 The  fccond  maner  of  G  ods  forfaking  his  Eleft  is,v\  hen  he  hides  his  graces 
 
 for  a  time  mot  by  taking  them  quite  away ,  but  by  couci  ing  them  and  by  re- 
 
 moouingall  fenfc  and  feeling  oHhein.  And  in  this  cafe  they  arc  like  the  trees 
 
 in  the  winter  feafon,  that  arc  beaten  with  windc  and  weather ,  bearing  neither 
 
 Icafe  norfruit,but  looke  as  though  they  were  rotten  and  dead,bccnu(e  the  fap 
 
 doth  not  fpread  it  felfe ,  but  lies  hid  in  the  roote.  Dauid  often  was  in  this  cafe, 
 
 ^'T'f77'  ?  ^'  as  naincly  when  he  ^iiwhy^fVillthe  Lordabfent  himfelffor  eaer?  AndnillhepjtT» 
 
 no  more  fauofir  ?  is  his  mercie  deane  gone  for  euer  ?  dcth  his  fromife f^ile  for  euer- 
 
 mcrefHath  God  forgotten  t»  be  merctfHll?  Hath  he  pmt  vp  his  tender  mercses  in  d^ 
 
 IpleafurefSlIah. 
 
 -»    -    _  .     This  comes  to  paffcj^bccaufe  the  Lord  very  often  in  and  by  or'ccontrrne 
 
 ^i''  i     ^,  works  another.  Clay  and  fpittle  tempered  togither  in  reafoh  fl.culd  put  out  a 
 
 peraj^  ,i  hi  ^^^^^^^^^.^  [j^^j  Chrifl:  vfcd  it  as  a  mc.ines  to  giuc  hght  to  the  blindc .  Water  in 
 
 e  4jj  con-    j.^^^ j^  n ,puld  put  out  fire:but  l^has  when  he  would  fhew  that  Tchoua  wa s  the 
 
 '*^^^''         true  Godjpoures  water  on  his  ifa^rifice,and  fils  a  trench  therewith  to  make  the 
 
 facrifice  burn.e.The  hke  appcareth  in  the  wojl:e  of  s;race  to  faUiation .  A  man 
 
 that  hath  hued  in  fecuritic ,  by  Gods  goodnes  hathhis  c-ycs  opened  to  fee  hji 
 
 (inncsand  his  heart  touched  tofcclcthehugcandloathfome  burden  of  the, 
 
 and  therefore  to  bewaile  his  wretched  cfl:ate,w  ith  bittcrnes  of  heart.  Ff  crcup- 
 
 on  he  prefently  thinkcs  that  God  will  make  him  a  firebrand  of  hell :  whereas 
 
 ,    jndcede  the  Lord  is  now  about  to  worke,  and  frame  in  his  he;art  fani^ificaticn 
 
 and  {bund  repentance  neuer  to  be  repented  of.The  man  whicli  hath  had  fom« 
 
 good  pcrfvv'afions  of  Gods  fauour  in  Chrifl:  ,comci  afterward  vpon  many 
 
 •  occafions  to  be  troubled  and  to  be  ouerwhelmcd  with«  diftruftfulncs  fc  gric- 
 
 uous  dcubtings  of  his  faluation ,  fo  as  he  iudgeth  himfelfc  to  hauc  bccne  but 
 
 an  hypocrite  in  former  times,and  for  the  time  prefcnt  a  caft-away.  But  indeed 
 
 hereby  the  Lord  excrcif€th,fafl:iioneth,andincrcafeth  his  weake  faith.  Tn  one 
 
 word,marke  this  point,77.--«/-  the  graces  ofGcdfec:;!iar  to  the  eleu,  .zrehegH::ne, 
 
 increiifed,andmadernAmfefl  in  or  by  their  contraries.  •' 
 
 A  man  in  this  defcrtion  can  difcerne  no  dififei  encc  bctweene  him/elfe  and 
 a  caft-away :  and  the  rather  if  with  this  dcfertion  be  ioyncd  a  feeling  of  Gods 
 anger :for  then  arifeth  the  bitterefl  temptation  thatcuer  befell  the  pcorc  fculc 
 of  a  Chriftian  man ,  and  that  is  a  wraftling  and  ftrugling  in  fpirit  and  f  onfci- 
 cncc,not  with  the  motions  of  a  rebelling  flefh ,  nor  the  accufations  of  the  de- 
 uill, which  arc  oftentimes  very  irkfome  and  tei liblc ,  but  againfl:  the  wrath  of 
 a  rcuenging.  God .  Tlws  hidden  and  fpirituall  tcmptatioi||norc  tormcntetk 
 
offftrhuali'Defertiotis.  •  ^g  i 
 
 tTicrpiritofman,tlicna!lthcrackcs  or  gibbets  in  the  world  can  doc.  And  it 
 hath  his  fittes  after  th^  manner  ofan  ague,in  which  eucn  Gods  own  feruants 
 ouercarried  with  (orrowe  may  blafphemc  God,  and  crieout  that  they  are  da- 
 ned.Iob  was  in  this  eftate ;  as  he  Itih^ahy^  Oh  that  wjgr'iefe  rrere  w^^^^faitli  ^loh,^,^,^ 
 ht)andmjimiferies  t^ere  laid  togit  her  in  the  hallancetfor  it  would  he  heauier  than 
 the  [and  ofthefeaitherefore  my  words  are  fivalJowed  vpyfor  the  arrowes  of  the  Al- 
 mightte  arc  in  tne:the  vemme  t  her  of  doth  drmkjvp  wyjfirityand  the  t  err  ours  of  ^od 
 fight  agamfi  wr.  And  further  he  coraplaines  that  the  Lord  is  ^  his  ener^^ie ,  that  ^^ob.  13,24, 
 he  writes  hitter  things  againji  him,^nd  that  he  <=  fets  hiw  as  a  Btit  to/hooteat.Th'is  ^loh./S^  iz, 
 was  Dauids  teptation  when  he  faid,  ^  O  Lord  rebuke  me  not  in  thy  anger, neither 
 chaftifeme  in  thy  wrath Joatte  mercy  vfonme  O  Lordfor  lam  weake:0  Lordheale  ^Tfal.  61,2 
 me^formy  bones  are  vexed.my  fonle it  alfo  fore  troubled:  but  Lordhowelona  wilt  3^4* 
 "  thou  delayf'Ksturne  O  Lord,deliUer  my  foule,faue  me  for  thy  mercies  fa}>e. 
 
 Hence  it  folIows,that  when  any  that  hath  beene  a  profefTour  of  the  gofpcl 
 fhall  dcfpaire  at  his  endjthat  men  are  to  leaue  fecret  iudgcments  to  God,  and 
 charitably  to  iudge  the  beft  of  them.  For  example,  one  iVlarter  Chambers  at  *  Seethebook« 
 Leiccfter  of  late,in  his  ficknes  grieuoufly  de(paircd,and  cried  out  that  he  was  S."°'  **" 
 damned,and  after  dicdryet  it  is  not  for  any  to  note  him  with  the  blackc  marke 
 of  a  rcprobate.One  thing  which  hec  fpake  in  his  cxtremitie  {O  that  I  had  hut 
 cne  drop  offaith)mu([  mooueall  men  to  conceiuewcllofhim.  Forby  thisit 
 feemeth  that  he  Iiad  an  heart  which  de'fired  to  repent  &  belceue;  6c  therefore 
 a  repentant  and  beleeuing  heart  indeed.For  God  at  all  times,but  especially  in 
 temptation,ol:  his  great  mercy  accepts  the  will  for  the  <a?<ff^.Neithcr  is  it  to  be  re- 
 garded that  he  faid  he  was  damnedjfor  me  in  foch  cafes  (peak  not  as  they  arCj 
 but  as  they  fecle  themfelues  to  be. 
 
 Yea,to  goe  further, when  a  profcflour  ofthcgofpell  (hall  make  away  him- 
 fclfc,though  it  be  afcarfull  ca{€,yet  ftil  the  (ame  opinio  muft  be  carried.  Fir  ft, 
 Gods  iudgcments  are  very  fccrct.Secondly,they  may  repent  in  the  very  ago- 
 ny for  any  thing  we  know.Thirdly,nonc  is  able  to  comprehend  the  bottom- 
 leffe  depth  ofthe  graces  and  mercies  which  arc  in  Chrilf. 
 
 Thus  much  ofthe  manner  which  G  od  vfeth  in  forfaking  his  elcft ;  Nowc 
 foUowc  the  kindcs  of  dcfertion, which  arc  two :  dcfertion  in  punifhmcnt,  de- 
 fertion  in  finne. 
 
 Defertion  in  punifhment  is,when  God  deferreth  cither  to  mittigate  or  to 
 rcmoouc  the  crofle  and  challifeinent  which  hee  hath  laid  vpon  his  children. 
 This  befell  Chrift  on  the  croffe/cJ^f;  G^faith  he)myGod,why  haft  thou  for-  ^^^*^'  ^^' 
 faken  me?'Y\i\s  was  the  complaint  of  Gedeon ,  ^id  not  the  Lord  bring  vs  out  of"^  ' 
 Egypt?Butnow  the  Lord  hath  forfaken  vs ,  and  deliueredvs  into  the  hands  ofthe 
 jClidiamtes.  ludg.  6.  i  ^  .g Mafier  %j)bert  Glouer  Mart)'^r  at  Couent ric ,  after  he  SF^-A-.yTiff. 
 was  condemned  by  the  Bifhop,3nd  was  nowe  at  the  point  tobecdeliucred -^*^^*  '^^^ 
 out  ofthe  worldc,it  (b  happened,,  that  two  or  three  daics  before  his  death,his  Septcmb. 
 heart  beeinglumpifh  and  defolate  of  all  fpirituall  confolation/clt  in  himfelfe 
 no  aptncffe  nor  vviningnenre,but rather  a  hcauineffe  and  dulncfle  of  fpirit,full 
 of  much  difcomfort  tobearcthc  bitter  crofle  of  martyrdome  ready  now  to  be 
 laid  vpon  him:  whereupon  he  fearing  in  himfelfe,  leaf!  the  Lord  had  with- 
 drawn his  wonted  fauoiu"  from  him,made  his  monc  to  one  Aaftine  his  friend, 
 
 .  Yy    1  {igni Tying 
 
fio-mfying  vmohifnliow  earneflly  he  had  praicd  daj'  benight  vnto  the  Lor^ 
 anci  yet  could  receiue  no  motion  nor  fenfe  of  any  comfort  from  him ,  vnto 
 whome  ihe  (aid  Auftine  anfwcred  againe  ^  willing  him  patiently  to  waite  the 
 Lords  pleafure,  aiid  howcfoeuerhis  prefent  feeling  was ,  yet  feeing  his  caufc 
 was  iurt  and  true,hc  exhorted  him  conihntly  to  Ihcke  to  the  fame,  &  to  play 
 the  man,nothin<J-  doubting  but  the  Lord  in  his  good  time  would  vifit  him,  5c 
 fatisfic  hisdefire  with  pientie  of  confolationj&cThencxt  day  when-thc  time 
 came  of  the  martyrdorae,as  he  was  going  to  the  place,  and  was  now  come  to 
 the  fi*htofthc  rtake,alihougiT  all  the  night  before  praying  for  flrcngth  and 
 courao-Cjhe  could  feelenonc,{uddenlyhee  was  fo  repleniflied  with  the  holy 
 Gho.'Kthat  he  cried  out  clapping  with  his  handcs  to  AuQinc ,  &  faying  with 
 thcfc  \NorAcs\*^riftme^he  is  come,loe  is  comcy  c^r.and  that  with  fuch  ioy  and  ala,* 
 ci  itie.as  one  fecmin^  rather  to  be  rifen  from  fome  deadly  danger  to  libertie  of 
 life,tlicn  as  one  pamng  out  of  the  world  by  any  paines  of  death. 
 
 Defertion  in  finne,is  when  God  withdrawing  the  afliflance  of  his  fpirit ,  a 
 man  is  left  to  fall  into  fcmie  aftuall  and  grieuous  fin.  And  for  all  this  no  man  is 
 to  thinkc  that  God  is  the  author  of  fin,but  onely  man  that  falleth,  &  Satan.  A 
 refemblance  of  this  trueth  we  may  fcein  a  If  aflPe:  whiGh,if  a  man  fliall  take  & 
 fet  vpri"-ht  vpon  the  groun4,fo  long  as  he  holds  it  with  his  hnnd,it  ffands  vp- 
 jio-ht;but  fo  foone  as  he  withdrawes  his  hand,though  he  neuer  pufli  it  down, 
 it  falls  of  itfclfc.  In  this  defertion  was  xht  good  king  Hezechiah,of  whom  the 
 holy  Gholt  fpeaketh  t\ms:Hezechiah  profpered  m  a/I  his  rvaief, therefore  dealing 
 with  the  Awhaffadours  of  the  Princes  of  Babel  tvhith  fer.t.  to  him  to  enquire  of  tha 
 ivonderyphichvpM  done  in  the  land,Godlefc  ^;'w(namcly,tothe  pride  of  hisheart 
 to  exalt  hi  mfelfe)/';;  tempting  him,  that  hee  tnight  trie  out  all  that  troi  in  his  bearti 
 To tliis  place appeitainCjiVofj drunkenness  ^autds ad^terie , Peters  deniall  of 
 Ch>ifl.The  reafon  of  fuch  defertions  may  be  this.  If  a  patient  ihal  be  grieuou* 
 fly  ficke,the  phifition  will  vfc  all  manner  of  nicancs  that  canbe  dcuifcd  tore- 
 couer  him,«Scif  he  once  come  to  a  defperate  cafe,the  phifition  rather  then  hee 
 will  not  re!f  ore  him,willimploy  all  his  skillshc  will  take  poyfon  ,  and  fo  tern- 
 per  ]t,and  againfl:  the  nature  thereof  he  will  make  a  foueraigne  remedie  to  re» 
 couer  health. The elc<n:  children  of  Godj.are  difeafed  with  an  inward,hidden> 
 andfpirituall  pride",whereby  theyaffc<fl:  themftlues,  and  defiretobeefome- 
 tliingin  themfelues  forth  ofChriftrandthis  finne  is  ven' dangerous:  firftjbc- 
 caufe  when  other  finnes  die  in  a  man ^this  fecret  pride  gets  ffrcngthcfor  Gods 
 grace  is  the  matter  ofpride,in  (uch  vvife,thataman  will  beproudejbecaufe  he 
 is  not  proudtfor  example, if  any  fhall  be  tempted  of  the  dcuillto  fome  proud 
 behauiour,and  bv  Gods  grace  get  the  viftorie;  then  the  heart  thus  thinketh. 
 Oh  thou  haft  dons  rrell  ^thoH-haJi  failed  the  enemie  ^neither  pride  nor  any  other finne 
 canpretiiiile  again  ft  thee\fuch  and  fuch  could  neuer  haue  done  fo:  and  a  very  good 
 man  fhall  hardly  be  free  from  fuch  kinde  of  motions  in  this  life .  Secondly, 
 there  is  no  greater  encmie  to  faith  then  pride  is:for  it  poifoneth  the  heart  and 
 raaketh  it  vncapable  of  that  gracc,fo  logas  it  bercth  anv  {vvay-cfor  he  that  will 
 belceuc  in  Chrift  muff  be  anmhihted^t}cax  is,he  muff  be  bruifcd  and  battered 
 to  a  flat  notliingjin  regard  of  any  liking  or  afieO  ion  to  himfelf.that  he  may  in 
 fpirit  mount  vp  to.  heauen=where  Chnfl  fitsa  the  right  hand  oFtlie  father,  6c 
 as  It  were  with  both  the  handcs  offaith  gcafpe  Iiiiu  with  all  liis  bldlcd  meritsj, 
 
«ffpirituaHDffertiofif,  ^g, 
 
 that  he  maybe  vvlfdomejrighteoufncsj  fan^ification,  redcinption,!ire,<>^oo<l 
 Works  ,&  whatfoeuer  good  thing  he  is,neithcrin,norby5nor  for  himfelf;but  i.Cor./,^9, 
 cuery  way  forth  of  hirafelfin  Chri{l.Now,thisble{rcclc6cluioofabcIceuino-  loh.ijlz, 
 heart,by  naiurall  felfe-Ioue  and fclt-li king  is  greatly  hindered. God  therefore  GaLz.zOo 
 in  great  mercy  to  reinedic  this  dangerous  corruption ,  lets  his  cleft  feruantes 
 fall  into  trouble  of  mind  and  confcicnce,&  if  they  happily  be  of  greater  hard- 
 nes  ofheartinto  fome  aftuall  finnerand  (b  declaring  his  vvonderfullmcrciein 
 1[auingthem,heis  faine  againfl:  hismercietobrin^lhem  to  hismercie,&by 
 iinne  to  fauc  them  from  finne.By  thismeanes  the  Lord,  who  can  bring  light 
 out  of  darknes,raakes  a  remedic  of  finne  to  flay  pride,diat  inuincible  raonfier 
 i>f  many  hcads^which  would  flay  the  fbule. 
 
 Though  this  bcfo,yet  none  raull  hereupon  venter  to  commit  any  finne  a- 
 
 fainft  Gods  commandements,  leaft  in  fo  doing  they  cafi:  awaic  their  foules. 
 or  the  godly  man,though  he  fall  into  finne,yet  it  is  againfl:  his  purpofe ,  and 
 it  makes  his  heart  to  bleede:and  the  courfe  of"  his  life  mail  beealwaics  vprio-ht 
 andpleafing  vnto  God;becaufeheis  led  by  the  (pirit  of  God. 
 
 The  ends  for  which  god  vfeth  defertios  arc  three,  the  firft  is  the  chaflifmet 
 of  (ins  paft  in  the  former  part  of  mans  life,  that  he  may  fearch  them  out ,  con- 
 fider  the,&  be  hartily  forro wfuU  for  the;for  this  end  was  lobs  triall.7><7»  rori'  _  , 
 
 Y  V  The  fecond  end  is,that  God  may  make  triall  of  the  prefent  eftate  of  his  (er- 
 ""a^antsmot  th^t  he  is  ignorant  what  is  in  man ,  but  becaufe  hee  would  haue  all 
 men  know  thcmfelucs.To  this  efl^eft  faith  bAoCes.  And  thou /halt  remember  <^ll^ctit.S.2 
 the  TV  ay  which  the  Lor  A  thy  God  led  thee  vi  the  rt^tldermffe  for  to  htimble  thee ,  and  ^  j  ?  ^ 
 "^  ^p.proone  thee, to  kpo^ve  vphut  tvm  in  thine  heart ,  whether  thou  wouldfl  k^^pe  his  co- 
 mandements  or  w.This  alfo  was  the  end  why  the  Lord  left  Ezechias  to  prouc 
 and  trie  what  was  in  his  heart. 
 
 This  trial  by  deiei  tion  feructh  for  two  purpofescfor  otherwhiles  the  Lord 
 vfeth  it  for  the  manifellation  of  fome  hidden  fiUjthat  the  godly  may  be  deep- 
 lier  humbled,3nd  crane  more  earnef  Hy  pardon  of  that  and  other  fins .  For  as 
 the  beggcr  isalwaics  mending  and  peecing  his  garment,  where  he  findes  a 
 breach :(o  the  penitent  and  beleeuing  heart  mufl  alwaies  bee  cxcrcifed  m  re- 
 pairing it  felfc  where  it  findes  a  want. 
 
 Againe,ofttimes  this  triall  ferues  to  quicken  and  reusue  the  hidden  graces 
 of  the  heartjthat  men  mnv  be  thankcfull  for  them.andfeele  an  increafe  of  the 
 an  thcheart.Thc  good  husbancma  cuts  the  branches  of  the  Vinc,not  that  he  .  , 
 hath  a  purpofe  to  deflroy  theni,but  to  make  them  beare  more  fruit. In  the  Ca-  ^  '  '•^"'' 
 tides  when  Chrifl  left  his  fpoiife ,  then  fliee  rifcth  out  oFher  bed, Ihee  opens  /^  . 
 the  doore,/;f  r  hands  drop  mirrhe  on  the  barre  of  the  dccrc:^-\tx\  further  (he  (eches 
 6c  calls  for  him.and  praifeth  him  more  then  euer  before.  Dauid  t^fliflcth  the  _^  .  ^     , 
 like  of  hnvrc\fc:fn  my  pr  jjfcririe  f /aid  f /ha/I  nether  be  moofied,C^c.bsit  tho»  did/l     •'^' '"^ 
 hide  thy  fa 'e  a  id  Iw^  troubhl.Tki^criedrio  thce,0  Lord^^-praiedto  my  Lord. 
 Laflly,mcn  that  line  iri  fheChurch,beeing  for  atim-elefrofGodltcome  Co 
 impenitent  as  that  they  niuft  be  giuen  vp  to  Sath3n;yet  for  no  other  cnufcr  ,but     ^ 
 that  the  flefh  may  be  l<illcd,and  the  fpirit  made  aliue  in  the  daie  of  the  Lord.      '   °      "^* 
 The  third  end  is  tlie  prcuctingoffin  to  come-This  appeareth  in  V2L\x\'J.,caJ} 
 
 Yy   2  (fliich 
 
62^  ^y€T>eclaratiotty^c. 
 
 i.Cor*i2,7y  ({aith  \\Q)IJhoHU  he  exalted  oat  ofmeafure  through  the  ahoHncUnee  ofretieUtions,. 
 #.  there  wMgitten  vnto  me  a  pricks  in  theflejh,the  mejfenger  of  Sat  ha»  to  hujfet  me  be* 
 
 caitfe  IptouUmt  he  exalted  oat  ofmeafure.ln  the  former  times  when  the  Lord 
 among  many  others  had  fet  out  Cranmer  for  the  maintenance  of  his  bleffcd 
 tructh  againiVhis  and  Gods  cnemies,hee  left  him  for  a  while  to  fall  from  his 
 reUgioii.and  to  make  a  dangerous  recantationtbutfo  as  thereby  he  preuentcd 
 many  finnes,and  prepared  him  to  a  glorious  martyrdom.  As  fome  of  his  owr» 
 ,  wordes  may  teftifie  which  he  fpake  a  little  before  his  end:  Andngw{^i\^  hee)/ 
 come  to  the  great  thing  that  fo  much  trotibleth  my  cmfcience  more  the»  anything 
 that  euer  I  did  or  {aid  in  all  my  ltfe^&  that  is  the  fet  ting  abroad  of  a  writing  centra" 
 rie  to  the  trmth;tvhich  nowe  here  I  renounce  Oi  things  ivrittenmth  my  handcotra^ 
 ry  to  the  trtieth  tvhwh  Ithougjmn  mj  heart, <^  that  for  feare  of  death  and  tofaue 
 mylife,&c.andforai  much  a^my  hand  offended  writing  contrary  to  my  heart ,  my 
 handfljallhe  ^rfl^unifhed  therefore: for  may  I  come  to  ihefre  it  /hall  be  firfl  bur-> 
 »ft/.Anfwerablie,whenhcwasatthc  firc,firft  he  burnt  his  right  hand  whicK 
 fubfcribedihis  body  fuflfered  the  flame  with  fuch  conftancy  &  ftedfaftnes  as 
 he  neuer  almolf  mooued:his  eics  lift  vp  to  heauen  often  he  repeated  his  vn- 
 worthy  right  hand.Thus,death  which  he  moft  fearcd,he  raoft  defired,that  he 
 might  take  reuenge  of  himfelfc  for  his  finne. 
 
 The  vfe  that  all  goodChriftianheartesareto  make  of  thefe  their  deferti^ 
 
 ,  ons,ismanifold.Firfl:,iftheyhauet?«/»'Wr<f/?<«Wr?'^/4r;«  the  feare  of God^^ 
 
 •^'^'^^'      he  filled  mth  the  toy  of  the  holy  ghofijet  them^  not  be  high  minded ybut  feare  ^\t2Sk 
 
 %^..i  h.:o..   g  forfakjno  follow.Secondly,if  in  any  temptation  they  iudge  themfelucs  for- 
 
 faken,let  them  confider  this  wonderfuU  worke  of  fpirituall  defcrtions  which 
 
 God  exercifeth  vpon  his  own  children  very  vfually :  and  then  it  may  pleafe 
 
 tlie  Lord.they  ihal  find  it  to  be  a  reftoratiue  againfi  many  a  quame  &  (u-ounc 
 
 of  fpirit  and  confcienceinto  which  othe'rwife  they  would  certainly  fall.Third- 
 
 ly/eeino;  God  for  their  triall  doth  often  withdrav\'  hi mfelk  from' them, let  the 
 
 againe  draw  neere  to  G  od  and  prcfTe  vhto  himjeuen  as  a  man  that  fhiuers  of 
 
 anagne  is  alwaie  creeping  to  thefire.If  it  be  deraaunded  howe  a  man  fiiould 
 
 come  neere  God,the  anfwer  is,by  the  vfe  of  his  worde  and  praier .  For  by  his 
 
 word  he  fpeakes  to  thee,and  by  praier  thou  fpeakeft  to  himXaftly,  feeing  by 
 
 defertions  G  od  wil  ta  ke  experience  of  his  fcruants,let  euery  man/r?  ^fearch 
 
 his  rvaies^andeuer  be  turning  htsfeete  to  the  rvaies  of  gods  commandements:let  him^ 
 
 if'     '  0  ^^^^^**^^^  ^'^  keepeagoodconfctence  before  God  &  before  allmen,thit  fo  hee  may- 
 
 ■ij     ^*   .  \'^'ith.D2imd Cxyyludge me OLord,for  I  hauewalkedin mine  innocencie:  my  truji 
 
 JPf  }^7  /  2  ^^^^^^^^^^'^^^^^^^^^^^^''^'^^^^^^'^P^'F^offc  me,0  Lord^andmeme^examna 
 
 ^   *^  *  '    my  raines  a>idmy  heart 0 
 
 FiNXSo 
 
k4 
 
 CASE  OF  CONSCIENCE 
 
 THE    GREATEST    THAT    EVER 
 WAS\   HOfV^A  MAN  MAT  KMQW  y 
 whether  iic  be  the  child  of  a.' If.-,    '; 
 
 Godji^  or.  no. 
 
 ■■-i%\t'..yih\. 
 
 -iCi^i. 
 
 Rcfolucd  by  the  word  of  God. 
 
 crcunto  is  added  a  briefe  Dilcoiirfe;  ' 
 
 Gitte  AUMUgeme  to  make  your  EleBionfuretfor  if  ye  doe  thefs 
 
 thingsjeJhallmHcrfalL.i.     ^  ., y 
 
 .o:/> 
 
 Printed  for  Thomas  Man,ancllohn 
 Porter.    1600. 
 
To  the  godlyReader. 
 
 ^N  Gods  ChuTch  commonly  they  who  arc  touched  hy  the  fpmt,&  he- 
 i<r'm  to  come  on  in  Rehgion,are  much  troubled  with  fearc  that  they  arc^ 
 not  Gods  children;and  none  fo  much  as  they  .  Therefore  they  often 
 thinke  on  this  point:and  arenot  quiet  till  they  finde  fome  refolution. 
 
 The  fpirit  of  God,(as  beft  knowing  the  eftatc  of  Gods  children)hath  pen- 
 ned two  parcels  of  holy  fcripture/or  the  full  refoluingof  this  cafejnamely  the 
 1 5  .pfalme^ndthe  firft  Epiftle  »f  Saint  John.  , '        ,-    ,  ^..,  ^       /^  , ' 
 
 And  for'th'e  helping  of  the  firapTe  and  vnlearned,who  defire  to  bee  infor- 
 med concerning  their  eftate,!  hauc  propounded  thefe  two  parts  of  fcripturc, 
 in  the  forme  of  a  Dialoguerand  haue  ioyned  thereunto  a  little  difcourft  con- 
 cerning the  fame  matter,  penned  in  Latin  by  H^ZanchiifSy  a  learned  Diuine, 
 and  now  englifhed. 
 
 Vfe  this  labour  of  mine  for  thy  benefitc  and.comfort:&  the  Lord  increaft 
 the  number  ofthem  which  may  reioyce  that  their  names  arc  written  in  hea- 
 ven. 
 
 r    T  r   - 
 
 «0  0  ri!    .rvziV'^ 
 
THE  FIRST  EPISTLE  OF  lOHN,  IN 
 
 forme  of  a  Dialogue. 
 
 lohn.   Church, 
 
 6%i 
 
 Church< 
 
 The  Speakers. 
 
 CHAP.  I 
 
 '(^  Any  among  vs  denie  the  Godhead,aHdmany  the 
 fX-  wanhoodofChrij}, 
 
 lohn.Thax.  which  was  from  the  beginning  Vcrfj, 
 [and therefore  true  (jo^j  which  we  haue  heard 
 [;^^zi5^/r./^(?^>?)^]  which  wee  haue  (cenewith 
 thefc  our  eies,  which  we  haue  looked  vpon, 
 and  thefe  hands  of  ours  haue  handled  ofthat 
 word[«fl^  the  founding  hut  the  ejfentia//  word  of 
 the  Father^oi\\h\ituing  ofhmfelfAndgmng 
 iifevnto  all  other ?\^ 
 
 >  f . .  C  h.  Before  you  gee  any further,tbii  word  of  life  it  imijiblejoow  thtn  C9uld  i  t  bee 
 feene? 
 
 I  oh.  [Tf j"',fbr  that  life  was  made  manifeft  \to  mitM  theflefh^  and  wc  {Irvith  rr^p.^ 
 jw4«^c^/^fr/]hauefeeneit,andbearewitneire,andpublifli  vnto  you  that  eter-      '''  * 
 nalllife,which  was  with  the  h\h^x[eternAlIy  before  this  Manifeffatio»]  and  was 
 made  manifeft  vnto  vs. 
 
 Qh.Menander^Sbionyand  Cerinthusjjauing  beene  teachers  among  vSyConfident- 
 h  denie  thefe  things  which  you  fay:  and  they  be  are  vs  in  hand,  that  they  feeke  our 
 good. 
 
 loh.ThdX.  [which  I  will  repeat  againefer  more  certainties  y^i^]  which  we  hauc  „.     „ 
 fceneand  heard,dcclarc  we  vnto  y ou,thatyc  may  haue fellowfhip  with  vs,and     *^^"^' 
 that  our  fellow fliip  alfo  may  bee  with  the  father,  and  with  his  fonne  lefus 
 Chrift. 
 
 And  thefe  things  write  wc  vnto  you,that  your  ioy  might  bee  full  [  hmight  , 
 
 haue  found  confolation  in  your  confciences?^  rerj,^, 
 
 Qh.lVellthen  lay  vs  downe fame  ground ;a>herhj  we  may  come  to  be  ajjured  that 
 7ve  hdue  fellowjhip  one  with  another, and  with  Chrift. 
 
 loh.This  then  is  the  mcfiage  which  wee  hauc  heard  of  hira,&  declare  vnto  f^wf^^ 
 youthatGodislight[i./'«^"<fwj/£'//  fc /fe and b/efednes)whereas  me»  and  Angels 
 are  neither ^but  by participation]and  in  him  is  no  darkcncs. 
 
 Ch. Some  that  make  pro  feffion  nmong  vs ,  continue  fill  in  their  olde  courfe  and 
 €onf;erfation\and yet  they  fay  they  haue  fellowjhi^  with  God. 
 
 Joh.J£we  fay  that  we  hauc  fellowOiip  with  him ,  and  walkc[/^-«^/-^<!'  courfe  Ferfs." 
 of  our  liMcs\m  ^2ixkQnQ^t,[\,ig))ora»ce,erroMr,  impietie,']  wee  lic,[<a'/jJ«'W^/i?i]and  ompSSra^* 
 i^cnotti\ic\y[dea/enotfncerely.'\  noteoKanbypo» 
 
 C  h.  fVhat  then  is  the  true  marh  of  one  which  hathfellorvjhip  with  God?  tP^'r 
 
 loh.lfwc  waike  in  the  \\^ity[lead  the  courfe  of  cur  hues  infnceritie  ofhfe  and  ^-i^^^xh^^iXxU 
 doHrine']vjz  hnue  fcllowOiip  one  with  another.  an'^  religion,.! 
 
 Qh.We  a7-efo  defied  with fnne^that  we  often  doubt  Jeaf  we  haue  nofe!lowJhip^^^^^?^^^Q„j^ 
 rsith  Cjod. 
 '"  /o/;.Thc blood  of  lefus  Chrifl  Mm  (oTincclenfeth  vs  from  ?H  /Innc. 
 
 Yy  4  Ch.  J'f.w, 
 
(J55  AC^feofconfcience. 
 
 Q\i.Some  aniongvs^nre  come  to  that  pafe,  that  they  fay  theyhaue  no^nne:and 
 that  this  eft  ate  is  aftgnc  of  fellovufhip  with  God. 
 VerCS  foh.livjc  fay  we  haue  no  finne,  we  deceiuc  our  felues, [imagimu^  that  to  het 
 
 To  profefTe  pet-  trHe  which  is  otherwifcjaud  the  trueth  is  not  in  vs^ 
 fe:U Jij^incation      Q[i,How  the»  Way  we  kfiowe  thatf  ot^jmnes  are  wajhed  away  by  (fhriftt 
 o  1  .in  liypocrite.        lohl^V^'t  confefTc  our  finnes  [namely  with  an  humbled  heart  defrmg  pardon^ 
 Verf.g.         ]^f.  15  faithfull  and  \n(i[in  keeping  his  promife,]io  forgiue  vs  our  finncs ,  and  ta 
 onTn^rcot  clenfe  vsfrom all ynrighteoufneiTe. 
 
 is  a  note  of  re-  '     Jt  we  (ay[*w  they  before  named  i/i?^']  wee  haue  not  finned,  we  make  him  a  lier 
 million  of  finne.  r^^^/^  ^^^y,^  fpeahs  the  contrary  Jand  his.  word  is  not  in  s%\his  doUrine  hath  m 
 "^  placet»  our  hearts.}  ...._.,. 
 
 ^  ,crtAp:  II. 
 
 Ch.  I F  this  bie  true  which  hath  heene  fatdythat  the  blood  of  Chrift  doth  clenfefiom 
 I  all  ftnYie\and  that  ifrve  doe  corfejfe  them  they /hall  bepardoned\our  corrHptiom 
 tels  vs  that  we  may  fmne  freely. 
 Verfi.  loh.My  litde  children,thefe  things  I  write  vnto  you  that  yee  finne  not. 
 
 C  h .  /4las,  we  fall  oft  by  infrm'uie:what  Jhall  we  then  doe? 
 /fl^.IfanyTOanfinne,^vehaueanaduocate  [)y^oi/<^'V  fi'n'w?  «-ffWf  4;7/5f^j)'^&f 
 -^ ''  -  •'  awne  merits  pleads  our  cmfe'^^o  the  father  lefiis  Chrifl:  the  iurt  \and  therefore ft^ 
 ionuikeiatercejfmt?^  .  ,,  •    ; 
 
 ^    -  Q\irBHthowmdy  euery  oneofvs  inparticHar^owttjatChriflishisadnocatef 
 
 •' '  loh.Hc  is  the  propitiation  {l.a  comring  of  fin  or  reconciltation,ai  the  propitiato- 
 
 rie  of  the  Arke  coueredthe  lawe,  ]  and  not  for  our  finnes  onely,  but  al(b  for  the 
 finnes  of  the  whole  world[«o/  onely  I  ewes  but  alfo  G  entiles  of  all forts?^ 
 
 Ch,'^^  it  thatrIk»owe  him  to  bejny  aAuocate,m4y  I  not  be  deceived?  howe  may  I 
 
 knowe  thatthi^  my  knowledge  is  ejfeBuall  to  faluation? 
 
 Verf.^.  /^/j.Hereby  arc  we  fure  that  wee,  knowe  \ixv[\[here,  that  l^owledgeis  meant», 
 
 keepe  the  com-    whereby  a  man  applies  Chrift  and  all  his  benefits  to  hvs  ownefoule]  If  wee  keepe  [<f<? 
 
 Bijndementsjj    keepe  is  n^l  to  fHtfJ,but  to  haue  /«  car^  anddefre  to  doe  iff  or  God  of  his  mercie ,  ift 
 
 hts/eruants  accepts  the  wtllj or  the  aeede  \his  CjommAndcments. 
 
 Ch.Afafpy  ^TnofsgvJprofeJf^  that  they  ki^Qwe  Chrift,  but  their  Isues  he  not  accpr* 
 ding. 
 Vfrf.4,  [oh.H^  that  faith,!  know  hini,and  keepcs  not  his  commandement^,  is  a  li- 
 
 oi  an  hypocrite.      Cb. How  m.r/  it  be  frcotied,that  thf  endjioiiour  to  k^^pe  CJods  commandments ts 
 
 A  marke  of  faith  arid  fellow /hip  with  Chnjt. 
 Verf.f,  I  oh,  [He  in  whom  the  lone  of  god  is  perfeSl^may  hereby  k^ow  that  he  is  in  {fhrij}.'^ 
 
 But  he  that  kcepeth  his  word.iri  him  i^  the  Joue  of  God.'[i.>?or  that  hue  where-- 
 with  (jodioueth  him^hm  that,whereby  heloaeth  Gi'.-/]  is  perfect  indeed ••[i./S'w^v^ 
 4indfouyid:pcrfeElwn  being  cppofed  not  to  imperfeUicnj  but  to  hypocri/ie:']  hereby 
 [//7<fr<f/^r(?"]wc  knowthat  we  are  in  him. 
 j^  f,.  He  that  faieth  he  remaincth  in  hini,ought  to  walkc  cucn  fo,as  he  hath  wal- 
 
 '  ked :  \and  therefore  he  muft  needes  indeamur  himftlfe  in  the  commandements^ 
 
 CM.lDeclare  vnto  vs  fome  oftheprincipallofthefe  ccminandementsl 
 /i?^.Brerhren,I  write  no  newe  coinmandemcnt  vnto  yourBut  an  old  com-' 
 f^^^f'7^        noar.demcm  which  ycc  haue  heard  from  the  beginning:  this  oldc  coinmandc- 
 
 mcnt 
 
A  lafe  of confciencr,  6%  7 
 
 jnent  is  tlie  word  which  ye  haue  heard  from  the  beginning. 
 
 Againe,ane\ve  commandement  I  write  vnto  you,that  which  is  truc[/(?  tvit 
 that  the  commandement  is  ncroe  -(yhich  he  will  not  write\\n  \mx\\rvho  rentieth  the  "^^^j' •  • 
 commnndemer.t  ofoldgmento  A<fofes]^nd  alfo  in  you,  for  the  daikenes  is  paft 
 ^.ihe  hardening  of  the  winds  of  me»  vnder  the  oldtefiamentywherhy  they  did  hut  in 
 iafmallmcafurevnder(}andthewoy'd\jm<\  that  true  light]^  greater  meafttre  of  il- 
 lumination,as  alfo  the  writing  of  Gods  lawes,not  in  tables  ofJione,  but  in  thefefhie 
 heart  s\fo  as  they  he  transformed  into  the  obedience  thereof\novi  {liineth. 
 ■  Ch.  tVellfet  doivne  this  commandement  which  isfo  ancient ^and  is  now  rentted. 
 loh.Hc  that  raith[<«f  many  among yoft  doe\thii  he  is  in  that  light  [that  is ,  that  Verf,9. 
 he  is  both  plentifully  enhghtenedand  borne  anew']  &  hates  his  brother,is  in  darkc-  Profeffion  Joine<I 
 neiTclynder  the  eftate  ofdaf»nation,notyet  truelj  regenerate^'uiA  this  time.  I  ^^^^^^  ^"^ 
 
 He  that  loueth  his  brother  abideth  in  that  \\^X\\jstrHely  enlightened  andre-  aiihypocrite. 
 generate-?\^diXi6.  there  is  no  offence, [i.^<?  willgiue  no  occafion  ofeuiW^m  him. 
 
 But  [on  the contrarte]ht  that  hateth  his  brother  is  in  darkenes,  and  walketh  "L^^-pyT  /0. 
 in  A2ivkcnt^e[leadeth  his  Ife  in  ignorance  and  vngodlinefff\  and  knoweth  not  ^°^  ofonrbro» 
 whither  he  goeth  becaufe  that  darkenciTe  hath  bhnded  his  eies.  Rgensrfdoi^ 
 
 QhWhAt  moouethyoH  to  deliuer  vnto  vs  all  thefe  notes  andfignes  of  our  ttewe 
 birth,and  communion  with  Chrif? 
 
 /9/7. Little  children  I  write  vnto  you  becaufe  your  finncs  arc  forgiucn  you;  iJe^ri  / 
 for  his  naines  fake[i.^^  (M^fi  ^^dhis  merite\thatye  may  be  certified  toyottr  com-  y^yf  .^     -  • 
 fort  of  this.'] 
 
 [And  that  no  kind  of  men  amongyoHmight  doubt  of  thls^\  write  vnto  you  Fa  TJerf.i  3^ 
 i)i\QXs}:itC2w(cYz[delightingto  tell  and  hearc  ofolde^.ndauncient  matters]  haue 
 knowne  \\\vi\\that  is,  C;6ri/?] that  is  from  thebeginning.I  write  vnto  you  young 
 mcnjbecaufe  ye  [delighting  to  /heweycur  valo;ir  andflrength]  haue  ouercomc 
 the  euil  om^that  i-s.Sathan?^  write  vnto  you  litle  c]iildre.[>r/70  delight  alwaies 
 to  be  vnder  the  fathers  wing^'jhQamCe  ye  liaue  knowne  the  father. 
 
 [dy^nd  againey^ecaufewe  are  dull  to  marh  andremember  that  which  is  good  for  j^   ^  ^ 
 -W.-]Ih3ue  written  vnto  vou  Fathers,  becaufeyehaue  known  him  tliatisfrom      •/ "'"^ 
 the  beginning:  I  haue  written  vnto  you  young  men^becaufeyee  arellrongj 
 and  the  word  of  God  abideth  in  yauzand  ye  haue  ouerconie  that  wicked  one. 
 .  Ch.  Ifrvee  bee  in  the  ejlate  ofgrytcs  vnder  ^odsfauour  in  Chrifl'-Joowe  may  wee 
 abide  in  it? 
 
 the! 
 
 this  worlde,the  loue  of  the  Father  [wherewith  he  loued  the  father]  i; 
 him. 
 
 •  [Secondly]for  all  that  is  in  this  world,as  the  lull  of  the  fle(h[?/7(?  corruption  of 
 nature yi.rt:ich chiefy breahth  out  in  euill  concupijcence]  the  lu(tsoFthe  ci€s[thef^erj'./i^.. 
 fruit  e  of  the  former  ^(lirred  fp  by  outward  proHocations,ef[>scially  in  the  eie ,  ai  it  is 
 manifefl  inddnlterie  or  cot4etcufne^e]AViA  the  pride  of  lifcfi.  ty^rrogancy  andam- 
 hiiion  amongmerAn  common  conuerfatisnoj  life  ^  is  not  of  the  father,  but  of  the 
 world. 
 
 And[//)/>d'/}'l thi<;  world  paffeth  away  and  the  luO:  thereof:  but  h e  that  fbl .  y^yfi  ^^ 
 lilicth  the  will  of  G  od^abidcth  for  ?i3s!& 
 
588  '^CafeofcenfcientA- 
 
 CciWhM  other  tUngiArerfc  to  doe,thatrvemdy(oiiftmet  ' 
 
 Verf.i  S.  hh.  Little  children,  it  is  the  laft  time ;  and  as  yc  haue  heard  that  Antichrlft 
 fhall  come,  \jtjpeciaUAntichrifi,  the  chief c  of  alt  other  yivho  is  mrv  man'tfejl  to  bi 
 the  T^opeofRome'^eucn  now  are  there  many  AniKhn[\is£heretickes,eieKp»geJ'- 
 ther  the  mtftres  ofChrift.or  his  offices:  or  the  vnio  (^  the  difithEiioH  of  his  naturesr^ 
 whereby  we  know  that  it  is  the  laft  time.  »-«^i\.i^d»  w;i.,.v^iv.^ 
 
 Q\i.Thofe  vehomejoH  call<iy4Mkhrif}s,vper€  of  our  cewfanie,  andfrofefedas  we 
 
 dee.  ,...-..,:-v..v   .;,    ,      ,.^3 
 
 VerC.i  0*  ^°^^'  They  went  out  from  vs,but  they  were  not  of  vs :  for  if  they  had  beenp 
 
 of  vs ,  they  ihould  haue  contmued  with  vs.  But  tliiscommelh  to  pafle,  that  it 
 
 mio-htappcarethatthcyarenotallofvs.  ■"- ^    r  .; 
 
 Q\\.Horp  can  we  he  ajj'fired  of  oar  continuance  in  orace  :for  vce  may  fall  at  yvetlM 
 
 they  doe?  ' 
 
 'ZJ  rri  9  ^'^^'  B"f  y  ^  ^-^"  ^  annoiniment,  \the  grace  of  Gods  hclyjpirity  refembled  by  the 
 
 GodsfpimLfci.  amointiiigs  in  the  old  Tejiament^  from  that  holy  oneC^/Crj/?,  Luke  /.if. 2  and 
 jj^gj^"^jJ^^«'j«^^J^>  know  all  things.  ^^ 
 
 «wince!  ^"  *'       Ch.  ff^e  k^ow  all  things, then  you  neede  not  write  vnto  vs  ofthefe  mattert,  -  »'^" 
 Vsrf2i,  M.  1  haue  not  writte  vnro  you,becau{eyeknownot  the  truth:  butbecaoft 
 
 you  know^  it,and  that  no  lie  is  of  the  truth  [i.^^  can  diftinguijh  betweene  the  found 
 
 do6lri/ieoftheGoffel,anderrours.'^ 
 Qh.What  is  this  lie  which  you jpeake  of? 
 Verf.22.  loh.  Who  is  a  lier,  \ji  deceiuer,  afeducer,"}  but  he  that  denieth  that  Tefus  is 
 
 p.ipids  dcnieie-  C\\n{\Sthe  0\fefjfi(U  or  Sauiour  of  mankind.  1  The  fame  is  that  Anlichrift.that 
 forchoughi-.i     deuicth  the  rather  and  the  ionnc. 
 w.  rds  they  mag-      Q  h.Thefe  whome  you  meaneC  fay  they  )defend  the  doElrine  of  God  as  welJoi  we ; 
 
 rifiehim,yetm  /  n  t  ■      t     t  "^ 
 
 the  ir  dcirmc  by  and  they  Vje  to  call  htm  t  at  her. 
 
 "ucSi!  'deme      ^^^- Who  fo  denieth  the  Sonne,hath  not  the  Father. 
 
 him  to  be  a  king,      C  h .  fVhat  doeyou  infcrre  vpon  this, if  it  be  the  lafi  time  as  you  hauefkide  ? 
 
 p£r^^'^^'^         /o^.  Let  therefore  abide  in  you ,  that  Camcldo^rine  concerning  Chri/l]\\h'Kh 
 
 Z)erf.2 3.      yc  \^^'^<i  heard  from  the  beginning:  \which  the  t^poflles  preached ,  and  before 
 
 Vcrf.24..       them  the  Trophets  pnce  the  beginning  of  the  world']  If  that  which  ye  haue  heard 
 
 from  the  beginning  rcmd\nc\^ye beleeuingand  obeyingit']  inyou,ycalfoihall 
 
 continue  in  the  fame,and  in  the  father. 
 Verf.2f.  And  this  is  the  promife  which  he  hath  promifed  vs,  eucn  life  eternall. 
 
 ^h^k  ""^"7 '"         ^  ^*  ^^  cannot  perfvade  ourfelues  ofperfeucrance ,  feeing  menfo  commonly  faU 
 •Dd  obedieDce  of  awAj  from  Chrijl  among  vs? 
 the  Goipeii,a        /o/j.Thcfe  thinsis  haue  I  written  vnto  you ,  conccrnins;  them  that  deceiuc 
 
 figneot  comma-  ,.  •       9  y  a  /        -i 
 
 nioii  vvith  Chrift.  y  ou*,  [not  meaning  them  of  you, as  you  (e  erne  to  take  f  ?.  J 
 
 ZJerf.26,  But  that  annointini>;[^/'/;irj'^«-i/  whichye  haue  received efChrifyandwhich  hatk 
 
 Verf.27.      ledyouinto  all  truth]  which  ye  haue  rccciucd  of  him ,  dwellcth  in  you  [abideth 
 
 in  you,andwillfo  continue:~\?iV\A  ye  neede  not  that  any  man  teach  yoUj[^«7  other 
 
 doclrine  be(jde  this  whichye  haue  learned  alreadiei]  but  as  the  fame  Annointing 
 
 tcacheth  you  all  diings,and  is  true  and  not  lying,  and  as  it  taught  you,  ye  ihail 
 
 abide  in  him. 
 
 Verfi  9.  And  no w,little  children  abide  in  him,that  when  he  fhail  .ippC3rc,wc[^«>^ 
 
 iufifedm  Chriji,'}m^)'  haue  boldsics,  and  not  be  alliamcd,  {neither  Sathannor 
 
A  Qafe  of  confcieme,  '         6"Sp 
 
 9Hr  confdences  accnflng  vsforfimte,]  before  him  at  his  comming. 
 '    Gh .  fVe  arefiillm  donbt  to  returne  hacks  to  that  yi?hichjoufaid  before ,  how  an 
 tndemur  to  ^epe  the  commandementSjPjotildbe  ajigne  offellowPjip  with  Chrijl. 
 
 loh.lFwe  know  that  h^lGod^is  right€ous,know  ye  that  he  which  worketh  Verf.^a^ 
 yighteoufnes  is  borne  of  him  [a<s  a  child  is  l^o-ane  to  hauefttch  a  mart  for  bis  fa- 
 ther,bccaufe  he  refemblith  him.^ 
 
 CHAP.UL 
 
 Ch.    A   Re  not  we  then  home  of^od  ? 
 
 Jr,..   t\     M.Bchold  what  louc  the  Father  hath  giu«n  to  vs,  that  wc  IhouU  Verfj, 
 
 -De  called  the  Ibnnes  of  God.  - 
 
 Qh.The  world  doth  not  report  vs  at  thefonms  And  damhters  ofGod,hHtfor  the 
 ^fnfe  and  oncoming  of  the  world. 
 
 Joh.Vox  this  caufe  the  world  knoweth  notyou,becaufc  itknowcth  not  him. 
 's.C.Ch/^^w  Gods  children  hefubieEl  to  fnch  infirmities  and  miferiesasTve  are  ? 
 J-,  loh.  Dearely  bcloued  now  arc  we  the  fonnes  ofGod,  but  yetitis  not  made  Verfuv 
 manifefl:  what  we  iTiall  be:  and  we  know  that  when  he  fhal  be  made  manifcft, 
 we  iliall  be  like  \i\m\[ha}iingnotecjuahtie,b»t  hkenejfe  ofholtnejfe  and-glorief\  for 
 we  fhall  (ee  him  as  he  is  \  [Jor  now  we  fee  him  as  it  were  through Jpe^acles  in  the 
 ipord  and  Sacraments."] 
 
 Ch.  Alasfaore  wretches, we  are  not  like  ^ods  children  \for  we  are  euen  foldvn' 
 derfinne, and  daily  carriea  majfe  of  corruption  about  vs. 
 
 /tf^.Euery  one  that  hath  this  hopc\jofee  himas  he  iil^m'i^&iWix.though he  be  '^^^f'S- 
 fub'ieEl  tofinnejyet  he  defireth and^ufeth  the  meanes to  clenfe  himfelfe fromjinnei]  endeauout" o^e. 
 euen  as  he  is  pure,  \  fettinq  before  him  fhriflas  a  patterne  to  follow.']  goofi  meanes  to- 
 
 Kjn^now  pr^otieyoH  that  an  encleuour  to  puripe  ourjeluer^ts  a  note  of  adoption  r    pf  ^^^  jorrupti- 
 
 Joh.[^By  the  contrarie']\N\\o^oQ\XQr  coramitttth  finne  [^praSlifethfmne  with  full  o^s^^i_?r\we 
 confent  ofwill,not  endeuoaring kimfelfe  inholunejfe  cflife, ]  tranfgrelTeth  alfo  the  ofadofuoo, 
 \zvj:\andfor  that  caHfcbeing  vnder  thecurfe  of  the  latv,  can  not  be  (jods  childreni\ 
 for  finne  is  the  tranfgreflion  of  the  Law,  [yncferftand,  by  Law,  not  morallLaw^ 
 hut  any  commandement  of  Godywh  ether  it  be  in  the  law  orGoffel. 
 
 And  [againe']  ye  know  that  he  was  made  manifcll,  [tooke  oar  natttr-e  on  him']  Verf.4» 
 diat  he  might  take  away  our  (\nv\es[the  gmlt  and  pismjhment  atonce,andthe  cor-  Verf.j. 
 rtiption  by  little  andltttlejl^ind  in  him  is  no  finjie. 
 
 [Thirdly]  whofoeuer  abideth  i n  him  finncth  notr[^^  dd^th  notgine  himfelfe  to  p'frf.60 
 Jinne,  fo  as  it  Jhonldraigne  in  him:]  Whofoeuer  finncih,  hath  not  {ecne  him,nGr 
 knowne  him:  [  to  wit,  ejfetlnally,fo  as  he  can  applie  Chriji  and  all  hps  benefits  to 
 himfelfe?^ 
 
 Ch.  'Bmfome  teach  that  faith  isfufficient ,  and  they  embolden  vs  to  line  as  we 
 ippill. 
 
 M.Little  childrcn,let  no  man  dccciue  you  \  he  that  worketh  rightcoufheSj  Verf.y.       . 
 is  righteous,as  he  is  ri2;htcGus. 
 
 MS  He  that  i:ov(\m\iizi\\{\nnQ^[thefighhefaykedothbeleeifexandtherforethinkes  Verfto. 
 himfelfe  iafiiped  before  ^(?^,]is  of  the  \)c\.\\\\y\i.refembleth  the  T)euil,as  the  child 
 doth  the  father  y.andisgouerned-byhisfpirit:']for.thc  dcuill  finncth  fro  the  Begin» 
 7\m'^\ofthe  world]  [which appeareth  that]  for  this  purpoft  was  made  manifell 
 '4h€  Soa  of  Godj  thatlie  might  difTolus  tlis  woi'lcs  [  for  the  beginning  and  con- 
 
timiiHCedfAllrclfeBionanddifohediemgtogodr\o£t\\tTytm\\.  ^ 
 
 Veyf.p,  [jtyfrJ  fHrther,to  diJpUy  thefifedhcers"}  whofocuer  is  borne  of  God  fijnnetK 
 
 Ldofoies  oHife   n  ot,  Q-  ^"^^  ««'^  h'P^  ^  ^°^'^fi  tMfmr:e,  hovp/oener  he  fall  by  injimiitie:'}  for  his  ktdt^ 
 ortheprafiiieof  j--   q^^  ^^^^  ^^n  -^^^  ^^^  heart  hj  the  operatlcffof  the  Spirit  ,?niikwa-a»Mnt0, 
 Bnnf ,  a  note  or      L  J  -i-i-  ■'LiPi  eJ 
 
 the  child  of  the  fhrinff  vp  into  a  new  creature  r\  rcmaineth  in  nim :  neither  can  he  iinne  becauft 
 
 fcirttirais.         hcisbomeotCjod.  ■• 
 
 Ch.  'Briefy  to  come  to  the  point :  how  may  it  be  k»en»ne ,  i»ho  is  Gods  childi^  kkiij 
 
 rth9(i.<  to  be  rep.'^tedjthe  child  of  the  deutll.  ■  ^^'  o!.oloh...  i-?  -ui  ,/«i=  ^^^  ?C£^^. 
 
 Verf.i9,  Joh.lv)  this  arc  the  children  of  God  knownc  and  the  children  of  the  dcuill :  ' 
 
 whofocucr  vvorketh  riot  ri2;hteournes,is  not  oiCodiHeithcr^jogwe joftaplai^^ 
 
 «^«v^/fOhcthatloucthnc^t  his  brother.         ^«/^^qtniv^iii^-n  i^l /t-jv  ji^..  ^ 
 
 Ver/./ ;.  For^tlus  is  the  mcrfagc  which  ye  haue  heard  fi-om  the  beginning ,  that' vvi' 
 
 fhouldioue  one  another. 
 
 Not  as  Cain :  he  was  of  that  euill  onc^Sathanr^^ud  Hue  his  brother ;  and 
 TJerj.ij*      v\'hercfore  flue  he  him?  becaufe  his  ownc  workes  were  euill,  and  his  brothers " 
 good. 
 
 Ch.    Tet  if  we  lone  thofe  which  be  our  brethren ,  recording  to  the  fiepj  neuerfi 
 mHch,theyc€afenottohateandperfeCHtevs. 
 Verf.'s.  /(?/?.  Meruaile  not  my  brethren,  though  this  world  hate  you. 
 
 Ch .  '-ffnot  to  hue, be  a  note  of  the  child  of  the  deml,what  is  the  note  of  gods  child^ 
 Verf.r^.  ioh.  We  know  that  we  arc  tranflated  from  death  to  life ,  becaufe  we louc 
 
 T  o  lou-a  chri-  the  brethren,  [i.fuch  as  be  (^hrifiians, becaufe  they  are  Chri/lians,2  [ju  on  the  con- 
 hacSi'rn''or  /^-^^^Ohc  that  loucth  not  hisbrother,abideth  in  death  :  \_isvnder  the  flat  e  of  ^ 
 godlyiiun,u4   damnation7\  \ 
 
 00«  ofuod»         whofoeuer  hateth  his  brother,  is  a  manflayer ,  and  ye  know  that  no  roan-"*' 
 Verfif.     flayer  hath  eternall  life  abiding  in  hira. 
 
 Qh.Toti  haftejhewedvsf (illy  y  that  loue  is  Aworke  of  adoption:  Now /hew  vs  hoi» 
 •we  may  k»ow  whether  we  tone  our  brethren  or  not  ? 
 Verfi  6.  /i7^.Hereby  we  haue  percciucd  loue,that  he  laid  downe  his  life  forvsrther- 
 
 fore  we  ouo-ht  [carried with  the  hke  afeUion  ofloue^  to  lay  downe  our  liues  for 
 the  brethren. 
 
 Ch .  ^JMany  in  fpeech  doe  pretend  hue ,  but  we  find  not  this  willing  affeElion  and 
 
 readinestopjew  hue. 
 
 Z)  erf.  1 7.  M.Whofoeuer  hath  this  worlds  good;  \wherewith  this  life  isfufiained']2v\^ 
 
 compaffion  ftir-  feeth  his  brother  haue  neede,and  fhutteth  vp  his  bowels  \\.hath  no  conopaffiony 
 
 ilScSlou"''  becaufe  it  Jherveth  it  felfe  by  the  rolling  of  the  intralls]  from  him  ,  how  dwellcth 
 
 the  loue  of  God  in  him  ? 
 Z)erfiS  (^What  other  note  is  there  of  true  hue  ^ 
 
 Works  ofmercy,      loh.Mx  little  children ,  let  vs  not  loue  in  word ,  nor  in  tongue  onely  ,but  in 
 %Dejofio«s.     cleede  and  in  truth  [/JWivr^/)'.]'    v^.a:.>D:.f:.r     '*?,>.'       ;;;"."^  ^; 
 
 I  .For  thereby  we  know  that  we  arc  ofthc  truth, [foi^Mdpyefe fours  cf'rhegS'- 
 Ver  fig.      JpellcfChnj},']  2  .and  fhal!  before  him  appeafc  our  hearts  \in  regardofany  acctt^ 
 ^°"o1 :  aiere     A''<'»  ^hut  9ur  co/ifcience/haHiayvntovs  before  Gods  iudgementfeatl\ 
 prcf.:iioii.  If  our  lieart  condemne  vs,  [^«  euill  confcience  accufe  vs'\  God  is  greater  then 
 
 Vcrf.20.      Qyj.  }^gar{  \ndittelyiK iudging  o/w:]and  knoweth  all  things. 
 
 Cli.  How  m*y  we  h^ow  that  owconfcicnces  willmt  condemne  vs? 
 
 ^  loh.BC' 
 
A  Cafe  afconfcience.  i^q\ 
 
 /(p^.Beloued/if our  hearts  condemne  vs  not, then  haiie  we  boldnes  towards  verf,20. 
 
 Qdf^Xuo  come  VfitO  him  l^yprajrr.']         '  Eo! tines  in praier 
 
 aw^ri  ;       r    ■      •     I  r  I        t  al:gneof  apaci- 
 
 1.  What  other prmts  is  there  of  true  loue  ?  fied  conicitnc*. 
 
 /(?/?. Whatlbeuer  we  aske,wc  receiue  of  him;  becaufe  wekcepe  hisccnmia-  'verf,2  /. 
 «!emenis,an<.l  doe  thofe  things  which  arc  pleafant  in  his  fight. 
 
 Qh.fVloAt  are  thefe  comrnandements  ? 
 
 fob.  This  then  is  his  commaundemtnt ,  that  we  beleeue  in  the  name  of  his  verf.ij^ 
 Sonne  lefus  Chrilt,and  loue  one  another  as  he  gaue  commandement. 
 
 CK  Haae  they,  -which  keefe  thefe  contmandements  their  praters  granted  ffroofie 
 this. 
 
 loh.  [Tw]  For  he  that  keepcth  his  commaundements  dwellcth  in  him ,  aacT  yerfi^^ 
 he  in  him. 
 
 Ch.  How  may  me  k^orv  that  (Joddwelleth  w  vs^andwe  inhim  ?  /^ 
 
 loh.  Hereby  we  knowtlut  heabideth  invs,by  that/pirit[oj^«^//?f^/;V»,  xhcopenirionof 
 ypherehy  we  are  renaed  1  which  he  hath  e;iuen  t'5.  Gods fpirit  in  , 
 
 CHAP     nil  fanclify.ngvs,a 
 
 Ch.  T"'^  ret  time  againe  to  that  vphkh  wm  heforemetitiotted :  /Ball  we  ^(r/f<?//^4//n»onwithcod. 
 X  that  fay  they  haue  the  (pint  f 
 
 loh.  Dearely  bcloued ,  beleeue  noteuery  /pirit  \\.doEirines,  which  wen  Ifrag-  'Oerf.l,- 
 gmgfifthe  [ptrtt  doe  teach\\h\ii  trie  the  (pirits  whether  they  be  of  God :  for  ma- 
 ny falfe  prophets  are  gone  out  into  the  world. 
 
 Qh.How  may  we  difctrne  ofjptrits  ? 
 
 loh.  Hei  cby  fhall  ye  know  the  fpirit  of  God  ;  euery  fpirit  [doElrine']  which  ^  ^ 
 confefleth  that  Tefus  Chx\{\.[the  Meff!M']\s  coine  in  the  iie(h[ts made trtte  man,. 
 thisbeeingthefuhfianceoftheGoffel^iso^GoA. 
 
 %  And  euery  fpirit  that  confefTeth  not  that  lefiis  Chrift  is  come  in  the  flefh,  t;.^„ 
 isnot  of  God:but  this  is  the  fpirit  of  Antichrifl,of  whome  ye  haue  heard,that 
 he  fhall  come,  and  now  already  he  is  in  the  world. 
 
 C  h .  IVefeare :  becaufe  thefe  falfe  jpirits  are  of  great  power  >  toperfwade  andfe-' 
 dttce  many. 
 
 /o^.Litde  children,  ye  arc  of  God,  and  haueouercomethem :  for  greater  is  ^.  v-^. 
 he  that  is  in  you  \(^odsjp'tritf\  then  he  that  is  in  the  world  [thejpirit  ofSathan."] 
 
 Ch.  But  thedotlrine  of  thefe  men  is  of  great  account^yandhath  many  followers  in 
 the  world ;  oetrs  hath  bmfew  which  imbracett. 
 
 loh.  They  are  of  this  world ,  therefore  fpeakc  they  of  this  world ,  and  this 
 world  [i. /g'/^o»'^^/- ^.Wt;»:^^^'/)' «»2,?;i]heareth  them. 
 
 We  are  ofGod:hc  which  knoweth  God,he3reth  vs:he  which  is  not  of  god 
 beareth  \s  not.  Hereby  know  we  the  fpirit  of  truth ,  and  the  fpirit  of  errour 
 S^amely  by  the  liking  and  apflaufe  of  the  world.'] 
 
 Qh.How  may-wepreferue  onrfeluesagmnfl  thefe  feducers  ? 
 
 /o/^.Belouedjlet  vslouc  one  another,for  loue  commethofGod  :  and  euery '&'. 7^- 
 one  that  loueth  is  borne  of  God,  and  knoweth  God:  [by  a  (peciall  knowledge, 
 -whereby  they  are  aflired  that  God  the  father  ofChrifi  is  their  father :  ^hrifl  their 
 ,  Redeemer :  the  holy  ^ko(}  their fannifier.'\ 
 
 } !.    He  that  loueth  not,knoweth  not  G odjfbr  God  is  lQVtef(}.,whollj bent  tofhew i,j:^, 
 %is  laua  and  compafficn  to  his  ^eople^  . .  Ak  i^'bQ' 
 
 Z'.^,. 
 
^p  I  A  Cafe  ofconfcieneel 
 
 Vcrf.s .  ^^GY  a  proof e  of  this,  1  herein  was  that  loue  of  G  od  tnacJc  manifed  among 
 
 vs ,  becaufe  God  fent  that  his  ondy  begotten  Sonne  into  the  wotW  ,  that  we 
 midit  hue  through  hill).  •      ' 
 
 verf.io.  Herein  is  that  iouc,  not  that  wclouect  God;  butthatheloucdvs:  andfe^l 
 
 his  Sonne  to  be  a  rcconcihation  for  our  finnes.  :;|> 
 
 C\\.JVhatofallthl6?  ■        '  I 
 
 verftt.  M.BelouedjifGod  fo  loucd  vs,  we  ought  alfo  one  to  loue  another. 
 
 Ch.f/cw  can  GodntanifeH  hti  loue  to  vs^hc  beeing  afpirit  inuifiblc  ? 
 
 '9erf  12.  loh.Ho  man  hath  feenc  God  at  any  time:  [neHertheies]  if  we  loue  one  ano^ 
 
 ^Qr,[thatt-i  afg^e]  that  God  dwelletli  in  vs,  &  his  loue  is  perfc(ft  in  vs:  [i.//j«?f 
 loue  yvherewith  be  loKetlo,ii  throughly  vfiade  mamfeji  towards  vs  by  cur  loue :  Oithe 
 lio-/jt  of  the  moone  fhinin7  onvs  ,argtieth  the  hght  of  the  Sunne  Jhimng  Vfon  the 
 moone,ofrohom(Ai  for»  the  fount  ame)  the  moone  takes  her  lighti^ 
 Qh.Horv  ntayrve  knort>  that  Cjoddwelleth  in  vs  ? 
 
 verf  ts,  loh.  Hereby  doc  we  know ,  that  we  dwell  in  him,  and  he  in  vs :  becaufe  he 
 
 hath  giucn  vs  of  his  fpirit. 
 
 Cli.  J^hat  other  [tgne  haue  you  of  Gods  dwelling  in  vs  ?  ^ 
 
 verf/^,  loh.  We  haue  fcene  and  doe  tclbfie ,  that  the  Father  fent  that  Sonne  to  be 
 
 the  Sauiour  of  the  world. 
 
 ^erf./f.  Whofoeuer  confelTeth  [in  faith  andloue]thzt  Icfus  is  the  Sonne  of  God  *,  in 
 
 fio?"-7h  °cot  ^^"^  cl welleth  God,and  he  in  G od.  ■. ; 
 
 pel.a note  of  c6-      Ch.The  deuill wt/I  confejje  Chnfi. 
 
 cS'*"^'*  7^/;.  And  vjc[which  is  more'^dXLQ  knownc  and  bcleeued  the  loue  which  god 
 
 hath  in  vs. 
 
 Ch.  Declare  how  our  louejhouldbe  a  (igne  of  Gods  dwelling  in  vs  ? 
 
 verfiS.  M.God  is  loue,and[/^<r/<f/»r^]hethatdvvellethin  loue,dwellethinGod  & 
 
 God  in  him. 
 
 Ch .  God  is  loue  we  grant, but  how  way  we  k^ow,that  ^odis  loue  to  vs?: 
 
 vcrf.ij.  loh.  Hereby  is  that  loue  perfeft ,  \\-f»tij  ^Mcie  mamfeji  in  vs ;  ]  that  we  may 
 
 To ;  e  like  God  hauc  ho\i\nQ{[c\t  0  {land  before  him  without  fear  e,'ym  the  day  of  judgement :  for 
 
 ha  ig^ioihS*  €uen  as  he  is  ,  euen  £o  arc  we  in  the  world  [not  in  equaluie ,  but  in  conformitie  of 
 
 loaetovsparci-  ho/inelfe.l 
 
 'verfj  S  ^     ^  ^^  appear e  by  the  contrarie]  there  i  s  no  fearc  i  n  1  ou  e  [i.  vphen  a  man  is 
 
 ajfured  of  Gods  loue  to  him ,  he  doth  not  diflruji  nor  feruilely  fearehim  in  rejpeEl  of 
 /:?^75;7»<?/]  but  perfect  loue  caftethout  feare :  for  fcare  hath  pmv\^\t\cs[check^ 
 ings  and  torments  ofconfciencci]  and  he  that  fcareth  is  not  perfect  in  loue. 
 C  h .  fVhat  other  [tgne  is  there  that  Cjodis  loue  tovs? 
 
 verf.'.p.  loh.V^c  loue  him  becaufe  he  \Q\\z^\s^r{\.iaswhen a manwarmes him,  the 
 
 Our  loue  ofGocl,  heat  of  his  bodie  is  becaufe  the  fire  is  firf  hote.~^ 
 
 hfS  v^pI'rJ-        ^^-  V  ^^^  ^^f'^'  ^^^"  ^^-y  ^^■^f^^  ^^^^  ^<'t  their  brethren ,  are  loued  of  God  in 
 
 cukriy.  C^rifi  .'feeing  all  generally  fay  they  loue  God, 
 
 verfio,  joh.  Ifany  manfayJloueGod,andhatehisbrother,heisalyar:  forhow 
 
 can  he  that  loueth  not  his  brother  whom  he  hath  fcene,  loue  God  whome  he 
 
 hath  not  feene? 
 verfii.  And  this  commandcment  haue  we  ofhim,that  he  that  loueth  God,fhould 
 
 loue  his  brotlier  alfo. 
 
 CHAP. 
 
 I 
 
A  Cafe  ofco»fcicncf,  6g^ 
 
 pma^']:.-  CHAP:   V.     ■ 
 
 \  /\  /^^^°^w^^  belceucth  that  lefus  is  that  Chrift  [tr$ic  MeJJias]  isborne  J'crf.r. 
 V     V  of  God :  and  euery  one  that  loucth  him  which  did  beget  [i.  God  the 
 j^/^fr,]Ioueth  him  alfo  which  is  begotten  of  himj[/i6f  child  of  (jodoi  true  ^hrh- 
 Bum.'] 
 
 CM.This  hewg  manifefi  that  they  are  hypocrites  which  ftj/  they  lone  god,  yet  fhero 
 no  lotte  to  their  brethren ;  teach  vs  horv  rve  may  know  that  we  lone  our  brethren . 
 
 loh.lvL  this  weknmv  that  wc  loue  the  children  of  God,  when  we  loue  God  v.2, 
 andkcepe  \\\%comvc\zx\^mtr)X.%\thatii,endeaHOHrtQklcpe\thebeginrining  of  the  Anend«icurto 
 H^ton  beeingftit for  the  whole.]  dements ,  a  figne.' 
 
 For  this  is  theloueofGod  [thedatieofloueto  Cod]  that  wc  keepe  his  com-  bJij°'""^ 
 imandcmcnts» 
 
 Ch.'But  MO  man  can  keepe  the  Law. 
 
 Jch.Wxs  commandements  are  not  burdcnous[r^  them  that  ftrein  Chri(l,a)jd'v.^*. 
 are  feed fom  the  curfe  of  the  law ,  which  makes  the  law  grieuotu,  and  are  alfogui' 
 dedby  his  holylpirit.] 
 
 [Jndthis  is  apparant']  for  all  that  is  borne  of  God  oucrcommeth  the  world,  v,4:. 
 '\Sathan  with  all  corruptions  andworkcs  of  darknesJ] 
 Ch  .Tj)'  what  meanes  ? 
 
 /o^.  And  this  is  the  vi£lory  which  hath  ouercome  the  world,euen  our  faith 
 \which  is  thetnflrument  and  hand  whereby  we  lay  hold  on  hit»,  that  he  t»  vs,  and/a 
 leme  by  him  mtqht  ouercome  the  rvorld.] 
 
 Who  rs  thatouercGmmeth  this  world, buthe  which  belecueth  thatlefiisis^-/- 
 that  Sonne  of  God? 
 
 Ch.How  may  we  be  refeluedthat  lefm  of  Nazareth  thefonne  of  Mary,  was  the 
 fonne  ofGod^andthe  (J^ieffim:  he  came  bm  bafely  into  the  world? 
 /c^.This  is  that  Ie(us  Chrirt,which  came  by  WAitr,]^  fanBificadoJignified by  the  '^'^- 
 legal  wafhings,]^  h]ood[impf^tation  of  Chrifis  righteoiifnes,or  the  fprinkling  of  his  bi°^^a"i"!m  of 
 hloode:']  not  by  water  oncly,  but  by  water  and  blood:  [  becaufe  Chrifi  worketh  Natareththeion 
 both  iufltficattoM  andfancltfication  togither:];iv\d  it  is  that  fpirit  [a  mans  ownecon-  fo*nneofGocia^* 
 Jcience  inwardly  purified]  that  beareth  witnefle :  for  that  Ipirit  is  truth  :  [  that  is,  gainft  cbe  itwes.. 
 that  the  tefimonii  of  the  Spirit  of  adoption ,  certtfyingvs  that  we  are  the fonnes  of 
 God,is  true.] 
 
 Tor[t  hat  fmayfpeakeyet  more  plainly]  there  are  three  which  beare  record  in  f  .7.. 
 bcauen .the  Father.the  Word  4,r/:?<f  iyi';;«<f]and  the  holy  Ghoft :  and  thefe  three 
 are  one,\namely  in  tejltmome.] 
 
 And  there  are  three  which  beare  record  in  earth,  the  Spirit,  and  the  water,  ziJ^ 
 and  bloodj  and  thefe  three  agree  in  one. 
 
 Qh.How  (hew you  that  thefe  witneffes  be  autioenticnlU  and  to  be  beleeticd  ? 
 loh.  If  we  rcceiuc  the  witnes  of  men,  the  witncs  of  God  is  greater :  for  this  njpyfn 
 IS  the  witnes  of  God,  \\.that  waifaid  t&  comefom  heanen\]  whicli  he  teflifieth  of 
 his  Sonne.  • 
 
 [iLAgaine,'^Q  that  belecueth  in  that  Sonneof  God,  hath  the  witnes  in  him-  ^^-r/Ty  (j-^ 
 ft\^€^[the  peace  ofconfcience  which  he  may  feck  in  himfelfe:  \  And  further, ]he  that 
 beleeueth  not  Go6^,  maketh  liim  a  lyar :  becaufcht  bcieeued  not  the  record^». 
 iSuitGiid. witneCed; oi  liis  SojQne;-  f  -  --  •■  ^  - 
 
^P4  ACAfiofconfcicncg. 
 
 C\\.rVhat  U  the  ejfeSi  of  that  which  thcfe  vpttne^es  tefli^e  / 
 verf,n,  loh.And  this  is  thatrecord,to  wit,that  God  hathgiuen  vnto  vs  eternal  life, 
 
 and  this  hfe  is  in  his  Sonne. 
 ^crf,  12.  ^c  which  hath  the  Sonne ,  hath  life :  and  he  which  hath  not  the  fonnc  of 
 
 God,hath  not  life. 
 f  •    \^nito  conclnde?^  thefc  things  haue  I  written  vnto  you  that  belccuc  in  the 
 
 name  of  the  fonne  of  God,thatyeinay  know  that  ye  haue  hfe  eternal,and  that 
 ye  may  \)^zt\xt\\irtcreafe  wfaith]m  the  name  of  that  (bnne  of  G  od. 
 
 Ch. How  can  we  haue  life  eternal  novr, that  arefo  mtferable,antifofKlofvfants  ? 
 f.  Joh.  And  this  is  that  aflurance  that  we  haue  in  hira,that  if  we  aske  any  thing 
 
 verj,i4-       according  to  his  willjheheareth  vs. 
 
 Ch.  How  may  we  k»OTv  that  God  graunteth  oftr  praj/ers ,  m.ide  according  to  hii 
 mil? 
 "jerr  I  r  ^^^'  ^^^^  know  that  he  hearcth  [that  is  (at  it  were)togiHe  an  eare  to  our  pray-  . 
 
 Afign'eof  our    erSy']  whatfocucr  we  aske,  we  know  that  we  haue  the  petitions  which  we  haue 
 
 praier,  granted    Jgf^red  of  hiui \thouab  the  things  which  we  Oik^dybe  not  qinen  vs  tn  that  njeafuret 
 vSjifGod  doe  I    •     -^  •        /  •  J  I     J   /        T 
 
 but  beare  rhtm.  4tnd  manner yandtime,in  which  we  aii^a  them.  \ 
 
 Ch.  Let  vs  heare  an  example  of  thofe  things  which  God  will grannt ,  when  rot 
 
 pray? 
 
 verfiS,       ''    ^^h.   If  a  man  fee  his  brother  finne  a  finne,  that  is  not  vnto  death;  [  that  is^ 
 
 tvhich  may  be  pardoned^  let  him  aske  [pardon  in  his  behalfe,  ]  and  he  fhall  giue 
 
 him  life  for  them  that  finne  not  vnto  death ;  there  is  a  finne  vnto  death  [after 
 
 rvhich  necejfarjly  damnation  followeth,  as  the  finne  againji  the  holy  Ghojli]^  I  fav  not 
 
 that  thou  (houlden:  pray  for  it. 
 
 CMfBut  is  not  fuery  finnea  fnne  to  death  ? 
 
 -  loh.hW  vnri  ghteoufnes  is  Cmnc[and therefore  defertteth  deathijhut  there  is  a 
 
 '^^J'  7»       £innc  not\ntodcath',[namely,that  which  is  pardoned  in  ^hrifi] 
 
 Q\\.PVe  feareleafl  we  haue  committed  this Jinne  which  is  to  death. 
 
 verf.iS,  loh.Wz  know  that  whofoeucr  is  borne  of  God,  finneth  not :  but  he  that  \% 
 
 begotten  of  God ,  keepeth  himfelfe,  and  that  wicked  one[<y<?r/j^»]toucheth 
 
 hi  m  n  ot  [i .  ifl^<?/'^  him  no  violence y  or  he  can  notgiue  him  a  deadly  wound?\ 
 
 verf.ip.  ^^  know  that  we  arc  of  God,and  this  whole  world  lieth  in  euill:[?^^/  isyin 
 
 feruitude  vnder  Sathan  andpnne.^ 
 
 Ch .  HowJbewyoH  that  we  are  of  CJod? 
 
 ^  Joh.VJc  know  that  the  fonnc  of  God  is  comc,and  hath  giuen  vs  a  minde  to 
 
 Verj,20.      i^j^g^  j^jj^  that  is  true,and  we  are  in  him  that  is  true :  that  is,in  his  Sonne  lefiis 
 
 Chrift:  this  fame  is  that  very  God,and  that  eternall  life. 
 
 verf,2  / .  C  ^  •  How  may  we  keepe  ourfelues  in  Cjod ,  and  neuer  commit  the  /inne  to  death  ? 
 
 /b/j.Littlc  children,  keepe  your  (elues  from  Imd^^cs'^hether  they  be  offulfe 
 
 godsyOrofthetrueGod^ 
 
 PSALME  XV. 
 
 lekoua.     Dauid. 
 Verf.i.  /^  Tehoua !  who  fliall  dwell[^  Pilgrimes  dwell  in  tents'^m  thy  tabernacle,] /i^'tf 
 
 V/  Church  militoftt .'']  who  fliall  rcfl:  in  thy  holy  Mountaine^[/^f  ki^gdome  of 
 heaHsnf^ 
 
 hh 
 
 0, 
 
/r^tf.Hc  that  walkcth  perfectly,  {that  isjje  rvhich  (endeth  the  eourfe  ofhU  life 
 9rprightly.-} 
 
 J^AM.fVho  is  the  vpright  mmn  f  71    r 
 
 .  leho.Hc  that  workcth  rightcoufiics  ^aecordiKg  to  the  commancleme»fs  of  the  sincemie  of  lite, 
 ficond  tahler\  and  fpeaketh  the  trileth  in  his  heart  Vju  he  thinketh.  his  heart  and 'i  righteoufnefle 
 tcngneagreemg.^  ^  note  of  god» 
 
 T)^M.By  Tvhat  notes  ntAj  this  vpright  man  be  knorpe^andvcho  ii  hef  chi'd- 
 
 leho.lMc  that  flandcrcth  not  with  his  t6gue://.nor  doth  hurt  to  his  neigh-  Y^^fS- 
 bour:/  /  /.nor  rcceiucth  a  falfe  report  againll:  his  neighbour.  *pr^ht;nun°  ^ 
 
 /  V'\n  whofe  cies  a  vile  pcrfon ,  [jin  vngodly  and  vnrighteoHi  man\  ^is  con-  Verf.4.. 
 tcnined,but  he  honoureth  them  that  feare  God:^'.He  that  hauing  fwornc  XoVerf.s» 
 his  owne  hindcrancejchangeth  not. 
 
 r/.He  that  giueth  not  his  money  to  vfuric.  VJL  neither  taketh  reward  of 
 the  innocent. 
 
 Dau.  o/4V<r  thefe  notes  vnfallible  ?  T)erri 
 
 Jeho. He  that  cloth  thefe  things,  Ihall  ncucr  be  mooucd,  ^/hallahide  in  Gods       ''' 
 faucurfor  eker.J^ 
 
 A  BRIEFE  DISCOVRSE,  TAKEN  OVT  OF  THE 
 writings  of  Hier.Zanchius.Wherein  the  aforefaid  cafe  of  Confci- 
 
 ence  ii  difpHted  andrefolued. 
 Aflertion.  i. 
 Onely  the  eleB^artdaH  ofthemmot  onely  trtiely  may  hee,  hut  alfo  are  in  that  time 
 tehichgod  hath  appointed  them  in  this  life,indeed  ajfared  of  their  Ele^ion  to  eternal 
 life  in  (^hrijl:a-f2d  thii  is  done  not  one  rvayJjHt  many  veates. 
 
 K>^^^^^^p^^Ee  fay  that  the  F.leU  alone  may  bee,andindeede  are  made  fur  e 
 ^^^^Sf^^^P^''-^'^"'^  ^/f^/W:that  fb  wee  may  exclude  the  reprobate  hy- 
 ^^^r  """""^l^^pocritescfor  confidering  they  are  not  elefted,  they  can  nc- 
 i3Sl  ^  iffi^'  uer  be  truelv  perfwaded  that  they  are  ele£led .  I  fay  truely: 
 l^^^^^^^p^K  becauie  it  may  come  to  paue  that  many  in  their  owne 
 ^^^^^^^^^  thinking /hall  be  predertinate  :  yet  in  trueth  they  are  not 
 Bg-^^^^-'^^^gST;  per(v\'acled  fo;for  they  are  deceiued.Wc  haue  an  example 
 in  temporaric  Chrifl:ians,who  thinke  of  thefelues  that  they  belecue  in  Chrift, 
 buttruelydoenotbelccue:for  their  faith  is  in  hypocrific:and  foratimcone-  f'Cor.2,1** 
 ly.Wherei-ore  a  true  and  certainc  perfwafion  of  eledion  can  neuer  befall  any  -^^tt,  1 1,27 
 of  the  reprobates:becaule  the  true  perfwafion  of  heauenly  raatters,commeth 
 of  the  holy  Ghoft',which  neuer  perlwadeth  anv  falfe  matter  .Wherefore  how 
 can  reprobates  be  perfwaded  that  they  are  ele6ied?This  cofidered ,  it  is  not  a- 
 miHcthat  we  attribute  this  perfwafion  fof  which  wx  now  fpeake)to  the  eleft 
 alone.  Wee  adde  further/A^f  all  the  eleSl,not  onely  may  bee,but  are  indeed  made 
 fare  of  their  EleElion:  which  muft  bee  demonftratiuely  confirmed  againft 
 Schoole-mcn,and  other  our  aduerfaries  .  Wee  fay,  this  is  done  in  the  time 
 appointed;  bccaufe  the  eleft,before  they  be  called  to  Chrifl:,  are  neuer  fiirc 
 oftheirelectionniay  they  neuer  thinke  ofit;asappeareth  in  Taut  before  hec 
 ■was  called,  and  in  others.  Againe  in  like  manner  after  they  haue  beene  cal- 
 led; yet  not  prefentlv  arc  made  fure  of  their  cleftien:  but  fome(ooncr/omc 
 
 Zz  I  later. 
 
later .  Laflly  wee  adHc  >/W  tkU  is  done  many  wdfS ,  wliat  tliey  are ,  ( if  not' 
 perfeftiy »  yet  in  pait  I  wirl  afterward  (hewe.)  Nowe  lei  vs  come  to  th^^ 
 «watter. 
 -         ,      The  Schoolemen  deraaund  whether  a  man  may  be  made  fure  of  his  Elc- 
 /..0y.2./6.  £^JQj^>^j^^fj^ey^jgtgrmine  that  a  man  cannot  except  It  be  bydiuinereuetati- 
 Thf^vVj  tit*  on:becaufe  Predsjltnatbn  is  in  God,and  not  in  vs.  And  no  man  kno'vveih  the 
 te  impiyof'tuethin^sofGod.butthefpiritofGodrasno  man  knowethihe  things  of  man, , 
 ^''i^e  ihri'lr    but  The  fpirit  ofman  which  is  in  him.  Againe,  who  knoweth  theminde  ofthc 
 «ikeirWioBr     Lord:thercforc(fav  ihcy)rome  fpeciall  rcuclation  is  needrull :  if  any  defirc  to 
 be  certified, either  of  his  owne  or  of  any  other  mans  predeftination,  their  fay- 
 in"-s  are  not  limplie  to  be  dilhked:but  in  that  meaning,i-n  which  they  vndcr- 
 {land  chem,  thev  are  no  waie  to  be  approoued.For  they  take  a  fpecial  reuela- 
 tiontobethis^ifGodiliall  fignifie  and  fay  exprefly  to  any :  either  by  fomc 
 Angel  outwardlVjOr  by  his  fpirit  invvardly,that  he  is  predcllinate  to  hre:after 
 which  foitjthey  hold  that  F^z<v/and  a  fcwe  otherSaints  had  their  prcdeftinati- 
 on  reuealed  to  them. So  they  conclude  that ,  becaufe  euerie  man  hath  not  his 
 eleftion  reuealed  to  him  after  this  manner,  that  all  men  cannot  bee  aflured  of 
 their  eledlion.  But  they  are  deceiued;  for  God,  not  oncly  by  this  one  man- 
 ner which  they  fpeake  of ,  doth  reueale  his  will  and  his  counfels}  but  by  ma- 
 ny:for  God  reuealeth  thin^s,either  by  the  inward  infpiration  of  his{pirit,or 
 outwardly  by  his  word:  or  both  inwardly  and  outwardly  by  inward  and  out- 
 ward effefts.By  his  fpirit  he  did  infpire  his  Proplicts ,  and  open  many  thingj 
 •  T    y  to  come.  And  Chrifffaid  to  his  Apoflles.as  concerning  the  holy  Ghoft:Hec 
 
 "  '  '  fhallleadyouintoalltrueih.Byhis  word  heefpakevnto  the  prophets,  and  in 
 like  manner,by  his  word  he  teacheth  vs  his  will.  Alfb  by  diuers  effe^s,  he  dc« 
 clareth  either  his  mercie  or  his  iuRice:  as  it  is  knownc  .  The  fame  muftbcc 
 thought  of  the  reuealin2;of  his  cleftion:to  wit.that  God  reuealeth  the  (aireto- 
 the  eletfl,by  the  holy  Gnofl:,by  the  word,and  by  the  mcft  certaine  effefi:s  of 
 predeliination. 
 
 The  firil  teftimonie,by  which  God  afTuieth  vs  of  our  elefVion ,  is  the  in- 
 ward tefhmonie  of  the  fpirit,of  which  the  Apoftlc  (a\^\v.T  he  fpirit  (ofGo^^te- 
 jiificth  vnto  optr  fpirit. (^t  hat  vre  are  the  children  of  God.  Nowe  what  is  it  tobe  the 
 fonne  of  God, but  firH:  of  all  to  bepredeftinated  \%i  be  the  child  of  God  by  a- 
 doptioncand  thcntoberaadeaftually  the  fonne  of  God  by  faith  :  &lafl:lyby 
 the  fame  fpiiit  alfo  to  be  regenerate  as  Gods  children  are,&:  to  put  on  the  na- 
 ture of  the  fonne  of  God, or  rather  the  {q\\  of  God  himfelfe  ,  as  the  Apofllc 
 ipeaketh. Therefore  the  holy  Ghofl:,whilen:  heinwardly  beareth  record  vnto 
 our  fpirits,thatis,to  our  minds  being  inlightencd  by  his  light,  that  we  are  the 
 fons  of  God,mofl:  plainely  reuealeth  that  we  were  predeflinate  from  all  eter- 
 nitie  to  adoption:for  men  are  not  made  the  fonnes  of  God  by  faith  ,  nor  re- 
 generate to  be  the  fons  of  God  ,nor  putonChrifl;  except  they  befirflofall 
 prcdertinated  to  adoption.  And  there  can  be  nothingmore  certaine  then  this 
 teftimonie-.for  who  better  knoweth  the  things  of  god, his  counfels  &  decrees, 
 i.Cor.s.iO»  t^C"  ^^"^^  fpirit  of  God,which  fearcheth  all  ttiings,vca  the  dcepc  things  of  god: 
 therefore  he  can  mofi:  truly  reueale  vnto  euerv  one  of  vs  the  certaintic  of  otir 
 /tf '/.  i<i.'>s.    ekiftion.And  he  cannot  deceiue  vs  in  reuealingit:for  hcis  the  fpirit  of  trueth 
 
 whick 
 
tvhich  can  neither  dccc'mc  nor  bedecciued.Ifan  angel  fiom  heaucn  Hiouldbe 
 fcnt  to  thcCjas  he  was  fent  to  Marie,and  as  he  fpake  vnto  the  fathcrs,5c  Hiould 
 lel  thee  in  the  name  of  God,that  thou  werteleded  to  hfc  euei]afling:wou!dil 
 not  tbou  fay  that  thou  couldfl:  not  then  doubt  any  longer  of  thv  ele<^ion?But 
 (b  much  the  more  certaine  is  the  tcftimony  of  the  fpirit,\vhich  licareth  record 
 to  our  fpirit;ihat  we  are  the  fonnes  of  god:by  how  much  the  holy  ghof  1:  doth 
 more  know  the  things  of  God  then  any  angel :  and  can  lefle  decciue  then  an 
 angel.  And  fo  much  the  more  fure  is  this  teitmioniCjConlidering  it  is  not  kept 
 in  the  bodily  eares ,  where  it  might  foone  vanifh  away , but  in  our  minde  and 
 (pirit :  becaufe  the  fpiritbeareth  record  to  our  fpirit.  And  further;that  the  ho- 
 ly Ghoft  neuer  departeth  from  our  fpirit ,  but  dwelleth  in  vs ,  abideth  in  vs,  „ 
 fpeaketh  in  vs,fheweth  forth  his  power  in  vs,prayeth  in  vs.  Therefore  the  A-  ^***'   *  '^* 
 poftle  {aithjthat  we  haue  receiucd  the  fpirit  ofadoptio5i,by  which  we  crie  Ab-  ^^^"^  ' 
 ba,  fathcr.-as  though  he  lliould  fay,this  teftimonie  of  the  fpirit  is  altogither  fo 
 fore,by  which  he  bearethvs  record  that  we  are  the  fonnes  of  God:  that  pre- 
 fently  without  doubting,wc  can  call  vpon  God,and  eric,  Abba,  Father.  And 
 allthe  eleft  haue  this  tclfimonie^being  made  the  fonnes  of  God  bv  faith,  and 
 being  renued  by  the  holy  ghoff  :and  ingraffed  into  Chrift.For  fo  the  Apoftle  '^mj.f, 
 fpeakethjifany  man  haue  not  the  fpint  ofChrifl:,he  is  not  hisrtheref orc,who- 
 foeucr  is  Chri{h,and  is  ingraffed  into  Chnfl:,  it  is  neceflarie  hee  fhould  haue 
 the  (pirit  of  God.  And  whofbeuer  haue  receiued  and  doe  iniov  the  (pirit  of 
 Ghnff'j  to  their  mindes  the  fame  fpirit  beareth  recorde  .  that  they  are  the 
 fonnes  of  God  ,  and  maketh  them  to  crie  Abba,  Father.  And  it  is  cer- 
 taine, that  no  man  is  renued  by  the  holy  Ghoff, which  is  not  perfwaded  that 
 God  is  his  moil  mercifull  and  mofi:  louing  fatherrand  therefore  can  call  vp- 
 on him  as  a  father.  Therefore  although  all  men  in  that  they  are  aflured  by      "" 
 the  certaintie  of  faith,that  God  is  their  Father,and  they  are  his  (onnes,  do  not 
 thereby  argue  and  conclude  that  they  are  eleded  to  ctei  nail  life;  yet  all  men 
 indeede  haue  thereby  a  fure  teRimonie  of  their  eleftion  to  glorie ;  becaufe  if 
 they  be  the  fonnes  of  God^they  arealfo  heires  ofeternall  life.This  teftimony 
 I  will  briefly  compri(e  within  this  Demonffration:  Who(beuer  call  vpon  god 
 and  in  their  hearts  crie  Abba,Father,they  are  the  fonnes  of  God:and  it  is  cer» 
 taine  that  they  thus  crie  by  the  (pirit  of  God.  And  they  which  are  the  fonnes 
 of  God.arc  alfo  heires  ofeternall  life ,  and  they  haue  beene  predeftinate  to  a- 
 doptionuhercfbreitmuflneedesbe,  that  all  they  which  areperfwaded,  that 
 they  are  the  fonnes  of  God  by  the  holy  ghoft:,are  predeRmate  to  eternall  life, 
 and  mufl  be  perfwaded  ofit.  This  is  the  firff  teRimonie  and  the  firff  wavjby 
 which  Godreuealeth  to  euery  Eleft  man  hispredcRination  :  namely ,  by  the 
 holy  ghoft  within  our  hearts.bearing  record  vnto  vs,that  wearethe  fonnesoF 
 God  in  ChriR,and  by  ChriR.  And  let  this  be  the  firR  argument ,  alfo  fei  uing  VerC^. 
 to  confirmc  our  aUertion.  V"  '^f  ?"' "/ 
 
 the  W'  rdot-  •-  od 
 
 The  fecond  waie,by  which  God  reuealcth  to  euery  man  his  predeRinati-  their  coufcicn: 
 ©n,isbyhisword.Imeanenotanyparncularword,by  which  hee  doeth  de- |^J^^^"^_jJ'"^' 
 dare  to  any  outwardly  in  priuate  and  fpeciall  manner  ,  and  that  in  exprefTe  kngtii  tity  may 
 wordcs,hiseleaion:but  the  generall  word  of  iheGofpeIl,by  which  ChriR  !,;;';'fo[i\[,"" 
 
 2^  Z    2  Callelh  preueltiuauoa*    • 
 
^.;  8  A  £afe  ofconfclence» 
 
 callcth  all  them  which  belecucin  him,  eleft,  both  by  himfelfe  and  by  his  A- 
 poiUcs,a?  in  the  new  Teflament  euery  where  is  moft  manifeft.For  although 
 in  particular  propofition  5  he  fay  not  to  thee,or  to  him  particularly,  Thou  art 
 eleft  toeternall  life:  yet  by  meancs  ofgenerall  propofilions,  he  doeth  as  well 
 conclude  in  the  heart  ofeuery  one  that  beleeueth,  that  heeis  ele(fl:cd:asany 
 man  fhall  be  able  to  conclude  vnto  particular  inen,that  euery  one  of  them  is 
 a  liuig?-  creature  indued  with  reafon  by  this  generaU  propofition:  Euery  man 
 UayiiS(^kS^ creature indHedvptthreafon-.r^z  allumption  beeing ftipprefled. 
 Thercfore  after  this  manner  dealeth  God',  He  hath  chofen  all  and  eucr)'fe- 
 uerall  man  whome  hcewas  to  indue  with  faith,  tohaue  thecuerlafting  in- 
 heritance. 
 
 Furthermore,he  publifheth  it  to  all  the  Elcft  by  the  Apoftles  in  this  genc- 
 «That  whereby  rail  propofition,^^^/  ^//  the  fdithfiiU are  eleB  to  et email  life:  a  the  aflumption  is 
 diT^Sii'pro-  concealed  in  the  word  ofGod.But  when  he^iueth  vs faith ,  he  maketh  euery 
 miiCwfaiUB^eiifc.oncofvstomakeanafrumption  by  hmifelfe  in  his  minde:  But  I  am  of  the 
 fiiithfulhfor  I  findein  my  felfethat  I  truely  bcleeuc  in  Chrift. Therefore  wha 
 is  it  that  maketh  this  concluflon  for  thee, that  thou  art  prcdeftinate  to  eueria- 
 ftin<^  hfe?euen  God  himfelfe:the  propofition  bceing  taken  forth  of  the  gof« 
 pell.and  the  aflumption  procecdeth  of  the  gift  of  faith.  But  that  indeede  by 
 which  wc  properly  attaine  to  the  knoweledge  of  the  matter  contained  m  the 
 conclu(ion,is  the  middle  tearme ,  as  they  call  it.  Wherefore  it  is  manifeft,  that 
 God  by  the  word  of  his  gofpell, where  hee  faith  •,//7^r  all  the  faithfull  are  <>- 
 /<?f7;doth  reucale  to  cuer\'-  mithfuU  man  hisowne  predefl:ination .  Onely  thii 
 one  thing  is  to  be  rcquired,that  the  faithfull  man  hearing  the  vniucrfall  pro- 
 popofitions/inhis  mind  fhould  make  an  aflumption  :  But  I  am  faithfiill  by 
 the  gift  and  graceof  God.  And  is  not  God  faid  to  haue  reuealed  to  euery  mS 
 his  fpcciall  maledifHiion  in  this  generall  propofition  ,  C^rfcdii  euery  one  that 
 ^CHi.27,26  doth  not  continue  in  all  things  that  are  tvrttten  in  this  ^(7(?(^;although  he  (ay  to  no 
 ram  fpecially,thou  art  accur{ed:for  euery  one  doeth  make  this  aflumption, 
 that  he  is  accurfed:becaufe  he  knoweth  mofi:  certainly  that  he  doth  not  conti- 
 nue in  all  things  that  arc  vvritten  in  the  booke  of  the  lawe.  Therefore  the 
 Schoole-men  aredecciued.when  they  fay  ,  it  may  be  that  euery  man  may  be 
 fure  of  his  elcdlion:  namely,  if  G  O  D  which  is  able ,  will  rencale  it  to  him: 
 yet.that  Irc  doth  only  reuealc  it  to  a  very  fcwe ,  as  the  Apodles :  for  God(as 
 hatli  bin  prooued  and  declar€d)euen  by  his  worde,  in  generall  propofitions 
 doth  rcueale  io  euery  man  his  predeftination:  for  what  can  be  more  certainc 
 then  this  demonflration?  Whofoeuer  doe  truely  belceue  in  Chrifl,  they  are  c- 
 leift  to  eternall  life  in  Chrifttbut  I  truely  belecue  in  Chriflj  therefore  I  am  c- 
 le^^ed. But  fome  make  an  exception  ami  fay,that  this  were  a  demonfl:ration, 
 and  that  moft  certaine  and  euidcnt,if  a  man  might  bee  able  to  knowc  that  he 
 were  indued  with  true  faith  in  Chrin::but  here  lieth  all  the  difficuhie.For  ma- 
 ny thinke  that  thev  truely  beleeuc  in  Chrift,whereas  neuerthelefTc  their  faith 
 is  hypocriticall  and  tcmporarie:as  appeareth  by  the  Huangelilb. 
 They  which  doj      Anfwere.'Wc  grauntthat  they  which  beleeue  bv  fuch  a  faith,  which  is  in 
 ki'owThS/    hvpocrifie  &  only  laffeth  for  a  timeuhat  they  are  decciucd  whilfl  they  think 
 bficttie.  that  they  doc  tiuely  belccue^and  yet  doc  not  indeede :  for  they  are  like  them 
 
 whicii 
 
A(afe  of  confcience.  ^p* 
 
 ^vKich  cfreamethat  they  arc  kings,whcn  as  they  are  wr^^  hcggers :  but  wc  fay, 
 that  they  which  bclceue  by  a  true  faith,  doe  know  whether  they  truly  belecuc 
 .or  no:  and  they  arc  not  deceiued  when  they  fay  and  thinke  that  they'truly  bc- 
 lecue.For  they  are  like  vnto  them,which  handhnga  pretious  ftoncjby  i  eafon 
 that  they  arc  indued  with  fenfe,  know  and  fay ,  that  they  handle  it.  And  if  no 
 ^man  might  certainly  know ,  whether  he  bcleeued  truly  ©r  not :  why  doth  the     ^ 
 .  Apoft  le  hyytrieyourfclnes  whether jou  be  in  the  Faith?  An<\  if  it  be  Ib.no  man  ,!       * 
 can  eiier  ccrtenly  know,  whether  he  be  iufli^ed :  confidering  that  they  onely   ^' 
 which  truly  bcleeue ,  can  be  iuftiHed.  And  if  a  man  giuing  credit  to  an  other 
 jnans  words^doth  certely  know  that  he  beleeueth  him:  how  much  more  doth 
 he  know  it,  which  beeing  indued  with  true  faith  by  the  holy  G  hoft,  beleeueth 
 .the  Gofpcl?In  a  word,godly  writers  haue  prooucd  againft  Schoolemen,  that 
 they  which  are  indued  with  true  faith  in  Chriil:,can  notice  ignorant  of  it.  But 
 ((ay  thcy)no  man  is  certaine  of  nis  perfeuerancc  in  faith :  and  therefore  out  of 
 this  vniucrlall  propofition,//if  w/^/c/?  beleeueth,  namely,  ivith  atrue  andconfiant 
 faith,isele3edto  life,  no  man  can  conclude  that  he  is  elefted,by  reafon  that  al- 
 beit he  may  knovv,that  he  is  indued  with  true  faith,yet  he  can  not  tell  whether 
 it  {"hall  be  perpctuall .  This  collection  is  abfurd  y  and  the  learned  haue  fully 
 proouedjthat  true  faith  is  perpetual.  And  therfore  they  which  certcnly  knowj 
 that  they  beleeue  in  a  true  faith,  are  alfo  certaine,  that  the  fame  their  true  faith 
 ihall  neuer  perifh  in  this  world  :  partly  for  the  promife  of  God ,  I  will  put  mj 
 feare  into  their  hearts,:  har  they  may  neuer  depart  from  me:2tnd  partly  for  the  prai-  Ier.;2.49 , 
 er  of  Chrifl:,  I  haue  prayed  fir  thee  Teter,  that  thy  faith  doe  notfaile.  Seeing  it  is  Luk^22.  32, 
 fbjit  is  very  certaincjthar  God  by  his  word,in  which  generally  he  faith,  that  all 
 the  faithful!  are  ele(rt,doth  reueale  to  euery  man  his  eleiflion:  confidering  that 
 the  propofition  taken  out  of  the  Gofpel ,  is  mofi:  certaine,  and  euery  faithful! 
 man  may  certainly  afl"ume  to  himfelfe ,  that  he  is  indued  with  true  faith  in 
 Chrift. 
 
 The  third  way  by  which  God  reuealeth  to  euery  one  of  vs  his  Predcflina-  ZJerf.-». 
 tion,is  by  the  eflPefts  of  predeftination ,  as  well  inward  in  vs,  as  outward  :  by  EytheefFeflsof . 
 which,as  by  certaine  markes  imprinted  in  vs,  he  doth  feale  vs  to  liimfclfe  in  En  ma"y  "ather 
 Chrifl::  and  doth  (b  feale  vs,  that  if  we  lliall  giue  diligent  heede,we  may  there-  hispreddtmatio. 
 by  euidently  percciue,  that  we  are  fet  apart  from  the  common  fort  of  men, 
 which  is  often  called  by  the  name  of  the  world :  that  we  are  foreknowne  for 
 his  (bnnes,and  loued  in  Chrill:,and  predcflinated  to  eternall  life ;  yea,and  that 
 we  appertaine  no  longer  to  the  world,  but  to  that  citic  which  is  aboue ,  that 
 hath  his  foundation  as  the  A  poille  faith  .   And  we  haue  a  twofold  reafon  o^Heb.  /  /.it. 
 this  argument :  one,  becaufe  thefe  effe<5ls(of  which  we  fpeake ,  and  which  vve 
 will  afterward  handle)  God  worketh  not  in  any ,  but  in  his  ele£l ;  as  alfb  af- 
 terward we  will  fliew .  Therefore  by  right  a  man  may,  by  a  true  feeling  and 
 experience  of  thefe  effedls  in  himfelfe ,  be  adiired  of  his  particular  elc<f^ion 
 and  preden:ination,to  haue  fellowfhip  with  Chrifl:  in  all  his  i;races.For  if  pre-  Theeffedisof 
 deflination  (as  Auguftine  witnefTeth)  be  a  preparation  to'the  tleflings  of  ^'jJ'J^^f  °"^,^ 
 Godjby  which  mofl  certainely  they  are  made  free,  whofoeuer  are  made  free ;  are  like  fe^ies 
 therefore  whofoeuer  feeleth  himfelfe  freed  through  thefe  graces  of  God,  |;;^S"g;5;e- 
 may  be  aflurcd  and  certified  of  his  predeftination.  The  other  reafon  is,  that  icaioaki  vs. 
 
 Zz  3  thcfc 
 
«QO  ^/4^  Cafe  ofconfcience. 
 
 thefc  eff€£ls  are  not  onely  the  effeas  fimplie  of  predefti nation ,  but  alfo  fuch 
 effeas  they  are,that  mny  alfo  be  feales  of  it :  namely  in  printing  in  vs  a  huely 
 forme  and  image  of  G  O  D ,  foreknowing  vs ,  louing  vs,  eleftmg  vs .  And 
 therefore,albeit  we  cannot  fee  the  purpofe,  the  foreknowledge ,  the  eledioii 
 and  predeftination  of  God  as  concerning  our  fehies ,  in  God  himfelfe  fore- 
 knowing-,willino- ,  and  electing  vs:  yet  wee  may  beholde  in  our  feluesfome 
 furc  reprefentations  of  all  thefe  imprinted,  and  euen  ftamped  in  vs  by  the 
 Wprde:and  fo  by  the  beholding  of  thefe  formes  and  impreffions  in  our  felucs^, 
 wee  iliall  °afi!y  be  brought  to  the  knowledge  of  thofe  patterns ,  (as  it  were) 
 which  arcin  the  Lord  himfelfe.  The  matter  (by  rcafonit  is  verie  good  and 
 comfortable)maybedeclaredbyafnT)ihtude:Godis  like  vnto  the  funnein 
 rerard  ofvs:  theliinne  when  it  fhineth  vpon  vpon  vs,and  after  a  fort  looketK 
 vs  in  the face,  it  doth  after  fuch  a  fort  imprint  an  image  of  his  light  in  our  eies, 
 that  wee  alfo  in  like  manner  beeing  made  partakers  of  his  light ,  may  looke  a- 
 gaine  vpon  the  funne  it  felfe,and  vpon  his  light:  for  the  light  ofthe  funne  and 
 ills  beames  beeing  fent  downe  vpon  vs,are  beaten  backe  and  refleftcd  againc; 
 towards  the  funne .  So  in  like  manner  tlie  foreknq^d^e  of  God^  by  which 
 he  hath  and  would  acknowledge  for  his  from  all  c!ctfcmrtie,it  alwaies  rcftcth 
 in  God ,  and  cannot  of  it  fclfe  be  pcrceiued  of  vs.But  yet  whileft  God  doeth 
 acknowledge  vs  for  his,he  doth  portrait  in  vs  his  ele^):,  a  certaine  forme  and  i- 
 ma^^eofhis'foreknowledge :  by  \a  hich  hee  maketh  vs ,  renouncing  all  othcf 
 gods,to  acknowledge  him  for  our  only  true  God.Thus  it  commeth  to  paffc^, 
 throuo-h  this  true  knowledge  of  God,which  he  vouchfafcth  vs  and  by  which 
 we  do  acknowledge  God  for  our  God  and  father:  we  mny  after  a  fort  behold 
 '    in  God  himfelfe  his  foreknowledge,  by  which  he  hath  foreknowne  vs  for  \\\i 
 fbnnesFor  firfl:  ofaIl,God  doth  acknowledge  vs  for  his,&  then  the  ele«ft  be- 
 hig  made  partakers  of  this  his  light  and  know!edgc,hecaufeth  vs  i^rlike  mnni 
 ner  to  acknowledge  him  .  To  this  purpofe  ferueth  that  which  our  Sauiou'r 
 ?^L  10.  i4..  Chrift  faith:firft,("faith  he)I  know  my  fhecp,after  he  addcth,and  againe,  I  arp 
 '     '       *  known  ofmine.As  though  he  fhouldfiyjwhiles  I  acknowledge  them  for  my 
 fheepe,  I  make  them  by  meancs  of  tliis  my  light  and  knowledge-that  they  al- 
 fo can  acknowlec!o;e  me  for  their  pa'ior.Sothc  Apoftle  faitli  to  the  Galathi^ 
 iins:whcn  ye  (ball  kno^A'  God,or  rather  arc  known  of  him:  he  teachelh' there* 
 forcthat  G  od  knew  the  Galathians.becaufc  he  had  firfl  acknowledged  them 
 6VX^.  g,      fQ^.i^-,s^in  \S.\%  cternairpredc[linatton:&  by  giningvnto  them  this  his  wifdomc 
 he  made  them  acknowledge  die  true  God  for  their  God .  The  fime  may  bee 
 faid  of  theloueofGod,by  which  he  loued  vsin  Chrift  to  cuerladinglife^be- 
 forethefoundatio  ofthe  world:  god  by  louing  vs  doth  print  in  our  hearts  the 
 imao-e  of  his  louc,by  which  we  may  lone  iiim  againe  fro  otir  hearts :  and  aslt 
 were  by  the  reflciftion  of  the  fnnne  beames  fen  t:  down  into  our  hearts,we  may 
 be  prouoked  to  loue  againc.  For  the  loue  of  God  to  vs  being  eternall,6c  cau- 
 fins:  etcrnallhfe,begett"cth  in-the  time  appointed  a  certaine  loue  in  vs,  fcruing 
 for  his  eternal!  gloric.  And  to  this  purpofe  is  that  of  S.Tohn:  net  thatn^efrj}  Ib^ 
 iJoh.'-r.  iO.  if.cl  Goc\jHit  hecaufe  hefiyfl  Zoned  vs  As  though  he  had  fa  id, therefore  wee  loue 
 iJeh.^.-;.     G  O  D',becaufchcefirn:,that  is  before  the  foundation  ofthe  world  louing  vs 
 Ro^.f.ji^   ^nChrifljbvtheingrauingofliis  loue  inourheaits,caufcihvsto  lout  him  a- 
 
 eaine 
 
A  Cafe  ofconfctenci,  jq^ 
 
 gainc  as  a  fatlier.So  loueis  faic!,(to  wit ,  that  lone  by  wliich  wee  loue God)  to 
 be  ot  Godrthat  is,  to  proceede  of  the  !ouc  of  God  towards  vs.  And  Paul  wri- 
 teth  that  the  louc  of  God,  (namelVjthat  loue  by  which  he  loued  vs)to  be  fhed 
 in  our  hearts  by  tlie  holy  Ghoft  which  is  giuen  ys;and  by  this  fiieddino-  of  the 
 IoucofGodinourhearts,itcommcth  topaife  that  loueis  alfo  wrou^^ht  in 
 cur  hearts  towards  God.  And  therefore  by  that  found  loue  by  which  wc  fcclc 
 our  fellies  to  loue  God,we  are  made  to  knovv  how  great  that  loue  of  God  is 
 by  which  hee  loued  vsftom  all  cternitie  in  Chrift.  And  what  is  that  loue  clfc 
 but  prcdeflination? 
 
 In  like  m3nner,ele£^ion  by  which  he  fingled  vs  from  the  refl:  of  the  world 
 in  Chriftjthat  we  might  be  holy  before  him5begetsin  vs  a  certain  ima^-e  cueii 
 ofGodhim(cife,thatiSjanothereletl:ion,  by  which  we  renouncino-all  other 
 Godswhich  are  worlliipped  in  the  world,  make  our  choice  of  this  our  true 
 God  Iehouah,to  be  our  god,that  he  may  be  ahvaies  before  our  eies,he  which 
 (ancTifieth  vs,and  the  author  ofour  whole  laluation.Wherefore  throuo^h  this 
 ConMant  eleftion  which  is  in  vs,we  perceiae,thatthc  cle^lion  which  is  in  o-od, 
 as  concerning  vs,is  firrae  and  furemot  onely  as  we  gather  the  caufe  by  the  ef- 
 fcft,but  alfo  as  we  gather  the  patterne  by  the  piclurcilike  as  by  the  fimilitudc 
 ofthe  forme  of  a  feale  fafLioned  in  waxe,we  doe  eafily  vndcritand  what  is  the 
 very  forme  and  falhion  ofthe  feale.Therefore  it  is  manifeH,that  it  is  the  man- 
 ner of  God  by  the  effecls  of  his  eleftion  &  predeflination  imprinted  in  vs,  to 
 rcueale  to  euery  one  ofvs  his  own  eleftion  and  predeflination:  And  that  two 
 waieSjboth  becaufe  there  are  certaine  effefts  of  predeflination ,  and  by  the  ef^ 
 fc<^s>thecaufes  are  knowntand  alfo  becaufe  there  are  certaine  Iiudy  types  of 
 Gods  foreknowledge  and  elcifirion^by  which  we  arefealed  vp  vnto  God. 
 
 Now  by  the  imprir.ting  of  thele  formes  &  types  in  vs-asthe  feale  is  in  wax? 
 the  very  frrft  patterns  tliemfclues  areknowne  what  they  arc. 
 
 Furthermore,diat  there  is  no  manele«^ed  toeternall  Iife,which  flial  not  be 
 fealcd  vp  in  the  time  appointed  with  thefemarkesofGodseleclion:  Ttisma- 
 nifefl  out  ofthefe  places  otfcripture,which  treat  ofeledion  and  prcdeftinati- 
 on.The  Apoflle  tcacheth,/^^/  r^e  were  eleEled,that  wee  might  he  holy  and  with-  Sph.  1.4^ 
 mt  blame. K\(o  he  teacheth,that  all  they  whome  God  hath  predeffinated ,  are  'Ao'^.  ^.  J»- 
 likewife  called  and  iufl:ificd,and  by  confequent  indued  with  faith  and  know- 
 ledge ofGod,by  which  they  take  him  for  their  fadienwith  louc  alfo ,  where- 
 with they  loue  him  as  a  father :  Alfo  with  a  good  will  and  conOant  purpofe, 
 by  which  they  defire  conflantly  his  glorie.  Againe,  he  faidi  in  another  place, 
 the  fotindation  Jlandeth  fure,  hauing  this  feale  (in  rcfpeft  of  G  O  D)  the  Lord  2.Ti.2.ip. 
 k»owethwhoare  his.'^owQ  in  refpeft  ofvs ,  hee  putteth  downc  another  feale, 
 f^yinplft  him  depart  fro^y  ifiiijifiitie  which  cafieth  vpon  the  mime  of  the  LordSoY 
 with  this  markc  ,  all  the  cleft  are  branded .  They  call  vpon  the  name  of 
 the  Lord,  and  depart  from  iniquitie  :  Ticking  after  holineife  and  a  2;cod 
 confcience.  And  this  is  that  fcaling  which  is  fo  often  mentioned  in  thefcrip-  ^pcc.?.?, 
 turcs:  As  when  inthc  Apocalyps  itis  faid/.hat  aninnumerable  multitude  was  lohJ.sy. 
 fealed  to  the  Lord  Forjike  as  the  father  fealedlefus  Chrillas  hee  was  m?x\''Cor.  i.zt, 
 8c  Mediator;  fo  alfo  the  refl  of  his  children  he  hath  fealed,&  doeth  daily  feale  ^p^-^-^S» 
 with  fure  notes  and  feales  to  dininguifli  tlicni  from  other  men,  «3c  the  c'hjldrc  ^'  -f-S^' 
 
 Zz  A  of 
 
j^  J  <L^Qa,fe  of  confcience, 
 
 of  this  ao-e.For  God  is  faid  to  haue  annointed  vs ,  and  fcaled  vs,  and  giucn  vs 
 the  earneft  of  his  fpirit  in  our  hearts.Andagain,tohauefealed  vs  with  the  ho- 
 ly rpirit  of  promife,and  that  to  the  daie  of  redemption  .   As  it  is  cafie  to  dif- 
 cerne  a  right  feale  frorn  a  counterfeit/o  the  true  foules  of  G  od  (by  the  fealing 
 of  the  rpirit)are  dirtinguifhed  from  hypocrits,6c  lawful  children  fro  badards. 
 the  chief  .fF«>,      ^t  re'maineth,  that  we  lliould  declare  forae  effeas  of  predeftination :  by 
 cf  predeiinadon  wjiich  ,  as  by  marlccs  and  feales^the  Elcft  may  be  difcerned  from  Reprobates. 
 aJeSSd  TJic  firll  efFcft  Qi  Prcdeftination,is  Chrift  himfclfeias  he  is  a  Mediator  and  a 
 thereprobate.    Sauiour,dwel!ing  in  our  hearts  by  his  holy  fpirit.For  as  we  are  ele^ed  in  him 
 andbvhiTnredecmed-,robythefprinklingofhisblood,vvee  aredenfed  and 
 fcalcdiand  bv  his  dwelling  in  vs  quickened ,  (for  hee  is  our  life,  and  that  eter- 
 iiall)andthcrefol-eweearefeucred  from  Reprobates  which  alwaies  remaine 
 indeath.asintheholy  Scriptures  we  are  taught.  Wee  fay  thatthis  isthefirft 
 effcft  of  Predef[:ination,becaufe  we  can  enioynone  of  the  gifts  of  god,  either 
 of  cle£lion,vocation  or  iudification.cxcept  in  Chrift,  and  by  Chrift:  For  hee 
 hath  poured  out  all  the  effefts  ofpredeftination  into  vs.In  that  therefore  eue- 
 rie  elect  Eiithfull  man  feeleth  Chrift  to  dwell  in  him  ,  and  to  quicken  him;hee 
 hath  a  feale  in  himfelfe,by  w^hich  he  may  know  thathewas  elefted  to  euerla- 
 ftinn-  life  in  the  fame  Chrift :  A  part  and  beginning  of  which  life,is  this  fpiri- 
 tuall  life,by  which  we  now  hue  to  God.  And  as  euerie  man  knoweth  himfelfe 
 to  be  tlie  fonne  of  God  in  Chrift,becaufe  he  calleth  vpon  God  from  his  heart 
 as  a  father:he  may  conclude,that  hee  is  predeftinated  to  be  the  fonne  of  God 
 for  Chnfts  caufe.  And  that  by  this  firft  note  the  faithfull  may  know  that  they 
 ^  arc  ele£l  to  eternall  life:the  Apoftle  flieweth,  Knovpye  not  (faith  \\t)ycHr  felues 
 
 2.  or,iS'S'  ^y^^  j^j-^^  Chrifl  is  inyoti,exceptye  be  Reprobates^  And  no  doubt  a  Type  of  this 
 kind  offealing,was  thatfealing  which  was  done  in  Egypt,  by  the  blood  of  the 
 Lambemamely ,  when  the  houfes  of  thelfraelites  w  ere  fprinkled  with  this 
 bloodjthat  they  might  be  difcerned  from  the  houfes  of  the  Egyptians:  and  ^o 
 be  pafTed  ouer  vntouched  of  the  Angel.  And  by  Chrift^as  by  the  chicfe  ef^ 
 fe(n::yea  arid  the  caufe  too  of  all  the  tnzdi%  which  foIlowe:aIl  other  effefts  of 
 Horn.  B.  30.  Predeftxnation  arc  put  into  vs,and  we  are  fealcd  with  them.  The  Apoftle  na- 
 '  meth  three  principalsjour  calhn"g,(to  wit  effeauall)our  iuftification  and  glo- 
 rification.This  third  efFea:,we  llnall  obtaine  in  the  life  to  come ,  the  two  firft 
 in  this  life. And  to  thefe  two  may  verie  well  be  referred  all  otherrwhich  wcre- 
 ceiue  in  this  life  by  Chri  ft,with  the  effcftuall,  we  ioyne  a  found  hearing  of  the 
 word  of  God,and  the  vnderftanding  of  it,accompanied  with  great  and  con- 
 ftant  delight  and  ioie:faith  alfo  and  a  true  knowledge  of  thedeitie,humanitic> 
 and  officeofChrift.  Vnto  iuftification,wereferre  a  perfwafion  ofthe  remifli- 
 on  of  our  finnes  by  Chrift(for  by  this  w^e  are  iuftified:)and  regeneration  too, 
 or  fanftification,and  renouation  of  life,a  good  confcience,1oue  not  fiignedja 
 pure  heart  and  cleane,patience  in  aduerfitie,  and  boafting  in  tribulation ,  all 
 good  works  and  fruits  ofthe  fpiritradde  hcrevnto  the  crofTe  it  fe1fe,which  wc 
 beare  for  the trueth  ofthe  gofpel;wherefore,who{beuer  feeleth  that  hee  iscf- 
 feftually  called,thathee  doth  willingly  heare  the  w^ordjthat  hee  doth  belceue 
 the  2;ofpel],thathc  is  fure  ofthe  remiffion  of  his  finnes,  that  hee  burneth  with 
 tnieloue  to  lus  neighbour  jthat  hee  is  bent  to  euery  good  worke:  hee  cannot 
 
e^Cafe  ofconfcience.  703 
 
 butmuft  needes  bee  perfwaded  of  his  eleftionrfor  Godonclydoetlicom- 
 niunicate  thefe  vnto  the  ele<^ .  Therefore  it  is  plaine,  that  the  elect  are  confir- 
 med in  the  affurance  of  their  eledion ,  by  the  effefts  of  Predelliiiation^  and 
 that  there-is  a  threefold  waic,by  which  G  od  reuealeth  to  euery  man  his  Pre-  • 
 deftination. 
 
 But  if  any  Hiall  take  an  occafion  the  rather  of  doubting  of  his  ele^lion^then 
 of  confirniinghirnfelfe  in  it ,  of  that  which  hath  bcenefpoken  as  concerning  Thewelkntjo/ 
 thefruites  ofthcfpiritjandthceffeclsofprcdcftination  :  and  that  peraduen- o'-j.rf^ita.is  ww 
 turc  becaufe  he  can  feele  in  himfelfe  few  &  verie  weake  fruits  of  regeneration  4iJ"fon7by  St 
 and  election  :yet  let  him  not  be  difcouragcd,  neither  let  him  doubt  of  his  ele-  ^"i«u  iiir.y  bee 
 ^ion:butlet  him  vnder(et  himfelfe  with  the(eproppes.Fir(l:ofall,  if  euer  hee  /  ^/^*^ 
 truely  felt  in  himfelfe  that  teftimonie  of  the  fpint  (which  before  I  inentio-  c-  i 
 ned)  namely  that  heeis the  ionneofOOD  :let  him knowevndoubtedly,   ■<    '  '  ' 
 that  he  is  fuch  a  one ,  and  therefore  eleftcd  to  eternall  life.For  the  holy  ghoil 
 neuer  beareth  record,or  perfwadcrh  a  man  of  that  which  is  falfe ,  for  he  is  the 
 {pirit  of  trueth.  And  they  are  not  the  fonnes  of  God  ,  except  they  haue  becne 
 predeilina':e(as  the  Apoftle  faith)to  adoption  by  Chrifl:;  and  none  that  is  the 
 Sonne  of  God  and  a  man  elefted.,can  be  made  a  reprobate,  and  the  childe  of 
 thcdeuill-Thercfore,albeitheefcelcin  himfelfe  both  few  and  feeble  effctfls 
 ofregeneration,yet  let  him  not  doubt  of  his  election:  otherwife  hee  fhall  dif- 
 grace  the  teftimonie  which  he  hath  receiued  of  the  holy  Ghoft,  yea  and  that 
 too  which  as  yet  heecnioycth:  although  peraducnture  by  reafon  that  his 
 minde  is  troubled  by  euill  affeiftions  ,  that  tcftimonie  of  the  holy  fpirit  can 
 fcarfcbeheardin  him.  Forthe  true  teftimonie  of  our  adoption  by  the  holy 
 Ghoftjbeing  once  giuen  vnto  our  fpirit,lafl:eth  for  euer:although  it  is  other- 
 whiles  heard  more  plainelv,  and  at  other  times  is  more  flenderly  and  fcarccHowe.imanmay 
 percciued.But  howe  ((ay  you)  may  I  knowe ,  whether  the  tefbmonie  doeth  l<nowe  whether 
 proceedefrom  the  holy  Ghoft ,  and  therefore  whether  it  bee  a  true  and  cer-  vvbich  il'^mlnof 
 taine  teftimonic.I  anfwer  firfl:  by  the  perfwa{ion;fecondly ,  by  the  manner  of 'j^^^pi'^j^c  of 
 the  perfwafiondafth'jby  the  effects  of  this  teftimonie  and  perfwafion.For  the    ^  '^'"''  ^  "^ 
 firftjthc  holy  Ghoir  doeth  not  fimplie  fay  it ,  but  doth  perfvvade  with  vs, 
 that  weare  the  Sonnes  drawne  ofGod;andno  flelli  can  doe  this.  Againe  hce 
 perfwadcs  vs  by  reafbns  drawn  not  from  our  workcs ,  or  from  any  worthi- 
 neOTcin  vsibutFrom  the  alone  goodneffe  of  God  the  Father ,  and  grace  of 
 Chrift.In  this  manner  the  deuili  will  neuer  perfv\'ade  any.  Lallly,  the  perfwa- 
 fion  of  the  holy  GhofI  is  full  of  power ,  for  they  which,  are  peifwaded  that 
 they  are  the  fonnes  of  God,cannot  but  needes  muftcall  him  Abba,  Father, 
 and  in  regard  ofloueto  him, doc  hate  finne^and  whatfbeoer  is  difagreeingto 
 hiswilhand  onthecontrarie,theyhaaea{bundandaheartiede(ire  to  doehi.^i 
 will.If  at  any  time  thou  haft  felt  in  thv  felfe  any  fuch  teftmionie,perfwadc  thy 
 fclfe  it  was  the  tefiimony  of  the  holy  ghoft:and  that  very  true  and  certain  too: 
 and  therefore  that  thou  art  the  child  of  God,  and  predeftinate  to  eternall  life. 
 This  is  the  prop  by  which  wee  muft  vnderfet  that  weake  bclccfc  wee  liauc  of  , 
 
 our  certainc  eleftion  to  eternal  life.Againc,hold  this  without  wauering  what- 
 foeuer  thou  avtjthat  art  tempted  to  doubt  of  thvcleftion:eucnas  nothing  is 
 required  at  our  hands  to  worke  our  ekdion ;  (for  G  00  chcfe  vs  of  his  onely 
 
 siKerc 
 
WTierebyaman 
 OiJy  knovvvvlle- 
 thclhisf.;ithbe 
 ti\ii  £xith  or  nor. 
 
 «04  ACAfhofconfcUnce* 
 
 niccrc  goodncs)  fo ,  that  wc  may  truly  know  whether  wc  be  e1e£l  or  not :  thij 
 one  thino-  fhall  be  fufficient,  namely,  if  we  (hall  attaine  to  thecertainc  know- 
 lecl"-e  of  thisjthat  wcare  in  Chrifl:,ancl  partakers  of  him;  for,hcthat  is  now  in- 
 grafted in  Chril1:,ancl  is  luliifiedjit  cannot  be,but  that  hewas  elected  in  Chrift 
 before  the  foundation  of  the  world . ,  And  that  we  may  be  in  Chrifl; ,  faith  is 
 both  required, and  is  fufficientrnot  perfed  faith,but  true  fiith,  though  it  be  {o 
 litde  as  a  graine  ofmufhrd  feede,and  feeble  like  a  young  borne  babe^and  that 
 fore  difeafcd  too.Now  that  failh,which  is  a  liuely  &  a  true  faith  laff  eth  alwaies 
 as  hatli  beenc  before  declared ,  neither  can  it  at  any  time  altogether  faile.  And 
 fo  it  commcth  to  palTe ,  that  they  which  once  haue  beene  truly  ingrafted  into 
 Chrifl:,  remainc  alwaies  and  continue  in  him  ,  according  to  that  faying ;  All 
 (hat  mv  Father  p-iucth  me  ,  fliall  come  to  me :  and  he  which  commeth  vnto 
 me  1  will  not  calf  forth.  That  is  trueno  doubt,  that  looke  how  much  thefhith 
 is  more  pcrfc<ft ,  fo  much  the  greater  power  it  hath,  to  knit  vs  more  and  more 
 to  Chrifl: :  and  therefore  we  muff  alwaies  cndeauour  to  encreafe  in  faith-  Yet 
 for  all  that ,  this  is  nioft  certaine ;  one  little  fparkle  of  true  faith  is  fufficient  to 
 cno-raft  vs  into  Chr)n: .  And  for  that  caufe ,  we  muff  in  no  wife  doubt  of  our 
 en'»^raftin«>-  into  Chntl,  and  cf  our  eleftion  too  by  reafon  of  the  weakneffe  of 
 faidijandihefmili  and  flendcr  fruits  it  bringeth  out. 
 « ..«=..  a .u...  -^"^  ''^^''^  ^■''^'^  ^  certcniy  know  (fay  you)  whether  my  faith  he  a  true  and 
 miyTnovv  wiie-  llusly  faith,  or  not  ?  Oat  of  the  fime  grounds,  from  whence  the  teflimonie  of' 
 thci  hisf.ithbe  ^^^^  adoption  is  perceiued.  Fn  (f  of  all,if  you  fxiall  truly  fecle,that  you  are  per- 
 fvvadcd  of  the  truth  of  die  Gofpel ,  yea  and  that  all  your  finnes  are  pardoned 
 you  for  Chn(l-,and  you  receiued  to  fauour.  Againe ,  if  you  fee  that  this  per- 
 fwafion  is  2;roundcd  not  vpon  any  merits  ofyours ,  but  on  thefble  goodnes 
 ofGod,and  grace  of  Chriif. 
 
 LaPily,  if  you  feele  fuch  a  confidence  to  approach  vnto,  and  call  vpon  the 
 Father,and  fuch  a  loue  towards  him  &  his  Sonne  lefus  Chriff  ,that  ye  do  hate  . 
 and  deteff  whatfbeuer  is  againfl:  his  glorie(as  all  finne  is)and  on  the  contrarie, 
 be  carried  awav  with  a  delire  to  doe  thofe  things  which  ferue  for  the  aduan- 
 cing  of  his  gloiie.-and  therefore  that  you  loue  all  thofe,which  defire  and  feeke 
 the  {aiTie,as  the  brethren  and  friends  of  Chriff .  For  thefe  be  the  cfFeft s  which 
 can  ncuer  be  feuered  from  true  faith.  And  this  is  the.  difpofition  of  true  faith: 
 therefore  as  long  as  thoufeelefl  thefe  effeftsinthy  felfc,  albeit  very  flendcr 
 and  gready  lang'uifiiing.yet  afTure  thy  felfe  thou  art  indued  with  true  fiith,al- 
 thou'^h  it  be  weake:and  therefore  thou  art  in  Chrifl:,yea  and  in  Chuff  ele6f  ed 
 too.  Wherefore  thou  muff  not  doubt  of  thy  filuation  and  eledion,by  reafon 
 of  thy  daily  f!ippes,proceedingfrom  thy  wcaknes  of  faith,nonotfor  hainous 
 Ci  imes :  like  as  neither  Dauid  for  his  adultcric  and  murder ,  not  Peter  for  his 
 threefold  deniall,did  defjiaire  of  their  ele<ffion  :  which  appearcth,in  that  bcC'- 
 ing  plunged  in  the  very  gulfcs  oftheir  temp  tations,they  held  faff  their  faith  as 
 an  anker,and  called  vpon  God.This  is  the  fecond  prop.  La(fly,in  no  wife  we 
 muff  forgetjUamely  that  our  eleftion  is  certen  and  immutable:  and  therefore, 
 as  it  is  done  without  refpert  ofany  works  ofours:fb  in  like  fort  it  can  neuer  be 
 changed  by  any  of  our  euili  dcferts.  For  as  it  firff  proceedecHro  the  onely  ficc 
 purpofe  of  Godifo  Jt  is  grounded  dieron.Truc  it  is:vvc  prcuoke  G cds  wrath 
 
 agamft 
 
ACafeofcdnfitence.  7  05; 
 
 againftvsbyour  finnes ,  and  ne'jther  will  Godkt  themtfcnpe  vnpiinifhed, 
 hm  he  chaftifeth  vs  by  diuerfejboth  inward  and  outward  fcourgcs:as  may  ap- 
 peare  in  Dauid  aboue  all  other.  Yet  for  all  that,it  is  his  good  pleafiirejthat  for 
 liis  goodnes  fake  6c  truth/or  the  obedience  of  Chrifl;,that  his  purpofe  fhould 
 remaine  furc ,  and  our  eledion.  So  it  commeth  to  palTe ,  that  he  giueth  vs  re- 
 pentance anew,to  raife  vs  vp,and  to  receiue  vs  to fauour.  Theiforc,although 
 for  the  prefcnt ,  thou  feelefi:  thy  felfe  to  be  of  weake  faith ,  and  to  haue  fallen 
 to  diuers  finnes:  yet  wheras  hertofore  thou  hafl  had  many  &  euident  teftimo- 
 riies  of  thy  eleftion ,  as  the  teftiraonie  of  the  holy  Ghofl,  5c  the  teflimcnic  ta- 
 ken from  fiithjand  the  effedls  of  faith:  at  this  prefcnt  afiuredly  thou  canfl:  not 
 doubt  of  thy  elcdion,for  thy  finnes  committed,but  thou  flialt  much  derogate 
 from  this  free  ele£lion,&  alfo  from  the  teflimonies  of  thy  eleftion  heretofore 
 enioied,yca  &  thofe  which  yet  thou  enioyeft.For  if  thy  lins  difpleafe  thee,and 
 thou  denreft  to  liue  without  blamcjonly  for  that  thy  finns  difpleafe  thee:  why 
 now  thou  hafl  a  new  teftimonle  of  thy  election:  for  fuch  repentance  as  this  is, 
 is  only  proper  vnto  the  elect.  Therfore^by  thefe  three  props  we  muft  vphold 
 our  faithj  as  touching  eucry  ones  particular  eledlion.  And  thus  much  as  con- 
 cerning the  ccrtenticjwith  the  which  euery  man  mufl:  be  pel  fwaded  that  he  is 
 elected  inChrifl:  to  eternall  life,  before  the  foundation  of  the  world. 
 
 Aflertion.  II. 
 WhofoeHer  are predelii-r^ated  to  the  end,  thejare  alfo  predefiinate  to  themeanei 
 Ippithoiit  rehich  they  cannot  at  take  to  the  end.:  and  therefore  Oi  the  eleU  necejfarily  at 
 lemth  doe  come  vnto  the  ende,  by  reafin  of  the  certentie  of  their  ehUion  \fo  alfo  by 
 reafon  of  the  fame  certentie,  it  isnecejfarie  that  they  fhopJdbe  traced  through  thofe 
 meatjes  which  tend  to  the  fame  ende. 
 
 WE  mufl  markc  the  endc  to  which  we  are  predellinatc ,  and  to  which  Theenc'.of  onr 
 we  fay  that  one  day  we  lliall  be  brought:  for  there  is  n  double  end  of  ^ 
 our  ele£lion  :  the  one  concerneth  the  ele<ft  theinrtiueSjnarnely  their  glorifica- 
 '  tion,  or  their  eternall  life  and  glorie  in  heauen.  Of  which  is  fpokcn_,  Rom. 8. 
 The  other  concerneth  God  himfelfe  which  chufeth,  namely  j  the  glorie  of 
 God  :  that  is^that  the  glorie  of  his  grace  may  be  knowne ,  and  eternally  made 
 manifedj  of  which  ismention  m:tcle,Eph.  1.  Both  of  them  arefb  coupled  to- 
 gether J  that  whofceuer  are  pr.Tclcfted  to  the  firft,  are  alfo  predcRmate  to  the 
 latter ,  and  the  latter  followeth  of  the  former.  For  the  more  we  iliall  be  made 
 partakersof  thef^raceof  God  and  the  hcauenly  glone:  fo  much  alfo  more 
 and  more  fliall  the  glorie  of  God  be  maderaanifeftin  vs.  But  bccaufethe 
 cnde  which  concerneth  G  od ,  is  almoO:  all  one  in  the  reprobation  of  the  wic- 
 ked, and  in  the  predeftinntion  of  the  Saints :  namely,  that  by  the  faluation  of 
 thefe  which  proceedeth  of  his  mcere  goodnes  >  the  glorie  of  his  grace  is  made 
 rnanifen::ro  alfo  by  thciulf  damnation  of  the  other, the  glorie  of  his  diuine  iu- 
 flice  may  be  made  kno  A'lig  to  aJl.  NenertheledejConfidering  that  d^e  eridc^to: 
 which  die eleft  lliill  attaine , is farre diuersfrom  that(ror  it  is  eternal] l!rc)vn- 
 to  which  the  reprobates  are  appoinfod  (for  that  is  eternall  death:)  tlnrefore- 
 the  endc  of  which  we  treat  in  this  affertion ,  is  our  eternall  jrlorification  and  e* 
 ucrlafhng  life  in  heauen. 
 
 Let  v&  aavY  ics  in  die fecond  place ;,Avhst  are  tliQie  m.canes.,.by  Y»h3ch  thic 
 
TK«  roeanfj  to 
 
 f?iiichwi.irepre- 
 deitinaccjhow 
 many  they  ue, 
 aodwhidi. 
 
 £ph.2.20. 
 
 Thtfirftbeneiic 
 of  Godjprede- 
 r-itiut.ng  vs  is 
 Cbriil. 
 
 fph./.^.^C 
 
 jq6  tACAfeofcmfcUnct, 
 
 clc<fl  arc  brought  vnto  this  end :  and  therefore  to  which  meanes  we  hold,  thk? 
 all  are  prcdeftinatc  whofocuer  are  prcdcftinate  to  the  ende .  And  they  are  of 
 two  forts ,  fomc  of  them  are  fo  ncceflarie  vnto  all ,  that  without  them  no  man 
 iimply  can  attainc  vnto  eternal  hfeand  glorie:and  they  are  Chrifl:,as  he  is  mc- ' 
 diatour  and  high  priefi,and  his  obedience  and  iuftice  (for  without  Chrift  no 
 man  can  befaued:)alfo  our  effcftuall  calling  to  Chrift  by  the  holy  Ghoftrand 
 that  which  foUoweth  this ,  is  our  iuftification ,  yea  and  our  regeneration  too. 
 For  thefe  foure,predcftination,vocation,iulhficationjand  glorification.are  fo 
 hnkcd  togither ,  that  it  is  not  poffible  to  feuer  the  one  from  the  other .  And " 
 therefore  no  man  can  be  glorified,  which  is  not  iuftified,  and  no  man  can  be 
 iufhficd,  which  is  noteffeilually  called ,  as  alfo  no  man  can  be  effeftually  cal- 
 led whichis  not  predeftinate:therefore  without  thefc,notfo  much  as  children 
 and  infants  can  be  brought  to  this  ende  of  eternall  glorie.  And  therefore  eucn 
 all  the  eled  infints  are  inwardly ,  in  a  certainc  peculiar  manner ,  by  the  holy 
 Ghofl:,called,and  iuftified,and  glorified.  Now  there  are  fome  certain  meanes 
 annexed  vnto  thefe ,  which  albeit  they  haue  no  place  in  infants ,  by  reafon  of 
 their  age,yet  they  belong  to  all  other  eleft,howfocuer  they  are  found  in  fome 
 more  plenteous  &liuely,and  in  other  fome  more  flender '&  weake.Asname- 
 ly,a  huely  faith ,  the  hearing  of  the  word ,  a  deteftation  of  finne ,  the  loue  of 
 righteoufnes,patience  in  aduerfitie,a  care  to  doe  good  workes(and  fuch  like) 
 all  which  the  Apoftle  comprehendeth  vnder  the  name  of  good  works;  when 
 he  {■&\^,th(itn>e  are  creaU£i,that  iSjborne  a  new  in  Chntt^vfitogoodrpori^.whrch 
 God  hath  prepared,  that  we  might  walks  in  them,  that  is^  that  we  mio-ht  lead  our  ' 
 liues  in  them,and  fo  walking  at  length  might  come  to  eternall  liferfor  without ' 
 them,we  cannot  come  to  eternall  glorie;  but  by  them  God  trayleth  vs  thither. 
 Therefore  we  fay,that  all  which  are  eled  to  that  ende,  are  alfo  predeftinate  to 
 the  fame  meanes.  For  predeftination  is  not  onely  of  the  ende,  but  alfo  of  the 
 meanes  which  concerne  the  end:and  all,as  well  the  ende  as  the  meanes  are  the 
 €ffe(n:s  of  predeftination.  And  thercforeit  is  very  true  which  Auguftine  faith: 
 Predeftination(faith  he)is  a  preparation  to  the  graces  of  God,  by  which  they 
 indeed  arefreed,whofbeuer  arc  freed. 
 
 Therefore,  the  firft  gift  of  God(that  we  may  briefly  confider  the  effects  of 
 predeftination)prepared  for  all  the  eleft ,  without  which  they  can  inno  wife 
 come  to  the  ende;  and  thacforQi\\Q firfi ejfe5i  of  predeflmatioyt  ii  our  Lord lefmy 
 rvith  his  obedience,  merits,  death,  refurreEiion,  glorie :  namely ,  in  that  reJpeB  he  is 
 made  mcdlatour  betweene  God  the  father  andvs,andthe  head  of  all  the  eleSf.  And 
 thcrefore,in  as  much  as  he  is  fuch  a  one,  he  is  alfo  the  caufe  of  all  other  graces 
 and  benefits,w  hjch  come  vnto  vs  by  the  free  predef^ination  of  G  od.  For  the 
 effeas  of  prededination  arc  fo  ordered  among  themfelues  that  the  firft.which 
 goe  bcfore,are  the  caufes  efficient,  or(if  we  will  fo  fpeake)  the  materiall  caufcs 
 of  the  latter,,  and  thofe  that  follow.  Therefore ,  feeing  Chrift  is  the  firft  effed 
 of  predellmation ,  he  is  alfo  the  caufe  of  all  other  effefts ,  by  whome  we  arc 
 made  partakers  of  them.  The  Apoflle  therefore  faith  very  well  to  the  Ephe- 
 flans:In  the  firil  place(faith  he) we  are  cleared  in  Chrift,  namly  as  in  the  head, 
 to  be  his  members.  Secondly,  he  writeth  that  we  arepredeftinate  to  adoption 
 by  Chrjftjiiamely  to  obtaine  it:  for  we  arc  adopted  into  the  fonnes  of  Goc\  m 
 
 Chrifl,, 
 
A  Cafe  confcienre.  -?  ^  y 
 
 CIiriH:  J  thefirfl:  begotten  fonne  of  God ,  cHid  by  making  vs  partakers  of  his 
 fonf  hip ,  we  .-re  really  made  the  Tonnes  of  God ,  yea ,  and  we  arc  alfo  indued 
 with  his  fpjrit  too  ,  that  we  mi»ht  be  borne  anew.  Thirdly,  (laithhejwe  are  Gal.4.6» 
 made  acceptable  and  beloued  vnto  the  father,and  his  beloued  ronne,namely, 
 Chrin.Fourthlvjthat  we  haue  our  redcmptio  in  the  fame  Chn(},by  Iiis blood, 
 and  haue  obtained  remiflion  of  finnes,  and  all  wifdome  and  vnderlbndingjas 
 well  in  hcaucn  j  as  in  earth.  In  a  word ,  the  Apolile  llieweth  there(as  alfo  elfe 
 where)  that  whatfoeucr  benefits  we  ^ot^  or  iliall  hereafter  obtame ,  counting 
 from  our  eternal!  ele<n:ion,euen  vnto  our  glorification:  all  thofe  we  now  doe, 
 and  ihall  obtaine  hereafter,in  Clirif},and  by  Chrifl: .   Therefore ,  whofocuer 
 are  defied  to  eternall  life  ,befidcs  tins  that  th.ey  arc  eleftcd  in  Chrifl: ,  they  arc 
 alfo  predeftinate  to  Chi  iff,rhat  iSjto  hauc  fcllowihip  with  him,  that  they  may 
 by  him  enioy  all  other  benefits.  The Jecond benefit  ofGodandeffeB  ofourprede-  ^  'Xim  1  9 
 filnatton ,  ts  our  e^eSittall  calling  to  Qorifl,  and  to  ht^  ^c^el^  in  which  the  ehU  are  ^^^  g^  ,  p^ 
 e^e/y  called:  becaufc  it  is  by  the  purpole  ^u^\  grace  ofGod,  which  is  giuen  vs 
 in  Chrirt .   And  an  efftiftual!  calling  is  knowne  by  the  effefts ,  two  of  which 
 proceed  direftly  from  x :  a  heartte  kind  of  hearing  the  word,and  the  concei- 
 uing  of  It  with  a  very  great ,  conlbnt ,  and  contmuall  delight ,  and  a  true  and 
 fure  belcefe  of  the  word  of  the  Gofpel.Thence  it  is  that  Chrift  fiith,  ff^ho  is  of^^h.S.-fZ* 
 G'o^(faithhc)namcly,  byele<fl:!onand  effeftuall  cziWmg  y  heareth  the  word  of 
 God,\txy  willingly  ,and  from  his  heart.and  that  continually:  but  ye  heare  not, 
 becaufe  ye  arc  not  of  God.  And  this  calling  is  wrought  not  oncly  of  the  prea- 
 ching of  the  word(as  it  is  in  all  that  beof  yeares)but  alfo(and  that  chiefly) with 
 the  inward  infpiration  of  the  holy  Ghoft,  whiles  that  the  Father  drawetb  thera 
 by  his  fpiritjwhome  he  will  haue  to  come  to  Chrifl:  Which  alfo  was  faid  to  be 
 done  in  infants.  For  this  callmg  is  the  beginning  of  faluation  cuen  in  this  life  : 
 and  therefore  it  is  the  Apoilles  manner,  in  the  beginning  of  his  Epiftles,  to 
 make  mention  of  this  calling,naming  all  thefaiihflill,7/?^/^i»/'/  called:  There-  %cm.  1.7. 
 fore  it  mufl:  needcs  be ,  that  all  they  which  are  clewed  in  Chriff ,  niufl:  alfo  at  /.[or.i.2,s» 
 length  effectually  be  called  and  drawne  to  Chriff.  ^-^fier  an  ejftUuAll  calling  Tit.i.i, 
 followeth  Faith,  the  effetl  ofpredejlur.-^iion ,  which  is  /aid  to  be  pecf.liar  vnto  the  c- 
 /f/5?:  And  without  which(as  the  Apoille  fluth)it  is  not  pofllble  to  pleafe  God.  Hehj  1.6. 
 Tor  by  It  we  are  ingrafted  1:1:0  Chnfi,  and  are  made  the  members  of  Chrijl ,  and 
 without  fniih  no  man  can  he  (}it;-:-d.  ^  ^ 
 
 And  that  this  is  nn  eifcft  of  Prec'ellination  the  Apoflle  plainly  fliev/eth,  ""^  '^' 
 when  he  fiith ,  diat  he  had  obtained  mercie,  (namely  in  Gods  eternall  prcde- 
 ftination)  that  he  might  beleeuc.  Wherefore  j  whofoeuer  are  predeftinate  to 
 obtaine  eternall  life  m  Chriff  and  by  Chrift,  they  arc  alio  c!e6l  to  haue  the  ve- 
 ry gift  of  faith.  Therefore  it  mult  needs  be,that  at  length  they  fhall  beleeue  in 
 Chriff.  The  fourth  benefiti-s  luftification ,  that  is,afeep^irdomng  of  our  jtnnes^and 
 the  imputation  of  the  rightecufttcs  of  Chrifl ,  for  it  folloneth  Faith :  becaufe  who  foe- 
 tier  are  indued  with  true  fnth  in  Chrifl,  are  alfo  inflif^ed .  And  thatiuflifjcation  ^         - 
 is  an  effeift  o?  prederhnnrion  ",  the  Apoffle  fheweth  when  he  puttcth  it  after  ^^,  '    '^  * 
 calling,be.'\?re  which  he  fcttelh  predeflination,   Andwhen  hefliiih,  that  we   '^ 
 are  cleft  in  Chriil ,  th:it  wc  might  be  holy  and  without  fpot  or  blame  in  the 
 prefencc  of  God :  ^vA  that  this  is  aatdone  while  v^'e  are  in  thi5  woi  W ,  but  by 
 
die  pardoning  of  all  our  faults ,  and  by  the  imputation  of  his  ^crfcft  otcdi- 
 cncc.  Wherefore  it  rouft  needs  be,that  all  the  ele^t  fliall  beiuftihed,  and  be  ta« 
 ken  for  moll:  pure  and  without  blame  in  GoAs  prcfcnce.  fVith  iupjicaiion  is 
 ioyned  regeHeration,andfanSlificatton  by  the  holy  Gkoji:  ?iamelj,rMles  rveAre  madt 
 new  creatures  by  him,andthefomes  ofGodtooinot  oteiy  by  adoption ^  but  alfo  by  re» 
 generation.Yor  when  Chrifl:  iuftifieth  vs,lie  doth  not  onely  forgiue  vs  our  vn- 
 i-ighteoufues,  3i  impute  his  righteoufnes  to  vs,  but  alfo  he  t.iketh  from  vs  our 
 ftonie  heart,  &  2;iueth  vs  a  fleiliie  heart  of  his  owne:  and  he  flrips  vs  of  our  old 
 man, 6c  puts  on  his  ncwraan.Laftly,hc  takcth  away  the  corruption  of  our  na-^^ 
 Enh  f  4.  r    ^^^^»  '^"^  makes  vs  partakers  of  his  diuine  nature :  and  fo  indeed  of  the  (bnnej> 
 lob'  6'  of  men,he  makes  vs  the  fonncs  of  God ,  and  his  brethren  too.  Therefore  it  i^^ 
 faide,  that  we  are  predeftmated  to  adoption  by  lefus  Chnll  and  eleft,that  wc 
 may  be  holy  without  blame ,  and  that  which  is  borne  of  the  fpirit  is  called  /pi- 
 rit.Therforcthcele£led  to  etcrnalllife,mun:  needs  be  begotten  anew  to  betlie 
 fbnnesofGod,and  be  made  partakers  of  the  diuine  nature,andbea  newcrea-^^ 
 ture in  Chrilt.  Hence  i^neth  thejtxt  ejfeB:  offredefiwationytvhich  is  heedfuHy  to  be:,,, 
 regarded:  thelotte  ofrighteofune^e ,  and  the  detejiation  offlnne.  For  in  regenerati- 
 on, the  affections  are  principally  channged.  Namely,  the  affeftions  of  the  corrupt 
 nature  and  fleOi ,  into  the  affe^lions  of  the  diuine  nature  and  fpirit.   Hence  it 
 Rom.  S.  /.     ^5,  that  the  Apoftle  faith ,  that  they  which  are  borne  anew ,  doe  walke  accor- 
 andf,  ^'"S  ^<^  ^^  (^mt. ,  and  not  after  the  flefh :  and  not  to  (auour  the  thinp  of  the 
 
 flefh,but  the  things  of  the  fpirit.  And  the  chiefe  affeftions  of  the  flefn,are  the 
 louc  of  finne,  that  is,the  concupifcence  of  the  fiefh :  and  contrariwife  the  ha- 
 tred of  righteoufneffe ,  and  the  lawof  God ,  which  are  notof  the  Father,  but 
 ofthe  world.  Therefore  the  chiefe  affeftions  of  regeneration  and  the  fpirit, 
 are  the  loueof  righteoufnefle  and  ofthe  law  of  God,  and  the  hatred  of  finne. 
 For  that  which  is  fpoken  chiefly  of  Chnft :  Thou  haft  loued  rightcoufneiTc, 
 ^jM  4-S'  « .  and  hated  iniquitie  *,  is  to  be  vnderflood  of  all  the  members  of  Chrift,endued 
 with  his  fpint ,  becaufe  it  is  truly  accomplifhed  in  them.  Hence  it  is,  that  Da- 
 uid  who  in  himfelfe  did  reprefcnt  the  difpofition  of  all  the  regenerate,  faide 
 Tfal,  lip.      of  himfelfe,  Ihaue  loued  thy  law,  thy  law  is  m  the  middle  of  my  heart ,  Ihaue  hated 
 i  13.  &  40 .  a/I  the  workers  of  iniquitie ,  I  will  not  (ttte  with  the  wicked .   Alfo  Paul ,  I  amde- 
 S.<^  10 1.  ^,  liqhted,  (iiith  lie,  in  the  law  of  God,  according  to  the  inner  man :  that  is,  in  as  much 
 €^  26.T.       as  I  am  borne  anewe.  And  no  man  doubtcth ,  but  that  both  thefe  afFe(n:ions 
 Uom.7,22.    are  the  cffedts  of  predeftinntio,exccpt  he  be  ignorant  that  all  thefe  are  the  gifts 
 of  God :  which  as  in  time  he  beftoweth  on  his ,  (0  alfo  he  hath  decreed  to  be- 
 ftow  them  on  them  before  the  foundation  of  the  world.  And fiom  thefe  tw9 
 affeffions,  beetng  the  fr/ffimts  ofregeneratirn,  arifcth  a  care  and  endeauour  to  doe 
 goodwerk^s,  that  is,tofUe  finne ,  andto  fulfill  the  law  of  God:  which  is  the  feauentk 
 cjfeH  ofpredejliijation.  For  he  which  hatcth  anything  from  his  heart,  he  ta- 
 keth  hecde  of  it  as  much  as  he  can,  and  he  fleeth  from  it ,  and  efchewcth  it : 
 and  on  the  contrarie ,  he  which  loueth  any  thing  from  his  heart ,  that  alfo  he 
 fceketh  after ,  and  endeauoureth  himfelfe  to  the  compafling  of  it .  Therefore 
 sJok.2'7.     the  Apoflle  lohn  ,maketh  this  a  chiefe  difference  betweene  the  foimcsof 
 God,  and  the  children  of  the  dcuill  ,that  is,  betweene  them  that  are  borne  a- 
 Rcw ,  and  them  that  arc  not  borne  anew :  that  the  children  of  G  od  both  louc 
 
 and 
 
^MeofconfcieKCe.  -op 
 
 and  c!oc  nglitccufneflfc  ,  and  the  children  of  the  deuill  loue  finne,  and  doc  it : 
 as  alfo  the  dcuil!  finned  from  the  beginning :  and  Chiill  came  to  diflclue  the 
 v/orkes  of  the  deui]),name]}vn  his  cleft ;  for  in  the  reprobate  hclcriueth  th.cm 
 vntouched,  bccaufe  they  are  not  gjuen  him  of  the  father  to  be  purp^ed ,  borne 
 anew,  and  faued.  Therefore  feeing  Chnil:  was  before  ordained  ar.dprcde- 
 ftinate  to  the  doing  of  all  thefe  workes ,  and  tliat  there  is  no  good  wrouirht 
 in  vs ,  which  was  not  proiiidcd  for  vs  in  Chrid  from  all  eternine:  it  is  a  clc^re 
 cafe,  that  the  care  alfo  of  doing  good  woikes ,  is  an  effecl  of  predcihnation. 
 And  the  ApolUe  plainely  teacheth  it  when  he  fiith,  that  we  were  created  in  Eph.2.jo, 
 Chrift  to  good  vvorkes ,  which  God  hath  prepared  that  we  might  walkeui 
 them.  To  this  purpofe  ferueth  that  which  the  Apofile  vHeliueretn  oHoue  vn-  ^^k  ^ 
 
 cleane  in  them,  and  that  their  minde  and  confcience  is  defiled.  Now  that  this 
 
 care  to  doe  good  workes,  is  necellnrie  in  ail  the  cleft,  Peter  ihcweth  it,  when  ^.f(?^  /./#, 
 
 he  bids  vs  endeauour  to  make  our  eleftion  and  calling  fare  by  good  workes, 
 
 as  fome  copies  haue  it.But  to  whom  fhall  we  make  it  fiire?  not  vnto  Godj(for 
 
 it  was  fure  vnto  him  before  the  foundation  o^  the  world)  but  vnto  our  (qIviqs, 
 
 and  to  our  neighbours .   And  this  is  one  of  the  chicfefi:  vfes  of  good  vvorkes, 
 
 that  by  them  ,  not  as  by  caufes ,  but  as  by  effcfts  of  predefbnat^on  and  faith, 
 
 both  we,and  alfo  our  neighbours  are  certified  of  our  eleftion,  and  of  our  fal- 
 
 tiationtoo.  Furdiermore,  confidering  whiles  we  haue  a  care  toglorifie  God, 
 
 to  doe  good  works ,  and  we  will  not  be  conformable  to  the  world  in  the  wic- 
 
 kecnes  of  it,  neither  fubmit  our  felucs  to  our  flclli  and  Sathan :  the  f^eiii ,  the 
 
 vvorld,and  Sathan,doe  perpetually  warre  againfi:  vs;  and  therewithal!  it  com- 
 
 meth  to  pafTejthey  beeing  moil  valiant  enemies^that  cither  we  are  ouercome> 
 
 or  at  the  lead  in  fight  are  foiled. 
 
 And  therfore  we  are  conflrained  to  die  vnto  the  Lord,  and  to  crauchis  af- 
 £i^d^ncz:tberefore  the  eight  effeEl  ofof4rfredejh}7ationii  the  calling  vponGod ,  thai 
 in  this  fight  he  would  giuc  vs  ajdngainfr  the  Deuil!,thc  n-orld.andthe  ilijh.  For  this 
 is  the  propertie  of  the  fpirit,  which  the  cleft  haue  to  iTir  them  vp  to  praier  :for 
 the  fpirit  It  felfe  maketh  recjuel]:  for  \'^,ixith  crroninqs  that  cannot  he  vti^red^lXydX 
 
 i^juLiv-iii » j-vui  .  WWII  iiJiij  ill  11  J»,  i.ia^  »^-i  iiiuuutiioiJ,p»uuiiij;iii  lu  littifc  vs.r luui  nr  J 
 thcfe  proccedetli  the  ninth  ejfeci  cfprcdeftinatwn,  n.imely ,  afn-petuall reperrtance  '    '" 
 
 for  our  daily  (lippcs,  andaconti'mnlldeltre  to  be  l?etteredtn  godlini'ife.  %q  that  alfo, 
 for  this  caufe  chiefly ,  we  heartily  defire  to  be  diilolucd  out  of  ihis  world ,  and 
 to  be  with  ChriO:  for  tliis  end,that  we  m.ight  finne  no  more.  For  this  is  a  thin»- 
 proper  to  tlie  cleft  of  C  od  quen  now  borne  anew:as  we  may  f^e  in  the  Ar  o^ 
 ftle,vvho  fpeaketh  thus  in  the  name  of  all  the  regenerate  :  O  roifcrahle  man 
 I  that  I  am,who  Hiall  deliucr  me  from  the  bodie  of  this  death?  And  3.2;ain,T  de-  llom.7.27^ 
 T  fire  to  be  dslTolilcd,  and  to  be  with  Chrifl.  From  thli  ninth  effecl  proceedcth  the  Thti.  /.  2f^ 
 tenth^nar^clj.a  deire  ihat  Chrifl  may  come,  iVidwaJze  an  '•','rd  of  all  our  ^y/rrics  and  1  o 
 
 fiwsti  atd^srfdlljrejhrs  h^  oivmhifigdimf^  That  this  is.proper  to  th«  cleft,  ^-  Tim.  4,/,. 
 
jte  ACAftofeonfcienei, 
 
 the  Apoftlc  (Iicwcthjwhen  he  faith,  that  they  louc  the  comming  of  the  Lord: 
 J        ,       and  lohn  bringeth  in  the  fpoufc  of  Cluift,crying,Co>w<r  Lor dlefiu, come  quick* 
 r^'^''      /,r.yca,and  Chrift  himfelfe  hath  taught  vs  to  pray:/;?^  thy  kingdome come.  And , 
 7y  i  /  0    oecaufe  tliat  they  which  pray  on  this  vvi(e ,  are  alfo  heard  according  to  Godt 
 ^r  '   '     '   ViXOV^i^t'Jn  the  daji  of  tribulation  cailvponme,  and  [will  heare  thee :  hence  apfea-» 
 '     '     reth  the  eleftenth  ^^  of  Predeflination ,  true  patience,  that  is,  not  onely  true  com- 
 jf  fort, hut  alfo  a  reiojcing  in  aduerfttie :  04  the  Apofiledefcribcthit .  And  therefore  s 
 
 A  s    i       certaine  takimr  vp  of  courage  and  receuerie  offrength  againji  his  enemies:  whereby 
 it  commcth  topa(fe,that  all  things  turne  to  thefaluation  of  the  eleFt  .'tor  the  elcft, 
 albeit  they  be  often  beaten  downe  in  fight,yet  becaufc  Chrifl:  fpcedily  fendcth 
 avd  from  heauen  vnto  them ,  they  rife  vp  couragioufly,  and  begin  againc  the 
 fight  againfl:  finne  and  the  deuill,and  all  other  the  enemies  of  Chrifl:;  and  they 
 fight  fo  long,ttUthcy  be  made  concjuer  ours, and  are  ajfuredofthe  vt^orte,  and  of  the 
 crowne:  which  ajfurance  alfo  is  an  e^eEl  ofTredeJltnation  giuen  to  all  the  eleU.  For 
 what  (faith  the  Apoftlc)  fhall  wc  fay  to  thefe  things  ?  If  God  be  on  our  fide, 
 %em.  S.  /  /.  who  can  be  againll  vs  ?  Therefore  our  Lord  lefus  teacheth,  that  the clc6l  can 
 Mar.24..24-  not  be  fcduccd,and  fo  pcrirh,no  not  by  :he  cunning  of  Antichrifl:,and  hismi- 
 1  7        raclcs.  And  Ujlly ,  hence  appeareth  that  Ufi  ejfeH  of  Predeflination,  which  we  can 
 obtMne  in  this  hfe,thegift  cfperfeuerance,  vnto  the  cnde,  in  faith  and  a  true  con- 
 feflion  of  Chrifl:,!0)Tied  with  a  manifefl:  care  to  hue  a  godly  life ,  and  a  dcfirc 
 to  glorifie  him.  For  this  gift  is  beftowed  vpon  all  the  eleft ,  as  the  Lord  pro- 
 ler.22'4-9.    mifeth  by  leremie:  I  will  put  my  feare  into  their  hearts,  that  they  may  not  de- 
 partfrora  me.Andwhen  they  fliviU  come  to  thecndohhcirliues,they  lliall  be 
 rcceiued  into  the  heauenly  glorie,  vntill  fuch  time ,  as  their  bodies  alio  bceing 
 raifed  vp,  they  may  take  fullpofleffion  of  etcrnall  hfc .  Thus  we  fee  that  it  is 
 very  certaine,that  thofe  which  are  eleifted  to  cternall  life,  are  alfo  prcdeftinatc 
 to  v(c  thofe  meanes,by  which,as  by  certaine  ftcps  and  ftaires^they  climbc  into 
 that  heauenly  dwelling  place.  And  therefore  that  we  were  prcdeftinatc  to 
 thefe  meanes ,  namely  Faith, Iuftification,and  good  workes,  becaufc  wc  were 
 clefted  to  cternall  life ,  according  to  the  purpofe  and  grace  of  God. 
 J  J  T  Wherefore  bv  this  meanes  the  doftrine  alfo  of  the  Pelagians  is  confuted  as 
 
 •rt«  Tie  ofchij   touching  prcdcftination  to  life,  by  our  faith  and  vvorkes,which  God  forefaw 
 4o:trme.  y^,^  fhould  doc.  Whercas  on  the  contrarie ,  therefore  God  did  prcdeftinatc  vs 
 
 to  faith  and  good  workes,becaufe  he  did  choofe  vs  to  etcrnall  life.  For  the  A- 
 i.Cor.  7.2S.-  poftlc  faith  not,I  obtained  mercic,becaufcl  was  faithfull,or  bccaufe  I  fhould 
 Bph, :  .4..  jje  faithfiiH,^»^  that  Imi^rht  befiithfull.  Neither,fliith  he,that  we  are  elefted  in 
 ^^'  Chnftjbecaufe  we  ftiould  be  holy  and  without  blame,^«f  that  we  miqht  be  ho- 
 
 ly and  vridrut  blame .  Neither  doth  he  fay,  that  we  were  created  in  Chrift,  bc- 
 Tit.2,  a.  caufe  we  did  or  lliould  doc  good  vvorks:but  we  were  created  to  good  works: 
 which  God  prepared  that  we  might  walke  m  them .  Laftly,  he  faith  not,  that  the 
 s;race  of  Chrift  appeared ,  bccaufe  wc  vfcre  to  liuc  foberly,  iuftly,  and  godly, 
 feut  that  it  therefore  appcared,that  we  denying  all  vngodlmes,and  the  lufts  of 
 this  world,w;;T^^  liue  Coberly,iri(}ly,  and  godly  in  this  pre fent  world,  Wc  fee  there- 
 fore'jthat  by  this  doftrinc,  that  wicked  opioion  is  oucrthrowne,  which  teach- 
 cth,that  we  doe  preuent  the  grace  of  God  by  our  merits  which  C  od  forefaw. 
 And  on  the  contrane,here  we  fee,  how  foully  the  bcllygods  of  this  world  arc 
 
 .  dccci- 
 
^CaJe ofconjcience,  ^ ;  j 
 
 dccciuedjVvliich  rcafon  thiis:if  wc  be  predeftinateto  eternall  liFe.and  ourprc- 
 deftinationbecertaineancivnchangeable,  whatneede  vvce  endcauour  our 
 felue>,be!e3ue  or  doc  good  workes?for  howfoeuerit  fall  cutjandhowefoeuer 
 the  eleddoe  liue,vndoubtediy  they  cannot  peri(li,becaufe  they  are  predefti- 
 natc  to  etcrnall  hfe.  Alas  poore  wretches ,  they  fee  not ,  that  they  feuer  thofc 
 things  chat  are  to  be  conioyned, namely  theende  and  the  mcanes  of  the  ende: 
 &  that  thjey  breake  the  chainc,which  ni  no  wife  either  can  or  mud  be  loofed, 
 whilfl:  that  they  feuer  their  calling  &  iuftification:  yea  and  Faith  too  &  o-ood 
 V\'orkes,frofr.prede(iination  and  glorification.  As  though  God  did  glorifie 
 them  whomc  ne  did  predeftincite,beforc  he  called  and  iulbfied  them:  yea  and 
 before  they  can  bcleeue  ,  and  fLewe  their  quicke  and  liuely  faith  by  workcs. 
 Contrarivvifcjet  vfs  l^arrfe  what  our  diitie  is.  If  any  be  eled  to  cternall  life,thcy 
 alfo  are  pred&fTinate  to  the  mcanes  by  which  they  come  vnto  it.  And  v\cc  bc- 
 leeue (as  wee  are  bound  to  doe)that  vvceare  predtflinatc  to  etcrnall  life :  and 
 therefore  vve  mull  alfo  bclecue,that  we  hauc  beencc!e^cd  to  faith  and  <>ood 
 workesrthat  by  thenj.as  by  certaine  ffeps.wee  might  bee  brought  to  eternall 
 l;fe.  And  therefore  fb  f^rre  mull:  we  be  from  ncgledling  Faithjand  the  meanes 
 of  good  works,&  of  a  holy  iife',thatcontrariwi{e,itis  rather  our  clutie,  to  keep 
 Faith  in  a  good  confcienccand  to  be  conuerfant  in  good  wotkes^vvhich  God 
 hath  prepared  that  wc  might  walkein  them.  And  becaufe  we  can  fieither  at- 
 taine  to  the  endc,northc  meanes  that  bring  vs  therevnto  of  our  felues:  Ther- 
 fore  it  is  our  part  to  crauc  them  at  Gods  hands  by  praierjthat  hee  would  giue 
 vsfuth,and  a  care  to  doe  good  workes,and  increafethcm  in  vs.  Neither  muft 
 weonelyaskethem^butalfoccrtainelytrufl  that  wee  fhall  obtaine  them  for 
 Chrift  his  caufe.  For,  if  for  all  them  which  are  predeftinated  to  cternall  life, 
 Godhath  prepared  faithjby  which  they  may  bcleeue,  and  good  workes  to 
 walke  iiKthereforc  ifwe  beleeue(as  by  Gods  commandemcnt  wc  are  bound) 
 that  we  are  in  Chrift  elefted  to  eternall  glorie:  wee  muft  alfo  be  perfwaded, 
 that  before  we  depart  hence  ,  hee  wil  giue  vs  true  repentance,  encreafc  true 
 faithjinflamcvs  with  louc:laftly,that  hee  will  minjfter  vnto  vs  aboundantly 
 all  things  in  Chrift,to  obtaine  the  ende.  Yea  this  confidence  alio  and  praier,!t 
 is  one  effc<fl  of  prcdeftination,by  which  wee  get  the  reft .  Therefore  this  Ao- 
 £lrinewemufthold,thatpredcftinationto  eternall  hfe  doth  not  take  away 
 the  meanes  of  obtaining  it,but  rather  eftabliih  them.  And  therfore  both  thelc 
 principles  are  true,namcly,that  the  cleft  to  life  cannot  periflirand  vnlefTea 
 man  beleeueinChrift^andperfeuere  vnto  the  ende  in  this  faith  workingby  r  /  ^ 
 Ioue,he  Oiall  perifh.The  rcafon is,becaufc  in  predeftination,the  means  5c  the 
 end  of  it  are  fo  ioyned  togither  ,  that  the  one  can  not  be  feucred  fi  om  the  o- 
 ther.Whereforc  whofoeuer  holdeth  not  the  mcanes  vnto  the  endc(an-!ongeft 
 vs'hich  hiith  is  one)it  is  manifefi^,that  he  was  ncuer  predeftinate,  and  therefore 
 rnuU  needes  perilliMs  on  the  contrarie,  he  which  holdeth  faith,  mufl  needes 
 be  faued-So  the  truth  of  thcfe  propofitions  is  euident:He  which  belceucth  in 
 the  Sonne  hath  eternal  lifercontrari  wife,he  which  beleeueth  not  in  the  fonne, 
 the  anger  of  God  rcm;uneth  vponhim.becaufeas  a  conftant  faith  is  a  figne  of 
 elcftion:fo  obftinatc  infidditie  is  a  token  of  reprobation. 
 
 FINIS. 
 
 Aaa  I  '  Brad- 
 
Bradfords  anfwer  to  Careles» 
 
 Careles.T  Jm  troubled  mthfeare  thatmyjinnes 
 
 are  not  pardoned. 
 'Bradford.  They  are:  for  God  hathgiuen  thee 
 a  penitent  and  beleeuing  heart  :  that  is  an 
 heart, which  defireth  to  repentand  beleeue. 
 Forfuch  an  one  is  taken  of  him  (he  accepting 
 the  will  for  the  deede)  for  a  penitent  and  be- 
 leeuing heart  indeede. 
 
 T^rin-^yni  "Deozloria. 
 
DIRECTION 
 
 FOR  T H E  (fDVERi^ME 
 
 OF  THE  To:NigvE 
 
 accoraing  to  (jods  word^ 
 
 Printed  by  /oh»  LefMteyVnntct  to  tlic  VniuttCne 
 
 cf  Cambridge.  1600. 
 
To  the  reader. 
 
 Cr>T^  C%^%7^jf^  //r//?;4«  %fa<^er,  lamentahle  and f ear ef nil  is  the  ahufe  of 
 fu^t  ■^''^^^m^^^  r/w  tongue  among  ail  fortes  ^  degrees  of  men  euery  rvhere^ 
 
 Hence  daiij  arifie  manifotdfinnes  aga'tnfi  God^ndinnume- 
 ^J  rablefcandals  and  ^ieuances  to  our  brethren .  It  would 
 make  a  mans  heart  to  bleede,  to  heare  and  confider  horve 
 Swearing,  Blafpbeming,  Curfedfpeaking^ailing/Backbi^ 
 tingySlanderingy Chi(Ung,J^arrelling,  Cot'ending, lefitng^ 
 i^ockingyFlatteringyLytKg/Dijfemhltngy  ZJaine  and  idle 
 talking  ouerHow  in  all  places, fo  Oi  men  which  f ear e  God  had  better  bee  any  where 
 then  in  the  companie  ofmofi  men.fVe/lthen,  art  thou  a  man  which  hajl  made  little 
 confcienceofthyfpeech  and  talke?  repent  ferioujly  of  this fnne, and  amend  thy  life  ^ 
 leaf} for  the  abufing  of  thy  tongue  thou  crie  with  Diues  in  hell.  Send  Lazarus  that 
 Zhki,^^'  '1'  he  may  clippe  the  tip  of  his  finger  in  water  and  coolc  my  tongue.  Jndtfthott 
 he  one  whtch  hafl  care  to  order  thy  felfe  infpeech  C^flence  according  to  gods  wordy 
 chydoe  it  more.For  what  ajhame  is  it ,  that  men  with  the  fame  tongue  wherewith 
 they  confejfe  the  faith  andreligion  ofChriJly/houldby  vaine  andvngodlyfpeech  vt" 
 terly  denie  theporver  thereof ?  And  for  thy  better  helpe  herein ,  I  haue  penned  the fe- 
 few  lines  folloveingyConcerning  the  Gouernment  of  the  tongue .  Z)fe  them  for  thy  be-^ 
 neft ^dndfndingprefit  thereby^giue  glorie  to  ^od.  C  !>.  Ij.  XCII.Decemb.  i  a» 
 
 W.    PerJdns. 
 
 OF 
 
OF  THE  GOVERNEMENT ' 
 
 OFTHETONGVE. 
 CHAP.  I. 
 
 Ofthegenerattmeanes  of  ruling  theTongHe> 
 
 If^ter^^^Ci  ^  E.  gouerncmcnt  of  the  tongue  is  a  vcrtue  pertaining 
 \fe^iif.   p^J|)ito  the  holy  vfage  of  ihc  tongue  according  to  GODS 
 
 And  for  the  well  ordering  of  it ,  two  things  arc  requi- 
 fitera  pure  heart,  and  skill  in  the  language  of  Canaan. 
 
 The  pure  heart  is  moft  neccfTary^becaufe  it  is  thefbun- 
 taine  of  fpeech,and  if  the  fountaine'be  defiled,the  ftrcames  Mat,  ij.  19, 
 •hat  iflue  thence  can  not  be  cleane. 
 
 And  becaufe  the  heart  of  man  by  nature  is  a  bottomlellc  gulfe  of  iniqui- 
 tie,two  things  are  to  be  known e:firfl:,how  it  rauft  be  made  pure:  <Sc  then  how 
 it  is  aiwaies  afterward  to  be  kept  pure. 
 
 The  way  to  get  a  pure  heart  is  this.  Firfl,  thou  muftferioufly  examine  thy 
 Kfe  and  thy  confcience,for  all  thy  finnes  pafl;then  with  a  heauie  and  bleeding 
 heart  confefic  them  to  God ,  vtterly  condemning  thy  felfe .  Thirdly,  with 
 decpc  fighes  and  groanes  of  fpirit  crie  vnto  heaucn  to  God  the  father ,  in  the 
 name  of  Chrifffor  pardon,  I  fay,  for  pardon  of thcfame  finnes,  as  it  were  for 
 life  and  death,  and  rhat,  dviy  and  nightjtill  the  Lord  fend  downe  from  heauen 
 a  (vvTcte  certificate  into  thy  perplexed  confcience  by  his  holy  fpirit,  that  all 
 thy  finnes  are  done  away.  Now  at  the  fame  inftant  m  which  pardon  Diall  be 
 graunted ,  God  likewife  will  once  againe  ffrctch  forth  that  mightie  hand  of 
 nis,whereby  he  made  thee  when  thou  wad  not  ^  to  make  thee  a  new  creature, 
 to  create  a  new  heart  in  thee,to  renuc  a  right  fpirit  in  thee,  and  to  ffablifli  thee 
 by  his  free  fpirit.  For  whome  he  iulhfieth,  them  alfo  at  the  fame  time  he  fan- 
 ^ifieth. 
 
 The  purified  heart  appeareth  by  thefe  fignes.  I.  If  thou  feele  thy  felfe  to 
 be  difpleafed  at  thine  owne  infirmities  and  corruptions ,  and  to  droope  vnder 
 them  as  men  doe  vnder  bodily  (ickneil'e.  1 1.  If  thou  begin  to  hate  and  to  flie 
 thine  owne  perfonall  finnes.  III.  If  thou  feele  a  griefe  and  forrow  after  thou 
 haft  offended  God.  I V.  If  thou  heartily  defirc  to  abflainefiom  all  manner 
 of  finne.  V.  If  thou  be  carefull  to  auoide  all  occafions  and  entifcments  to  e- 
 uill.  V  I.  If  thou  trauell  and  doe  thine  endcauour  in  euery  good  thing.  VII. 
 If  thou  defire  and  pray  to  God  to  wafh  and  rinfe  thine  heart  in  the  blood  of 
 Chrirt. 
 
 when  the  heart  is  pure ,  to  keepe  it  ixi  is  the  fpeciall  worke  of  faith , rvhich  AB.  1$.  //. 
 turifieth  the  hec.rt. 
 
 Faith  purifieth  the  heart  by  a  particular  applying  of  Chrift  crucified  with 
 all  his  mQn\s.Elifhavi>henheweyjtvpa'4dlayvpoyithcdeadchtld,aridptithiiWomh 
 on  his  mouth->and  his  eyes  vpon  his  eyes,  and  his  bands  vpon  his  hands ,  andjirstchcd    '  ^  6  ''^*   ^ 
 himfelfe  vpon  him,  the  ^eJ7j  of  the  child  waxedwarme.  zy^fterrvard  Eliflja  rofe  and 
 ^read  himfelfe  vpon  htm  thefecondtime:  then  the  child  nee^dfencn  tmes  and  ope.-  """'^Ki  'SS' 
 
 Aaa  3 
 
 md 
 
«1 4  ThegoHernment 
 
 nsdhiseief.  So  muft  k  man  by  faith  euen  fpreadhimTclfe  vpbhthecroflebf 
 Chi'iO,applyinghandes  ancitecte  to  his  pierced  handes  and  fcete,  &  his  wrct- 
 ched  heart  to  Chrifts  bleeding  hcart,and  then  he  (hall  feelc  himfclFe  warmed 
 by  the  heat  of  Gods  rpirit,and  finne  from  day  to  day  crucified  with  Chrift,^ 
 his  dead  heart  quickened  &  reuiucd.  And  this  applying  which  faith  makcth, 
 is  done  by  a  kind  ofrearoning,  which  faith  maketn  thus.Hath  god  of  his  mef  • 
 cie  o-iuen  his  own  fonnc  to  be  my  Sauiour.to  llicd  his  blood  for  nic?and  hath 
 he  of  his  mercie  graunted  vnto  me  the  pardon  of  all  my  finnes?  I  will  therfore 
 cndeauour  to  keepe  my  heart  and  my  life  vnblameable  that  1  doe  not  offend 
 him  he'rea'"ter  in  word  or  deede,as  1  haue  done  heretofore. 
 
 T'he  language  of  Canaan  is,whereby  a  man  endued  w^ith  the  fpirit  ofadopti- 
 
 Jfajg^ii.    on,vnfainedlv  c^lleth  vpon  the  name  of  God  in  Chrid ,  and  fb  confequently 
 
 J^om.if.6»    dothasitwe/cjfamiliarly  talke  and  fpeake  with  God.  This  language  mufl: 
 
 needes  be  Iearned,that  the  tongue  may  be  well  gouerned.For  man  muft  firft 
 
 be  able  to  talke  with  God,beforc  ht  can  be  able  wifely  to  tall<je  with  man.Foi: 
 
 this  caufc  when  men  are  to  haue  communication  one  with  another ,  they  arc 
 
 firftofalltobec  carcfull  that  they  often  make  their  praierstoGodthathec 
 
 would  guide  and  bleffe  them  in  their  fpeeches,  as  Dauiddid ,  Set  a  vcatchy  O 
 
 p /.  t  Lord^befere  my  motiih,a»d  keepe  the  doore  of  my  lifpss.  And  againe,'>'  Lord  open 
 
 pr f  thoHmyhppei,andmjmoiithff}allfheweforththypri»ife^Nhs,xt\Nt  may (ee, that 
 
 •''**'^'* ''^*  the  mouth  i3,as!t  were  locked  vp  from  fpcaking  any  gooti  thing,  vutilj  the 
 
 Lord  open  it.  And  Paul  hauin;>  the  gift  of  ordering  his  tongue  in  wonderfiil 
 
 £ph,6.i&*     mcafure,yct  defireth  the  Ephehans  to  pray  for  htm,thitt  vtterance  might  hgmt 
 
 Froit^  i  6,  t,  him^iVii  good  x^-\{oxx,becattfe  CjodruUth  th^  tongtie. 
 
 CHAP.  II. 
 
 Ofthenjatterofourfpcech^ 
 
 THegoucrnment  of  the  tongue  containeth  twopartes:holyfp,ecch,  and 
 holy  hlence.In  holy  fpeech  iiHift  be  cofidered  the  matter  or  our  fpecch, 
 and  the  manner.' 
 
 The  matter  iscommonly  one  of  thefethree:either  GodjOurnei§hbour,or 
 ourfelucs. 
 
 As  concerning  God,thiscaueat  mtifl  be  remembred,  that  the  honourable 
 titles  of  his  glorious  Maieflie  be  ncucr  taken  imoourmouthes,  vnleffe  it  bee 
 vpon  a  weightieand  iuil:  occai!on,fo  as  wee  may  plainely  fee  that  gloric  will 
 redound  to  him  thci  cbyjand  for  this  caufe  the  third  commanderaent  was  gi- 
 Exod^20,y.  uen,  that  men  might  not  take  vp  the  iumtsof  ^od  in  vaine ,  that  is ,  rafhly  and 
 lightly.  T 
 
 And  therefore  lamentable  and  fearcfult  is  t!')e  pr3£li(c  eacrie  where.  For  itj 
 is  a  common  thing  with  men  to  beginne  their  fpeech  ,  and  to  place  titles  of 
 Gods  molt  high  Maicftic  in  the  fore-front  almoft  of  eucry  fcntence^by  fav»j 
 ing,^  Lord\  O  God\  O  goodGad\  Omerctf»l/God.'  O  lefuK  O  Chriji^f^c,  If  a  ma] 
 be  to  (ay  any  thing,he  will  nothy^Tea.ox-Nayhut ,  0  Lordyea-.Qx^O  Lord  nay. 
 If  a  man  be  to  reproouc  his  infcriourjie  will  prtfentlv  (ay,  O  Lordh^.ue  werry 
 »}i  v-s^pvhat  ajlowbi-icke  art  thQii^^hat  a  lis.  is.  thU  ^  Qr^^  Aft  earthly  Prince,  if  bee 
 
 jQiQvii'di 
 
efthetattgtte.  yj» 
 
 ^  fliouW  haile  his  name  fo  tofTed  iri  our  mouthcs  at  euerj'  wordcjWould  ncuer 
 beare  it,ancl  how  fliall  the  euerhuing  God  fuflPer  it?nuy  how  can  hee  fuffer  it? 
 Ifay  no  more,  but  thou  with  thy  felk  thinke  how;for  in  the  third  commande- 
 Bient  the  punifbracnt  is  fet  down,7l?-!?r  he  xvill  not  hold  himgmhiejfe  that  taketh 
 his  name  invaine.  And  the  Angels  in  reuercnce  to  Gods  Maiellie  coucr  their 
 feceSjirai.5.2.  rrcdJ  • 
 
 Concerning  our  neighboar,wec  arc  to  confider  whether  the  thing  which 
 we  arc  about  to  fpeake  be  good  or  euill.  ' 
 
 ";»■  This  being  wcighedjif It  be  good,and  fo  coromendablcjthen  wc  arc  rcadi- 
 K  and  chccrefully;and  that  vponeueryoccafion  to  vtter  it ,  cfpccially  in  his 
 abfencc,  whether  he  beafricndor  afoerasSaint  I  ohnwriteth  of  Demetrius. 
 *I>e>ȣtrfM(Qi\thhe)hafhgood  report  of  all  men  ,  and  of  the  trueth  itfelfetyea,  .  j^fj  ;, 
 and  vpe  our  feiues  beare  record^nndye  know  that  our  teflimonie  it  true. 
 
 As  for  the  euill  which  any  iball  knoweby  his  neighbour,hec  is  in  no  wife 
 to  fpcakc  of  It,  whether  it  be  an  infirraitie  or  a  grofTe  finne,  vnlefTe  in  his  con- 
 fcience  he  Hiall  find  himfclfc  called  of  God  to  fpeake. 
 
 A  roan  is  called  to  fpeak  in  three  cafcs:Firfl,whcn  he  is  called  before  a  ma- 
 ffiftrate,and  is  lawfully  required  to  teflifie  the  euil  which  he  knoweth  by  ano- 
 ther. I  I.  When  any  is  to  admoniHi  his  brother  of  any  fault  for  his  amendment. 
 1 1 1.When  the  hurt  or  danger  that  may  arife  of  the  cuil  is  to  be  prcucnted  in 
 others.  As  a  man  may  (ay  to  one  well  difpofed,Take  heed  of  fuch  a  mans  co-^ 
 pany:for  he  is  giuen  to  fuch  or  fuch  a  vice. 
 '1^^  Tothisende,theyofthe^^/tf^/^/(?£"doc  ccrtifie  Paulof  thedifordcrs  in  t,Cor.t.  rtl 
 Corinth,  And  lofeph  certifetb  his  fat  her  of hi6  brethrens  Jla^iders.  In  this  cafe  all  Gerj.37,2. 
 treafonsare  to  be  reuealed ,  as  tending  to  the  ruine  of  the  whole  common  ^.i^i^/i  6,S, 
 Wealth.Thus  EHfhareuealeth  thefecret  of  the  king  of  Syria, 
 
 And  if  it  fliall  be  thought  conuenient  to  mention  the  euil  which  we  know 
 by  any  manjtmuft  be  done  onely  in  general!  manner :  the  perfon  and  all  cir- 
 :.^;Um{lances  which  wil  de(crie  the  perfon.concealed. 
 
 Concerning  things  which  are  fecret  in  our  neighbour,we  are  not  to  be  fii- 
 ^itious ,  but  to  fufped  both  fpcech  &  'mA2<^mtntLoMe  fpffpeHeth  no  euill.ludge  ^-C"^-  '/• 
 mthingifiirh.  Paul )  before  the  time ,  vntill  the  Lord  come,  if  ho  voill  lighten  t  hinges  '  ■C°^'^'^'^ 
 that  are  hid  in  dar^enes, and  make  the  counfels  of  the  heart  manifeft  .  Augufline  ^^g'  ^^^'  '  °* 
 hath  a  good  and  fpcciall  rule  to  this  purpofe,  that  there  be  three  things  oi^^^^^fiJf^S* 
 which  we  mufl  giue  no  iudgemcnt:Gods  predeftination,the  Scriptures,and 
 thceftateofmenvncalled.  a 
 
 As  touching  a  mans  felfe  ,  hee  is  neither  to  praife  nor  difpraife  him- 
 fclfc  .  As  Salomon  faith, Zf/  another  praife  thee ,  an^ not  thine cwne mouth: cp^.^  ,_  , 
 ^(IraHnger^and  not  thine  owne  Itppes .  Yet  otherwhiles  the  times  dot  fallout 
 that  a  man  may  vfc  an  holy  kind  of  boafling ,  efpecially  when  thcdifgrace  of 
 the  perfon  is  the  difgrace  alfb  of  the  gofpell,and  of  religion,and  ofGod  him- 
 
 (elfe:as  Paul  did. 5»/  wherein  (faith  he)any  mllvfe  bo/d^ejfe,  (Ifpeak^fo^^'i/b^)^ ^  ^ 
 "  VfiUvfeboldnesJTheyareHebreweSffoaml^^c.  fz 
 
 Aaa  4  CHAP» 
 
 cr,ii. 
 
J  J  ^  Thegouernmertt 
 
 CHAP.  III. 
 
 Of  the  manner  ofonrf^eech^aHdrvhat  mufl  be  done 
 before  tve  fpeake. 
 'Hus  much  of  die  matter  of  our  fpeech .  Now'c  followcth  the  man- 
 
 T 
 
 -  ner. 
 
 In  the  manner  of  our  fpeaking  three  things  are  to  bee  pondered:  what 
 muil:  be  done  before  we  fpcake:  what  in  (peaking:  what  after  wee  haue  (po- 
 ke». 
 
 Before  wc  fpeake,confideration  muft  bee  vfed  of  the  thing  to  be  fpoken, 
 andoftheende.Tamesrequireth  that  mtn Jhould  be  flovoe  to fieakeyandfivift  t& 
 Jam.  r.ig.     /j^^r^f.Salomon  fa^\xh,Heethat  anfrvereth  a  matter  before  he  heare  it.it  ii  folly  and 
 ?rou.ii.i^*p}(i7ne  to  hiw.Thc  minde  iS  the  guid  of  the  tongue:  therefore  men  nmft  con(i- 
 der  before  they  fpeake.The  tongue  is  the  meflcnger  of  the  heartland  there- 
 fore as  oft  as  we  fpeake  without  meditation  going  before,  fo  oft  the  mcffen- 
 crer  runneth  without  his  arrand.The  tongue  is  placed  in  the  middle  of  the 
 ^rhryf-hcm  ^i^outh/  and  it  is  compalTed  in  with  lips  and  teeth  as  with  a  double  trench,to 
 22  adpo'y   '  ^evve  vs,howe  we  are  to  vfe  heede  and  precoiifideration  before  wee  fpeake: 
 tyintioch      ^"^  therefore  it  is  good  aduife^to  keep  the  key  of  the  mouth  not  in  the  mouth 
 but  in  the  cupbord  of  the  mouth.  Auguftine  faith  well ,  that  as  in  eating  and' 
 LibJe  nat.    drinking  men  make  choice  of  meates :  fo  in  manifolde  fpecches  wee fhould 
 ^grat»        make  choice  of  talke. 
 
 Here  are  condemned  idle  words,that  is,(uch  wordes  as  are  (pokcn  to  littte 
 _  _  6r  no  end  or  purpofe.  And  they  are  not  to  be  eftcemed  as  little  linnes,wbcn  ar. 
 
 ^^^'^^•^'^'mztiaretoqiueaccomtofisueryidlenord. 
 
 CHAP.  IV. 
 what  u  to  be  done  inffeaking\  and 
 ofn>ifdof)ie. 
 Hen  we  arc  in  fpeaking,  two  things  are  to  bee  pra^liJedrifirftjCafC 
 mull:  be  had  of  the  fpeech,  that  it  be^r4^;(?«j.fecondly,it  is  to  be  vt- 
 tered  with  conueiiient  bonds  of  truerh. 
 
 The  fpeech  is  gratious,whe  it  is  fo  vttered,that  the  graces  of  god  wrought 
 Colojf.4,6.    m  the  heart  by  the  holy  Ghofl:,are  as  it  were  pi<^ure^  and  painted  forth  in  the 
 
 fametfor  fpeech  is  the  very  image  of  the  heart. 
 £pfjj,2f^         Contrarie  to  this  is  rotten  Jpeech, thai  i^,  all  fuch  talke  as  is  voidc  of  grace, 
 9citrfQ:       which  is  the  heart  and  pith  of  our  fpeech.  - 
 
 And  by  this  it  appeareth,that  no  viice  can  bee  named  but  with  difliking: 
 Eph.f.f.  and  hereupon  in  Scriptures  when  by  Occafion  a  vice  fhouVd  be  named,  in  to- 
 *r/al.  1 6.  ^.  ken  of  a  loathing  thereof,the  name  of  the  vice  is  omitted,and  the  name  of  the 
 contrarie  vertue  vfed  iq^the  roome  thereof  as  in  thefe  wordes:For  !ob  thought» 
 lob.  i.f.  It  may  be  that  myfonnes  haue  fnned and bleffed^ih^u^^hlafphemed  God.  This  bc- 
 ino-  true,then  by  proportion  the  viiible  reprefentation  of  the  vices  ofmen  in 
 i.Kw.i/.  the  worldjwhich  is  the  (ubftancc  and  matter  whereof  plaies  ancf  cnterludcs 
 /0.  aremadcjismuchmoretobeauoidedi'   '  i 
 
 Gods  graceSjWhich  we  arc  to  fhew  forth  in  our  communication  are  thefe; 
 ^^2,Si4>fy  Wifdome,Truth,Reuerence,Modeftie,Meeken£s,  Sobrietie  in  iudgement, 
 ft7i^}$»      Yrbanitic,FideliUe,Car^of  others  good  nameiaad  let  vs  conlidcr  of  them  in 
 
 VV! 
 
ofthetongttti  7^7 
 
 Wirdoine  in  our  fpcech  is  a  goodly  ornament .  The  Apoftles  when  they 
 waited  for  the  holy  Ghofl:  in  lerufii]em,it  defcended  vpon  thera  in  the  forme 
 of  iierie  tongues:&  then  it  is  faid  that  thej /pake  as  the  holy  Ghofigaue  thsm  vt-  jlSi.24, 
 terame  w  t^j^ophthegwes  orwife ferJences.  And  hee  that  gouerns  his  tongue  ^^i^^Ufi$S(u 
 wifely  addeih  doUrine  to  thelips,\!ti2X  is/o  fpeaketh,as  that  others  be  made  Wife  prou,6:  i/. 
 thereby.  ,;.,.'.  i 
 
 -  •  This  wifedome  is  then  fliewed ,  when  a  man  can  in  iudgement  apply  his 
 talke,and  as  it  were  in  good  manner  make  it  fit  to  al  the  circumftances  of  per- 
 sons,times,places,things.yi/^(?/?/>c»r^r/7  cut  all  his  mwde,  but  a  tvife  man  keepeth  Pro.roJi* 
 tntillaftenfard.Awordfpok^ntn  hu  place  ,  is  like  apples  of  gold  vpith  piflures  of 
 filuer. 
 
 Now  he  that  would  haue  his  fpeech  to  be  wifejmufl  firfl:  of  al  himfelfe  be- 
 come a  wile  man.  And  the  wife  man  of  whorae  the  holy  fcriptures  fpeake,is  a 
 godly  man,and  fuch  an  one  as  feareth  God :  becaufc  this  feare  of  God  is  the 
 beginniyig  andheadofrvifdome:  as  on  the  contrariej  the  foolc,whercof  the  fcrip-  Prou.  i  .j, 
 ture  often  fpeakethjis the  vngodly  perfonjthatmakethnoconfdenceofany  Sccl.  12.  //„ 
 finne.  And  indeede  fuch  an  one  is  the  moft  fenlles  foole  of  all.He  that  fhaile-  Pfal.  i^-^i^r 
 uer  and  anon  be  carting  himfelfe  into  the  fire  and  water,  and  run  vpon  dan-  ands^'f.l 
 gerous places  to  breakehis  leggeSjarmes^neckerand  further  fhal take  pleafuie  Gen. $4-7'- 
 in  doing  all  this,is  either  a  foole  or  a  mad  man.  Now  the  vngodly  man  as  oft 
 as  he  finnethjhe  endeuoureth  as  much  as  in  him  lieth  to  pitch  his  fbule  into 
 hell,and  whereas  he  taketh  pleafiire  in  finne,hc  fports  himfelfe  with  his  p  wne 
 •deftruftion.  -.'Jan^riTv-^^i/,  i--^. /■•v-^rioi:;-  s^-:i-:»>;rh  <-.T«^ 
 
 Furthermore  the  man fearing  god  muft  haue  two  things  in  his  hcartra  pcis^t,-^  ^-  .*t.'fc*i. 
 fwafian  of  Godsprefence;  and  Awe. 
 
 The  pcrfwafion  of  Gods  presence  isjwhereby  a  man  is  continually  refol- 
 tied,that  wherfoeuer  he  is,he  fl:andeth  before  God,who  doth  fee  cue  into  the 
 iecrets  of  his  heart.This  was  in  Cornelius:  A^o»7  ir^^r/^J'<?({aith  \iz)vpe  are  in  gods  <iyfB.  i  o.,.j-^ 
 tre fence  to  he  are  all  things  that  are  commanded  thee  ofC/od, 
 
 Awe  in  regard  of  God,is  that  whereby  a  man  behaueth  himfelfe  reuerent- 
 ly,becaufe  he  is  in  Gods  prefence. 
 
 Awe  is  either  in  regard  offinne,or  ofchaftifements. 
 
 Awe  in  refpeft  of  finnejs  when  one  is  afraid  to  finne/earing  not  fb  much 
 the  punilTiment^as  finne  it  felfe^becaulc  it  is  finne.For  he  feareth  God  indeed 
 which  is  of  this  minde,that  if  there  were  no  ludge  to  condemnehimjno  hel  ta 
 torment  him;no  deuil  nor  confciencAo  accufe  him*,yethec  would  not  finne, 
 becaufe  Gods  blcffed  Maieftie  is  by  it  offended  and  difpleafedrand  if  hee  had 
 it  in  his  choice.whether  he  would  finne  or  loofe  his  life,  he  had  rather  die  the 
 willingly  and  wittingly  finne  againfl:  God. This  awe  bcin^  in  Icfeph,was  the  (T^^^.^a.^; 
 caufe  that  moooued  him  not  to  commit  folly  with  Putiphars  wife.  Hot»  then 
 (faith  hc)ran  I  doe  this  great  rvickednes^andJiMne  a^ainfi  God? 
 
 AweinchaftifementsiSjwhenone  humbleth  himfelfe  vnder  the  mightic 
 hand  of  God  with  all  meekenes  and  patience,when  God  laieth  his  hand  on 
 himmoreor  lefTe.  When  Shemi  came  foorth  and  curfedDaind,  and  flung 
 Hones  at  h!m,what  did  he?tria-ely  he  fl'ood  in  awe  of  God,  and  therefore  faid, 
 WhM  hms  It.od9S:wkh2on,ye[oirnffS'ofZ£rpiifihlfoY  hee:curfetheH9n  becaufe  the  2\Sa,.iS^9^:, 
 
 Lard. 
 
y\%  The  ^dtiirrmient 
 
 Lord  hath  bidden  himetirfe  DoMtdyvho  dare  then  fay,  TVherefore  ha^  then  done foJ 
 
 When  a  man  is  thus  made  wife,  that  is,  ri2;htcous  and  fearing  God,  he  is  fo 
 
 guided  by  the  fpirit  of  ftarc,  that  he  can  not  but  fpeakc  wifely.  Salomon  faith, 
 
 I»  The  lippes  of  the  right eotis  k»orv  what  is  acceptable :  hut  the  mouth  of  the  rvtcked 
 
 '  '  Jpeaketh  fioward  thmgs .  And  a^a\nc,  The  heart  oftheivifegmdeth  the  mouth 
 
 vpifeiy.  '•'■■' 
 
 Contraricto  thisisfonde  and  fbolifTi  talke :  an  example  hereof  we  haue 
 
 in  Luke,whcrc  Pilate  wanting  the  feare  of  God,  fiith,  Ifude  nofauh  m  Chrij}.' 
 
 Xj^  i/.  14,  let  vs  therefore  chaftife  hiwy  and  fend  him  awaj/.  Whereas  he  ought  to  haue  rca- 
 
 (bncd  thus;  Ifinde  no  fault  in  him:  therefore  let  vs  fend  him  (may  withoHt  chafija^ 
 
 went. 
 
 T] 
 { 
 
 CHAP.  V. 
 
 OfTrtithyandofRetterence  in^eech. 
 
 Ruth  of  fpcech  is  a  vertue  whereby  a  man  fpeaketh  as  he  thinketh :  and 
 (b  confequently ,hc  fpeaketh  as  euery  thin»  is,fo  farrc  forth  as  poffibly  he 
 Tfal.iB.i.  ^sn.It  is  made  a  note  ofa  righteous  man ,  tojpe^ke  the  truth  from  the  heart:  and 
 ap^g  j^  ^yjhey  that  deale  truly  are  Gods  delight. 
 
 This  is  alwaies  required  in  all  our  do£^rincs,accu(ations,defence$,tcfiimo- 
 rp  nies,promi(es,bargainings,counfels:but  cfpecially  in  Judges  and  Magidratcs 
 
 fitting  on  iudgcraent  feat,becaufc  then  they  (land  in  Gods  ftead,  who  is  truth 
 itfelf?. 
 
 To  this  place  belongeth  j4pologie,Vi\\i<ii  is,  when  a  Chriftian  called  before 
 Mat,to.s2,  a  Magifl:rate,and  ftraightly  examined  of  his  religion,  confcfleth  Chrift  bold- 
 ly,and  denieth  not  the  truth. 
 
 Contraric  to  this,islyin|,cogging,glofing,fmoothing,  diflembling :  as  for 
 example,  Gehazi,  after  he  nad  receiued  money  and  garments  of  Naaman  the 
 iJd»l'S-2S'  ^y^^^"  againft  EliOias  vvill,he  went  and  ftood  before  his  mafter,  who  faid  vn- 
 to  him ,  Whence  commcft  thou,  Gehazi  ?  who  making  it  notJiing  to  lie  for  a 
 vantage,fmoothed  it  ouer  lincly,and  CaidyT hj/eruant  went  no  vphither.  To  the 
 like  effe£l  and  purpofe,  report  is  made  ofa  rich  man  that  had  two  chefls:  the 
 one  whereof  he  calleih  all  the  world,  the  other  h\s  fiend.  In  the  firft  he  putteth 
 nothing:  in  the  fecond  he  putteth  all  his  fubftancc.  When  his  neighbour 
 came  to  borrow  money ,  he  vfeth  to  anfwer ,  truly  I  haue  neuer  a  pennie  in 
 all  the  world,  meaning  hisemptic  chcfl:,but  I  will  fee({aithhe) vvhatmy 
 friend  can  doe,  lookin  2:  thereby  forintercft  by  the  money  out  of  his  other 
 chelh  "^  ^  V.^.^.wv^H5r 
 
 This  vice  is  very  common,  and  it  is  a  rare  thing  to  finde  a  man  that  makcth 
 aconlcienceof  alie. 
 
 Lying  is ,  when  a  man  fpeaketh  otherwife  then  the  truth  is,  with  a  purpofe 
 to  deceiuc.  Here  note  that  there  is  ^reat  difference  betwcene  thefe  two  fpec- 
 ches,//  tsan  vntruth,an6,lttsa/ie.  The  firft  may  be  vfed  when  a  man  fjseakcth 
 falfhoods.  But  in  vfing  the  fecond,wx  muft  be  heedie  and  fparins;:  for  when  a 
 man  is  chalengcd  for  a  lie ,  three  things  are  laid  to  his  charge.  I.  "that  he  fpea- 
 keth falfly.  1 1.  That  he  is  willing  to  doc  fo.  III.  That  he  hath  a  defire  and 
 purpofe  to  deceiuc.  - 
 
 ^efi 
 
ofthetotipM^  719 
 
 J^efi,  Whether  may  not  a  man  lie ,  if  it  be  for  the  procuring  of  fomc  great 
 good  to  our  neighbour,or  to  the  whole  countrey  where  we  are  ? 
 
 <i-^«ANo:  Reafons  are  ihefe.  I.  Lying  is  forbidden,  ^as  an  abowmanon  to  the  ^^^^'  5-  ^2, 
 Lord.  1 1,  b  Wearemt  to  doi  any  emHtlMt  good  may  come  thereof,  HI.  He  which  *^^^*  '-^'  ^^' 
 ]ieth,infodoingconformeth]iimrelfetothedeuil,vvho<^isaherandthchiher  '^X'?^-  S-  ^* 
 thereof.  <^]okS^4» 
 
 Obielf.  L  Such  lying  is  for  our  neighbours  good  and  not  againfl  chaiitic. 
 
 Anf.  No:.for  ^  chantte  rtiojcethtn  the  truth.  ^  lJOor'^i^.,6 
 
 OlHe^.-^\i,,.  The  holy  Scriptures  haue  mentioned  the  lies  of  thePatri- 
 arkes.  -.    ' 
 
 A}if.  We  muft  not  liue  by  examples  againfl  rules  of  Gods  word. 
 
 ObieH.  III.  Rah^  and  the  midwiues  of  Egypt  in  faumg  the  fpics ,  an4 
 in  preferuins;  the  Ifraelites  infants  \CQd  King.,  and  are  commended  for  their 
 fafts. 
 
 c^;;/  They  are  commended  for  their  faith.not  for  their  lying.The  workcs 
 which  they  did ,  were  excellent  works  of  mercie,  and  therefore  to  be  allowed: 
 and  the  doers  failed  oncly  in  the  manner  of  performing  them. 
 
 As  truth  is  required  in  (peechjfoal/brcucrencc  to  God  and  man.  " 
 
 Reuerencc  to  God  is,  when  we  fo  fpeake  of  God  and  vfe  his  titles,  that. WC 
 :flicw  reuerence  our  fclues,  and  more  reucrcnce  in  others.  7/^:^70^  w/zw/^^Cif/jf—.    .    -    . 
 ,  (faith  the  Lord)  and  doe  all  the  rrordes  of  this  Liw(that  are  rvritten  in  this  booke)  *     '^ 
 
 andfearetheglormuandfearefkllnaraeyTHE  LO%p   THT  ^GT>, then  the 
 Lord  mil  make  thy  plagues  wonderfs*l!. 
 
 Here  take  hecde  of  all  maner  of  blafphemingjwhich  is,  when  men  vfe  flich 
 fpceches  of  God ,  as  doe  either  detraft  any  thing  from  his  Maiefhe^  or  afcribe 
 anything  to  him,  not  befeeming  him:  a  finneofall  other  to  be  deteffed.  Rea- 
 fons.  L  A  blafphemcr  is  viler  then  the  reft  of  the  creatures :  for  they  praife 
 God  in  their  kind,and  iKew  forth  his  power,goodnefIe,and  wifdome:  but  he 
 difhonourcth  G  od  in  his  wretched  fpeech.  1 1.  He  is  as  the  raadde  dog2;c  that 
 flieth  in  hismaflers  face ,  who  kccpeth  him  and  giuethhim  bread.  I  ll»Cu- 
 ftome  in  blafjhcjnies  Hieweth  a  man  to  be  the  child  ofthe  deui]l,andno  child 
 of  God  as  yet.  Afuher  lying  on  his  death  bedde,  called  the  three  children  to 
 him  which  he  kept,and  told  them  that  one  only  of  them  was  his  ownefonnie, 
 and  that  the  rcH:  were  onely  brought  vp  by  him  :  therefore  vnto  him  he  gaue 
 all  his  goods :  but  which  ol  thcfe  w^s  his  naturall  fonnc  he  would  not  in  any 
 .  wife  declare .  When  he  was  deade ,  euery  one  ofthe  three  children  pleaded 
 that  he  was  the  fonnc ,  and  therefore  that  the  goods  were  his.  The  matter 
 beeing  brought  before  a  ludge  could  nor  be  ended:  but  the  Judge  was 
 conflrained  to  takethiscourfe:  he  caufed  the  dead  corpes  of  the  father  to  be 
 iet  vp  agamll  a  tr€e,and  commaunded  the  three  umncs  to  take  bowes  and  ar- 
 rowes,  and  to  llioote  again!}  their  fithcr,  and  to  fee  who  could  come  ncereft 
 the  heart.  The  firltandfecond  did  Ihoote  at  their  father  and  did  hittehim, 
 the  third  was  angrie  with  both  the  other  through  naturall  affecfion  ofa 
 child  to  a  fuher,  and  lefufed  to  Hiootc.  This  done ,  the  Tudge  gaue  fentence 
 «hatthe  twofirftwerenofonaes,.  but  thediii'd  oneJy,.  and  that  heflionlcl 
 liaue  the  goods.  Ths  hke  triolimsy  be  vfsd  to  know  who  b^  Gods  children» 
 
 Such 
 
j^Q  The  gottenment 
 
 Such  pcrfons  with  whome  blafpheming  is  rife,  ittvtry  dcuills  incarnate,  an  J 
 
 the  children  oFthc  deuill,  who  rcnde  God  in  pieces ,  and  (hoote  him  through 
 
 ,   with  their  darts,as  it  is  faid  of  the  Egyptian  when  he  blafphemed,that  W/mote 
 
 or  pierced  through  Gods  Name.  Magiftratcs  and  rulers  feuerally  puniih  fuch  as 
 
 ut '  '  ^all  abufe  their  names ,  and  they  doc  it  luftly  :  how  much  more  then  fhould 
 
 VMjkJsoab.     y^^^^Y^zmtxs  of  Gods  name  cfcape  without  great  puniOiment. 
 
 Ao-aine  here  we  mufl  be  warned  to  take  heede  of  that  cuftomable  fwea- 
 rin!;,°nd  alfo  of  periurie.  It  is  a  very  ftraunge  fmne :  for  thcperiuried  perfon 
 dotli  not  onely  fmne himfelfe , but  withall  he endeauometh  to  intangle God 
 in  the  fame  finne  with  himfelfe. 
 
 Further,take  heede  leaft  thou  doft  either  make  or  recite  the  iefts  which  are 
 
 contriued  out  of  the  phrafes  of  Scripture:  which  are  vary  many  and  very  vfu- 
 
 allv  rehearfed  in  companie.  The  oyle  wherewith  the  tabernacle  and  the  arkc 
 
 Bx,  s°'  3^'  of'the  Teftamcnt  and  thePriefts  were  annointed,was  holy:  and  therefore  no 
 
 man  mi«^ht  put  it  to  any  other  vfes ,  as  to  annoint  his  owne  fle/h  therewilh,or 
 
 *Jok  1 9  J,    to  make  the  hke  vnto  it.  *  Pilate  a  poore  Painym  when  he  heard  the  name  of 
 
 '  *  *    the  Sonne  o(  GoArv^ afraid :  and  we  much  more  ought  to  tremble  at  the 
 
 word  of God,not  to  make  our  felucs  merrie  with  it .  And  therefore  the  fcof- 
 
 fino-  of  Julian  the  Apoftata  is  very  fearefull ,  who  was  wont  to  reach  Chrifti- 
 
 ans^boxes  on  the  eare ,  and  withall ,  bid  them  turne  the  other,  and  obey  their 
 
 jj^  mafters  commandement,  WhofoeHerjhalifmite  thee  on  the  right  cheeke,  turne  to 
 
 Mat,  /.  S9.  y^  ^y  gffjg^  ^ip,  ^   ^nd  he  denied  pay  and  like  reward  to  his  fouldiers  that 
 
 were  Chriftians,  becaufe  he  faid  he  would  make  them  fit  for  the  kingdbme  of 
 
 heauen,con{idering  that  Chrift  had  CaidlfB/eJfed  are  the  poore  injpirit:for  theirs 
 
 ii  the  ktngdome  ofheauen. 
 
 Here  alfo  men  muft  learne  to  take  heede  of  all  maner  of  charm.es  and  en- 
 chantmcntSjwhich  commonly  are  nothing  elsbut  words  of  Scripture  or  (uch 
 like,vfed  for  the  curing  of  paines  and  difeafes  both  in  men  and  beaff  s .  As  for 
 €xample,the  firft  words  of  S.Iohns  Gofpel,/;^  the  beginning  vpasthe  Word,  and 
 the  IVordrvAi  vcith  God,&c.  are  vfed  to  be  written  in  a  paper  and  hung  about 
 mens  necks  to  cure  agues.But  the  truth  is,fuch  kind  ofpradifes  tire  deuilhfh. 
 *  Patrons  ofcharmes  hold  that  in  fuch  words  tis  are  either  diuine  or  barbarous , 
 
 is  much  efficacie.But  whence  is  this  efficacic?  from  God?  from  men  5  or  from 
 the  deuill?  If  it  fhall  be  fiide fiomGod ;  wemuftknow  that  the  word  \{tA  in 
 holy  manner,is  the  inftrument  of  God  to  conuey  vnto  vs  fpirituall  bleflings, 
 as  fiith  jregcnerntion,  repentance :  but  it  doth  not  feriie  to  bring  vnto  vs  cor- 
 porall  health.  Well  then,  belike  words  take  vertue  from  the  fpeaker,  and  are 
 made  powerflill  by  the  ftregth  of  his  imagination.Indeed  of  this  opinion  are 
 P  ,  ri  J  feme  Phifitians,as  Avicenna  and  Taracelfn^,  who  thinke  that  phantafie  is  like 
 ^ -uro  '  ^°  the (unne, which  worketh  on  all  things  to  which  his  beames  doc  come,and 
 the  latter  that  by  imagination  miracles  may  be  wrought.  But  this  opinion  is 
 fond,and  the  reafons  alledged  for  it  are  without  weight.  For  imaginations  arc 
 no  things  but  fhadows  of  things .  And  as  an  image  of  a  man  in  a  glafle  hath 
 no  power  in  it,but  onely  ferues  to  refen^ble  and  reprefent  the  bodie  of  a  man: 
 fo  it  is  with  the  phantafie  and  conceit  of  the  rnind,  and  no  otherwife.  And  if  i- 
 m:2gination  haile  aiw  force ,  it  is  onely  within  the  fpirits  and  humours  of  a 
 
 mans 
 
efthe  tongMe,  ^  ^  I 
 
 jiians  own  bocTietbut  to  giue  force  to  worke  in  the  bodies  oPothers  it  can  notj 
 no  more  then  tlie  fhadow  of  one  bodJc  can  ordinarily  cure  the  bodie  of  ano- 
 ther on  which  it  lightcth.  Wherefore  words  \k(\  in  the  way  of  bodily  cure.be 
 they  in  themfelues  ncucr  fo  good ,  are  no  better  then  the  deuills  facraments: 
 and  when  they  are  yki\  of  bhnde  people,  he  it  is ,  that  comming  vndcr  hand, 
 workcth  the  cure,  and  by  turning  himfelfe  into  an  angel  of  light ,  deludes  the. 
 But  it  were  better  for  a  man  to  die  athoufand  times  then  to  vfc  fuch  reme- 
 dies, which  in  curing  the  bodie^deftroy  the  foule. 
 
 Laftly ,  auoide  all  imprecations  and  curlings ,  either  againft  men  or  other 
 crcatures:for  God  in  iudgement  to  puhidi  fiich  curfed  (peaking,  often  brings 
 to  paiTe  fuch  imprecations :  as  may  appeare  in  the  lewcs,  who  at  the  arraign- 
 mentofChriftjCried,  faying,  Uid  blood  be  vfonvf  andvpn  our  chtldrer. :  which  ^^^'^7*^S* 
 imprecation  is  verified  vpon  them  lillthisday.  At  iVhr^«r^<r  in  Germ^riie  n  j  ^^- 
 certaine  mother  curfed  her  fonnc,  fayino;,  Get  thee  awaj ,  IrpcuUthcn  nmhtefi  ',  "    ,  )< 
 neuer  come  agatne  aline :  the  very  lame  day  re  went  into  the  water  and  was  . 
 
 drowned.  Againe ,  a  mother  brought  her  child  to  the  Vniuerfitie  of  PFincr.-'.,  '  "  '  ' 
 hrgcyhy  reafon  he  was  poOefled  with  an  vnckane  ipirit ;  beeing  demaunded     ^^* 
 howitcametopa(re,lheeanfvveredin  the  hearing  ofmany,  that  in  her  anger 
 fhee  Caid/rhe  deuill tak^  thee,  and  th.ereupon  prefentiy  the  child  was  pofiefled. 
 And  in  our  countrey  men  often  wifh  the  plague ,  the  poxe ,  the  peftilencc  to 
 their  children,their  Icrnants,  their  cnrtell.'and  often  it  falls  out  accordingly.  - 
 
 In  the  daies  of  kins;  Edward,ceit'jine  Englifh  fouldJers(as  Lim  certenly  in- 
 formed by  a  witnelTe  then  prefent)  being  by  a  temped  cafl:  vpon  the  fands  on 
 the  coafl:  of  France,  gaue  themfelu.  s  to  praiers ,  and  commended  their  fbules 
 to  God,as  in  (b  great  danger  it  was  meetc:  but  one  among  the  reft,  defperatly 
 minded  went  apart  and  c\\tAo\iX.,L\y'm^yOgallowfeclaime  thy  right;  gallowje 
 clatwe  thy  rkhr.  Nowthe  fiid  pai  tie  among  the  rert(as  God  would  haue  it)e- 
 fcaped  Cife  to  land  *,  and  afterward  lining  fome  fpace  of  time  in  France,  retur- 
 ned againe  to  Englandywhere  he  was  hanged  for  ffealing  ofhorfes:  and  thus 
 according  to  his  def  re  the  gallowfe  claimed  her  right. 
 
 Reuerence  to  man  is  in  two  refpefts ,  cither  becaufe  he  is  creatad  after  the 
 image  of  Cod,  or  becaufe  he  is  aboue  vs  in  age,giftS5authoritie. 
 
 In  the  firlf  confideration  ,  men  muft  hauc  care  to  giue  fuch  names  to  chil- 
 dren as  are  proper  and  fit,vfu^ll,and  knowne :  the  fignification  whereof  may 
 admonilli  theni  of  the  promifesof  God,  of  godlines ,  or  of  fome  good  dutie. 
 And  there  be  foure  allowed  ends  of  giuing  names.  I.  To  preferue  the  memo- 
 rieof  fome  thingby  the  name  giuen,  as  Adam, lfrael,Ifaac.  II.Tofignifie 
 fome  thing  to  come,  as  Euah,  Abraham,  lohn,  Peter.  I II.  To  preferue  the 
 name  and  meraorie  of  parents  and  kinred,  which  was  vfed  in  the  birth  of 
 John  Baptift.This  cuftomc  may  (lill  be  retained,  if  there  be  any  good  exam- 
 ple in  the  ancctours  that  the  child  may  follow.  I V.  That  the  life  and  profef^ 
 iion  ofgoodmen  maybe  reuiued  in  the  renuing  of  their  names. 
 
 Here  we  mull  take  heede,in  no  wife  to  giue  to  children,  the  proper  names- 
 or  titles  ofGod,asIcfijs,Immanuel,&€. 
 
 Neither  are  the  profelToursof  the  Gofpel  to  be  intituled  by  the  names  of^ 
 fuch  as  haus  beeue  famo^  mfbumwits  jb  tl^;€  Ciiufcb.5.as  to  he  calkd  C?/w~ 
 
ji^  The  gdtkrrnn^nt 
 
 l.eer.  t2,ts  mfls,IjttkerdMS,^c.  Now  this  J  fay.  that  euery  one  of  yen  faith ,  lam  PmUs  ,  andt 
 am  Apolios.Iam  fevhM,atki  /  am  Ckrtfts:ls  Chriji  deuidedf  jva^  I'ahl  crucified Jor 
 youf  either  were  ye  baptized  m  the  name  ofPahl? 
 
 And  it  is  a  tolde  part  oF  the  peOilent  generation  ofPapifts ,  who  takctcM 
 
 a^^.  rr,z6.  themfelues  the  name  of  lefutts,  whereas  the  like  name  of  Chrifiianwas  giuett- 
 
 ^uAiirai.   to  the  Hifciples  at  Antioch  not  by  the  deuife  of  man,  ha  by  dxuine  oracle. 
 
 fie  R».  1 1, 4,      ^*5  tl,e  chano-in»-  of  the  name  giuen  in  baptifme  is  not  to  be  allowed:  (b  the- 
 varyin>>-ofit  according  to  the  vanetie  of  language,  (ifneithcr  hurt  nor  fraud] 
 to  any  be  iiitended  thercby)is  not  vnla vvfuU.  Vpon  this  ground  Saul  is  called 
 Paulrand  Chrift  cals  Simon  his  difciple  otherwhiles  Cephas,otherwhiles  Pe*^ 
 tcr.  And  very  worthie  Dmincs  in  this  age,  that  their  writings  might  be  read  of: 
 the  adacrnirics ,  haue  in  like  fort  without  offence  varied  their  names.  Melan- 
 ^hon  calls  him'elFc  Dydimus  Faventiiuis ,  ?nd  Mclangxus  •  Bucer  intitles 
 himfelfc  Arctius  F^hnus :  and  Theodore  Beze  once  wnt  himfelfe  Nathaniel 
 Nezechius. 
 
 Reuer^'nce  to  man  as  he  is  fupcriour,  is  in  vfing  fit  titles  of  rcuerencc  Sara 
 
 '    rp  f.     £    is  commended  in  Scriptures  for  obeyng  her  hUsband,  iLV^Afcrcalltng  htm  Syr, 
 But  cxceHTe  mufr  here  be  auoidcd,  when  titles  of  honour  proper  to  God  arc 
 giuen  to  men,as  head  of  the  rathohk^  church  to  the  Pope,/^  he  and  ^^ueene  of 
 heauen  to  the  mother  of  Chrjft.  This  fault  Chrift  rcprooutth  in  the  young 
 
 litAr*  1 0,18  rnan,C'iying,  Why  callefl  thou  megocd,  there  is  nonegoodhut  God, 
 
 CHAP.  VI. 
 
 OfCM:pdefteandofC^feekeneffe, 
 Odeflie  in  fpecch  hath  diucrs  caucats :  firfl-,ifaman  (jjeakeanv  thing  of 
 himfelfe,that  is,in  his  owne  commendation,let  him  alter  the  perfon  and 
 fpeak  of  himfelfe  as  of  another:  Ik^^ow  a  man(J&\\h  Paul,fpeaking  of  himfelfe) 
 i'C  0^'  f2,2,  ^y^  chriji  abouefourteene  yeares  agoe,  ^c.  which  vcoi  taken  vp  into  'T*aradife ,  and 
 heard  ryordsrchich  can  not  betoken.  And  lohn  faith  of  himfelfe:  fVhen  leftu  fai» 
 Ioh.19.zo.    tjis  jfjother ,  and  the  dtfciplerphome  he  ioued,  (iandin^  by,  G^f.  Here  take  heede  of 
 boafling ,  whereby  men  imitate  the  deuill,  who  faid ,  All  this  power  willj  gttit 
 LHk^i;6,       fhee,and  the  glorie  ofthofe  ki/tgdomcs:  for  that  is  delmeredvnto  me,  and  to  whome" 
 foeuer  Iwillgitte  it. 
 
 Againe ,  when  a  man  fhall  haue  occafion  to  fpeakc  of  his  owne  faults  and 
 
 corruptions,lethim  fpeake  the  vttermoflagainfthimfelfcjas  Paul  called  him» 
 
 ^t.Tim.  1. 1!  ^*' ^^  thefirfl  of  a'dfinners .  But  if  he  be  to  mention  any  thing  of  himfelfe ,  that 
 
 '       '  '  " '  may  minifler  matter  of  commendation,  let  his  fpeecn  rather  incline  to  the  dc- 
 
 4?  for  ZJ  0  ^*^^'^^^"  ^^  ^^^^  excelTe :  as  Paul  faith  ,  /  am  lea/I  of  the  e^pofles ,  which  am  not 
 
 meete  to  be  called  an  Apofile,  bccaufc  I  perfecptted  the  Church  of  God, 
 
 Secondly  ,  in  the  mentioning  of  things  which  moouc  blufhing ,  wc  arc  ta 
 vfe  asfecmciy  wordes  as  may  be  chofen.Gcn.^.i.  Afterward  Adam  kpew  He- 
 l>ah  hit  wifcwhich  conceine^  and  bare  Cain.  I  .S3in\'1^.^,  And  when  he  cameto  the 
 fjeepcoatcs  by  the  way  where  there  wai  a  cane,  Sanl  went  into  tocouerhisfeetc, 
 that  iSjto  doe  his  cafement. 
 
 Meckenes  alfo  is  required  in  communication ,  which  is,  when  a  man  vfeth 
 
 tj-j  -  ,  ,      courteous  and  faire  fpccch.T'fitthew  in  remembrance, C^c.t hat  they  beccurteow, 
 
 '  *"  * '  *     pjewing  all  meeknes  to  all  men»  for  we  osirfelues  alfo  were  in  times  pafi  vntvifeMfom 
 
 be^ni,&c.  Mcekcnci 
 
 M 
 
cfthetongite,  ^^2 
 
 Meekcncs  and  gcntlenesfliewesit  felfc  in  Salutations,  Kv\(\\tr%,  and  Re* 
 proofes. 
 
 For  the  firft  daily  experience  flievvedi ,  that  it  maketh  much  for  the  main* 
 taining  of  loue,to  call  men  by  their  proper  names  or  furnames.  And  this  was 
 a  figne  of  fpecial  fauour  that  God  called  Mofes  by  his  proper  name.  Yet  more 
 conuenient  it  is  to  falute  cm-  betters  by  names  of  honour  or  office.  Thus  the 
 difciples  call  our  Sauiour  Chrift  \abhi :  and  it  was  the  vfuall  manner  amon<»" 
 the  Iewes,to  call  their  betters  ^^i?»jthat  is,Lord,or  Syr. 
 
 Theformcsoffalutationsarctobe  after  the  order  pra£lifed  in  Scripture. 
 An  Angel  (aluted  Gedeon  thus:  The  Lord  he  yptth  thee  thou  valiant  man.  And  /  j  ^ 
 Boaz  came  to  Bethlehem,  and  faideto  the  reapers ,  1  he  Lord  be  rptthpu:  and  ^  t  '  '^' 
 they  anfwered,T/7«r  Lordblejfe  thee.  AnA  the  Angel  faluted  Marie,  Hayie,fiee'         ^"^' 
 ly  beloHedythe  Lord  is  with  thee,  &c.  Chrift  comming  amon»  his  difciples,  (aid,  ^^^' '  ^'  "f 
 Veace  beamongjou :  and  he  taught  them  comming  to  any  houfe  to  fay ,  Veacs  '^''^* 
 he  to  this  houfe. 
 
 By  this  it  appcareth,that  our  common  formes  of  falutations  are  commcn- 
 dablerwhich  are  of  diuers  fort$;as  when  one  meets  znoxh^YjGodfaueyoH:\N\icn 
 one  goes  away,  God  be  rvithyon :  in  the  morning,  Godgineyouagoodmoming  :■ 
 after  noonc,^ odgweyou  agood efiem»g:\\hen  one  is  going  on  his  iourney,G'<3<!/ 
 jpeede your  tourney  ivih^n  one  is  woxkm^yGodjpeedeyopuin  QdXm^^uch  good  doe 
 ttyou :  when  one  hath  a  new  office ,  Godgweyou  toy  of  your  office :  when  one  is 
 fickc, God  comfort  you,  C^c. 
 
 And  when  children  falute  their  fathers  and  mothers  after  this  manner:  / 
 pray  you  father  ble^eme :  I  fray  you  mother  b/efe  me :  it  is  a  feemel  y  thino-.  For 
 God  hath  made  parents  to  be  the  inftruments  of  ble/Iing  to  their  children,  in 
 nurturing  them  and  praying  f&r  them  :  as  the  fifth  conimanc'ement  raith,//(7- 
 nourthy  father  and  thy  mother, that  they  may  frolongthy  daies.Now  ibev  prolonf»" 
 the  childrens  daics  by  praying  to  God  for  bleffings  on  them,  and  by  fuch  Ijk« 
 duties. 
 
 Itis  an  vfe  in  all  places ,  when  a  man  neefeth  to  filute  him  by  Hiyino-,  Chri/l 
 helpeyou:  But  there  js  no  caufe  why  the  words  iliould  then  be  vfcd  more  then 
 at  another  time.  The  reafons  are ,  I.  it  is  an  olde  cuftome  fetched  from  the 
 Gentiles  before  Chrift,  and  hath  no  ground  at  all :  for  thcv  vfed  with  the  like 
 wordes  to  wiOi  men  health  ,bccau(c  they  thought  neefing  to  be  a  facred  and  «-^V?.'^<? 
 holy  thing :  and  becaufe  fome  take  it  to  be  a  figne  of  vnhappie  and  euill  fuc-  ^{/^-  <^^'WiaL 
 ceite,  which  indeed  is  otherwise.  1 1.  If  there  be  any  daunger  in  the  braine  be-  ^- '  ''^f  • '  "• 
 fore  neefing,when  a  man  hath  neelcd  the  danger  is  pa  ft,  as  learned  phyfitians  &f:fohL   \ 
 teach :  therefore  there  is  no  caufc  of  the  vfing  fuch  words  then ,  more  then  at  (^^'3?- 
 coughing.  ThnJ.zS^ 
 
 Againft  the  pra<n;ife  of  fainting  each  other,  fome  things  may  be  obiefted.  caf.2. 
 I.  loh  epift.  2 .  verf.  i  o.  If  there  come  any  vntoycu ,  and  brtna  not  this  defrrme, 
 receitte  him  not  to  houfe ,  neither  bidolehim^Cfod  (}jeede.  Anfiver.  This  place 
 doth  not  forbid  common  ciuilitie  and  curtefie  of  man  to  manrbut  onely  ftmi^ 
 Jjaritie  and  acquaintance  witli  heretickes :  yea  fuch  acquaintance  and  fismilJOi- 
 ritieasmayfeemc  to  giue  approbation  and  applaofe  to  their  baddcprocee- 
 ^g^  li  Eliilui  fendmg  Gchazi  his  feruant  t©  lay  hisftaiFc  oathcdeac^ 
 
j^A  The  gtuemmetit 
 
 chiWc  al'.^'i^aiiamite ,  bad  him  if  he  met  any  not  to  falutethem,  and  if  they 
 
 fp.?l;£  ^^  ^^   I ..  >  J  ?  anfwer  them,  i  .King.4.29.  And  whe  our  Sauiour  Chrift 
 
 fcntV/^&^^iifi^'f^c-i  to  preach  in  ludea,  he  bad  them  tofalute  no  man  bj  the  way, 
 
 Luk'.f '  3/4.  Jh/w.  The  intent  of  tljefe  two  places  is  not  to  forbid  men  to  falutc 
 
 others ,  but  rather  to  inioyne  Gchazi  and  the  Difciples  of  Chrifl:  onely  to  o- 
 
 init  for  that  time  the  praftife  of  the  duties  of  common  curtefie ,  fo  farre  forth 
 
 as  they  mi"-ht  hinder  or  delay  the  performance  of  weightier  affaires. 
 
 Our  anfwers  muft  be  foft,that  anger  be  neither  kindled  nor  incrcafed.  y^/oft 
 
 Tr9.iS'  23-  Anfwer  mtteth away  wrath.,  but gricuom  words  ftirre  V)  a!ig;^sr.  Nabal  bychurlifh 
 
 i.Sam.24.,    lan«niao-e  prouoked  Dauid  to  wrath  ,  but  Abigail  by  the  contrarie  appeafed 
 
 7*^*  him.  Gedeon If  ake gently  to  the  men  of  Rfhraim,  when  tliey  were  angne  a2;ainil 
 
 him, and  appeafed  ihem.  For  the  text  laith,  When  he  had  thi^s fpokcn.,  then  their 
 
 tudg.  S.'f.     jpirits  abated towardes  him.  Therefore  Salomon  Gith  well ,  A  toy  commeth  to  4 
 
 man  by  the  anfver  ofh:^  month,  but  how  aood  is  a  word  in  duefeafjn. 
 
 Now  if  anv  lliall  raile  on  vs ,  our  dutic  is ,  not  to  raik"  againe  .  T^lcffe  them 
 
 Rom.  t2. 14..  thatferfecuteyott,blejfe,Ifay,andcurfc  not.  ''Be  court eoui  ,  notrendnng  eutllfore" 
 
 I  .Tct.3.4.    ui!l,neither  rebukffr  re^?<I^,  i/xtcontrAriwife  b/^jfe,  knowing  that  ye  be  thereunto 
 
 called,  that  yott  fhoyAdbe  heyres  ofhhifimr^.  This  thing  was  notably  prntlifed.  by 
 
 X)auid,Pfal.i09.4.  i^'?''^)'/'^^^;;^'^//'  they  were  mine  adnerfaries  ,bttt  I gauemy 
 
 felfe  tofrayer.  And  therefore  in  tins  cafe ,  either  filence  is  to  bevfed,  or  at  the 
 
 mofl:,  onely  a  iufl:  and  manifell:  defence  of  cur  innocencie  to  fcc  made.  Ezc- 
 
 ^.  ATwfT. /^.chiascommnunded  the  people  tobcfilent,  >'ind  not  to  fay  any  thing  to  the 
 
 ^6.    "^        fpeechof  RabGchai  now  flattering  now  ibreatning.  When  Eh  fpake  hardly 
 
 of  Anna,and  bad  her  put  away  her  drunkennes/liee  anfA'ered,  Nay, my  lord,! 
 
 I. Sam  J.  IS  am  a  woman  troubled  infpirit ,  I  haue  neither  druiike  wine  nor  flrong  drinhe ,  but 
 
 haue  powred  out  my  joule  before  the  Lord.  Thusf  ofeph  clearcs  himfelfe,  faying, 
 
 Geti.4.0,  ij,  J  haue  done  nothing  wherefore  theyjhould  put  me  in  the  dungeon.  And  Daniel  to 
 
 Nabuchodonofor :  Vnto  thee,  O  King,  haue  I  done  no  hurt.  And  our  Sauiour 
 
 ^an.6.2  2.    Q\^y\^  when  the  lewes  faid  vnto  him,  Say  we  not  true,  that  thou  art  a  Samarir- 
 
 loh.S.4.S,^$-  f^y^g  andhafladeuillf  anfwered,  /  haue  not  a  deuill,  but  I  honour  my  father,  and  ye 
 
 hatte  dtjhonouredme.  And  Paul  becing  to  make  an  Apologie  for  himfelfe,  be- 
 
 ^1  einncs  thus:  UHcnand  brethren,! hatte  in  all qood conjcience  feruedGadvnto  ilm 
 
 day.  * 
 
 Now  when  a  man  hath  thus  cleared  himfelfc,though  his  owne  word  in  his 
 
 owne  behalfe  take  no  effc6l ,  yet  let  him  patiendy  commit  his  caufe  to  GcAy 
 
 who  in  time  will  mantfeff  the  truth  ,  and  bring  it  to  light :  as  Dauid  did,  ludge 
 
 Pfal.26.        me,0  (7(7^,(faith  he,)  for  I  haue  walked  in  mine  innocencte.  And  againe,  The  wic» 
 
 Tfal.  ^y.       kedwatcheth  the  ri^hteotis,anafeeketh  to  flay  him:  but  the  Lord  will  not  leaue  hirru 
 
 $^>2S'  in  hii  hand,  nor  condemne  him  when  he  is  iudged. 
 
 Meekenes  in  reproofe  is,when  any  fhall  admoniOi  his  brother  ofany  fault 
 for  his  amendment, with  the  like  moderation  that  Chirurgeons  vfc,  who  bee- 
 ing  to  fet  the  arme  or  legi^e  that  is  forth  of  ioynt,  handle  it  fo  tenderly, that  the 
 patient  (hail  skant  feele  when  the  bone  falls  in  againe .  This  counfell  Paul  gi- 
 ^ai.  6.  r,        y  etli  \Brethren,ifany  man  befallen  by  occajion  into  any  fault,  ye  which  are  fhiritual, 
 ^  reflore  fuch  a  one(orfet  him  in  ioynt  againe,)  with  thejpirit  ofmeeknet .  This  was 
 
 pradifed  by  Abraham  towards  Lot,  when  their  hcardracn  were  at  variance, 
 
 %ing, 
 
(aym^jLet  there  lejpray  thee,noJ}rife  hetweeK  thee c^  me^neither htivce»  mint  Gen,  i^J.p, 
 hear  amen  and  thine:for  rve  are  brethren. 
 
 And  this  is  done  foure  waies.Firft,  when  we  reprouc  a  man  generally ,  as 
 Nathan  did  Dauid  by  a  parable.  Secondly,  when  in  the  roomc  of  a  reproofed,  j-^^  /, 
 we  put  an  exhortation  :in  the  exhortation  infinuating  an  oblique  reproofe,as 
 when  a  man  (hall  fweare  in  his  talke,I  iliall  not  neede  alwaies  to  fay,T><afo  very 
 iltoJweare,andfo  todifhonour  G'^^.but  I  wil  lap  it  vp  in  the  forme  of  an  cxhor- 
 tation,as  pills  are  lapt  in  fugarjby  {aying,7<r/«  and  nay, yea  and  nay /hall ferue  a- 
 fnongvs.%^buke  not  an  elder, but  exhort  himas  a  father, and youngmenai  brethre^ 
 faith  Paul  to  Timothie.Thirdly,when  the  reproofc  is  propounded  in  a  mans  '^*^'  S*  /• 
 own  perfon,as  though  he  werefaultie  which  reproouelh.Paul  praftifed  this: 
 Now  thefe  things ybrethren((d\th  he j  I hane figuratinely  applied  to  mine  ownefelfe  j  fgy.  .  g 
 And  Apollos  for  your  fakes, that  yee  might  learne  by  vs  y  that  no  man  prefume  abotfe 
 that  which  it  written.  Fourthly,  when  the  fault  is  dircftly  reprooued,  but  yet 
 partly  with  prefaces,that  we  doc  it  ofloue,that  we  wifh  well  to  the  partie,that  ^  ., 
 wefpeakeascohfideringourfeluesjthatwee  alfb  are  in  danger  ofthc  fame  ^         * 
 faulf.and  partly  by  frammg  the  reproofe  out  of  the  worde  of  God ,  that  the 
 partie  may  fee  hirafelfe,rather  to  be  reprooued  by  God,then  by  vs:  after  this 
 roaner  the  infcriour  may  admonifh  his  {upcriour,efpecially  when  there  is  no 
 other  way  of  rcdrc{le,and  he  is  to  liflen,yeelding  himfelfe  tra<ftablc.  Naaman 
 isadui(edbyhisferuant,who  {a\6fFather,iftheTrophet  had  commanded  thee  a     _,. 
 great  thing^wouldf  thoH  not  haue  done  it:  howe  much  rather  then  ^when  he  faith  to  ^ '^***'^"  '  S'> 
 thee^fVap:,^  be  cleane?Then  went  he  downe  and  wafhedhmfeife  fcauen  times  in 
 Jordan. 
 
 When  any  jfhall  in  this  manner  be  admonifhed  ofa  fault,they  arc  to  yeeldc 
 themfelues  traclable  and  thankfijll,and  heartily  glad  of  fo  good  a  friend.  No- 
 table is  the  fpccch  of  the  Pfalmifl: :  Let  the  righteous  finite  me,it  is  a  benefw.andpr^i  i4.f.f> 
 iet  him  reprooue  me,it  is  the  chiefe  ointment  J.et  it  not  be  wanting  to  my  head.  And  pyo.  17.  ix>, 
 Salomon  faith,  A  reproofe  entreth  more  into  him  that  hath  vnderfianding^  then  an  ^^cu.  2  7,s* 
 hnndredfiripes  into  afoole.  AnA,Open  rebuke  is  better  thenfecret  hue, 
 
 CHAP.  VII. 
 
 Of Sobrietie/Orbaniue^Ftdelitie, and  care  of  others  good  name. 
 
 SObrietie  iniudgcmentis.whcn  a  man  either  fufpcndeth  his  opinion  of  his 
 neighbours fayings  or  doings,or  elfefpcaketh  as  charitably  as  hee  can, by 
 fayingashttleasmay  bee;,ifthethingbeeeuil:orby  interpreting  all  in  better 
 partjif  the  fpeech  or  aftion  be  doubtfuU. Therefore  dot  thus;  dcfpife  not  thy 
 rei2;hbour,butthinkcthyfclfeas  badalinner,  and  that  the  like  defers  may 
 befall  thee. If  thou  canfl  not  e:i:cufe  his  doing,cxcufe  his  intcnt,which  may  be 
 good :or  ii  the  dcede  be  euill  .thinke  it  was  done  of  ignoranccrif  thou  canft  no 
 way  excufe  him,think  fome  greiit  temptation  befel  him^Sc  that  thou  H^ouldft 
 be  worfe,if  the  like  temptation  bcfc!  theerand  giue  G  od  thanks  that  thelike  2s 
 ,'et  hath  not  befallen  thcc.Defpife  not  a  man  bceing  a  finner ,  for  though  hcc 
 e  euil  to  day , he  may  turne  to  morrowe. 
 Hercisconckmncdal!^'^;5^l;e  andiaili  iudgcment,  whereby  men  makc^^^j^^,  ^, /, 
 
 tothe 
 
 I 
 
 things  either  worfc  then  thcvrrCjOiclfe  the)  t.^ke  and  turne  all  things  t 
 worfc  part.  Thus  die  dcuil  dealt  with  lob,  faying,  Tw/^  hbfeareGcdfcr  ji  ^     ^^^ 
 
 Bbb    I  fscmht. 
 
II 26  The  gdtiernmer^t 
 
 noitpht,  ^c.hut  fhetch  out  thine  handnow  and  touch  all  thM  hee  hath ,  to  fee  ifhee 
 mil  not  blaffheme  thee  to  thyfaceSwch  was  the  dealing  of  Doeg  with  Dauid, 
 J, Sam. 22.^  }j}iyy  thefome  of  IJhai{(i\\\\  \\Q)when  hee  came  to  Abimelech  thefomie  of  Ahitub., 
 rpho  asJ^d  ccunfellofthe  Lord  for  hlni,andgatte  him  viEinais,  andhe  gaue  him  alfb 
 the  Iwordofgoliah  the  P hi li/Iiw. Here  the  backebiter  concealcth  the  neceflarTT 
 circumftanccs, whereby  Abimelech  might  hauc  bene  excufed-as  that  Dauid  / 
 asked  bread  beeing  hungrie,  and  that  he  told  not  Abimelech  that  hee  wasoul 
 of  Sauls  fauourrbut  he  turneth  alhisfpccch  to  tliis  cnd,to  bring  theprieft  ini 
 to  fufpition  with  Saul. 
 
 Thus  the  Phai'ifes  Azvui.Iohn  came  neither  eating  nor  dri^ki^gj  and  they  fay, fjb 
 
 Afat,  ^  1*^9' hath  a  dettilLThefomis  of  man  came  eating  and  drinking^^  they  fay  y  Behold  a  glut» 
 ton,a-/idadrinl^rofmnejandafnendofT^til?licans  and/inners.  ' 
 
 Contrarie  to  this  Sobrietie  is  F/^«^W.?,whercby  for  hope  either  of  fauour 
 or  gaine,men,and  efpecially  fuch  as  are  of  dignitieand  place,  are  foothed  vp 
 in  their  finnes,and  extolled  abouemea(ure,euen  to  their  faces.  As  when  He- 
 rod arrayed  in  royall  apparel},and  i^te  on  the  iudgeraent  feat  and  made  an  o- 
 
 g^j^'./^.^^  f'^^'o^jthe  people  gaue  a  iliout,  faying ,  The  voice  ofGod^  and  not  ofwan.Bvtt 
 marl:e  what  Salomon  fiithjf:^?*?  that  praifeth  his  friend  ruith  a  loud  voice  rifrig 
 
 PrOt  27,  t4...earljinthe  morning:it  (hailbe  conmedtohimfor  acurfe.Owz  being  asked  which 
 was  the  worll  of  all  beaiis,anfwered^,Of  wild  beaftsjthe  tyrantroftame  beafts 
 the  flatterer.  And  another  fml ,  that  flatterers  were  worfe  then  crowes :  for 
 they  eateonely  dead  carrion, thcfefecde  on  liuiMg  men.  ^'^ -•  " 
 
 And  ofall  kinds  of  Flattci-ie^that  is  the  worfl  when  a  man  lliall  {peak  faire 
 tohis  neighbours  face  and  praife  him',but  behind  his  backe  fpcake  his  plea-- 
 fure,andeucn  cut  his  throat.  Dauid  complameth  of  his  familiar  friend/that 
 
 ^faLf^.  1 1 .  the  rpords  of  his  month  were  fofter  then  hitter  yet  tvarre  was  in  his  heart:  that  his 
 words  fvere  more  gentle  then  ode^yetthejivere  frvordes  .The  Pharifcs  behindc^ 
 Chrifls  backe  tooke  comifeli  hovve  they  might  intangle  him  in  talke;but  be- 
 
 7^4^t-  9-A^   6  ^^^^  ^^'^  ^'^^-^  ^'^'^y  f3V,CJWk/?(?r,7r£'  knowe  that  thou  art  true ,  and  teacheji  the  -way 
 '  of  God  trttely, neither  careji  thou  for  any  man  for  thoti.  confidcreji  not  the  ^erfon  of 
 men. 
 
 Vrl>amtie,\s  a  grace  offpcech,whcreby  men  in  fecmely  manner  v(c  plca« 
 fantnefle  in  talke  for  recreation,or  for  fiich  delight  as  is  ioyned  with  profit  to 
 themfelues  and  others.Thc  Preacher  faith,  There  is  a  tirueto  langh^andatime 
 
 F-Ccl.^.4..       fQ  rvcej>e.lVhenthe  Lord hronoht  againe  the  captittitie  ofSion^  wee  were  like  them 
 
 ffa,i2o,  1,2  f}^,,f  dreame.Then  was  onrmomh  fiiled  with  lar-tghtcryandour  tongue  with  ioy, 
 
 Nowe  this  mirtii  mufi  bee  ioyned  wiih  the  fcareofGod,other\vife  Salo- 
 mon laith  well,  Ihanefaidto  laughter, thou  art  rnad:and  of  toy ,  what  is  that  thou  \ 
 
 Sccl.2. 2.       doefi?Knd  Chri  ft  iaicth,/^e«?  to  you  that  now  laugh ,  for  ^efhallxveepe.  Secondly  ^| 
 
 LrikJ.2f.    ^jjj^  companion  and  forrow  for  Gods  people  in  nffli^ion  and  miferic.  They 
 
 A/no  so .  o.  ^f^i^l^  ^tf2e  in  bowIes,and  annoiKt  themfelues  with  cheiefe  ointments ,  hut  no  man  ts 
 forryfor  theafflicfion  of  fofeph.T\mA\\^\t  muft  be  (paring  and  moderate.  Paul 
 
 zTim.s^      condemneth  fiich  as  are  loners  ofpleafiires,  more  then  of  God.  Fourthly,  it  muft 
 
 rr  /  be  voide  of  the  pra^ife  of  finne.Mofes  is  commended  that  he  refiifed  the  plea» 
 
 lies'. } }»         r  cr  . 
 
 Jftres  ofjmne. 
 
 J*fd/.  14- 12.     Tlic  vfuali  time  of  mirth  is  at  m'^ates.  Andhere  Sampfbns  prn<Sife  may  be 
 
 "  ■  ■  "  ■  followed^. 
 
ef the  tongue,  y2^ 
 
 followed, who  atliis  marriage  feaft  propoundecla  rlctdle  or  hard  queflion  to 
 his  friends-AndAmbrofethinketh  that  hce  did  this  to  ftoppc  thcniouthcs 
 oftalkcrs.and  to  occupie  th  eir  wits. 
 
 tv»A  WithalUtniu(lberemembredtobeaChriftiandutie,cuenatthc  tabic  to  r  l  . 
 mainiaine  talke  ofreligion,and  of  duties  ofgodlinclTejaftcr  the  pradife  of  our  J        '^" 
 SauiourChrift:though  many  vpon  little  ground  thinkcotherwife.Tertullian       '^*'"  " 
 rccordeihoftheChrilliansofhis  time,  that  they  vfedin  their  loue-fea(ls  to  ^Jf' 
 talke  togither,as  confiderin^  with  themfelues  that  they  had  God  himfelfeas    ^    '  ''^' 
 an  eare-witnefle  to  them.CnryfoIlome  of  this  point  faith  well.  I  would  to  God  ^. 
 (faith  \\z)thAt in  tauerns andfeajls,andat  bathes,  men  tvould  talke  anddifpute  of  \^'J'  '^  ^' 
 hell-.forthsremembringofhell  rvould  hinder  a  man  from  fallma  to  hell.  And  it  ^'^^ll'^'^^h 
 was  the  manner  of  the  primitiue  Church  at  Dinner  and  fupper  to  vfe  the  rea- 
 ding of  the  Scriptures.^/:?<f;nw  come  to  the  table  i^i\\!t\  Kw'gx^^im^he are  that  '^f^gW"^^', 
 rehich  Pi  read  according  to  cfsjtome,wthoHt  anyftirre  or  firming:  that  your  mouthes  '°^' 
 may  not  onely  receine  the  meat,  but  your  eares  may  hunger  after  the  veorA  of  God, 
 And  this  ancient  cuftomc  is  to  this  day  retained  in  the  Colledges  of  the  Vni' 
 uerfitie  of  Cambridge. 
 
 And  this  holy  reioycin^  at  meatcs  is  fpccially  to  bee  ^^z^  with  fuch  as  are 
 godly.  As  Salomon  faith,tnat  he  tvhich  eateth  at  the  couetom  mans  table ^(halvo-  Prou.  j?.  S, 
 init  hii morfells^andjhall loofe  hii fvoeete-wordes . The  faithfuU  at  Ieru(alem did  A^.z. 4.^, 
 breake  bread  togither^vpith  gladnes  andflnglenes  of  heart. 
 
 £lueftton.Y>J\\ti):\cv  iefting  be  tollerable  in  any  fortjOr  not? 
 
 «^/j/Jr^r.Thatiefting  which  flandeth  in  quippes,tauntSjand  girdes,\vhich 
 feructh  onely  for  the  offence  of  fomcwith  the  delight  of  others  is  not  tollera- 
 ble:becau(c  allffeech  mufi  edifie , and  mhnfler  grace  to  the  hearersnie'ithtr  doth  it  Sph.4.2f. 
 agree  with  Chrillian  grauitie  and  modeftie.But  two  kindes  of  ieft ing  are  tol- 
 lcrable:the  one  is  moderate  and  fparing  mirth,in  the  vfe  of  things  indifferent, 
 in  fea{bnconuenient,vvithoutthe  leaff  fcandall  ofanyman,and  with  profit  to 
 the  hearers.The  fecondis  that  which  the  Prophets  vCed ,  when  they  ielTed  a-      ^ 
 gainfl  wicked  perfens.yet  fo,as  withall  they  iliarpely  rcprooued  their  finncs. 
 ty^t  noone  Eliah  mocked  them,  and faid,  Crie  aloud  ^  for  hee  is  a  Cjcd  -.either  i  .Ki;i.i8.2y 
 he  tatkeih  or  purfueth  his  enemies, or  is  in  his  tourney ,  or  it  may  bee  he  Jleepetb  and  2.Kin.2.  22, 
 muji  be  a  waked..  Jfai,  14.  /  / , 
 
 As  for  laughter,it  may  be  vfcd:  otherwife  God  would  neuerhaucgiucn 
 that  power  and  faculty  vnto  man;but  the  vfe  of  it  mud:  be  both  moderate  and 
 feldome,as  forrowe  for  our  ^WiWzi  is  to  be  pkntifull  and  often.  This  we  may  Luk^  ig. 
 learne  in  Chnft s  example,ofwhcmc  wee  rcadc  that  hce  wept  three  times,  at  I'oh,  /  /. 
 the  dellruftion  of  Terufilem,at  tlic  raifing  of  L:.2arus,?.nd  in  his  agonie  :  but  Heb.s-j- 
 we  ncucr  read  that  he  laughed.  And  fjjecially  remember  the  /aying  of  Chry- 
 fo{\Qmc.Sirifp(s  m  Ecclefiadiabolt  opus  ^,  that  is,  to  mooue  laughter  in  the 
 Cliurch,is  the  workc  ofthe  deuill. 
 
 Fiaeli'.ie  is  conftancy  in  all  our  lawefull  fayingtand  promifes. 
 
 A  promifeis  to  be  made  with  this  condition(if  God  will)and  then  if  a  man  /^^.;^  ,j^ 
 be  preucnted  by  dcath,or  by  any  like  meanes,he  is  not  to  blamed  :  otherwife  i^chr.i 3.2, 
 a  mans  lawefull  word  and  promifebindeth  him  according  to  the  will  &  plea-  2.Cor.  1.  /7. 
 fureofhimtoYS'homeitismade.  ^--.    *       * 
 
 Bbb  a  Novve'^" 
 
71^  I'he  goHernment 
 
 Nowe  irafterward  it  be  hurtfull  to  him  that  made  it,  hec  may  crane  to  bee 
 ffalS'  4>     ^'"^"  from  his  promifc  ;  and  libertie  beeing  grauntedj  take  it.  But  a  promifc 
 bound  with  an  oath  is  to  be  kept,though  priuatehinderances  foUowe:  yet  Co, 
 as  the  Magifbate  may  order  the  matter,and  procecdc  in  equitie,that  the  dam- 
 jnagc  may  be  the  leflTe. 
 
 The  laft  grace  which  is  to  bee  vfed  infpccch,is  care  of  our  iKighbours- 
 Proft,y22»       good  name,whicli  is  farre  better  to  him  then  great  riches. 
 
 Here  is  condemned  the  tale  bearer,  which  ofan  euill  minde  telleth  a  thing 
 oi  an  othcr,to  bring  him  into  hatred ,  or  to  rcucnge  himftlfe,  or  to  get  fomc- 
 thingAvhich  otherwife  he  could  notobtaine. 
 
 This  tale  bearing  is  of  dmers  fortes.  One  is,  when  men  whifpcr  abroad  (c» 
 Rof».  /./(?.  cretly  the  fault  of  another,whereas  they  ihould  rather  admonifh  the  partica» 
 Gen.p.  Char/t  when  he  had  feene  his  fathers  nakednes,ran  ftraight  and  tolde  his  brc« 
 
 thre.The  fecod,  whe  they  adde  to  or  chage  the  thing  faid  or  done,as  it  ferueth 
 for  their  purpofe.  Some  of  the  witnelTes  which  came  againft  Chriii:,  charged 
 himio  CsLyyIrviM defiroj  thu  temp/e  which  is  made  with  handes ,  anAinthree  Jlaiet 
 build  another  without  hatjdes  .Where  firft  they  changehis  meaning;  for  Chrilt 
 -^  fpakc  of  the  temple  of  his  bodie.Secondly,they  adde  to  the  worcfs,For  Chrift 
 
 Mitt. 20, 6  0.  ^^1 J  ^^^^  f  wtUdeftroy  this  temp/e:hut,deflroyj/e  this  temple .  Therefore  the  holy 
 ^  '•  Ghoft  noteth  them  with  the  name  oifalfe  w/t^ejfe  bearers .  The  third,  wher»>. 
 
 men  fiirmilTe,  and  tell  that  which  wasneuer  done.  When  Jeremy  was  going, 
 out  of  lerufalem  to  the  land  of  Beniamin,and  was  in  the  gate  of  Benjamin,  I- 
 rijah  tooke  him  and  faid,Thou  flieft  to  Chaldeans.Then  faid  leremie,  that  is 
 hr.si'is,   f^l^f>^  flie  not  to  the  Chaldeans  jbuthee  would  not  hearehim.  Thefourthis. 
 the  coloured  tale-bearing,when  one  fpeaketh  euill  of  another,  with  fine  pre- 
 faces &  prearaples,faining  that  he  is  very  (brrie  that  his  neighbour  hath  done 
 fuch  or  fuch  a  thingithat  he  fpeaketh  it  not  ofmalice,but  ohi  good  mind:that 
 he  is  conftrained  to  fpeake:that  he  fpeaketh  not  all  he  could  fpeake :  that  the 
 partieto  whome  the  tale  is  tolde  mufl:  keepe  it  fecret.  Luther  writeth  of  this 
 ■Vpon  FfaL   fiult  very  well. 7"^^  vice  (faith  he)  whereby  wee  tellabroadthe  thims  which  wee 
 i,/,j,  heare  ofothers,aKdtake  them  in  worfepart  is  very  rife ,  and  of  great  force  tofow& 
 
 dtfcords:the  rather ^becaufe  it  often  fhswes  it  felfe  vnder  the  pretence  and  name  of 
 cotinfell  and  good  admfe.  And  it  is  a  notable  vizard  for  a  talebearer  to  transform» 
 himfelfe  into  an  angel  of  light,  and  vnder  ^eale  for  Gods  glorie  to  iiackbtte  and 
 accu'e  his  neighbour  ofherej!e,errour^and  wicked  life.  n.O'n3i2f.w 
 
 Therefore  the  Prophets  meaning  is ^t hat  we p^ould  concede  the  euiU  t^at  beeh 
 onr  neighbour  ^  and  not  fpeake  them  to  others  ,thof{gh  heebe  an  enemie  and de* 
 fertie  it  at  our  handes,and  onely  fpeake  of  thofe  good  thlnns  in  him  which  feeme  t» 
 prefcrue  concord  for  this  we  would  that  menjhould  doe  vnto  vs.  Tca^andlet  vstakf 
 ronfelfJi.p.^"^'^^^^'^^  '^'^^  ^^^g^  *^°^  ^^(^ondemne  any  mans  faying  or  doing  rafhly.  Augufline 
 (d\&i^that  thi-s  was  the  care  which  his  mother  had  towards  her  enemies.  To  doe  this 
 is  a  notable  point  of  ififi  dealing,  bnt  indeede  there  is  nomanz'tterlywithmt  this 
 fault  in  this  life: fuch  is  our  wretched  (late  in  this  world.  Tor  though  fome  are  cfthis>. 
 minde, that  they  dejirenottohauc  other  mens  wants  tolde  tloem ,  and  will  not  takf 
 all  in  worfe  part  ,  yet  if  they  bee  tclde  and  taken  in  worfe  part  of  others ,  they^ 
 hnm.^o,    cmwillingly  hcAn  tkemtneither.wiUthey  chevke  the  teller,  bhtfuger  badfurmifes 
 
t9  takepUctreith  thenu,  'But  Gcdaliah  thefonne  <>/Ahicham  exceHedin  the  cam- 
 trarie  vcrtnc-who  chofe  rather  to  hazanihii  lifff,thentofHjpe6l  emllby  IJmael. 
 
 This  talc-bearing  is  the  common  table  talkc  in  England :  and  it  is  wondcr- 
 full  to  rcc,how  thole  who  areotherwife  godIy,arc  oucrtakcn  with  it:  but  men 
 inuft  learn  to  ftand  more  in  awe  of  Gods  comandement,and  alfo  to  confider 
 that  the  fame  thing  a  man  fpcakcth  of  another ,  coraracth  homeagaine  by  his 
 
 ownc  doore.Such  as  vfe  talc-bearing  and  backbiting,are  by  Gods  iuftiudo-c- 
 ment  paid  home  in  the  fame  kind;  and  hereupon  Chnfl;  Qxnhjhdge  not  thatje 
 he  not  iudged  ,for  roith  what  iudgement  je  mdge,yejha/l  be  iudgeU .  Wherefore 
 when  men  (ball  enter  any  euill  communication  of  others ,  we  are  to  interrupt 
 it  by  other  talke.as  not  regardmg  it. 
 
 Here  remember ,  that  when  gouernours  and  magiflrates  iliall  vfe  hard 
 words,not  in  the  way  of  defamation,but  for  the  reproouing  of  a  vicefit  is  not 
 «o  flaunder :  z%y0fooltjh  CaUtUns:  O  generation  of  vipers.  And  Chrift  tearmcth  ^ffl-  /- 
 Hcrod,f<7^tf.  LMatks^ 
 
 CHAP.   VIII.  OfthebondesofTrnth. 
 T^Hus  much  of  grace  in  fpecch.  Now  followeth  bonds  of  truth,  whereby 
 J  4.  the  truth  of  our  talkc  is  teftified  and  confirmed. 
 -  There  arc  three :  A  fimplc  afTcrtion,  an  afleueration ,  an  oath. 
 
 A  fimplc  aflcrtionjis  either  a  fimplc  affirmation,as^M,^M;or  a  fimplc  nc- 
 gation,as  naj^nay.  And  they  are  to  be  vfcd  onely  in  our  familiar  and  common 
 X7)A!it.Let your  commMnkation  bejea,yea:nay,naj/:andwhatfoeHeri4  ntore^conimeth  Math.s* 
 tfemlL 
 
 If  the  tructh  which  wee  affirmc  or  denie  be  doubtftill  or  contingent,  then 
 iiich  claufcs  as  thcfc  \_It  isfo ,  or,it  is  notfo  oi  Ithinke,  as  Irememb€r,ai  /  take  it"^ 
 arc  to  be  addcd.If  one  fliall  fay,  It  isfo,  and  afterwards  it  proouc  othcrwife,  he 
 rccciucth  difcredit.bccaufc  he  fpakc  an  vntruth.  But  if  he  fhall  ray,lthinke  it  it 
 fo ,  though  it  fall  out  othcrwife ,  yet  he  (aucth  his  credit ,  becaufc  he  decciucth 
 not,but  onely  is  decerned. 
 
 An  afleueration  is  a  forme  of  fpecch,  whcrby  one  doth  vehemently  affirmc 
 or  dcnic  any  thin2;:as  when  a  man  fhall  fay,  Verily,  in  tr»th,m  very  trmh,with- 
 out  a/ldoftbt,c^c.ThcCc  and  (iich  like  are  not  to  be  vfcd  at  cucry  word;but  then 
 onely  when  a  truth  of  2;reater  importance  is  to  be  confirmed.  When  the  falfc 
 prophets  among  the  lewesand  the  Priefts  would  notbelceuc  th.itleremic 
 was  fcnt  of  God:  what  faith  he?  not  (imply  ^The  Lord  hath  fent  me:huXjn  truth 
 the  Lordhath  fent  me.Osix  Sauiour  Chrin:,when  he  vfed  to  fpeake  any  wei»h- 
 tic  matter,  vfed  to  X2,yyAmen,Amcn,Venly.>'uerily,\s\\\^  is  a  plain  afleucrationi 
 for  Amen  is  more  then  a  fimplc  affirmation ,  and  it  is  lefl'c  then  an  oath,as  the 
 very  fcnfe  of  the  word  doth  import:  which  is  no  more,but  truly, certenly. 
 
 The  third  is  an  oath ,  which  muft  not  be  made  by  any  thing  in  hcaucn  or 
 carthjbut  onely  bv  the  Name  of  God  alone. 
 
 It  muft  be  vfed  as  thclall:  refuge  and  rcmcdieof  all.  For  when  any  truth  of 
 f^rcat  importance  is  to  be  confirmcd,and  all  figncs,eu':dcnccs,proofcs,witnef- 
 Ies,faile  among  men  on  earth  :  then  we  may  lawfully  fetch  the  Lord  as  a  wit- 
 «icflc  fiomhc.Uien,who  is  theknower  of  all  truth. 
 
 And  ill  this  cafe  an  oath  may  be  taken  *,  cither  pubhkfly  before  a  Magi- 
 
 Bbb  5  ftnitcs 
 
750  *The  .gdfieyanteftt 
 
 ftratc,orprmate!yambng^rwateperrons,ifit  bee  done  witli  rcucrcncean^ 
 Gctt.^j.  / J.  conlldcration.as  it  was  bctvvecne  lacob  and  Labaii. 
 
 CHAP.  IX. 
 Wh^t  u  to  be  dene  ivhen  we  haueJfok,en. 
 
 AFter  a  man  hath  fpoken  his  mir.d€,vefy  few  words  more  arc  to  be  adde^f» 
 ^  „^ .         He  that  hath  knowledge  fpareth  his  wordes./y  many,  wordes  there  can  nol, 
 
 want  iinqmtie:  hut  heth^tt  njrahicth  his  lips  is  wife. 
 
 Hs  thai  {pe.ikith  many  wordcs/peaketh  either  falfe  things  or  fiiperfluous, 
 or  boih:asvvhcn  a  riuer  ouerflowes^thc  water  gathercth much flimeifo  many 
 \vordcs,inany  faults.  Whenaveflell  being  fmitten  makes  a  great  noifejit  is  a[ 
 token  that  it  is  ernptieinnd  To  llie  round  of  many  wordes  iLevves  a  vaine  heart. 
 The  Gentiles  haucfaid.tliat  God  gaue  a  man  one  tongue  and  two  earcs,lha| 
 he  might  heare  more  aiKi  fpeake  leiTe.  Valerius  r^laximus  reporteth  of  Xe-- 
 nocrates,  that  beeing  in  the  company  of  Tome  that  vfed  railing  fpceches, 
 ji. .  ;,■  .,  .  liddc  his  tongue:  and  beeing  asked  why  hee  did  fo,anfwered,  Thatit  hadre'„ 
 t^e:-.ted  him  that  he  hadTpoken^hiitit  neuer  repented  him  that  he  had  held  his  peace^ 
 ASid  the  prbuerb  is,  He  that  willffeaJ^  what  he  YAll,fjall heare  rvhat  hee  ypouU 
 notfY'O  the  framing  of  our  fpeech  Ambrofe  requireth  three  things :  a  yoke,  a 
 ballance,andametwan4:a  yoke, to  kecpeit  in  ftaied grauitie: a balJance to 
 giuc  it  weight  of  rcafon ;  a  metwand ,  to  kecpe  itin  meafurc  and  modera- 
 tion. 
 
 This  rule  mufl:  be  prac^ifed  carefully  ,  for  theauoidingofchiding.braw- 
 ling,and  contention.  Z^f?  nothing  he  dene  by  contef)tionJ?hii\.  2.5  -Let  fludcnts  & 
 fchollers  learne  to  practifc  thlsjfdr  whatfha)!  an  other  mans  opinio  hurt  thee; 
 though  in  reafoning  he  be  not  of  thy  mind  e  i«  euery  point. 
 -  'Here  take  heed  of  the  fpirit  of  Contradi^ion.whercby  fome  by  thwarting, 
 and  contradi£ling  cuery  raan,at  length  proouc  either  obff  inate  hcrctickes,or 
 lewd  Atheifts,and  make  no  bones  to  contradi^  the  holy  Ghoilj.and  to  call 
 the  fcriptures  in  queftion^and  dispute  that  there  is  no  God. 
 
 Nowe  if  a  man  fpeake  necefFarie  thingSjthough  he  continue  his  fpeechtill 
 niidnight,as-Paul  didjit  can  not  be  called  immoderate  or  fuperff uous  talke. 
 •  CHAP.  X.  Of  writing.. 
 L  L  this  which  is  fet  do wne  concerning  fpeech,raufl:  as  wcl  be  praiflifed 
 in  writing  as  in  {}3<?aldng.  whereby  are  cor.demned  balbds,  bookcs  of 
 loucall  idle  difcourfes  and  hiilories,  beeing  nothing  els  but  enticements  and 
 baites  vnto  manifold  {innes,fitterforSodom.e  and  Gomorrah, then  for  Gods^ 
 Chuich.  And  it  mull  be  followed  as  well  in  {peaking  of  latineor  any  other 
 tongue,  as  Englillijwhich  ftudents  luue  not  marked:for  whereas  they  wil  not 
 f".veare  in  Engli-lli.yet  in  Latine  they  make  no  bones  of  it,faying,  U^feherchfe^ 
 jjte.,diriifdih,<tdipol,psrdeos  immortat'es.  And  whereas  they  hold  butone.God 
 in  iudgemcni,yet  in  their  Latine  exercifes they  fpeake  o^hpiterT^nA  ofihe/w«» 
 mortflLGods ,  after  the  manner  of  the  heathen  .  What  a  fhame  is  this,  that  a 
 Chri(lian,arid  that  in  Chi  if^ian  fchoo?cs,fhould  either  be  afharoed  or  not  vfe 
 to  fpeake  as  a  ChiiR-iap,but  as  Athcifts  doe?If  thou  haue  many  tongues  and 
 knoweO:  not  how  to  vfe  them  wcUrhe  which  hath  but  hi^  mother  tongucjor"* 
 dsrins;  it  arii^it,isa  Jjetcer  Imguill  dicn  thou. 
 
'^'^^^■' '^' •■'■'• -^:-    cuKV.xi.  Gjyie>ice.    '■• 
 
 Wife  and  ^odly  filcnce  is  as  cxcelknt  a  vcrtuc  -rs  holy  Ipeech:  for  hee 
 knovveta  not  howe  to  fpcake  v.'htcb  knoweth  not  howc  to  hold  his 
 tonguc.Thc  mle  of  our  filence  mull  he  the  law  of  God.By  tncanes  of  which, 
 wife  confideration  muH:  be  had^whctlier  the  thing  which  wee  haiic  in  mindc 
 be  for  Gods  gloric,afid  our  neighbours  good:  which  done;We  areanfvverably 
 tofpeakeorto  be  fiJent. 
 
 Here  muft  be  confidcrcd  the  things  ofwhich  filence  mufl  be  vfedjSnd  the 
 perfons  before  whome.Thethings  are  many.  Fjrf[,if  any  truth  be  to  the  hin- 
 dcrancc  of  Gods  glorie.or  ofthe  good  of  our  neighbour.it  raufl:  be  cocealed. 
 
 The  concealing  ofthe  truth  is  either  in  whole  or  in  part.  In  whole ,  when 
 the  fpcaking  ofthe  leafl  word  isiiurtfull:  As  for  example,  the  father  and  the  yjf^^j^.ad 
 fbnnearebothfickcatoncerthe  fonne  dicth  fird,  the  father  askcth  whether  Confer., 
 his  fonne  be  dead  or  not:ifit  be  faid  no,an  vntrueth  is  tolderif  yea,  then  the  fa- 
 thers griefe  is  incrcafed,and  his  death  hatfenedrthereforc  filence  is  the  bcft.In 
 daies  of  perfecution  holy  Martyrs  haue  chofen  rather  to  fufFer  death  then  to 
 reueale  their  brethren,that  haue  beene  oftheir  priuate  afTembhes  with  them. 
 
 The  concealmgofa  thing  in  partis,  when  a  man  fpeaketh  alitdcofthc 
 tracthjand  concealcth  thereft .  Which  is  warranted  m  all  good  and  lawefuU 
 proceedings,  which  manifeftly  tend  to  the  glory  of  god.  Whe  Samuel  is  fcnt 
 to  annoint  Dauidjie  anfvvcreth  the  Lord  and  faith,  Horne  cnnlgoeiforifSaul 
 heare  of  it  he  Tivillkilhyie.Thcn  the  Lord  anjrfered/t tike  an  heyfer  with  thee  C^fay^  i,Saw.  iS. 
 J  am  come  to  doe facrifice  tQ  the  Lord:andcallfor  JJhai  tofacrtficeyandlrpilljherve]  2  ^, 
 thee  whjtt  thou  p3altd.oe, and  thou  (halt  annoint  vnto  me  him  vohome  I  (hat  name  vn- 
 thf e.V^hcn  leremie  had  fliewed  king  Zedekiah  howe  he  might  efcape  death, 
 then  th^  king  faid  vnto  InWyLct  no  man  knorpoftheferpordes^^c.htit  iftheprin-  Jere.  32, 2^ 
 ce^  vnderjiand  that  Ihane  talhedrvith  thee, and.  they  corns  vnto  thee  ■,  and  fay  vnto  2j  26, 
 thee  declare  vntc  vs  rrhat  the  king  hath  faid  vuto  thee,  &c.then  [halt  thou  fay  vn~ 
 to  them  ^!  humbly  befoughtthe  kin^  that  hee  would  not  caufe  me  to  returne  to  leho^ 
 nathans  ho'A^e  to  ^^i-r/jd-r^.  And  after  ward  he  fo  anf/vered ,  and  the  matter  was 
 not  pcrceiucd-The  like  was  praifbifed  by  Paul,  Afts  2  5 .6. 
 
 Secondly  thou  art  to  conceale  thine  owne  fecrets .  Samplbn  rcuealing  his 
 ownc  fecretjud^.  r  4.ouerthrew  himfelfclf  thou  defirc  eafe  by  rcuealing,  the 
 tell  them  but  to  fevv,and  Xo  fjch  as  are  fiithfull.    • 
 
 That  which  thou  wouldcft  not  haue  knowne ,  tell  no  man  :  for  howe  Oiall 
 another  keepe  thy  counfell^when  thou  canit  not  doe  it.Kccpe  thy  friends  fe- 
 cret  likewife,if  It  be  not  hurtfuli;and  let  miniflers  concede  the  finncs  Sc  wants 
 that  trouble  the  cofcience  offuch  as  are  dying.Let  magiftrats  conceale  things 
 done  m  the  Scnate.elpecially  concerning  warre,lea{i:  diey  bee  reuealed  to  the 
 cnemic. 
 
 If  God  bring  any  ftrangc  thing  to  pafle,  fpeake  not  boldly  of  it,  but  ra- 
 ther in  filence  wonder.Tob  at  the  confideration  of  Gods  maiefly  in  his  vvorks, 
 iix^yBeholde ,  lam  vile ,  what /ha  II I  anfrper  thee?  I  will  lay  7r,y  hand  vpon  rny  j  ,      ,    ^ 
 >W(j«//:?.Nadab  and  Abihu  for  offering  incenfe  with  ftrange  fire,  before  the      '  '  '  ^^' 
 Lof djWereboth  deflroyed  with  fire ,  which  beeing  done,  Mon:s  told  Aaron 
 that  god  would  be  fanflified  in  the  that  come  nere  him,^  be  glorified  before 
 
 Bbb  4  all 
 
j^  ^  The  gou*rmHer4, 
 
 JLemt.iO,  ^.all the peoptctand then tlic text  faith,  hM cyfaron heUhUpedee.  Wlicn  Pctoj^ 
 had  tauo-ht  the  Gentiles,ancl  after  returned  to  Hierufaicm,they  of  the  circumT 
 
 cifion  contended  with  hira:he  then  rcndreth  a  reafonofhis  fad,whichbceing 
 
 made,  they  were  (ilent.For  fo  the  text  iSyJVhert  they  heard  thefe  things ^they  he/4 
 ^yfEi  11  iS  their  ^eMe^and glorified  God.  When  Gods  Judgements  befal  men  among  vs,  if 
 
 wc  fpcake  any  thing  we  muf  I  iudge  charitably.^/p/tf^«  he  that  mdgeth  wifelj 
 pf  J   .  of  the  ^oore^the  Lord fljalldelmer  him  in  the  day  of  trouble.  > 
 
 FJM.4-  ♦  '•        Thirdly, the  infirmities  and  finnes  of  our  neighbour  are  alwaies  to  be  ton* 
 
 cealedjVnleUe  it  be  in  the  cafe  before  naiiied,that  we  finde  our  felucscallcd  of 
 VroH.  17. 4..  God  to  fpeake./:/!?  that  couereth  a  tranfgrejjionfeeketh  lo$te.l(&o6.  in  mercy  co# 
 
 ucr  his  finncSjwhy  Hiouldft  thou  reueale  them^Salomon  faitn,/;  *r  the  glory  c^ 
 
 Fourthly,all  vnfeemcly  niatters,al  things  vnknown,things  which  concerns 
 vs  not,things  aboue  our  reach  are  in  filence  to  be  buried. 
 
 The  perfsns  before  whomc  filence  muft  bee  vfed,arc  thefe.I.Mahtious  c* 
 
 A^At  7  6       nemies  of  reh  gion :  Gme  not  that  which  is  holy  vnto  dogs:  neither  cafi your  pear  le» 
 
 2^it.27.i4^  y  ej ore  [wine  7Vci\%  was  among  the  reft  one  caufe  of  the  filencc  of  Chrift  before 
 
 Caiphas  and  Pilate.I  I.Befbre  Magiftrates  in  their  open  courtes:  where  (uch 
 
 as.come  before  them  are  not  to  fpeake  till  they  be  bidden.Tl»^»  Paul  after  th^f 
 
 Act.  24.  lO.  f'j^  iiofternour had becksned vnto  htm  that  he Jhould fpeake,  anfipered.l  1 1.  In  thf 
 
 prefcnce  of  our  elders  and  betters,who  muft  haue  leaue  and  libertie  to  fp  eakc 
 
 Bed      S     fii'^j^of^  ^1^^  of  others  be  heard  with  filencc.  The  praftife  of  this  was  in  Eli<» 
 
 fob  i  6      ^^  '^  Eliphaz  and  Bildad-A  company  of  men  (as  fo.me  lay)  is  like  to  the  AI- 
 
 £ccl     r'     phabetjin  vhich  are  vowels,halfevowels,&  mutes;  vowels  are  old  men,lear- 
 
 *         '  *  nedjwife  expei  t:halfe  vowels,are  young  men  and  women, who  are  then  only 
 
 to  fpeake  when  they  are  asked:mutes,are  the  fame  parties,  who  being  not  oc- 
 
 77/,  ?  o         cafioned,are  in  fi!ence  to  heare  their  betters.  And  here  all  fcruants  and  childrc 
 
 muff:  remember  when  they  are  iuftly  reproued,to  be  filent  and  not  to  anfwar 
 
 any  thinq;  .-\2;aine.I  V.Foolcs  and  pratlcrs  are  not  to  be  anfwered,vnlefre  it  be 
 
 to  let  them  fee  their  folly. 
 
 CHAP.  X I L  tyfn  exhortation  to  keepe  thetovgne, 
 
 Hushaue  I  in  pait  fet  downe  howcthe  tongue  is  to  bee  gouernedrandl 
 
 hartilydefire,thata}lChriftian&would  put  thefe  rules  in  pra«^ife.  Rea- 
 
 {owi^'If  am  manfeeme  to  berehgioiu^andrejlraine  not  his  tongue ,  hee  deceiifeth 
 
 latn^i  26.     himfetfe,andhis  rclmon  is  in  vaine.ll.The  man  of  an  cuill  tongue ,  isa  beaff  in 
 
 the  formeofa  man",  for  his  tongue  is  the  tongue  of  a  ferpent ,  vnder  which 
 
 cnrr,,   0  ,  lieth  nothing  but  venirti  and  poifon:  nay  he  isworfe  then  a  ferpent ;  for  it 
 
 •^  *  cannot  hurte ,  vnlefTe  it  bee  prefent  to  fee  a  man,  or  to  bite  him  or  to  ffrike 
 
 him  with  his  taile:but  he  which  hath  not  the  rule  of  his  tongue,hurteth  mea 
 
 aswellabfentasprefcnt^ncitherfcanor  land,  nor  any  thing  can  hinder  him* 
 
 And  a2;ainc,histhroat  is  like  a  graue  that  hatha  ventinfomepart,and  there-- 
 
 fbre  fendcth  forth  nothing  but  ihnckeard  corruption.!  1 1.  As  the  holy  men 
 
 lfA.6,6,        of  God  when  they  preached,had  their  tongues,asit  were,touched  with  a  cole 
 
 MAt.s.  I  /.    fiom  the  altar  of^^^od  :  and  as  godly  men  when  they  fpeake  graeiouffy.haua 
 
 their  tonjues  enframed  with  the  fire  of  Cods  fpirit:fo  contrariwife,whe  thou- 
 
 Imj.s.i,     /peakeft  euin,thy  tongucis  kmdled \>^  ihcfire ofheIl:2aid  Sathan  comes  from 
 
 thenca 
 
 1 
 
•ftheUtigue^    '  73  5 
 
 ^encewitha  colctojtouchthylipps,andtoretthemonfiretoa11  mannerof  v 
 
 rnifcheifcChryfoftome  faith,that  when  men  fpeake  good  things,their  tongue  C^rjf.  fjna, 
 js  the  tongue  of  Chriftrbut  all  manner  of  vngodly  and  curfed  fpcaking  is  the  7^.  tn  Mm* 
 deuils  language.I  V.The  moderating  of  the  tongue  is  a  matter  of  great  diffi- 
 culties.lames  (aithjThe  whole  nature  ofheafts  ^  of  birds, and  of  creeping  things  ^  j^g^^  ^^  y  g^ 
 (^.hut  the  tongue  can  no  man  tame:it  it  an  vnruly  enill .  Pambus » one  without  Htft.Tripart 
 learning  came  to  a  certain  man  to  be  taught  a  Pfalme:  who  when  he  had  hard  /.  S,c,J»  v  >  « 
 the  HrOiyerCc  of  the  ^S.pfa]mc,/fatd,that  I  Tvi/l^epe  my  Tvates  that  f  oflind  not      '     '     '•'' 
 i»i»7f<?»^*tf,vvouldnotfuflrerthe  next  verfc  to  be  read,faying,thisverfeis  c- 
 noughjif  I  could  pra£li{e  it.  And  vvhe  his  teacher  blamed  him,becaufe  he  faw 
 him  not  in  (Ixe  moneths  after,he  anfwered  that  he  had  not  yet  done  the  verfe. 
 And  one  that  knew  him  many  ycres  after ,asked  him  whether  he  had  yet  lear- 
 ned the  verfe.I  am  forty  yercs  old(faith  he)&  haue  not  yet  learned  to  fulfil  it. 
 Now  the>the  harder  it  is  to  ruk  the  tongue,the  more  care  is  to  be  had  therein. 
 V.The  ftrangc  iudgements  of  God  for  the  abufe  of  the  tongue,  efpecially  in  ^^^^  .^^ 
 blafJ3hemies&  penuries  are  many  &feareful.  Three  men  eonfpired  togither  fortheabuicof 
 againft  Narciflus  Billiop  of  Ierufa]em,a  man  that  led  a  godly  and  blameleife  '^'  '^"|"^ 
 life,andthcychargedhim  with  a  moil  hainouscrime:all  three  confirme  their    '^^        "^ 
 accufationby  oath- The  firft  wiOicth,if-  it  were  not  fo,that  he  were  burnt. The  ^'  ' 
 lccond,thathcmightdicoftheiaundife.  Thethird,thathee  might  loofehis 
 ties.  Afterward  in  procelTc  of  time,  the  firfl:  had  his  houfefetonfircinthe 
 night:  and  he  with  all  his  family  was  burnt.The  fecond  had  the  iaundife  from 
 the  head  to  the  (ble  of  the  footc,and  died  thereof  The  third  feeing  what  was 
 befallen  thelc twaine,repented,and  confeiled the  confpiracie  agamft NarciC- 
 fus,and  yet  for  all  that  he  loft  his  eics. 
 
 Againe,in  the  daies  of  QJVlarie,  as  /a^ef  Ab&esw^s  led  by  theSherifFe  to  ^^^  ^^' 
 cxecution,diuer(c  poore  people  ftoode  in  the  waie  and  asked  their  almes.-hee  ^-^<w/' 
 then  not  hauing  any  money  to  giue  them, did  put  off  all  his  apparell  faue  his 
 fhirt,and  gaue  it  vnto  thcm,to  fbmc  one  ihing,to  fome  anothernn  the  giuing 
 whereof  he  exhorted  them  to  be  llrong  in  the  Lord,and  to  ftand  fteadfaft  in 
 the  tructh  of  the  gofpell.  While  he  wasvvas  thus  intruding  the  people,  afer- 
 uant  of  the  Shiriffes  going  by, cried  out  aloude,  and  blafphemoufly  (aid:  Bc- 
 leeuchim  not  goodpcopic,he  is  an  hereticke,and  a  mad  man  out  of  his  witter 
 belecue  him  notfor  it  is  herefie  that  he  faieth.  And  as  the  other  continued  in 
 his  godly  admonitions,fo  did  this  wicked  wretch  blow  forth  his  bl.nfphemous 
 cxclamationSjVntill  they  came  vnto  the  (lake  where  he  fhould  fufrer.  But  im- 
 mediatlv  after  this  martvr  was  bound  to  the  ftakeand  fire  put  tohim,fuch 
 was  the  fearefull  ftroke  of  Gods  iuftice  vpon  this  blafphcmous  railer,  that  he 
 was  there  prefcntlyin  the  fight  of  all  the  people  (tricken  with  a  frenfic,wherc* 
 with  he  had  before  raihngly  charged  that  good  martyr  of  God:  who  in  his 
 furious  rage  &  madnes, carting  offliis  iliooes  and  the  reft  ofliis  c]oaths,cric(i^ 
 out  vnto  the  peopled  niid,thus  did  fames  Absihe  true  fcruant  of  God  ,  who 
 is  fauedjbul  I  am  damned:and  thus  ran  he  about  the  towne  of  BuriCjftiU  cry» 
 3np",that  lames  Abbes  was  a  good  marrand  /aucd,but  I  am  damned. 
 
 A"-aine  children  fitting;  in  compnnie  togither,fell  into  communication  o? ASh \  Ainu. 
 God^and  to reafoiJ  what G odwas.Andfoms.faid  one  diing  3  fomc  another:  j-^ATf,. 
 
^j4  The  giMrftment  of  the  tongue. 
 
 among  the  rcft,onc  (aidcHc  is  a  good  old  father :  to  which  an  other ,  r^^mtA 
 Vcnnus  'Benfield,xt^\\z^  with  a  moil  outragious  blarphcmy rWhat,he(faid  fhc) 
 is  an  old  dotm^  fooIe.But  fliortly  after  this  yong  gyrle  was  {q>  flrickcn^that  all 
 the  one  fide  other  was  b]acke,and  llic  became fpeechlt[le,and  died. 
 
 Afaine,one  Lee^ver  a  ploug-man,  rayimg,  fcud  diat  he  faw  the  cuill  fauou- 
 rcd  knaue  Lznmer  when  he  was  burned  :  and  alfo  in  defpitCjfaidjthat  he  had 
 teeth  like  an  hoife.  At  which  time  and  houre ,  as  ncci  e  as  could  be  gathered, 
 die  fonneofthe  (aid  Leaver  moft  wickedly  hanged  himfclfe. 
 
 Ao^aine^in  the  time  of  K.Edward,  a  young  gentleman  of  Cornwall  beeing 
 in  companic  with  other  moe  gentlemen  together  with  their  ferua-nts,  beeing 
 about  the  number  of  twcntie  horfcmen,  among  whomc  this  liiflie  yonger  en- 
 tred  into  taike,  and  beganne  withall  to  fweare,  and  ^(a  nbauid  fpeech, beeing 
 crently  reprooiied,thc  yong  gentleman  tooke  fnuffc,  and  (aide  to  the  reproo- 
 uerj  Why  takefl:  thou  thought  for  me  ?  take  thought  for  thy  winding  flicete  : 
 welljOuoth  the  otherjam.end,  for  death  giueth  no  warning :  for  afl'oone  com- 
 meth  alambcs  skinne  to  the  markct,ason  old  fhccpcsskinne.  Gods  woundes 
 (faid  h€)care  not  thou  for  me :  raging  llill  in  thjs  manner  worfe  and  worfe  ia 
 Wordcs,  till  at  length  palling  on  their  iuurney ,  they  came  riding  ouer  a  great 
 bridge ,  (landing  oner  a  piece  of  an  arme  of  the  fea,  vpon  which  bridge  this 
 gentleman-fwearer  fpurred  his  horfein  fuch  fort, as  hefprangcleaneouer 
 with  the  man  on  his  backe,who  as  he  was  going,cried,faying,  Horfe  and  man 
 and  all  to  the  dcuill. 
 
 A2;aine,there  was  a  feruing  man  in  Lincolnrhirc,who  had  (lill  in  his  mouth 
 an  vife  to  fweare  godsfretiom  l>/oody2Lnd  that  for  very  triHcs ;  beeing  often  war-^ 
 ned  by  his  friendcs  to  leaue  the  taking  of  the  Lords  bloode  in  vaine,  did  not- 
 withlLmdine  fl:i!l  perfift  in  his  wickednede,  vntill  at  the  lafl  it  pleafed  God  to 
 acite  him  firlt  with  ficknelle,3nd  then  with  death  :  during  which  time  of  the 
 Lords  vifitation  ,  no  per(v\'a(ion  could  mooue  him  to  repent  his  forefiid  bla- 
 fpheraing,but  hearing  the  bell  to  toll ,  did  moil:  hardly  in  the  very  anguiil-,  of 
 his  death,  ilart  vp  in  his  bedde,  Jind  fware  /r?  C/ods  i?kodthi:  tell  tolled fo-  me. 
 Whereupon  immediatly  the  bloode  aboundantlyfroir^  alithe  ioyntsof  his 
 l3odie,asit  were  in  ifreames ,  did  iflue  out  moft  fearefully  from  mouth,  nofc, 
 wrcftes,knees,heelcs,&  toes,  with  all  other  ioynts,not  one  left  fiecj&fb  died. 
 The(c  and  fuch  like  iudgements  muft  be  as  warnings  from  heaucn  to  ad- 
 monidi  vs,and  to  make  vs  afraid  of  the  abufe  of  the  Tongue:  efpecially  when 
 it  tendeth  to  the  diihonour  of  God.  And  we  are  to  imitate  the  example  o{?0' 
 liaiype  the  Mai  tvr,  who  when  he  was  bidden  to  take  hjis  oath,  &  curie  Chrift, 
 anfwered,  Fourefcore  and  fixeyeares  haue  I  beenc  his  (eruant  ,yet  in  all  this 
 time  hath  he  not  fo  much  as  once  hurt  mc:how  then  may  I  fpeakc  euili  of  my 
 King  and  Soueraigne  Lord,which  hath  thus  preferued  me?  V  L  Laftly,GGd 
 hath  honoured  thy  ton2;ue  with  the  gift  of  (pcech  and  vtterancc :  and  the 
 gjeat  cxccllencic  of  this  gift  thou  ilioufdeft:  pcrceiue ,  if  thou.wereft  (Irickcn 
 dummc  for  a  time.  Therefore  let  thy  tongue  be  appbcd  to  the  honouring  of 
 God.and  to  the  good  of  thy  neighbour. 
 
 F  f  N  J  S, 
 
TVV^O 
 
 TREATISES: 
 
 /.  Of  the  nature  andpraUife  of^pentancCo 
 11.  Of  the  combat  oftheflejhandjpirit. 
 
 A  Tecond  Edition  corre^cd» 
 
 Fiinted  hflohn  Legate ^xmitx  to  the  VjimcsHtie- 
 
 of  Cajnbiidgc»  1600«. 
 
To  the  Reader  whofocucr. 
 
 Odhath  heflowedon  vs great  froff  critic  And  peace ,  mtfjpleff^- 
 
 Ji)  tie  of  alt  temporaUhlefmgs  that  heart  canrvtfh for  maty yeares 
 
 W\i»thi^land. 
 ■|  rProiferitieay/edhath  bee»e  the  occafion  ofmayty^ieuotti 
 '  hmes  agawfl  thefirji  and  fecond  tabic  z^ecial!^  of^^theifme, 
 ^  \  negUEl  of  Gods  worjhip ,  contempt  of  the  word,  profanation  of 
 ^^^^^filthe  SMath,  abufe  ofthefacraments.^c, 
 Thefe  and fncto'ltke  fmnes hatte long  called  downe  for  itidgementsfiomheaueH 
 t,ponvs:^ndthe  rather ,  becaufe  the  preaching  of  the  word  hath  Utt/e  preuatledf 
 ^rin^vs  to  any  amendment  of  Itfe. 
 
 Whereupon  God  hath  now  begftn  tocaHfehlsiftdgementtofea^vponvj,JPect^ 
 ally  by  piai^ie  and pefttlence:  and  that  enen  in  the  very  principall part  of  tht^lande: 
 lot  55  17  rJjer%hehimfelfedoth(at  lob  faith)  rounds  in  the  C2TC,  and  preach  repen^ 
 
 tance  to  vs. 
 
 wherefore  itflands  vs  now  in  handifeuer,  to  looke  about  vs :  andifwe  haue  not 
 repeated  to  begin  to  repent :  tfwe  haw  in  former  ttme  repented,  to  doe  $t  more  ear^^ 
 
 ^  If'fo  be  that  we  fhallharden  our  hearts  both  again/}  his  word  and  iudgements» 
 andputfarrefiomvs  theeuillday :  vndoubtedly  we  muft  needs  looke  for  tudgements 
 farre  more  terrible  then  euer  we  felt  as  ^et ;  if  not  et  er nail  defiruaton. Let  vs  be  ad- 
 mfedbytheoldworld,who  made  light  of  Noahs  warning,  andwere  drownedtntht 
 fioode :  by  Lotsfonnes  in  law,  who  tooke  their  fathers  ccunfellfor  mockage, and  were 
 burnt  with  fre  and  brimflone from  heauen:  by  thefooUfh  virgines,who  werefleepmi 
 when  theyfhould  haue  beenefurnijhtng  their  lampes,  andwerejhutfrom  thetmrrt^ 
 
 4igeofthelambe.  *  Vl- 
 
 And  to  direUthee  fomewhat  in  the  praBife  of  repentance ,  1  hxue  penned  thu 
 fmalltreatife:vfe  it  for  thy  benefit, and  fee  thou  be  a  doer  of  it :  vnlejfe  thou  wUt  be  4 
 •wilfull  murderer,  andjhed  the  blood  of  thine  ownefoule. 
 
 ^And  whereas  there  haue  beenepublifhed  heretofore  inEngliJhtwofermonsof 
 Repentance,»ne  by  M.Bradford0^artyr,the  other  by  (Ji4.  Arthur  Venttfermons 
 indeed  which  haue  doone  much  good:  my  meaning  is  not  to  adde  therunto,or  to  teach 
 any  other  doBrine ,  but  onely  to  renew  and  reuiue  the  memorie  of  that  whtch  they 
 
 haue  taught.  •     t  - 
 
 Neither  let  it  trouble  thee  that  the  principallDiuines  ef  this  age ,  whome  tn  thti 
 
 treat  ife  I  follow ,  mayfeeme  to  be  at  diffeeence  in  treating  of  repentance .   Forfome 
 
 a  M  1  nft    '"'^  V  '^  ^fi'^^'^  of  faith  containing  two  parts.  Mortification  and  Viuification :  *fome 
 
 JMcia      .   ^^^^^-jy ^^^^f  ^yr-f^^^ deuidfngit  into  contrition ,  faith,  newe obedience :  "ofome 
 
 locis  com.    ^^^  ^^  ^^^^^^  ^.^^  regeneration.  The  difference  is  not  in  thefubfiance  of  doBrine, 
 
 l^  but  tnthe  logical  manner  of  handling  it.  And  the  difference  of  handling  arifeth  of  the 
 
 •  3  •    ?•  3  •  ^^^^^J.J  accept  ion  ofrepentance.lt  is  taken  two  waies,  generally  and  particularly.  Ge* 
 
 ^^*  ^'  tier  ally  for  the  whole  cenuerfion  cfa  [inner,  andfo  it  may  containe  contrition  ,  faith, 
 
 new  obedience  vnder  it,andbe  confounded  with  regeneration.  It  is  taken  particular-^ 
 
 ly  for  the  renouation  of  the  life  andbehattiour:  andfo  it  is  a  fruit  of  faith.  Andthi^ 
 
 oachfenfe  d^ej  foUovf  in  this  treatife. 
 
 JhoHe 
 
To  the  Reader. 
 Ihafte  added  hereto  A.fef»  lines  of  the  xomhat  betrveene  the  fiejh  and  thejbirit  ,' 
 hecaufe  repentance  and  this  combat  are^oyned  togither ,  and  the  one  is  not  pra^ifed 
 KpUhofittheother,asafpeares  byrefolHingT/almeji. 
 
 «y/^/r/V.HauemcrcieonrnejOGodjaccorclingtothylouingkincmgi,  J       vcrr? 
 
 Flefh.  Tea,bfit  this  thine  adulterie  comprehends  infinite Jimesuherefore  lookefor 
 no  par  don. 
 
 Spirit.  According  to  the  multitude  of  thy  compaflions  put  away  mine  ini« ; 
 ^uities. 
 
 F  Icfli.  Thisfnne  hath  taken  fitch  deepe  place  in  thee,that  it  will  be  hardly  par  dow- 
 ned. 
 
 ■t  Spirit.  WaHirac  throughly  from  mine  iniquitic  ,and  eknfe  xneftomiriyvcrri» 
 £nne. 
 -  Fleili.  Thy  ^ecialltrefpajfe  is  againjl  man. 
 Spirit.  Againft  thee,againfi:  thec,oneIy  haue  I  finned.  „   r 
 
 Flefli.  Except  this  onejinne  thy  life  is  vnblameahle.  * 
 
 Spirit.  Behold  I  was  borne  in  iniquiticj&c.  vcr£?» 
 
 V  Tea ,  the  bejl  man  that  is ,  in  the  pra^ife  of  godlines,  often  appeares  to  be  vnlike 
 himfelfe :  and  the  caufe  is  this  jpirituall  combat.  The-^ejh  oiherwhiles  makes  hirru 
 •wayle  and  mourne  andgoe  drooping :  prefently  after  the  jpirit  puts  into  him  (as  we 
 fay)ths  heart  of grej[e,and makes  him  triumph  againfi  theflejh,the  deuill,the  world,  p^     t  x,  r  2 
 Mofes  was  couragiopts  at  the  redfea ,  but  he  failed  at  the  waters  ofjlrife.  JobfrH  My  J,  ^ 
 praifeth  ^od,and  afterward  blafphemeth.  T)auidis  often  fainting  in  miferie  3 yet  by  ,.  ^^ 
 aud  by  reuiued.  Wherefore  there  is  good  canfe  why  the  confderation  of  repentance  j  l  1  ^t 
 and  the  combat Jhouldgoe  togither:that  no  man,afterhe  hath  begun  to  repent, might      j  _  , 
 dreame  ofeafe  to  hisfefhias  though  wefbouldgoe  to  heauen  in  beds  ofdouneibut  ra-  p  ai  5  t  g 
 ther  that  we  might  be  refolued,  that  when  we  begin  to  doe  any  thingplea^ngvnto  «^  ,  q  i  7  & 
 ijod,  then  we  mnfilookefor  nothing  but  continuall  molejlatton  from  our  vile  and    .  o  10  IJL 
 wicked  natures.  t  v>     »  ._, 
 
 ;  Written  Anno  ispS-  the  17.  ofNouember ,  which  is  the  Coronation  day  of  our 
 dr^adSoueraigne  ^ueene^  EL  IZ  A'2  6TH:  whofe  raigne  <jod  longcontinm^. 
 
 ^William  PerJcinSo. 
 
73? 
 
 CHAP.  I. 
 
 What  ^pentance  is. 
 
 '  Epentancc  is  a  workc  of  grace,  arifing  ofa  godly  (brrow : 
 whereby  a  man  turncs  from  all  his  finncs  vnto  God ,  and 
 brings  forth  fruits  worthie  amendment  of  hfe. 
 
 I  call  Repentance  a  worke :  becaufc  it  fecraes  notto  be; 
 a  qualitie,or  vertue,  or  habit:  but  an  adion  ofa  repentant 
 (inner.  Which  appeares  by  the  fcrmons  of  the  Prophets 
 and  ApoftleSjWhich  runne  in  this  tcnour,  'Kjpe^t,tfiy»eto 
 God,amefjdyohr  ltnes,($  c.  Whereby  they  intimate,lhat  Re- 
 pentance is  a  worke  to  be  done. 
 
 AgainCjRepentance  is  not  euery  kind  of  worke,but  a  worke  of  grace ;  bc- 
 caule  itcannotbepraftifed  of  any  ,butof  (iichas  be  in  the  eflate  of  grace, 
 Reafons  are  thefc.  I.  No  man  can  repent,  vnlefTe  he  firfl  hate  finne,  and  louc 
 righteoufhes ;  and  none  can  hate  finne,  vnlefTe  he  be  fandified ;  and  he  that  is 
 (anftified  is  iufhfied:  and  he  that  is  iuftificd  mud  necdes  haue  that  faith  which 
 vnites  him  to  Chrift ,  and  makes  him  bone  of  his  bone,  and  flefli  of  his  fleili. 
 Wherefore  he  that  repents  is  iuftified  and  fanftified ,  and  made  a  member  of 
 Chrift  by  faith.  1 1.  He  that  turnesto  God,muft  tird:  of  all  be  turned  of  God: 
 and  after  that  we  areturned ,  then  we  repent.  Surely  after  Iwoi  ccnuerted  I rc" 
 hr,U>  19.     tented:  and  after  that  /  rooi  infirucled  I  [mote  zfon  my  thigh:  I  mas  aJlM!i}ned,yeai€^. 
 Hcn  confounded,hecaufe  I  did  heart  the  reproch  ofmyjcuth. 
 
 Some  may  obieft ,  that  repentance  goes  before  all  grace ,  becaufeit  is  firfifc 
 preached.  The  firfl:  fermon  that  euer  was  made,  was  of  repentance,  preache4 
 by  God  himfelfe  in  Paradife  to  our  firfl  parents.  And  euer  fince  the  fermons 
 of  all  the  Prophets  and  Apoftles,andof  all  faithfuU  miniftcrs  haue  had  re- 
 pentance for  their  beginning  and  fcope.The  anfwer  hereto  may  be  this:Tf  wc 
 rcfpecl  the  order  of  nature ,  there  be  other  graces  of  God  which  goe  before 
 repentance :  becaufe  a  mans  confcience  muft  in  fome  fort  be  fctled  touching 
 his  reconciliation  with  God  in  Chrifl:,beforehe  can  begin  to  repent.  Where- 
 fore iuflifirahon  and  fanftification  in  order  of  nature  goe  before  repentance. 
 But  if  wc  refpec^  time ,  grace  and  repentance  are  both  together  .  So  foone  as 
 there  is  fire,fo  foone  it  is  hote :  and  fb  fboneas  a  man  is  regenerate,fo  foone  he 
 repents.  If  we  refpe<fl  the  outward  manifeffation  of  thefe  twaine.repentance 
 goes  before  all  other  graces :  becaufe  it  firfl  of  all  appeares  outwardly.  Rege- 
 neration is  like  the  fappe  of  thctree  that  lies  liid  within  the  barke :  repentance 
 is  like  the  budde  that  fpccdily  iLewes  it  fclfe ,  before  either  blofibme,  leafe,or 
 fruit  appearc:yea,all  other  graces  of  the  heart  which  are  needfull  to  faluatiol», 
 are  made  manifefl  by  repentance.  And  for  this caufc  Repentance(as  Italc^e itj 
 is  firfl  preached.      '  ...... 
 
 I  adde  ftirthcr,that  repentance  rifeth  ofa  godly  forrow  in  the  hcart^as  Paul 
 
 "  Cor  "10  t^'^chcth.(7<3ii'/7/orrtfn'  caufeth  repentance  vnto  fahtation  neuer  to  be  repeated  of. 
 
 *  It  is  called  a  %^A\y  forrow ,  or  a  forrow  according  to  God ,  that  it  may  be  di- 
 
 ilinguiflied  from  worldly  forrow:  which  is  a  griefe  arifing  of  the  apprehenfi- 
 
 on  o^  the  wrath  of  God  and  other  miferies  j  as  fcare  of  men ,  lofTe  of  gooH 
 
 name, 
 
 r>    ^ 
 
OfRepgfitance,  yjp 
 
 rame,catamitics  in  goods  and  other  things,which  in  this  life  follow  as  puniih- 
 mcnts  of finiK :  whereas  the  godly  forrow  c^wkih griefe  forfmne,  becanfe  it  U 
 finne.hvi^  it  makes  any  man,  in  whome  it  is,to  be  of  this  difpofition  &  rninde, 
 that  if  there  were  no  confcicncc  to  accufe ,  no  diuell  to  terrific,  no  iudo^e  to  ar- 
 rai^ne  6c  cond<^hTnc,no  hel  to  torment,  yet  he  would  be  humbled  &  brouo^ht 
 on  nis  knees  for  his  finnes ,  bccaufe  he  hath  offended  a  louing,  merciful! ,  and 
 long  (uffering  God. 
 
 Furdier  I  fay,that  repentance  (lands  in  turning  againc  to  G  od.  Man  at  the 
 firft  was  made  a  goodly  creature  in  the  ima^eofGod,hauingfellowfjhip  with 
 him,wherebyhedvveltin  God,andGodinnim.  By  finne  there  is  a  partition 
 made  betwccne  G  od  and  iiian:who  is  alienated  and  eftranged  from  God,and  Ifa.sd'i» 
 is  become  the  childe  of  wrath,  a  firebrand  of  hell,  the  prodigall  child  going  (5]?^.^.-/^» 
 from  his  father  into  a  farrc  countrey,  the  ftraying ,  nay  the  loll:  fheepe.  Now 
 when  men  haue  grace  to  repent,then  they  begin  to  renew  thisfellowfhip,and 
 turne  againe  to  God.  And  the  very  efTencc  or  nature  of  repentance  conmh  in 
 this  turning. Which  Paul  doth  feeme  to  intimate,  when  he  faith,7"^<rf  hefherv-  Aff,  z6, 2  0» 
 ed  both  to  lew  and  G entile  jh At  the^^  Jhotild repent  and  turne  to  Godiyanddo  works 
 roorthie  amendr/tent  oflt-fe.lw  which  wordshe  fetsdownc  vnto  vs  a  ful  defcrip- 
 tion  of  repentance. 
 
 Againe  I  fay,that  repentance  is  a  turning  from  finne,bccau/e  it  doth  not  a- 
 bolifh  or  change  the  fubftance  of  bodie  or  fbule,or  any  of  the  faculties  thcrof 
 cither  in  whole  or  part:but  cncly  rcdifie  and  amend  them  by  remoouing  the 
 corruption.  It  turnes  the  fadneife  of  melancholy  to  godly  forrow,  choller  to 
 good  zealejfbitnefTeofnaturetomeekenesoffpirit,  raadneffeand  lightnelle 
 to  Chriftian  mirth:  it  reformes  eucry  nun  according  to  his  natural!  conftitu- 
 tion,notabo1i{liingit,butredre(fingthefaultofit. 
 
 Further  I  put  downe ,  that  repentance  is  a  turning  from  all  finne  to  Godj 
 that  I  may  exclude  many  falfe  turnings .  The  firft ,  when  a  man  turnes  from 
 God  to  finneras  when  one  ofa  Protcilant  becomes  a  Papiff,  an  Arrian,a  Fa- 
 milifl:.  The  fecond,  when  a  man  turnes  from  one  finne  to  an  other.  As  when 
 tlie  riotous  perfbn  Icaues  his  prodigalitie,aml  giues  himfelfe  to  the  pradife  of 
 couetoufiiesrthis  can  be  no  repentacecbecaufe  itisa  going  fi-om  oneextreamc 
 to  an  other,  whereas  repentance  is  to  leaue  the  exticames  &keepe  the  meane. 
 The  third  is ,  not  when  a  man  turnes  from  finne ,  but  finne  turnes  from  him 
 and  leaues  him.  As  when  the  drutikard  leaues  drujikennefie,  becaufehis  fto- 
 macke  is  decaied  :  thefornicatour  his  vncleannes,becaufe  theflrength  of  na- 
 ture failes  him :  the  quarreller  his  fighting,becaufe  he  is  maymed  on  legge  or 
 arme.  The  laO:  is,  when  men  turne  from  many  finnes,but  will  not  turne  from 
 all.  As  Herod  did  many  things  at  the  adiicrtifement  of  John  Bapti{l,but 
 could  not  be  brought  to  leaue  inccfl:,in  hauins;  his  brother  Philips  wife.  This 
 repentance  is  nothing. For  as  he  which  is  truly  regenerate ,  is  wholly  in  bodie, 
 fou1e,and  fpirit  regenerate  :  ib  he  which  truly  repents ,  turnes  from  all  finne, 
 and  turnes  wholly  to  G06.. 
 
 Neither  is  this  to  trouble  any ,  that  they  can  not  knov/  all  their  finnes :  for 
 found  repentance  for  one  fpcciall'finne,brings  vvith  it  repentance  of  all  finnt. 
 Anda&Godi'ecpiresparut;ular  repentance  foi;kjQownefii3j3es;,fo  he  accepts. 
 
j/^0  The  nature  aftdpraSiife 
 
 a  gcncrall  repentance  for  filch  as  be  vnknownc. 
 
 To  procccde  further ,  the  conuerfion  of  a  (inner  in  repentance,  hath  three 
 parts.Thjs  firft,a  purpofe  and  refolution  in  the  mind :  the  fccond,an  inclinati-' 
 on  in  the  will  andaifedions ;  the  third,  an  indeauour  in  life  and  conuerfation, 
 to  abandon  and  leane  all  his  former  finncs ,  and  to  imploy  himfelfe  in  obedi- 
 ence to  Gods  commandements, 
 
 Laftly,  this  repentance  muft  bringforth  fruits  worthie  amendment  of  life: 
 becaufeit  cannot  be  knowne  to  be  fincere,vnle{re  it  bring  forth  fruit.  Rcpcn- 
 
 irtuSu  ?  ^^"'  finners  are  trees  ofrighteoufnes  of  Gods  owne  plantingrand  they  grow  by 
 the  w'aters  that ^on»  <?«r<7///j<f/?w<^«<«r«>,  and  therefore  they  mufl:  beare  fruit 
 
 J.  that  m3.yferuefcr  meate,&  leaf e  for  medicine:  otherwise  the  axe  of  Gods  iudg>» 
 
 ji'^f'l^'  ^^1  ment  is  laid  to  their  rootes  to  ftocke  them  vp. 
 Math. 3^10.  CHAP.  li 
 
 Of  the  caufes  of  Repentance, 
 npHeprincipallcaufc  of  Repentance  is  the  Spirit  of  God,  as  Paul  faith,  /»w 
 X  Hru^ing  them  with  meekene^e  that  are  contrarie  minded,  proouing  if  God  at 
 
 2,Tim.2>  2 J  any  time  yvtll gine  them  repentance.  And  Icrcmie,  Conuert  thoumcyand  IJhallh 
 
 Ier.3i.1S,    conuerted. 
 
 The  infhument  of  the  holy  Ghofl:  in  working  repentance,is  the  minifrery 
 ofthc  Gofpell  onely,and  not  the  law.  Reafons  hereof  are  thcfe.  I.  Faith  is  en- 
 gendred  by  the  preaching  not  of  the  Law ,  but  of  the  Gofpell ,  as  Paul  faith, 
 
 «  ^     I'he  G  off  el  is  the  power  of  God  to  falaation  to  all  that  beleeuefom  faith  to  faith: 
 
 therefore  repentance  which  follows  faith  as  a  fruit  thereof,muft  needes  come 
 by  the  prea  ching  ofthc  Gofpel  onely .  1 1.  The  Law  is  the  minifterie  of  death 
 
 i.Cor.3.7.  ^^ddamnatioA :  becaufc  it  fhewes  a  man  his  wretched  efrate ;  but  fhewes  him 
 no  rcmedic:  therefore  it  can  not  be  an  inftrumcntall  caufe  of  that  repentance 
 which  is  effeftuall  to  faluation.  III.  The  doftrine  of  repentance  is  a  part  of 
 
 Luh^g.6.      the  Gofpel:  which  appeares  in  this ,  that  the  preaching  of  repentance,  and  the 
 
 r^zw /f/^/.^.  preaching  of  the  Gofpel  are  put  one  for  an  other.  And  our  SauiourChiift 
 
 '2.  deuides  the  Gofpel  into  two  parts :  the  preaching  of  repentance,and  remi/Ii- 
 
 £»^2^to^7.  anof  finnes  in  his  name.  IV.  That  part  of  the  word  which  workes  repen- 
 tance ,  muft  reueale  the  nature  of  it ,  and  fet  out  the  promife  of  life  which  be- 
 longs vnto  it.  But  the  Law  neither  reuealcs faith  nor  repentancerthis  is  a  pro- 
 per worke  ofthe  Gofpel.  If  it  be  faid,  that  the  Law  is  a  fchoolemafter  to  bring 
 
 Vrffendonon  ^^  ^'^  Chrift ,  the  anfwer  is ,  it  brings  men  to  Chrift  not  by  teaching  the  way , 
 
 alSciendo.     °^*  ^5'  ^^l^^ng  them ;  but  by  forcing  and  vrging  diem. 
 
 Neither  doe  we  abolifh  the  lavv,in  afcribmg  the  worke  of  repentance  to  the 
 Gofpel  onely.-for  though  it  be  no  caufc,yet  is  it  an  occafion  of  true  repentance. 
 Becaufe  it  reprefents  vnto  the  eye  of  thefbule  our  damnable  cftate,  &  fmites 
 the  con(cience  with  dolefull  terrours  and  feares,  which  though  they  be  no  to- 
 kens of  grace(for  they  are  in  their  owne^ature  the  very  gates  and  the  downe- 
 fall  to  the  pit  of  hell)  yet  they  are  certaine  occafions  of  receiuing  grace.  The 
 phifitian  is  othcrwhiles  conjflrained  to  recouer  the  health  of  his  patient  by  ca- 
 lling him  into  fome  fits  ofan  ague :  fb  man,  becaufe  he  is  deadly  frcke  ofthe 
 difenfe  of  finne ,  muft  be  cafl  into  fome  fits  of  Legal  terrors  by  the  minifl^cric 
 ofthe  la\v,that  he  may  recouer  his  former  cftate,  &  come  to  life  eucrlafling. 
 
 Repen- 
 
of%fpenta»ce,  y^l 
 
 Repentance  alfo  is  furthered  by  calamities,  which  in  this  cafe  often  come 
 intheroome  &{teacloftheIaw.Io(ephsbrethicn,whcn  they  wereindiftrcflc  ^ 
 m  Egypt,faid  one  to  another,  JVee  ham  verely  fnnedi^.gamfi  our  hother^  in  that  ^^^'^'^*  ^  '• 
 voefa-we  theanguifh  ofhisToule  vphen  he  hefoaght  vs,  and  we  wotddnot  heare  him: 
 therefore  ts  this  tronbte  comevfonvs.KvA  the  Lord  jfaith  in  Ofeah,/  wz/Z^Oi?  &  Qfc  r  u 
 returne  to  my  place  ^tiH  they  acknowledge  their  fault  and fe  eke  me\in  their  affiiElion 
 mil  they  fe  eke  me  diligently.  An  A  the  tfraelites  f^y<J\fyfoule  hadthemimscny  af-  Law.  3.  20 
 fliftions)i»  r  ememhrance, and  is  humbled  m  me  Jt.K^.m'^Xt  of  M-^miffcs.  ^nd  whe  ^.Chr.js. 
 he  woi  in  tribulation  Joe  fraiedto  the  Lord  his  God,  and  humbled  himfelfe  greatly.  /2. 
 And  D2iVLidCsLith»lt  isgoodfor  me  that  I  hone  beene  affiBed.that  Imightlearne  Pfal.n$,7i 
 thyflatutes,  ' 
 
 CHAP.  IIL 
 Howe  Repentance  is  wrought- 
 "D  Epentancc  is  wrought  in  the  heart  by  certaine  fteps  and  degrees .  Firft  of 
 
 all  a  man  mufl:  haue  knowledge  of  foure  things,namely  of  the  law  of  god, 
 offinne  againft  the  lawc,oftheguiltoffinnejandoftheiudgementof  God 
 againrt  {innCjwhich  is  the  cternall  wrath  of  God. 
 
 Then  m  thefecond  place  muil  follow  the  Application  of  the  former  know- 
 ledge to  a  mans  ownc  perfon ,  by  the  worke  of  the  confcitnce  aflifted  by  {{\c 
 holy  Ghoftjwhich  for  that  caufeis  called  the  fiirit  of bondage:2ind  thisappli-  n      g 
 cation  is  made  in  a  forme  of realbning,  called  aprafticaliryUogi(me,on  this 
 manner: 
 
 The  breaker  of  the  lawe  isguiltie  of et  em  all  death  ^{-^V^  the  minde: 
 
 But  I  am  a  breaker  of  the  lawe  ofGod^{3X^  the  conscience,  as  a  witneflc  anct 
 an  accufer: 
 
 Therefore  I  am  guilty  of ef  email  death,  faith  the  fame  confciencc,  as  a  iudgc. 
 
 Thirdly  from  this  appliCcition  thus  madearifeth  feare  and  forrow  in  refpeft 
 of  Godsiudgemcnts  againfi  (innccommonly  called  the Jling  ofthecon/ctence,  AcJ;,2.3S. 
 iHY penitence, ^nd  the  compunBion  of  heart. 
 
 Now  this  compunftion,  vnlefTe  it  be  delayed  by  the  comforts  of  the  Go- 
 fpellbrings  men  to  defperation,andtoeternall  damnation.  Therefore  he  that 
 wil  repent  to  life  euerlalling  muCt  goe  foure  fleps  further. Firfi:  he  muft  hauc 
 knowledge  of  the  gofpcl,and  enter  into  a  ferious  confideration  of  the  mercy  of 
 God  therein  reuealed.Then  muil;  follow  the  application  o? the  former  know- 
 ledge by  the^onfcience,  renewed,  and  affifted  by.  the  (pirit  of  adoption ,  on 
 this  manner: 
 
 He  that  isguiltie  of et  email  death, if  he  denie  hin^felfe,  and  put  his  affance  on  the 
 deathof  ChriflMjall  haue  riihteoufnefe  and  life  eternally  faith  the  minde  enlight- 
 iicd  by  the  knowledge  of  the  G  ofpell: 
 
 But  I  bceingguiltie  of  et  email  death ,  denie  myfelfe,  and  put  all  my  ajfance  in 
 the  death  'ofChrtj},(2\th  the  confcience  renued  by  the  fpirit  of  adoption: 
 
 Therefore  J fhallhaueriql^teoufie^e andlife  euerln(im^  by  Chrifi. 
 
 Thirdly  after  this  application  there  followes  ioy^  and  forrow:  iov.bccniife  a 
 mans  finnes  arc  pardoned  in  Chrift:forrow,becnufe  a  man  by  liis  liniies  hath 
 difpleafed  hhn  which  hath  beene  folouing  and  mercifull  a  God  vnto  him. 
 
 Ladlyjafter  this  godly  forrdw  followes  Repentance, c&lkd  a  Tran/mcnta- 
 
 Ccc   I  tion 
 
•yil  The -mature  and pr<iSfe 
 
 lation  or  turning  of  the  minde.whercby  a  man  determines  and  refolucs  with 
 himfelfe  to  finne  no  more  as  he  hath  doncbutto  Hue  in  ncwncs  of  life. 
 
 CHAP.  IV. 
 
 Ofths-partsof%^pentance. 
 '  ■  "D  Epentance  hath  two  parts: Mortification,and  Rifing  to  ncwfics  oflife. 
 
 Mortificatio  is  the  firft  part  ofrepetance,\vhichcocerns  turning  fro  fin; 
 Men  turnc  from  finne,vvhen  they  doe  not  onely  abilaine  from  aCiuall  fin, 
 but  alfo  vfe  all  meanes  wherby  they  may  both  weaken  and  (upprcfle  the  cor- 
 ruption of  nature-Chirurgions  when  they  muft  cut  oflf  any  part  of  the  bodie, 
 vfe  to  lay  plaifters  to  it ,  to  mortifie  itjthat  bceing  without  fenfe  and  feeling,  it 
 may  be  cut  offwith  lefTe  paine.In  the  fame  manncr,we  arc  to  vfe  all  helps  & 
 remedies  prefcribcd  in  the  worde,which  ferueto  weake  or  kill  finne>  that  in 
 death  it  may  be  abolished. 
 
 And  it  muft  not  feeme  ftrange,that  I  fay  wee  muft  vfe  meanes  to  mortifie 
 'A^i  ajrimm  our  owne  finnes.For,liowefoeuer  by  nature  we  can  not  doe  any  thing  accep- 
 table to  God,yet  beeing  quickened  and  mooued  by  the  holy  Ghoft^we  ftirrc 
 and  mooue  our  felues  to  doe  that  which  is  truely  good.  And  therefore  repen- 
 tant finners  hauc  grace  in  them,whereby  they  mortifie  their  own  finnes.Paul  • 
 faith,  I  beate  dorvne  my  bodie ^nd  bring  it  infnbie^ion.KnAithffy  which  are  (^hrijh 
 z.Cor.g.  2 J,  j^^yp  crucified  ^/;^j?i?/^  tvith  the  ajfeSiions^ and lufis  thereof.  And ,  Mortifie  there^ 
 GaLs.24..    pyeyoar  earthly  members yfornication:,vncleanne^e^the  inordinate  a^eBioKyeuilcO' 
 CoL  S-f-       cfipifcence,audcoffetou/he(fe.Andylfanjf  man  purge  himfelfe  from  thefe,  hefljallht 
 2uim.2.2  u  ^  ^^jj}/iyfjf(,  honour.  And  S.Iohn  faitn  ^  Euery  one  which  hath  this  hope  in  him, 
 1.  loh.i.  s-     pm-gjeth  himfelfe/«if«  (H  he  impure.  Andjoe  which  is  begotten  of  God  prefcruetlr. 
 €ap,s.i « ►-      Jiimfelfe,^W /;?;<?  wicked  one  toucheth  him  not.  ■■■- 
 
 Mortification  hath  three  parts.  A  purpofe  in  mind,an  inclination  in  will> 
 and  an  indeauour  in  life  and  conuerfation  to  Icauc  all  finne. 
 
 Rifing  to  ne  wnclTe  of  life,is  the  fecond  part  of  repentauce  concerning  fin- 
 cere  obedience  to  God. 
 
 And  it  hath  alfo  three  parts.Thc  two  firft  are  a  refolution  in  the  mind,and 
 
 an  inclination  or  luft  in  the  will  to  obey  God  in  all  things .  Barnabas  exhorts 
 
 e^c?.//,  ^S  them  of  Antiochh, that  with  purpofe  cf  heart  they  would  clcatte  vnto  the  Lord; 
 
 Iff  2'  If  Examples  of  both  thefe  are  many  in  Scriptures.  Of  lofliua,  If  it  feeme  euillvn-^ 
 
 '      '      '  to yo»t& ferae  the  Lord^choofeyou  this  d-iie  rphorneyoHrriJ! re7tie^whether  the  ^ods 
 
 whichyour  fathers  /crUi.'d,or  the  gods  of  the  AmorUes^  circbnt  f  &  my  houjhold  wil 
 
 Pfal.  I  iQ.S7f^^^^  ^^^  Z/W.Of  DauidjC?  Lord,thon  art  my  portion,!  hauc  determined  to  keep 
 
 verf.  io6.      thy  commandements .  And,  /  haue  {yNOinc^andwill  performe  it, that  Iwillkeepe  thf 
 
 '\Pfal.27.S.    righteoi-u  iudgements,An<\y^hen  thoufaidft,  fecke  mjface ,  mine  heart anfwered 
 
 ff.iig.  / 12.  "^'^'^^  thee,0  Lordjwill  feehe  thy  face.  Au^jhaae  applied  mineheart  to  fulfil  thy 
 
 fi-atttfes  i^iivaies  euen  to  the  end.  •' 
 
 The  third  part,is  an  indeauour  in  life  and^conuei-fation  to  obey  God. Ex- 
 
 jffi.24.  / 6.  ^^^P^^  o^^^^^-'^'-d herein  I  tdke p:\mcs  to  hauealjvaies  a  cleare  confdence  to- 
 
 FfaLiig.  6.  wards  Godand  towards  men.OfY)2\x\d  J  haue  refpe^  to  all  thy  comma-jdements. 
 
 ttcrf.so»        And, lba:ie  cho/en  the  waie  of  trueth,  and  thy  tudgements  hauel  laid  beforeffte., 
 
 ^  /,  Avid,I  hane  clcausdto  thy  teflimonies.And^dirdl  meifjthapath  of  thy  comma^-^ 
 
 -r  d£n2£nts  for  therein  is.my  deliiht. 
 
 No. 
 
R.EI 
 
 ef%efenfa»cf*  7^j 
 
 :]   No  Jftan  muft  here  tVinkcthat  a  repentant  finncr  fullfils  the  lawe  in  his  o- 
 t>ecIiencc;for  their  bed  works  are faultie  before  God.  And  whcras  the  faithful 
 in  fcriptures  are  (aid  to  be  perfeft:  we  mufl:  knowe  that  there  be  two  det^rees 
 ofpcrre£lion;perfe(5tion  in  fubflance  ,  and  perfedion  in  the  highcft  deforce. 
 Perfection  in  fubftance  is,when  a  man  doth  finccrcly  endeauour  to  performc 
 pcrfcft  obedience  to  God,not  in  fbme  but  in  all  his  commaundemcnts .  And 
 this  is  the  onely  perfeftion  that  any  man  can  haue  in  this  life.  A  Chrillian 
 mans  perfection  is  to  bewaile  his  imperfeftionrhis  obedience  more  confilb 
 in  the  good  wi]l,then  in  the  worke,and  is  more  to  be  meafurcdby  the  affc^i" 
 on,then  by  the  cffecl. 
 
 CHAP.  V. 
 Of  the  degrees  of%efentance, 
 pcntancehath  two  degrecs.lt  is  either  ordinarie.or  cxtraordinaric. 
 Ordinarie  repentance  is  that  which  euer)'chri(lian  is  to  performe  cuc- 
 r)'  day.for  as  men  fall  daily  either  more  or  lefTcfb  the  graces  of  God  are  pro- 
 portionally weakened  day  by  day.  Wherefore  the  continuall  reparation  thcr- 
 of  muft  be  made  by  a  daily  renuin^  of  repentance.  A  chriftian  ma  is  the  teplc 
 and  houfe  ofGods  fpiritrhc  mufl:  therefore  once  a  day  fvvccp  it,thatit  may  be 
 fit  to  entertainefb  worthy  a  guef^. 
 
 Extraordinarie  repentance  is  the  fame  in  nature  with  the  formcr;it  differs 
 onely  from  it  in  degree  and  mealurc  of  grace. 
 
 And  this  is  to  be  put  in  pra61:ife,when  men  fal  into  any  enormous,capita1, 
 orgrieuousoffences:wherebythcy  doc  veric  gricuoufly  wound  their  ownc 
 confcienc€s,and  giue  great  offence  to  the  Church.Of  this  fort  was  the  repen- 
 tance of  Peter,  when  he  went  forth  and  wept  bitterly :  &  Dauids  repentance, 
 after  he  had  committed  adukerie  and  murdered  Vriah. 
 
 CHAP.  VI. 
 Of  the  per  fins  rt>hich  mujl  repent. 
 En  be  of  two  forts:thc  naturall  man ,  and  the  regenerate.  Repentance  is 
 needefuU  for  both.For  the  naturall  man^that  he  maybe  brought  from 
 his  finnes,and  the  image  of  God  renued  in  him. Some  may  fay,that  many  na- 
 turall men  liue  ciuilly  ,abftaining  from  all  outragious  behauiour,  and  therforc 
 neede  no  repcntancc.I  graunt  indcede  they  doe  (b:  yet  repentance  mull  goe 
 withall.For  ciuil  life  witliout  grace  in  Chrifl,is  nothing  els  in  Gods  fight,  but 
 abeutifullabhomination.Thc  Pharifes  were  ciuill,  yet  Chrift  faith  of  them, 
 Except  your  riq^hteoHfr?e[fe  exceede  the  righteonlne^c  eft  he  Scribes  and  P  hart fss, 
 ye  Jhall  not  fee  the  l^ngdomeofheauen.Kcpcntancc  is  alfo  required  in  thercgcnc- 
 rate:becaufe  they  haue  m^y  vnknown  and  hidden  corruptions  in  them,vvhich 
 mufl:  be  mortified-.and  otherwliiles  they  fal  grieuoufly:and  therforc  that  they 
 may  rife  againe,they  mufl:  be  daily  pradifed  in  the  fpiiituall  excrcifes  of  re- 
 pentance. 
 
 CHAP.    VII. 
 
 Of  the  praHife  of^jpentance. 
 N  the  pra£life  of  Repentance  fourefpcciall  duties  are  required.  The  firflis 
 a  diligent  and  ferious  examination  of  the  corfcicnce  by  the  lawes  and 
 coramandements  ofGod,for  all  itanncr  of  finnes  both  origin?lJ  ond  aftiiall. 
 
 C  c  c  z  .hxuin- 
 
 m: 
 
 I 
 
njA  ThemtfireandpraSltfe 
 
 Latti,  3 .  S9'  Example  of  the  children  of  Iftael.  Wherefore  is  the  iimng  ryMn  forron>fHWmm 
 4.0 .  fufereth  for  h^sJitmeMt  -vs/earch  A'/id  trte  our  rvates,  and  turne  agame  to  the  LortL 
 
 Pfa.  1 19.  s ?  OtT>^n\i\iI conjiderednay  n^ates,andttirnedmy  feete  tothytefiimonks. 
 
 Touchino-  Originall  finnc,this  mufl:  be  well  leineinbrcdjthat  one  i-na  hath 
 not  one  part  oneiy  of  originall  {inne,ancl  another  man  another :  one  man  this. 
 corruption,anothcrthat:but  euery  maashc  rcceiued  from  Adjtn  the  whole 
 nature  ofnunrfo  al(b  he  rcceiued  originall  linnc  wholly- And  therefore  eueiy 
 nianinot  oneMccptcdiaiung  Chnfl"  who  was  extraoroHianlv  fanclified  by 
 the  holy  Gholl  in  the  wombe  of  tlic  V2r2;in)hath  m  hnn  from  his  parents  the 
 c;orruDtion  and  fecde  of  all  HnnCjwhich  is  a  naturall  dHpofition  and  pronenes 
 to  coinmit  any  (innc  wliatfoeucr.Takc  a  viewe  and  conhder  all  the  horrible 
 {innes  that  be  praftifed  m  any  pan  otthe  worldccither  againll:  the  fir  11  or  fc- 
 cond  cable:  what  foeuer  the)'  arc ,  the  fpawne  and  {zt6iZ  of  them  all  is  euen  m 
 that  man  that  is  thought  to  be  belt  difpofed  by  nature.Some  may  fay,that  ex- 
 perience (hewes  the  contiaricibecaufe  among  men  that  want  all  manner  of 
 reli2;ion  fome  are  more  ciuiil  and  orderly  >  fome  againe  more  lewdly  difpofed- 
 Ianfwer,thatthiscomes  topaire,not  becaufe  fome  men  are  by  nature  lefle 
 wicked thenothersrbutbecaufe God  by  his  prouidence  doth  limit  andre- 
 ftraine  mens  corruption  more  or  leile,  which  hee  doth  for  the  good  of  man- 
 kind.For  ifraen  might  be  wholly  left  to  themfelues,  corruption  would  fo  ex- 
 ceedingly breaks  out  into  all  manner  of  {innes,that  there  fliould  be  no  liuing 
 in  the  world. 
 
 In  examination  of  aftuall  finnes,  three  rules  mufl:  be  followed .  The  firft»^ 
 that  wemuft  fearch  out  not  onely  our  grofle  fins,  but  euen  tiie  very  thoughts 
 of  our  hearts. For  repeiitanGe  is  not  only  a  change  of  the  fpeech,appare}l,  and' 
 outward  behaui6ur,but  alfo  of  the  inward  and  fecret  thoughts  of  the  heart. 
 hell. I S^     Therefore  the  prophet  loel  bids  the  Tewes  rend  their  hearts  and  not  their  gar^ 
 7nents:2X\A  Paul  tels  the  Ephefinns  that  they  mulf  be  rentiedtn  the  ff  irk  of  their 
 £ph.4-  2S'    ffjtnderand  Peter  bids  Simon  Magus  to  repent  and  pray  God  (hat  the  thought- 
 jitl.8.22^      ofhisheartmnybeforgiHenhim.  The  fecond,  that  the  very  ckcumftances  of 
 finnes  done  rauft  be  confidered  :  as  the  time  when,  the  place  where,  and  the 
 maner  how;as  name]v,whether  they  were  done  of  ignorance,  or  knowledge, 
 of  wcakeneffe,or  prefiimption,  or  ob^inate  malice.  Thirdly  in  examination! 
 itis  very  meete and  conuenientj  that  wee  paffe  through  all  thecommandc- 
 mentsofthemoralllawcjaying  them  as  mofl  abfolute  rules  to  our  hearts 
 andhuesrandbythismeanes  we  Oiallbc  able  to  make  large  bills  and  Cata- 
 logues ofall  our  finnes, euen  from  the  very  cradle  to  any  part  of  our  age  fol° 
 hh.g.2,        lowing,asthe(erunntsofGod  hauealwaiesdone.  Thus  it  will  come  to  paflTc, 
 ^^fal.iQ.\2.  that  wee  lliall  plainely  fee  om*  Wretched  eftatc,  and  r.cknowlcdge  that  our 
 finnes  be  in  number  as  the  haircs  df  our  head,&  as  the  fands  by  the  fea  lliorc- 
 
 A  DIRECTION  FOR  EXAMINATION 
 
 oftheconfciencci 
 
 1 
 
 I.  COM.  ThoKj%att  haue  none  other  Cjods ,  (^c. 
 He  breakes  this  commandement^ 
 '*That/cnowcsnotthetrusGod.Icr.4.2  2o 
 
ofRepentAfice,  ^-- 
 
 That  (Scnies  God  in  his  heart ,  by  dcii)  ing  his  prefence,  iuftlcc,  mercic,  &c. 
 
 Pfal.14.1. 
 That  hates  GodjSnd  /hcwcs  it  by  difobedicncc.  Exod.  20. 5.  Rom.  1.50, 
 That  doth  not  fcare  God  and  ftand  in  awe  of  him. 
 
 That  fcareth  men  or  odicr  creatures  more  then  God.Math.  i  o.  ^  1 .  Apoc.  2.8 
 That  lines  in  open  finnes  fecmely ,  not  fearins;  Gods  word  or  iudt^cments  i 
 
 Then.5.£j,7.  J  ^  o  • 
 
 That  is  forrowfull  for  Iiis  finncsjoncly  in  rcfpciH:  of  tlie  puniilimcnt.  2.  Cor. 
 
 7.10. 
 That  feares  God  by  mens  traditions. Efa.  2 9 . 1  ? . 
 That  doth  not  beleeue  Gods  word,but  calls  the  Canonicall  Scripture  in  que- 
 
 (lion. 
 That  defpaires  of  Gods  mcrcic. 
 That  hath  a  dead  faith  without  workes.Tam.  2. 
 That  puts  his  confidence  in  the  deuill  and  his  workes,  as  (cekers  to  wizzards 
 
 doe. 
 That  loucs  the  creatures,  as  riches  and  honour ,  and  his  owne  filthie  pleaftires 
 
 morethen  God.Eph.1^.5. 
 That  puts  confidence  in  his  ftrength,  wifdome,  riches,  phifitians.  2.  Chron. 
 
 16.9,1  T. 
 That  is  impatient  vndcr  the  crofTe.Matth.  t  o.  3  8, 
 That  tempts  God.Math.4.7. 
 That  feelcesfor  the  things  of  this  life,more  then  for  Gods  kingdome.  Mattho 
 
 6-5  ?• 
 That  murmures  againil:  God.  i  .Cor.  1 0.  i  o. 
 That  difputes  and  holds  there  is  no  God. 
 That  hoides  and  maintaines  opinions  againft  the  auncient  f?.ith  fet  dovvncin 
 
 the  writings  of  the  Prophets  and  Apoftlcs.  As  did  the  JVianiches,  Dona- 
 
 tifis,Arrians,Anabaptiib,c3cc. 
 Thatfo  holds  onereligion,as  he  is  ready  to  follow  an  other.  i.King.i  8.2 1. 
 That  is  full  of  prefumption  of  Gods  mercic.  Efa.7. 1 2. 
 That  falls  away  from  the  knowne  truth.  2. Pet.  1.20. 
 Thataddes  to  Canonicall  Scripture.Deut.i  2.1afl:  verfc. 
 
 1 1.  C  O  M.  Thou/halt  make  to  thyfelfe  nogratien  tmagey^c. 
 He  breakes  this  commandemcnt, 
 
 THatreprcfentsGodinanimage.Exod.52.6,8. 
 That  worfhips  God  in  or  at  images,  as  crucifixes,  and  fuch  like.  2.King. 
 18.4. 
 That  kneeles  downe  before  an  image. 
 
 That  is  bodily  prefent  at  Made  keeping  his  heart  to  God.  i  .Cor.S.p. 
 That  retaines  the  monuments  ofIdolatrie.Exod.25.1 5. 
 That  marrieth  with  infidels  and  (uch  like.  Gcn.(5. 2. 
 That  makes  leagues  of  amitie  with  fuch.  i.Chron.  I  p.  i . 
 That  worfhips  God  according  to  his  owne  fantafie.Col.  2.25. 
 That  worllijps  God  with  lip-{ciuice,Ifa.29.i  j.as  our  common  people  doc, 
 which  place  all  the  feruiceof  God  in  pattering  and  mumbling  ouerthc 
 
 Ccc  5  Creedc 
 
y^S  The  nMyf- arApMHtfe 
 
 Crecdc  and  ten  commandements  fox  praiers^and  the  Lords  fM-aier  witV 
 
 out  knowledge  of  the  meaning. 
 That  hath  the  power  of  godljneffe,but  denies  the  force  of  it.  i  .Tim.  j .  5 . 
 That giues vvorfliip to  crcatures,as Saintsand angels.Pfat.  1 1 5.8. 
 That  refufeth  to  hcare  the  preaching;  of  the  Gofpel.Luk.  1 4.1  p. 
 Thatn£gli2;entlyworniipsGod.Rev.5.i5. 
 That  omits  inuocrition  of  Gods  name. Efa. 64.7. 
 That  heares  fcrmonSjhut  when  heeisreprooued;  railes  and  rages,  and  profits» 
 
 notliing.Amos  5.:o. 
 That  changes  the  worlhip  of  God  in  whole  or  in  partDeuM  ?.?  2. 
 That  makes  either  open  or  fecret  league  with  the  deuUl.PfaL5  8.5. 
 That  vfeth  w'itchcra{t,forccrie,or enchantments.Dcut. 1 8. 1 1 .Levit. tg\2'6. 
 That  confults  with  wiCirds.Levit.  20.0'. 
 That  weares  Amulets  or  Chara<5lers  about  his  necke,and  puts  confidence  in 
 
 them. 
 That  hinders  fchooles  ofreligion  and  good  learning.Pfal.74.  6^y, 
 That  fcekes  not  (within  the  compafle  of  his  calling  j  the  goodcftate  of  God& 
 
 Church:butreekes  his  owne  things. P/al.i  3  2.  ^,4. 
 
 III.   COM.   Thoupjah^nottakethemmeofthsLoriy^c. 
 He  breakes  this  commandemcnt, 
 
 THat  doth  vnrcuercnlyvfe  Gods  titles  in  histalke.Phil.r.ro. 
 That  fweares  to  doe  a  thing  lawful!  and  good,and  yet  doth  it  not.  MatB*. 
 
 That  fweares  rafhly.Ier.4. 2. 
 
 That  vfeth  cuflomable  fwearingin  his  comtnon  talke.Mat.5.  J7.- 
 
 That  blalphcmes  the  name  of  God.Lcuit.  2-^.  1 6, 
 
 That  fv\'caresfalfely.Toh  8.44. 
 
 That  fweares  againfl  pietie  and  honeflic. 
 
 That  vfeth  curfing  and  banning. 
 
 That  finds  fault  with  the  creatures  of  god.  I  .Co.  1  0.  J. 
 
 That  f.vearcs  by  the  creatcires-.Math.j .  54 ,7  5. 
 
 That  vfeth  lots  in  {porting. Pro  16.^  5  .and  1 8. 18. 
 
 That  makes  and  vfetii  charraes  of  hearhcs  and  other  things. Dent.  1 8'.  f  r> 
 
 That  makes  iefts  of  the  fentences  and  phrafes  of  rcripture.Era.<55. 2. 
 
 That  vfeth  figure  caning.Efa.47.  t  -i^ . 
 
 That  doth  liglidy  regard  G ods  iudgementS.Hcb.  5.  T (5. 
 
 That  liuingdifTolutelyiirreligionjmakes  Gods  name  euil{pokenof.2.SajK!. 
 
 I'i.i  5.i.Pet.5.T  5. 
 That  makes  a  vowe  of  continencie,or  ofany  thing  not  in  his  power- 
 That  makes  a  lawful!  vowcairdkeepes  it  not.Deut.  2  ?  .2  t. 
 That  receiues  blcflings  From  God, &  is  not  thankfiill.Luk.t  7.?. 
 That  teachcth  the  trueth,but  doth  i>ot  pra£life it.Mar. 2 :?. 2. 
 
 IV.  COM.  %emc?Kher the Sahbath date to,<:^c. 
 He  breakes  this  commandement, 
 
 THat  labours  in  theferuilc  workcs  of  his  ordinarie  calling.Nehem.  r  J.i^. 
 Thattrauaiksabio3donhisordinaiiebufiiieJ[Ic.Exod.i6.2^. 
 
 That 
 
of%fpenidnce,  y^7 
 
 That  kcepes  faircs  and  markets  on  this  daie.  Nchcm.i  ^ .  i  y» 
 That  works  harueflvvorke  on  this  daic.Exod.?4*^^' 
 That  vfeth  fports  and  recreation  caufing  diftraOion.  i.Cor.  1 0.7. 
 That  fpends  the  daie  in  idleneile.Efa.  5^.15. 
 That  kccpes  the  Sabboth  only  in  outward  falliion.Efa.  i .  1 3 . 
 That  prophancs  it  by  gluttony  anddrunkennelTe. 
 That  giues  (eruants  hberlic  to  doe  what  they  hfl:. 
 That  brings  not  his  family  to  the  congregation  to  heare  Godsword,and  to 
 
 receiuc  the  Sacraments. 
 That  {an£lifies  not  the  Sabboth  in  his  family  priuatcly,by  reading  the  wordj 
 
 by  conference  on  that  which  hath  becne  heard  in  the  congregation,and  by 
 
 praier. 
 
 "V.   C  O  M.   Honour  thy  father  ^^c. 
 Hebreaketh  this  commandement, 
 
 THat  thinkes  but  a  thought  in  his  mind  tending  to  the  difhonour  and  co- 
 tempt  of  his  neighbour. 
 Th3tmockesorreui!es,orbeatcshisfupcriours.Gen.p.i2, 
 Thatdifobeyes  their  lawfull  commandements.Rom.i  .30. 
 That  is  vnthankefull  to  parents.and  will  not  rele^ue  them  if  need*  bc.2  .Tim. 
 
 That  difobcyes  God  to  obey  them.  Adi.^.ig. 
 
 That  exalts  hirafelfeabouethemagifirate.^Theflis.p. 
 
 That  (erues  his  matter  with  eie  feruice.Colofl^  5.22. 
 
 That  gouerns  his  family  and  thofe  which  are  vnder  him  negligently,  i.  Tim. 
 
 3.4. 
 That  isflackc  in  puniOiing  faults,  i  .Sam.  2.2  2. 
 That  is  too  rigorous  in  {peeches  and  punifhments.Eph.d.p. 
 That  marrieth  without  parents  confcnt. 
 That  choofeth  his  calling  v\  ithout  parents  con(ent.Num.3  o. 
 That  thinkes  better  cf  himfelFe  then  of  others.Rom.i  2.  i  o. 
 That  defpifeth  aged  pei fons.Lev.  1 9. 2  ? . 
 
 VI.   COM.  Thou j7,alt not ktlL 
 He  brcakcth  thiscomraandement, 
 
 THat  thinkes  but  a  thought  in  his  heart  tending  to  the  hurt  of  his  neigh- 
 bours life. 
 That beares malice  to  another,  i  .Ioh.3.1 5. 
 That  is  giuen  to  haftineffe.IVht.  j.  2  2. 
 That  vfeth  inward  fretting  and  grudging.  lam.  3 . 1 4, 
 Thatisfrov/ardofnature,hardto  pleafe.  Rom.  1.3  lo 
 That  is  full  of:  rancour  and  bittern effe.Eph.  ^.31. 
 That  derides  and  fcornes  others-Gcn.  21.9  .Gal.4.  ig. 
 That  vfeth  bitter  wordes  and  railings. Pro.  1 2.18. 
 That  vfeth  contending  by  words  or  deedes.Gal.5.30. 
 1  hat  vfeth  chiding  and  crying  out.Eph.4. 3  i. 
 
 That  is  giuen  to  make  complaints  ofliis  neighbour  in  all  places.Tara.j.^. 
 That  is  a  fighter.Iam.4.1 . 
 
 Ccc  4  Th.t 
 
- ,  3  The  HAtnre  andprASlife 
 
 That  hurts  or  maUmcs  his  neighbours  boclie.Exocl.2 1, 24.. 
 
 That  will  not  forgiue  an  offence. Mat. 5. 23 . 
 
 That  will  forgiuc,  but  not  forget. 
 
 Thatdoeth  fare  well  himfelfe ,  but  giues  notalmes  to  rckeuc  the  poorc. 
 
 Luk, 16.19. 
 That  vfeth  crueltiein  punifhingmaleftiftors.Deutsi.^. 
 Thiit  denies  the  fcriiants  or  labourers  wages.Iam.  5.240 
 That  holds  backe  the  pledge. Ezech. 1 8.7. 
 That  fels  by  diuers  waights  and  meafures. 
 That  rcniooues  the  land  markc.Pro.2  2,1  ?. 
 That  o^iues  his  goods  vpon  vfurieiwhich  is  fimply  to  binde  a  map  to  returne 
 
 both  the  principall  and  the  increafcjOnely  for  the  lone.Ezech.  i  S,  1 8, 
 That  by  his  loofeneffe  of  life  is  an  occafion  why  others  finnc. 
 That  mooues  contention  anddebate.Rom.i..2p. 
 That  bceing  a  miniller  teacheth  erronionfly. 
 That  teacheth  flackly.Ierera.48.1  o. 
 That  teacheth  not  at  all.  i  .Tim.  5.2. 
 That  hinders  mens  faluation  any  way  .Mat.  2  5 .13 . 
 Thatfeekes  priuatc  reuengc. 
 
 VIL  C"OM.  Thou  [halt  not  covjmit^^c. 
 He  brcakcs  this  coramandement, 
 
 THat  thinlccsan  vnchafl:  thought  tending  to  adultcric ,  or  to  any  finnc  ©£ 
 that  kind. 
 That  lookes  on  a  womantoluft  after  hcr.Ma!.5.28. 
 Thatcommitsince{f.Leuit.i8.2  2. 
 That  commits  Sodomie.  i  .Cor.5.9.  , 
 
 That  commits  fornication  with  married  or  linglc,0K  contra£lccl  folkss.Deat 
 
 22.22. 
 That  vfeth  marriage  bed  intemperately. 
 That  licth  with  a  menflruous woman.Ezech.  1 8.5., 
 That  vfeth  wantonneffe.  i  .Qo\\6. 9. 
 That  v(eth  occafions  and  prouocations  tolufl.Gal.j.p. 
 That  is  giuen  to  idleneffe. 
 
 That  weares  wanton  and  light  attire,  i  .Tim.  2.9 .  r  .Pet.  3.3. 
 That  vfeth  light  talke,and  reading  of  lone  bookes.  1  .Cor.  I  5  -S  J-* 
 That  frequents  lafciuious  places. Eph.^.  3 . 
 That  delights  in  wanton  pi«5lures.  i  .TheiT.  5.23. 
 That  v(eth  the  mixt  dauncing  of  men  and  womcn.Mark.5.2  2. 
 Thatkeepes  company  with  light  and  fufpe£Wd  pcrfons.Pro.7.2  J, 
 That  ncglefts  to  di(pofe  his  children  in  marriage  in  conuenient  time  uCm. 
 
 7-37- 
 That  makes  marriages  of  young  children. 
 That  punifheth  adulterie with  (mall  punifhments. 
 That  marieth  more  wiues  then  one  at  oncc.C  en.  2 .  24. 
 That  loues  hispleafure  more  then  God.  2. Tim.  ^.4. 
 That  takes  care  tofulfil  die  luih  of  tlie  ficIh.Rom,  1 5. 14» 
 
 Thafe 
 
That  maintaines  and  frequents  llewes.Deut.a  ^  .1 7. 
 Thatisgiucnto  cliunkenneireancirurfetting.Eph.5.18. 
 That<r,mes  himfelfeto  wine,fleepe,ancl  eafe.Pro.  20.1 5. 
 That  for  the  auoiding  of  fornication  manies  not.  I  .Cor.7. 2. 
 That  puts  away  his  wife  for  other  caufes  then  for  fornication.JVlat.  ip.p. 
 VI1I.COM.  ThoHfhaltmtfteale. 
 Hebreakes  thiscominandernent, 
 
 THat  thinkes  but  a  thought  tending  to  the  leail  hinderance  of  his  neigh- 
 bours welfarcand  good  eftate. 
 That  liues  in  no  calling.  1  .ThefT.^ .  1 1 . 
 That  ncgleifts  his  calling.Ier.48 .1  o. 
 
 Thatfpends  liis  wealth  in  riot,and  prouides  not  for  his  family,  i  .Tim.j.S» 
 That  is  not  content  with  his  cftate/but  feekes  to  be  rich,  i  .Tim.6. 1  o. 
 Thatfels  thegoods  of  the  Church,or  buyesthsyn.Mal.g.S. 
 That  fels  fuch  things  as  are  meanes  to  further  idolatric,or  any  other  finne. 
 That  vfeth  powdering,Rarching,b]owing,  darke  iLops,  to  let  a  glolle  on  hb 
 
 wares,and  make  them  more  faleabie. 
 That  concealcs  the  fault  of  his  wares. 
 That  vfeth  falfe  weights  and  meafures.Lev.ip.j  j. 
 That  vfeth  wordes  of  dcceit.Pro.20. 14. 
 That  takes  more  for  his  wares  then  theiuft  priccMaS:.  7. :  2, 
 That  oppreffcth  his  tenants  by  racking  his  rents.Habac.2. 1 1 . 
 That  vfeth  ingrolling  of  wares. 
 
 That  raifeth  the  pricc,onely  in  confideration  of  a  daic  of  paiment*.. 
 That  cither  giues  or  takes  bribes  Jfii.i.  5  5.Pfal.B2. 
 That  writes  letters  ofaffeftion  in  wrong  fiiitcs. 
 That  holdes  backe  things  borrowed. Ezech. 18.7. 
 That  holds  backe  things  found  or  pawned.Levit.d'^^» 
 That  bee!n2;lurrie  liues  by  begging. 
 Thatreleeueth  fuch.  z.Theff  ? .  i  o. 
 
 That  for  giine  defends  bad  caufes,  and  delaies  fultes  in  lawe. 
 That  laies  burdens  on  the  people  without meafure.Ifai. i .  2  3  .Ezcch.  22. 1 7. 
 Thatfpendes  the  Church  goods  in  riot.  1. Tim.  6.9. 
 That  makes marchandize  ofGods  word  and  (acraraents.  Alich-j»  i  i.2.Coro 
 
 2.1aft. 
 That  gets  hisliuing by  calling  offiguvcs  and  by  plaies.Eph.4.28, 
 ThatisrailiinfuretilKip.Prov.i  1.15.&17.18, 
 That  (leales  mens  children  to  difpofe  them  in  marriage,  i  .Tim.  i .  i  o. 
 That  takes  by  Health  the  lea  {I  pinne,though  it  be  for  the  beft  end. 
 That  isareceiuer  ofthings  fl:olne,and  giues  confent  to  dicfa£tany  way.Rooa^ 
 
 1.29. 
 That  vfeth  deceitin  bargaining- 1  .Their.4.5^ 
 That  reflores  not  things  euill  gotten.  Ezec.  ?  j .  i  <^. 
 Thatkeepcs  backe  goods  giuen  to  the  Churc'n.  AcT-.f.  ^. 
 TlwtvvaitesfQiadeardi  to  fdl  hiithin2;s  dearer,  AmasS.c. 
 
 XX.  com.. 
 
^jiQ  The  Mttire  andpra^tfe 
 
 IX.    COM.  Thou Jhdt not befire,&c. 
 He  breakes  this  commandcinent, 
 
 THat  doth  but  conceiue  a  thought  of  difgrace  againft  his  neighbour. 
 That  enuies  at  the  profperitie  of  his  neighbour*  i  T\m.6.^, 
 That  feckcs  onely  his  owne  good  report. 
 Thatisfufpitious.i.Cor.i:.5. 
 That  g;iucs  hard  or  ra(h  fentence  ngainft  others.Math.y.  f . 
 
 That  ukcth  mens  fayings  and  doings  in  worfe  part.  Math.  i6.6q. 
 
 That  accufeth  one  f  alfely.  i  .King.  2  r . 
 
 That  niaketh  or  reporteth  tales  openly  or  in  avvhifpering  mancr.  Lev.  \^).\6. 
 
 That  receiueth  tales.Bxod.  2  ? .  i . 
 
 That  fpcakes  the  truth  of  malice.Pf;il.5  2.  T,2. 
 
 That  blazcth  abroad  mens  infirmities.  Math.  1 8. 1 7. 
 
 That  vfeth  quipping  and  taunting.Eph.5.4. 
 
 Thatvfethflattene.Prou.26.19.   . 
 
 Thatlyeththoughitbeforncuerfogoodancnde.Zach.i  J. 5. 
 
 That  defends  an  euill  caufe,and  impugnes  the  contiarie. 
 
 That  writes  or  fpreads  libels. 
 
 X.  COM.  ThoMfhalt not hfl. 
 He  breakes  this  commandement, 
 
 THat  thinkes  an  euill  thought  againfl  his  neighbour  j  though  he  meane ' 
 not  to  doe  it. 
 Thatconceiues  fome  inward  delight  infome  euill  motion , though  hegiuc. 
 not  confent  to  pra<fii{c  it. 
 
 SINNES  DIRECTLY  AGAINST  THE 
 GOSTEL. 
 He  finnes  again (1  the  Gofpel, 
 
 THat  denies  either  directly  or  by  confequent  thatChrift  is  come  in  the 
 flei'h.i.Ioh.4s.8. 
 That  treadcs  vnder  fbote  the  blood  of  ChriR.Keb.  i  c.ip. 
 That  belecucs  not  the  remiliion  of  his  owne  finnes,  and  acceptation  to  life  e- 
 
 uei!a(ling.i.Ioh.,^.2  5. 
 That  repents  not^but  hardens  himfelfein  ail  hisbaddc  waics.  Rom.? .4,5.  Te- 
 rem.8.<5. 
 
 THus  much  of  examinationrnow  followesthefecond  dutie,  which  is  con- 
 fefiion  of  finne  vnto  God,vvhicii  is  very  nccclTarie.  For  the  right  way  to 
 haueourllnncscoj.'.cred  before  God  is,  to  vncouer  and  acknowledge  thera 
 vnto  hinj.For  he  w;ll  iuftifie  vs.if  we  condemnc  our  felues,he  will  pardon  \s, 
 if  we ,  as  bccing  our  owne  enemies,  accufe.our  fclues:  he  foi-gets  our  finnes  if 
 we  remember  them :  when  we  are  vile  in  our  owne  eyes ,  we  are  pretious  in 
 his:and  when  we  arc  loll  to  our  felues,we  are  found  of  him. 
 
 That  confcdion  may  be  rightly  performed ,  a  notable  dutie  is  to  be  put  in 
 pra^iie  in  it;  namely,  the  arraignment  of  a  repentant  (inner,  whereby  htkd^ 
 gcs  hmfelfe,that  he  way  not  be  indqed  of  the  Lord. 
 
 This  arraignment  hath  three  fpeciall  points  in  it.  Firfl  of  all,  he  mull  bring 
 
 him- 
 
fiimfcire  ^onh  to  the  bair.e  ofGods  Jucigcmcntns-liicti  tiling  lie  dctli  vvlicn  he 
 fcts  himfclfe  in  the  presence  of  God ,  as  tliougli  cuen  now  the  day  of  iuckc- 
 nientvvere.  AsS.nierome  didjwhoalvvaies  thought  with  h'lrafelfetbat'hc 
 heard  this  voice  founding  in  his  eajcs,  Rife  ye  dead  ^,rJ  come  tc  hjgemcy.t. 
 
 Secoridly,he  rnuR  put  vp  an  inoiteinentagainllhimfelfcbY  accufingliim- 
 felfc  before  God, by  acknowledging  his  knowne  finnes  particularly ,  and  his 
 vnknown  generally,  without  any  excufe  or  cxtemjationjOrdefence,or  hiding 
 of  the  leaft  of  them. Example  oi  Dauid.//^2(?K'  mmevnauity.andmyfinnehsucr  /.prr',2 1.  S, 
 i^efore  me:agdnjl  thee,agawji  thee  or.cly  h^.uc  1  fswied.a-rid done  this emilin  thyfght, 
 O'C. beheld,  I  n^as  borne  tn  imcpiitie-.^rJinfime  hath  my  mother  conceuiedme .h\\z\ , 
 Jhaiie  fmned greatly ,becAufe  Ihaue  done  this  thhigibm  -/lo-rv^  befeech  thee,rer/iOCy:e 
 the  iniquitie  ofthjfernantifor  I hn^te  done  veryfoolifbly.  Of  Ezra,  O  r»y  CJod  lam  ^^ 
 afhamed  and ccrj^ounded  to  lift  vp  mine  eyes  vhto  thee, my  God:  for  our  iniquities  are    "^  '  -^  •   * 
 increafedcuer  ot4r  heads,  /zndonr  trejf/ajfe  is  ^rotr^ievp  vnto  heauen. 
 
 Thirdly,  he  mufl  with  heaninefle  of  heart  as  a  Judge  vpon  the  bench  giue 
 fentence  againil  himftlfe ,  acknowledging,  that  he  is  worthie  of  eucrlaihng 
 hell,death,and  damnation.As  the  prodigall  child,  Tather,! haue [innedagainH 
 heatien,and  ag.v.-ifl  thee,andam  not  ^vorthie  to  be  called  thy  child.And  Daniel, ?^^  DaM.p./, 
 hauejinncdandcofmmttedtnicjt'iitie^andhaiie  dbne rvickedly  :yea,  rre hasje  rebelled, 
 andhar^e  departed  from  thy  precept  s,,andff:Gm  thy  ittdQeme}7tSy^-c.  O  Lvrd'rijhte- 
 otifnes  behngeth  vnto  thee,md  vnto  vs  open p^a?ie .O^lch^Behckl,! a?}%  vUe,what  ibob  ^^.^S. 
 JhallJ  anfivir  thee?  I veill lay  n;j ka>fdvpoy>  'my  mouih.  Kvi^\J abhorremy  fel(c,and^''^d.^2.6, 
 J  repent  in  Aiifl  and  ajhef..  Of  the  Publicane ,  Ji^hofandtng  afarre  ojf,  ivGuldnot  Lt^k^  i  S.  //,. 
 lift  vpfo  7KSichdi  hts  eyes  to  heattenyhu  fryiote  his  breafiyf^ying.Lcrd be  merctfulita 
 pte  aftnner.  T:^'.'  .'•      • 
 
 As  for  confedlon  of  fmne  to  mcn,it  is  not  to  be  vfcd  but  in  two  cafes.Fir  fl,  ^  r,,  .•.  . 
 when  fome  offence  is  done  to  cur  nei<i;iiboiir :  fecondJy,  whei)rea,fe  and  corn-  /  ,^^  .  /  ' 
 tort  IS  iougnt  tor  in  trouble  or  coiiicjcnce.  -,  :>   f  ';    •' 
 
 The  tliird  dutie  in  the  praftife  of  Repentance  is  Deprecation,whereby  wc 
 pray  to  God  for  the  pardon  of  the  linnes  which  hauc  bcej.e  confclTcd  with 
 contrition  of  heart,  with  earnedncs  and  conQancie,  as  for  the  wcighticfl  mat- 
 ter in  the  world.  And  Jierewctnull:  remember  to  beliaueour  feluestoGort 
 as  the  poore  prifoncr  doth  at  ^he  bane ,  who  when  the  iudgeis  about  to  giue 
 fentence  ,  cries ATito  him  for  fauour  as  fqi?  hfcand  death.  And  we  mull;  doc  :k?r 
 thccripple  or  lazar  itianin  the  way:iit down?,vn]appc  our  Icggcs  «nd  aimcs, 
 and  n^evv  the  foicsofourfinncs; crying  to  God  continually  as  they  i\Qz{Looke 
 vpith  yonreycyandpitk  vptthyour  heart: )t\\:it  we  may  Tm6.  itiereie  at  Gods  hands, 
 as  they  get  almcs  at  the  hands  of pa(lengers.Thus  Ofcnh  inflrutlcth  the pcQr 
 T)\cf)  I(rael,rc;:irne  vnto  the  Lord  thy  God:  for  thou  hafi  fallen  Iq  thine  trnpHitie :  QCe.  14..2. 
 take  vitoyou  irordes,  andttir-M.vnto  the  Lord,  andfky.vnto  hif»ffakf,a.tvjiy  aHird- 
 
 Of 
 
 'Van.^.iSf 
 
 iiuitie aid reciiHe  'VS gra:iop(fiy  :fo  tve  -ivillrep^.f.r  theeihe  calue^pf  QSir.lippes.i  Oi 
 
 Daniel,  J^'e  doe  notprefent  c^r  fiip plication  before  thee  for  atr  ovrne  riThteonfies., 
 
 but  for  thy  great  tendxr  mercies. 0  Lordi.hcare,0  Lo/dfor^itte,0  Lord  confider  and 
 
 doe  it :dtferrC'iio>  for  thine  oni.ne  names fake.O.  ?;?y  CJcd.,  H)^  TD^vi'A  iHasie  ?:<crcf^ 
 
 vpon  me,  O  Cod,  according  to  thy  UitdnglQidnes :  Kicccrdtng  in  the  multitude  of  thy  ^Qil;j/,y^ 
 
 €cwpajfons2fii<'i^^'tJfx?iiiepi^}iiiie^*- 
 
 The 
 
yjj  The  nature  and pra^ife 
 
 The  laft  dutie  is ,  to  pray  to  God  For  grace  and  ftrcngth,  whereby  we  itiaf 
 be  inablcdto  walke  in  newnelFe  of JiFe.  OiX^mi^fBeholdJ dejire  thy  commm^ 
 Pf.  np.^o.  dements ,  (^mcken  me  tn  thy  nghteoufnelfe.  And  ,  Teach  me  to  doe  thy  mil,  for  thm 
 ^  '4-5'  ^  ^  Art  my  Gtd:  let  thy  qoodfptrit  leadme  into  the  land  of  right  eoufne^e, 
 
 CHAP.    VIII. 
 Of  le gall  motiues  to  7^  epentancd   ,  v !  i  b  r 
 
 MOtiucs  to  Repentance  arc  either  Legall,or  EuangeIicalI.LcgalI,arc  fuch 
 as  are  borrowed  from  the  law :  and  they  are  three  efpecially. 
 The  Hrft  is,  the  miferie  and  curfcd  eftate  of  euery  impenitent  (inner  in  this 
 life  by  reafon  of  his  finnes. 
 
 His  miferic  (that  I  may  cxpreffc  it  to  the  conceit  of  the  fimplell)  isfeuen- 
 fold. 
 
 1.  within  him. 
 
 2.  before  him. 
 
 3 .  behind  him. 
 
 4.  on  his  right  hand. 
 
 5.  on  his  left  hand. 
 
 6.  ouer  his  head, 
 y.vnderhisfeete. 
 
 His  milcric  within  him  is  two-fold.  The  firft:  is  a  guiltic  confcience:  which 
 ss  a  very  hcl  vnto  the  vngodly  man. For  he  islikc  a  filly  pri(bner,&  the  confci- 
 ence like  a  gaylcr  which  fbllowes  him  at  the  heeles ,  and  doggcs  him  whither 
 foeuer  he  goes,to  the  end  he  may  fee  and  obferuc  all  his  faymgs  and  doings.It 
 is  like  a  re"-in:er,that  fits  alwaies  with  the  pen  in  his  hand,  to  record  and  inroU 
 all  his  wickednes  for  euerlallmg  memorie.  It  is  a  little  iudge ,  that  fittes  in  the 
 middle  of  a  man,eucn  in  his  very  heart,  to  arraigne  him  in  this  life  for  his  fins, 
 as  he  fhall  be  arraigned  at  the  lalt  iudgement.  Therefore  the  pangs,  terrours,- 
 and  fear  es  of  all  impenitent  perfons,  areasitwere,certaineflafliingsof  the 
 flames  of  hell  fire.  The  guiltie  confcience  makes  a  man  like  him  which  lies  on 
 a  bedde  that  is  too  flrait,  and  the  couering  too  lliort ;  who  would  with  all  his 
 heart  fleepe,  but  can  not.  BellTiazzar  when  he  was  in  the  midll  of  his  mirth, 
 feeing  the  hand  writing  on  the  wall,was  fmitten  with  great  fearc,fo  as  his  cou- 
 tenance  changcd,and  his  knees  fmote  together. 
 
 The  fccond^uill  within  man  is  the  fearefull  flauericand  bondage  vnder 
 the  power  of  Satan  the  prince  of  darknefienn  that  his  minde,  will,and  affefti- 
 ftions  are  fo  knit  and  glued  to  the  will  of  the  deuill ,  that  he  can  doe  nothing 
 but  obey  hini,and  rebdl  agninft  God.  And  hence  Satan  is  called  thcprinceof 
 this  world :  which  kccpcs  the  hold  of  the  heart  as  an  armed  captainc  kecpes  a 
 skon(e  or  caftlc  with  watch  and  ward. 
 
 The  miferie  before  man,  is  a  dangerous  fiiarc  which  the  deuill  laies  for  the 
 dellru^ion  of  the  foulc.I  fiiy  it  is  dangerousrbecaufehe  isin  fetting  of  it  twen- 
 tic  or  fourtie  y eares,  before  he  ftrikes :  when  as  (God  knowes)  men  doe  little 
 thinke  ofit.  It  is  made  of  three  cordes :  with  the  firft ,  he  brings  men  into  his 
 fnare:  and  that  he  doth  by  couering  the  miferie  and  the  poifbn  of  finne  :  and 
 |jy  painting  out  to  the  eye  of  the  minde ,  the  deceitful!  profits  and  pleafiires 
 thereof,  with  the  lecond,  he  hopples  and  infiiarcs  thcm:for  after  that  a  man  is 
 
 drawnc 
 
^awnc  into  this  or  tliat  finne ,  the  deuili  hath  Co  fugereci  it  ouer  with,  fine  de- 
 ]^hts,that  he  ciinnot  but  needes  muii:  hue  and  lie  in  it.  By  the  third,he  drawcs 
 the  fnare ,  and  indeauours  with  all  his  might  to  breake  the  necke  of  the  foule. 
 For  when  he  feech  a  fit  opportunitie,  cfpccKilly  in  gneuous  calainities ;  and  in 
 the  houie  oFdeaih,  he  takes  awav  the  vjzar  at  finne ,  and  ihsevves  the  hcc  of  it 
 in  the  true  i"orme,3s  ouii^Iy  as  hinifclfe :  then  vvithall  he  begins  (as  we  fay)  to 
 fhevv  his  homes ;  then  he  rageth  in  terrifying  and  accufing  jthat  thefouicof 
 xnan  may  be  {wallowed  vp  of  the  o;ulfe  of  finall  deipaire. 
 
 The  miferie  behind  him,  is  the  finnes  pad.  The  Lord  faith  to  Cain,  If  then 
 doeji mr  ireli,  fhr.e  lieth  ,it  the  doere.  Where  finne  is  compared  to  a  wilde  bcaff, 
 which  foHovves  a  man  w  hither  foeuer  he  goeth,and  licth  lurking  at  his  heeles. 
 And  though  for  a  time  it  may  feeme  to  be  hurtleile,becaufe  \X  lies  aflccpcryet 
 at  lengthjVnlede  men  repent,it  vyill  rife  yp,  feazeon  them ,  rendeout  the  very 
 throates  oftheirfoules.  Job  in  hisaffiiction  faith,  Thou-writefi bitter thwgs a-  job  /^. 
 gainft  me,  ar.d  make  ft  mc  pojjeffe  the  [tmes  cfmi  yct.'tb.  And  Dauid  praieth,  For-  pfal.2s, 
 qiue  me  the[iny;cs  of  my  yomh.  If  the  mcmone  of  iinnes  paff  be  a  trouble  to  the 
 godly  man,  oh  what  a  racke  ?  what  a  gybbet  will  it  be  to  the  heart  of  him  that 
 wants  grace  ? 
 
 The  mifcrie  on  the  r'ght  hand  is  profneritie  and  eafe :  which  by  reafbn  of 
 jiians  himes  is  an  occafion  of  many  iud2;einents.  In  it  men  prad^ifcd  the  hor-  -c^:^,/o.^^, 
 rible  finnes  of  Sodome :  it  pufFes  vp  the  heart  with  dcuilii/L  pride,  foasmen 
 fhall  thiiike  themfeluesto  be  as  God  himfelfe ,  as  Senacherib,NeLuchadncz- 
 zar, Antiochus,  Alexander,Herod,  Domitian  did.  It  lleales  away  mans  heart 
 from  God  ,and  quenches  the  fparkes  of  grace .  As  the  Lord  complainethof 
 the  Ifraehtes,  <  jfake  vnto  thee  vehen  thou  vral}  infrcfhcriticibHt  thou faide^Jvpill  ler. 22.2  :, 
 not  hearetthii  hath  beeyie  thy  wanner  fton?  thj  youih.Jt  is  like  the  laic  that  embra- 
 ces the  tree,and  vyindes  round  about  it,but  vet  drawes  out  the  iuice  and  life  of 
 jt.Hence  is  it,that  many  turne  it  to  an  occafion  of  their  deffruftion.  Salomon  rpy^,^^  ^^  ,;^ 
 (fzMh^Troff.eritie  off  odes  deftroyeth  them.  When  the  mik  fvyells^  the  reff  of  the 
 bodie  pines  awav :  and  when  the  heart  is  pufi  with  pride.the  \yhole  man  is  in 
 dan2;er  of deflru'^lion.TheJ'h.cep  that  goes  in  the  bell  pnffure/ooneff:  comes 
 to  th^e {laughter- iioufe:  and  the  vngodly  man  fattcs  himfelfe  with  continual!  ^^^^  ^^  ^^^ 
 profperitie,  that  he  may  the  fooner  come  to  his  owncdamnaticn. 
 ^t:  The  miferie  on  the  left  hand  is  aducrfitie,  which  flards  in  all  maner  of  lof- 
 fes and  calamities,in  goods,h-icnds,  good  name^  andfucli  like.  Of  this-read at 
 largc,Dcut.2o. 
 
 The  miferie  ouer  his  head,is  the  wrath  of  God,which  he  teffifies  in  all  ma- 
 ner  of  mdjrcmentsfrom  hcanenjn  ctaimgcr  of  which  eaeiy  impenitent  {inner 
 3S  euery  hourc.  And  the  dan<^cr  is  very  great.  The  Scripture  faith,  Itisafearc-  Hek  1 0.  ^k 
 fullthtn(Tto  fait  into  the  hands  of  the  huma  God.   He  Xrx^fiore-houfes  full  of  all  *Z>(?//.  $2-34- 
 manner  of  !ud2;ements :  and  theyw^^'^/jfor  fecnrc  finners  th^t  they  cannot  £^r.7.<5» 
 fcape.Godswrathisasafire  making  hsuockcand  bringing  to  naught  what- 
 foeuer  it  li2;hts  on:  vea,becaufe  he  is  flow  to  anger,therefore  more  terrib!c:as  a 
 man  therefore  ffaies  his  hand  for  a  time,  that  he  miav  lift  it  higher  and  fetch  a  A'^-'A?./.^^. 
 deeper  blovv.When  the  dumbe  creatures  melt  as  waxe^andvaniflT  away  at  his -^^'^• 
 prcfence  j  v/heiihe  is  angrie  us  the  hugh  mountamcs  and  rockesdoc  v  fraile  "i^filsj- 
 
j^^  The  nature  and prABife 
 
 man  muft  ncucr  lookc  to  ftand.If the  roaring  of  a  lyon  makcmcn  afraicf,  an<l 
 the  voice  of  thunder  be  terrible :  oh,  how  exceedingly  iliouldall  be  aftoniih- 
 ed  at  the  thrcatnings  of  G  od  I 
 
 The  miferic  vnder  his  fecte,  is  hell  fire :  for  euery  man  till  he  repent,  is  in  as 
 great  danger  of  damnation  as  thetraitour  apprehended,  of  hanging,drawing, 
 and  quartering.  A  man  walking  in  his  way  falls  into  a  deepe  dungeon  that  is 
 full  of  ougly  (crpcnts  and  noyfome  beafts :  in  his  fall  he  catches  hold  of  a  twig 
 of  a  tree  that  growes  at  the  mouth  of  the  dungeon,  and  hangs  by  it :  afterward 
 there  comes  a  beaft  both  leane  and  hungerbitten ,  which  hauing  cropt  the 
 whole  tree,  is  euer  and  anon  knapping  at  the  twig  on  which  he  hangs.  Now, 
 what  is  the  danger  of  this  man  ?  furely  he  is  like  to  fall  into  the  pit,  ouer  which 
 he  hangs.  Welljthis  man  is  eucry  impenitent  finneruhe  pit  is  hell,prepared  for 
 the  deuill  and  his  angels :  the  twigge  is  the  brickie  and  fraile  life  of  man:  the 
 hungerbitten  beaft  is  death,  that  is  readic  eucry  hourc  to  knappc  our  life  a 
 "  funder:the  danger  is  fearefuU :  for  man  hanging  as  it  were  oucr  the  mouth  of 
 
 helljwhen  life  is  ended,vnle{lc  he  vfe  good  meanes  before  he  die,  he  then  falls 
 to  the  very  bottome  of  it. 
 
 If  this  be  the  mifcrie  wherewith  the  carclefle  man  is  fieged  and  compalFed 
 about  euery  way,and  that  for  his  finnes,why  doe  men  lie  in  the  dead  fleepe  of 
 (ecuritie?0!  it  Rands  them  in  hand  to  take  vp  the  vm'ce  of  bitter  lamentation, 
 and  for  their  offences  to  ho  wle  after  the  manner  of  dragons .  If  men  could 
 wecpe  nothing  but  teares  of  blood  for  their  finncs ,  if  they  could  die  athou- 
 0nd  times  in  one  day  for  ver)'  griefc,they  could  ncuer  be  grieued  enough  for 
 their  finnes. 
 
 The  fecond  motiueto  draw  men  to  repentance  is,  the  confideration  oftlic 
 wretched  eftate  of  an  impenitent  finnerin  his  death,  which  is  nothing  but  the 
 *  0  \avidt..  *  wages  and  allowance  that  he  receiues  for  his  finnerand  it  is  the  very  ftiburbes, 
 %cm»6,2S-  o^  rather  the  gates  of  hell.S.Paul  compares  death  to  a  Scorpion,  who  caries  a 
 i.Cor./f.  (liyjg'm  his  taile ,  which  is  finne .  Now  then  when  impenitent  and  prophanc 
 jSyjS.  perfons  die,then  comes  this  fcorpion  and  gripes  them  with  her  legs,and  ftabs 
 the  at  the  heart  with  her  fling.  Wherfore  the  beft  thing  is  before  death  come, 
 to  vfe  meanes  to  pull  out  the  fling  of  death.  And  nothing  will  doe  it,  but  the 
 blood  of  Chrift :  let  men  therefore  breake  off  their  finnes  by  repentance :  let 
 them  come  to  the  throne  of  grace,and  crie ;  yea  let  them  fill  heauen  and  earth 
 with  cries  for  mcrcie.  Oh!  pray , pray,  pray  for  the  pardon  of  thine  owne  per- 
 fonall  and  particular  finncs .  If  thou  obtaine  but  one  drop  of  Gods  fpeciail 
 mercie  in  Chrift ,  all  daunger  is  paft.  For  death  hath  loft  his  fting ;  and  then  a 
 man  without  danger  may  put  an  ougly  Serpent  in  his  bofome. 
 .  The  third  motiue  is  the  confideration  of  his  eftate  after  death.  When  the 
 day  of  the  laft  iudgement  iTiall  be ,  he  muft  be  brought  and  fet  before  the  tri- 
 bunall  feat  of  Chrift :  he  (hall  not  be  able  to  efcape  or  hide  himfclfc :  then  the 
 books  fhall  he  brought  out,and  all  his  finnes  fhall  be  difcouered  before  Gods 
 Saints  and  Angels:  the  deuill  and  his  owne  confciencc  (hall  accufe  him :  none 
 [hall  be  aduocate  to  plead  his  caufe :  he  himfelfe  fhall  be  fpeechleffc  *,  he  fhall 
 at  length  hearc  the  dreadful!  fentence  o^A^vsm7\\o\\Goejecurfedtnto  helhpre- 
 ^aredforihe  deuill  and  his  angels.  This  thing  might  moouc  the  vileft  Athcift 
 
 in 
 
of%^epentance»  y^j 
 
 in  the  world  to  leaue  his  wicked  waies,  and  come  to  amendment  of  life .  Wc 
 fee  the  ftrongeft  theefc  that  is,  when  lie  is  ledde  in  the  way  from  the  prifon  to 
 the  bane ,  leaues  his  theeuing  and  behaues  himfelfe  orderly.  And  in  deede  if 
 he  would  then  cut  a  purfe,it  were  high  time  that  he  were  hanged.  All  men  by 
 nature  are  traytours  and  raalefa<^ours  againfl:  God :  whiles  we  liue  in  this 
 world,  we  arc  in  the  way  going  to  the  barre  of  Gods  iudgemcnt.  The  wheele 
 of  the  hcauens  turnes  one  bout  euery  day ,  and  windes  vp  foraewhat  of  the 
 threed  of  our  life :  whether  wc  fleepe  or  walcc,  we  are  alwaies  commin^  nea- 
 rer our  cnde:  wherefore  let  all  men  daily  humble  themfcluesfor  their  fninea, 
 and  pray  vnto  God  that  he  would  be  reconciled  vnto  them  in  Chrift :  and  ht 
 them  endeauour  thcmfelues  in  obedience  to  all  Gods commandcments, both 
 in  their  liucs  and  callmgs. 
 
 Againe ,  after  the  lait  iudgement  there  Femaincs  death  eternall  appointed 
 for  him:  which  ftandes  in  thefe  three  things.  I.  A  fcparation  from  all  ioy  and 
 comfort  of  the  prefcnce  ofGod.  1 1.  Eternall  fellowfhip  with  the  deuill  and 
 all  his  angels.  III.  The  feeling  of  the  horrible  wrath  of  God ,  which  (hall 
 feaze  vpon  bodie/oulej  and  confcience ,  and  fhall  feede  on  them  as  fire  doth 
 on  pitch  andbrimftone:  and  torment  them  asa  worme  crawling  in  the  bo- 
 die,and  gnawing  on  the  heart :  they  iliall  alwaies  be  dying,  and  neuerdead: 
 alwaies  in  woe,and  neuer  in  cafe.  And  thisdeath  is  the  more  grieuous  bccaufe 
 itiseusrlafting.Suppofe  the  whole  world  to  bca  mountaineof  fand,and  that 
 a  birdraufl  carrie  from  it  but  one  mouthftill  of  land  euery  thoufand  yeares  z 
 naany  innumerable  thoulandiof  yeares  will  be  expired  before  iliee  will  haue 
 carried  aw^ay  the  whole  mountaine  :  well,  ifa  man  Hiould  ftay  in  torment  (a 
 long,  and  then  haue  an  cnde  of  his  woe,  it  were  fome  comfort :  but  when  the 
 bird  rhall  haue  carried  away  the  mountaine  a  thoufand  times :  alas,  alas,  a  maa 
 fhall  be  as  farre  from  the  end  of  iiis  anguifii  and  torment  as  euer  he  was.  This- 
 confideration  may  fcrueasanironfcourge  todriue  men  from  their  wicked 
 liues.  Chryfbflome would  haue  men  in  their  meetings  in  tavernes  and  feafts;, 
 to  talke  of  hell,that  by  often  thinking  onit,they  might  auoide  it.  A  graue  and 
 chad  matronc.bein<r  mooued  to  commit  folHe  with  a  lewd  ruffian;  after  Icmtz; 
 difcourfe ,  (hcc  called  for  a  panne  of  coalcs,  requeuing  him  for  her  fake  to 
 holde  his  finger  in  them  but  one  houre ;  he  andvered ,  that  it  was  vnkinde  re- 
 quefl:  to  whomeilicc  replied,  that  feeing  he  would  not  holdfo  much  as  one 
 finger  in  a  fewe  eoales  for  one  ftnall  houre ,  fliec  could  not  yccld  to  doe  the 
 thJngfor  which  fliec  fhould  be  tormented  bodie  and  foule  in  hell  fire  for  e- 
 uer.  And  fb  fhould  al!  men  reafbn  with  themfelnes ,  when  they  are  about  to 
 finne.  None  will  be  brought  to  doc  a  thing,  that  may  make  fo  much  as  their 
 fin2;er  or  tooth  to  ake :  ifa  man  be  but  to  fnuffe  a  candle,  he  will  firfi:  fpitte  on 
 his  finger ;  bccaufe  he  can  not  abide  the  heate  of  a  fmall  and  tender  flame. 
 Therefore  we  ought  to  haue  great  care  to  leaue  our  finncs,  whereby  we  bring 
 cndiefTe  torment  to  bodie  and  foule  in  hell  fire,lo  wliich  our  fire  is  but  yceins 
 comparifon*. 
 
 CHAP.   IX. 
 
 Ofmotiues  EuanqehcalL 
 
 EVaiigclicali  Motiues  are  twoefoecially :.  The  firCl  is  taksn  fii'om  the  con- 
 IkkcaciQsa 
 
J  ,-6  The  nature  andpraBife 
 
 lideration  of  mans  redemption.  He  that  redeemed  mankind  is  God  himfelfc: 
 2.rcr.f.  1$,  as  Paul  faith,that  Godwoi  t;i  Chrifl,  reconciling  the  world  to  himfelfe.  Mans  finnc 
 is  (o  vile  and  haynous  in  the  eyes  of  God ,  that  no  Angel  nor  creature  vvhat- 
 foeucr  was  able'to  appeafe  the  wrath  of  God  for  the  leafl:  offence .  But  the 
 fonnc  of  God  himfelfe  muff  come  downe  from  heauen ,  and  take  mans  na- 
 ture on  himrand  not  onely  that.but  he  muft  alfo  fuffer  the  moft  accufed  death 
 of  the  crofTe,  and  flied  his  molf  pretious  heart  bloode  to  fitisfie  the  iuftice  of 
 his  Father  in  ourbehalfe.  If  a  fithcr  fl-kouldbe  fickeof  fuch  a  difeafc,  that  no- 
 thin^  would  healc  him  but  the  heart  bloode  of  his  ovvne  child,  he  would  prc- 
 fently  md<^e  his  o  wne  cafe  to  be  dangerous',  and  would  alfo  vow  if  euer  he  rc- 
 coucrcd,  to  vfe  all  mcanes  whereby  he  might  auoid  that  difeafe .  So  likewife, 
 fecino-  nothmg  could  cure  the  deadly  wound  of  our  finne,but  a  plaifler  made 
 of  the  heart  blood  of  Chrill ;  it  muft  make  vs  acknowledge  our  pitifull  cafe, 
 and  the  haynoufncfle  of  the  leaft  of  our  finnes }  and  ftirre  vs  vp  to  newnes  of 
 
 life. 
 
 Againe,confidering  the  end  of  the  redemption  wrought  by  Chrift,was  to 
 deliuer  vs  from  our  euiU  conuerfation  in  finne  and  vnrighteoufnes,we  are  not 
 to  continue  and  as  it  were  lie  bathing  our  felues  in  finne  \  for  that  were,  as  if  a 
 prifoner,  after  that  he  had  bin  ranfomed  and  had  his  bolts  taken  off,  and  were 
 put  out  of  the  prifon  to  goc  whither  he  would^ffiould  returneagaine,  andde- 
 fire  to  lie  in  the  dungeon  ftill. 
 
 The  fecond  motiue  is ,  that  God  hath  made  a  promife  to  fuch  as  truly  re- 
 Jfa.  t.i6,iS  pent.  1.  Of  remiflion  of  finnes,  JVafhyou,makeyofi  cleane,t<!>.ke  away  the  eutllof 
 your  rvorhes  jront  before  mine  eyes:  ceafe  to  doe  euill ,  (^  c.  Though  yourjinnes  were 
 as  crimfon.they  fhall  be  made  as  white  asfnow:  though  they  were  red  like  fcarlet, they 
 ir      f  6  g  P^A^^be  as  rpooR.hx\^.,Seek^  the  Lord  while  he  may  be  foHnd,  call  vf  on  him  while  he 
 '    ^    '  is  neere.  Let  the  wicked  for  fake  his  waies,  and  the  vnrighteoiu  his  owne  imagiyjati- 
 ons,and  returne  vnte  the  Lord,and  he  will  baue  mercie  on  him.,  for  he  is  very  plenti-  ] 
 JEz.ech.  I S.   fuJlinforgming.   1 1.  Of  life  cuerhil'm^.  I  will  not  the  death  ofafmner,butratheir 
 zySmos  J.  4..  that  he  r.yent  and litie.Au(^,T hns  faith  the  Lord  vnto  the  houfe  oflfrael,  Seekeye  , 
 me,andy.\(lyalllifie.  1 1 1.  Of  mitigating  or  remoouingtemporall  calamities. 
 ler  2  6,  ?.      Stand  i^i  the  court  of  the  Lords  houfe  andjpeaks  vnto  .^.11  the  cities  ofludah,  ^c.  If 
 fo  be  they  will  hearken  andturne  euerj  manfom  his  emllway,that  I  may  repent  me  ' 
 of  the  plague  which  I  haue  determined  to  bring  vpon  them,  becaufe  of  the  wickednes 
 ixor.i  1 .32  of  their  workes.  Andj  'ffwe  wouldiudge  our  felues, we  Jhould  not  be  iudged, that  is, 
 affli<fted  with  temporall  punilTiments. 
 
 I  ioync  with  the  remoouing  of  temporall  calamities  the  mitigating  of  the  : 
 
 becaufe  they  arenot  aKvaics  taken  away  when  the  partie  repenteth.  After  Da- 
 
 2.Sam.  12.    ""^s  repentance  the  cHilde  dieth,  and  the  fvvorde  depnrtes  not  from  his  houfe. 
 
 yv  And  the  Prophet  Aiicha  brings  in  thepeople  humbling  themfelues  before 
 
 God  vndcr  a  temporall  punilliment ,  faying ,  Iwill  beare  thy  wrath,  becaufe  1 
 
 MiQh.7.9.    haue  finned  againfl  thee.  And  it  is  Gods  pleafure  that  the  chaftifement  fhall  rc- 
 
 maine  after  the  partie  is  reconciled  to  him ,  that  he  may  by  that  meanes  be  ad- 
 
 monifhed  of  his  finne,and  be  an  example  to  others. 
 
 As  God  hath  made  theft  mercifull  promifes  to  penitent  finncrs,{b  he  hath 
 feithfully  performed  them,fo  foone  as  they  haue  but  begun  to  repent.  Exam- 
 ple 
 
pTe  o£DtVL\^.TheH*T>4Hidfaidvitto  Nathan,  T haue Jimed againfi  the  Lord.  And  /,  SAm.  /  j. 
 Nathan JatdtoTiauid^hy finis forgiuenthee.Oi'^2^m^t^,  When  he  veoiintri-  12. 
 bHlationhe fraiedvnto  the  Lordhii  ^ od,and humbled htmfelfe greatly  before  the  2.Chr.S3> 
 Lord(^odofhi£  fathers, and praiedvntoh'im-.and^od  rvoi  intreated  ofkim^  and.  12. 
 heard hi^ prater. OhhcVMic^ne^The Ptibltcane, c^c.fmote  h'U  breafl,faying,d Lu}^  iS.  /j, 
 G^d  be  merciftillto  me  afir:nBr:I  tellyoUythu  man  departed  ififitfied  to  hn  honfe^ra-  Luk^zs-  -f^» 
 
 ther the  the  other.Of the  thiefCfHefaid vfito  le/fu jLord,remeMber  mejTi'hen  thou  '^S* 
 conmtefi  to  thy  kmgdome .  Then  leftafaiA  vnto  him^erily,  J  fay  vnto  thee,to  day 
 Jhali  thou  be  mth  me  inparadtfe. 
 
 Hauing  fuch  notable  promifcs  made  to  Repentance,  no  man  is  to  dravve 
 backe  from  the  praftife  of  it,becaure  of  the  multitude  of  his  finnes,  but  rather 
 to  do  it.The  Pharifes  faid  to  Chi  ifts  difciples^^/^/  eatesyour  mafier  mth  Pub' 
 licans  andfinnerslJVhen  lefm  heard  it  Joe  faid  vnto  them ,  The  whole  neede  not  the 
 phiJttion,buttheythatareficke.KnAjcamenottocalltheri!^hteom,  butfinncis  to  Jl^at.if*J2o 
 repentance. And,Verily  //ay  vfJtoyoUythatVuhlicanes  and  htivlots /ha/l goe  be-  Mat, 21.31. 
 fore  yon  intothekingdome  of  God. 
 
 CHAP.  X. 
 
 Of  the  time  of%epentance, 
 
 THc  time  of  repentance  is  the  time  prefent,without  any  delay  at  allras  the 
 holy  Ghofl:  {aith,?"*?  date  if  ye  willheare  his  voice.  And,  Exhort  one  another  Heb.^.y  /A 
 i^^\\y  ywhtle  it  is  called  to  day.leaft  any  of  you  be  hardened  through  the  deceitfulr.es 
 o/yw»ff.Rcaronshcrcofarcthefe.I.Lifeisvncertaine:  for  no  man  knowes  at 
 vvhathoure  or  moment ,  and  after  what  manner  he  fliall  goe  foorih  of  this 
 S^QxX^.Be ye  alfo  prepared  therefore, for  the fonne  of  man  mil  come  at  an  houre 
 rohen  ye  thinkpot.This  one  thing  fhould  make  a  man  to  haftcn  his  repentance;  ^^  ^^'  '^*' 
 and  the  rather.,becaufe  many  arc  dead,who  purpofed  with  themfelues  to  re- 
 pent in  time  to  comejbut  were  preuented  by  death,  and  fhall  neuer  repent. 
 I  I.The  longer  a  man  hues  in  any  finne,  the  greater  danger:  becaufe  by  pra- 
 ftifefinne  gets  heart  and  ftrcngth.Cuftomc  is  offtjch  force,  that  that  which 
 men  v{e  to  doc  in  their  life  time,the  fame  they  doe  and  fpeake  when  they  are 
 dying.Onc  had  three  poundes  owing  him  to  bee  paid  three  feuerallyeares, 
 when  he  was  dying  nothing  could  be  got  of  him  but  three  yercs,three  pouds. 
 Againe,by  deferring  repentance,  men  treafure  vp  wrath  againft  the  daie  of  ^"'''"''•^* 
 wrath.Ifanialefa<?lor  for  his  puniniment,fhould  be  appointed  euery  daie  to 
 carrie  a  {licke  of  v;oodc  to  an  heap  to  burne  him  tvventie  yeares  after:  it  mufi: 
 needs  be  an  exceeding  great  punidiment  and  mifcrie:and  this  is  the  cafe  of  e- 
 Herie  finner:who  negleding  repentance  from  daie  to  daie,doth  thereby  ira- 
 ploy  himfelfc  in  heaping  vp  the  coles  of  Gods  wrath  to  burn  his  foule  in  hell, 
 when  the  daie  of  death  comes.I  I  I.Thc  more  the  time  is  prolon2;ed,  the  har- 
 der it  is  to  repent:lhc  longer  a  man  goes  in  his  fickncfle  without  phificke,the 
 harder  is  the  recouerie.  And  v;herc  thedeuill  dwcls  long  he  will  haidlybere- 
 .mooued.The  bcO;  waie  to  kill  a  ferpent  is ,  to  crulL  it  in  the  head  when  it  is 
 young.I  V.It  is  as  meat  and  drinke  to  the  deuilto  fee  men  liue  in  their  finnes, 
 deferring  rcpcntanceras  on  the  contrary,therc  is  great  ioy  among  the  angels 
 of  God  in  heauen,when  a  finner  doth  repent.  V.  Late  repentance  is  fcldomc 
 or  ncucr  true  rcpcntancc.For  ifa  man  repent  when  he  can  not  linne  as  in  for- 
 
 L  A  77  i       .J  r*****^  J^^Jy^*  J't^n^  l.h*%   S^  U  f„-m  i.JL,t. 
 
VVl 
 
 ^  J  S  The  n^iHre  anJpraSfife 
 
 mer  timc,as  namely  in  dcathrthcn  face  Icauts  not  finne ,  Init  finne  Icauej  hinK. 
 wherefore  the  repentance  which  men  frame  to  thcmfelues  when  they  aredy- 
 ino-.it  is  to  be  feared  leaft  it  die  with  the.  And  it  is  verie  iuft,that  he  flnould  bee 
 contemned  of  God  in  his  death,who  contemned  Godin  his  hfe.Chryfofton» 
 faithjthit  the  wicked  man  hath  this  punifhment  on  him,  that  in  dying  her 
 i]iouldfbrgcthimfcItc,who  whenhc  wasliuin^did  forget  God.  V 1.  Wcarc 
 with  Abel  to  e;itie  vnto  God  in  facrifice  eucn  the  fat  of  our  flocke:  nowe  thcf 
 which  defcrre  repentance  to  the  endc  doe  the  contrarie.  Late  repentcrs  ofFer 
 the  flower  of  their  youth  to  the  deuill:  and  they  bring  the  lame  ^  broken  (*• 
 eriflce  of  their  old  age  to  God. 
 
 CHAP.  XL  1 
 
 OF  CERTAINE  CASES  IN 
 Repentance. 
 
 'Hethcr  a  man  that  hath  profcfled  Chrift  and  his  rcrigion.yct  after- 
 ward in  perfecution  denies  Chriftjand  forfweares  the  religion ,  may 
 repent  and  be  hyit^.^^nfipcere.  It  is  a  grieuous  cffate,yet  a  man  may  come  to 
 repentance  afterward.  Manaflcs  fell  away  to  idolatric  and  witchcraft;  and  yet 
 
 at,Chr.jj,  wasreceiuedto  mercieSo  did  wife  Salomon:  and  yet  no  doubt  recouered,6c 
 isreceiuedtolifeeucrlalling.Myrcafbnis,  becaufe  God  vouchfafed  him  to 
 be  a  penman  of  forac  parts  of  holy  Scripture.  And  the  fcriptures  were  written 
 
 5.  P^f .  /.  ^  / .  n  ot  by  fuch  as  were  men  of  G  od  onely ,  but  by  fuch  as  were  holj  men  of  God, 
 Peter  denied  Chrill:  of  knowledge  againfl  his  owne  confciencc^and  that  with 
 curfing  and  banning:and  yet  came  to  repentaccafterward,as  appearcs  by  the 
 telVimonie  of  Chrilt,  Ihrne  prated  for  thee  ^that  thy  faith fAxle  mt\therefore  tvhen 
 
 Lnk*  22»  $2.  thou  art  connertedjirengthen  thy  brethren. 
 
 ObieEl.  I  .Mat.  10.33  .^hofoener /hall denie  me  before  men,  him  mil  Jdenie  hc' 
 fore  my  father  which  16  inheauen.Anf. T\it  place  is  onely  tobevnderftoodof 
 (iich  a  deniall  of  Chrift  which  is  final!. 
 
 ObieUX  I.Heb.6.4.//  is  imfoffible  that  they  which  were  once  Rghtened^^  hai4e 
 tajfed  of  the  heawnty  gtft^rfrcaf  they  f alow  ay  fhonld  be  renued  by  repentance.  A  ml 
 Heb.  1  o.  2  6.  If  we  jinne  willingly  after  that  we  hatte  receiued  the  knowledge  ofthi 
 trneth,there  remaines  no  more  facrifice  for  jinne.  Anf.T\\t{t  places  muft  bee  vn- 
 derftopd  of  the  (in  which  is  to  death:in  which  me  of  defperate  mahce  a|;ainlt 
 ChrifljVniucrfally  and  wholly  fallaway  from  religion. For  the  H.Ghoft  faith 
 r\o\yif  they  fall^nX  *  if  they  fall  awAy.  And  it  is  added  ,  that  they  crucife  thefonne 
 vi^itrriffir-  ofGod,andmal^  a  mocke  ofhim^th^t  they  trample  vnder  foote  thefonne  of  God^ 
 
 xj'a  X  /        *^^^  ^^*7  account  the  blood  of  the  newe  teftament  an  vnholy  thin^ :  that  they  de/pije 
 
 {y  '  •  •      r/7f /^;>/f<?f^o^.  And  the  word tranO.jted^B'fl^Vs'^/y,  imports  fomewhat  more, 
 
 ,  ^  •^^•'^^*namcly,to(inncbecaufeamanwilJ,thatis,wilfiu]ly.Thelikeanfwere  is  to  be 
 verj.i  .     jyj^j^j,  JO  the  queftion,whereby  it  is  demanded  whether  men  ouertaken  with 
 
 if'MTiifS.  the  vnnaturall  finnes  mentioned, Rom.  1.24,25,15.  may  come  to  repentance 
 .ifterward  or  no;n3mely,that  although  the  finncs  be  hainousand  capitall ,  yet 
 the  grace  of  repentance  is  not  denied :  as  appeares  in  the  example  of  the  Co- 
 jjTrtthians.i.Cor.<5.p>:0,i  X. 
 
\^\  /  *^      ^^*^''  of  God  after  repentance  for  (bmc  gricuous  finne, 
 
 ..^^  V  doe  fell  into  the  fame  againc,  and  come  to  repentance  the  fecond 
 jtlmc./4»/;The  cafe  is  dangcrous,as  wee  may  fee  by  comparifon  in  the  bodic. 
 Jtf  one  fall  into  the  relapfe  of  an  ague  or  any  other  flrong  difeafe,  itmay  coft 
 him  his  life;and  the  rccoueric  vvifl  bee  verie  hard.  Chrm  faid  to  the  man  that 
 Jiad  bin  (icke  eight  and  thirtieyeres,after  that  he  had  liealed  himy Beho/d,  than 
 l^rt  raholc/inne  m  more  leaji  a  worfe  thing  befall  thee.  And  the  vnclcane  fpirit  rc-  ^^'^'f'''4- 
 iurning  takes  to  him  ether feaueHJj>tr$ts  worfe  then  htm/e/fe.Jndcedc  WC  hnde  no  -^nj'  /•  ^  ^» 
 particular  example  of  rccoucrie  after  a  relapfe,in  the  fcriptures;  yet  no  doubt 
 a  recouerie  may  be.Reafons  are  thefe.I.Promife  is  made  of  remiflion  of  fins 
 in  Chrid  without  any  tearme  of  time:without  any  limitation  to  any  number 
 or  kinds  of  finnc:faue  onely  the  blafphemy  againft  the  H.  Ghoft.  Therefore 
 there  may  be  a  repentance  and  faluationaher  a  relapfe.  1 1.  Chrift  tels  Peter  t^<f?./o.^/, 
 that  he  muft  forgiucnot  til  feuen  times  only(which  peraduenture  he  thought 
 {,ohcvcryn\\ich)hutfeuentiefe»enttf»eSy  and  that  in  one  daie,if  one  rcturne  ■^^';'-f« 
 feuentic  times  and  fay,it  repents  me.Now  if  we  mull  do  this,  which  haue  not 
 te  much  as  a  drop  of  mercie  in  vs  in  comparifon  of  God :  hee  will  no  doubt 
 often  forgiuc,euen  for  one  finne, if  men  will  returnc  and  fay,  it  repents  mejp/^/./jc.^, 
 Iconfidering  that  with  him  is  plcntifoll  redemption,  2iV\d  hchmMchif/J}ari»g./ja,ft,^, 
 "S^'  IJ I.Cafeof^eJfitfition.  :^ci,c^  tA^  •i^^'^- ■^^-■/z^.• 
 
 WHetherhccthatrepcntsistomakereftltution  ifheehauetakenan)^ 
 thing  wrongfully  from  his  neighbour.'' /^«/i^Yea,  Zacheus,  when  hcc 
 repented  and  receiued  Chri{f,gaue  halfe  of  his  goods  to  the  poorc,  and  if  hec 
 liad  tdh^n  any  thing  by  forged  cautllation  Joe  reftored  it  foure  folde.  It  is  but  a  bad    ^^  ^9''* 
 praftifc  when  a  man  on  his  death  bed  will  verie  deuoutly  bequeath  his  foulc 
 to  God,and  his  goods  euill  gotten(as  his  conlcience  wil  often  crie  in  hiseare) 
 to  his  children  and  friendes ,  without  either  rcltitution  or  amends  making. 
 i^^^7?.But  whatifamanbenotableto  reflore?  AnJ.  Let  him  acknowled« 
 the  fault,and  God  will  accept  the  will  for  thee  dcQ^c .  As  Paul  fayethin  the 
 like  ciiCc:  If  there  be  a  wi/Itngmind ,  it  ii  acceped  According  to  that  rvhicha  man  2.^or.S,  12% 
 hath, and  not  according  to  that  xvhichantan  hath  not.  ^nef.  When  a  man  by  rc- 
 ftoring  fliall  difcredithimfelfe.howc  fhall  he  reftore  and  keep  his  credit? .^«/T 
 Let  him(if the  thmgto  be  reftored  be  of  fmall  momcnt)make  choice  of  fomc 
 ,  faiihfuU  or  honcft  fiiend.who  may  deliucr the  thin^  in  the  behalfeof  thepar- 
 ,  ticjconcealinghis name. J^^-^/^.Howe  ifthe  parties beedead?  Anf.hti him  rc- 
 ^  (lore  to  the  heires  and  fucceftbrsjif  there  be  nonc,lcthim  reftore  to  God,  that 
 '^^^he  Church  and  the  poore. 
 %■:,  IV.Cafeoftearcs. 
 
 Hether  doth  repentance  alwaies  goe  with  tcaresor  v\o\^.  Anfyver,  No: 
 
 For  verie  pride  and  hypocrifie  will  drawc  foorth  tearcs .  And  fomc 
 
 Vthere  are,that  can  weep  for  their  fins  in  the  prefcnceof  othcrs,whereas  being 
 
 alonejthcv  neither  will  nor  can.Somc  againc  are  of  that  conftitution  of  bodic, 
 
 ..  that  they  baue  tenres  at  commaund.  And  a  godly  man  with  drie  checkes  may 
 
 '  -mourneto  God  for  his  finnes,and  intreat  for  pardon, and  reeciuc  it  Yet  in  all 
 
 occafions  of  deeper  gricfcfor  fin,tcarcs  will  follow:  vnles  men  haue  (lonie  & 
 
 Ddd  2  flintic 
 
VVi 
 
 ;7*-.  ThefttituyeandpraEiifc 
 
 flinty  hearts.  And  yet  againe  though  the  grcateft  caufe  offorrowc  be  offered, 
 the  fofteft  heart  that  is  (beds  not  teares  at  the  firft.but  afterwards  it  wil.When 
 the  bodie  rcceiues  a  dcepc  wounde,at  the  firft  ye  fhall  fee  nothingbut  a  white 
 line  or  dint  made  in  the  ttelhi, without  any  blood.-ftaie  but  a  whilc,thcn  comes 
 blood  from  the  wound  in  great  aboundance. So  at  the  fiifi:  the  minde  is  afto- 
 nilhed  &  o-iues  no  teares;but  after  fome  refpite  or  confideratiojteares  follow. 
 
 V.  Cafe  of  death. 
 'Hcthcr  the  repentant  finner  can  alwaics  lliew-e  himfelfc  comforta- 
 ble on  his  death  bed.5-/^;yiThough  the  comfort  of  Gods  fpirit  fhal 
 neuer  be  abolilhied  from  his  hearttyet  he  can  not  alwaies  teftifie  it.For  he  may 
 die  oFa  burning  aguetand  by  reafon  of  the  extremitie  of  his  fits,  bee  troubled 
 with  idleneffe  of  head, and  breake  out  into  raging  fpecches  and  blalpheroics. 
 Likewifehemaydicofa  fickcnefle  in  thebraine,andbe  troubled  with  gri€- 
 uous  convulfions,fo  as  his  mouth  fliall  be  vvrithen  to  his  eares,  his  nccke  tur- 
 ned behind  him,and  the  vcrie  place  where  he  lies  fhall  ihakc  through  his  tr€- 
 bling,as  daily  experience  will  tertifie.  Neither  is  any  to  thinkethisflraunge: 
 for  Salomon  fAxmy^il  Thir.gs(in  outrvardmattersyome  alike  to  ail:  and  the  fame 
 corAition  is  to  the  w(i  avdto  the  vukedtto  the  good  and  to  thepHre^andto  the  follst- 
 ted  and  to  him  thatfacrtficeth,andto  him  that  facrifceth  mt» 
 
 CHAP.  XII. 
 Of  the  contraries  to  %^pentance. 
 Ontrary  to  repentance  is  Tmpcnitcncie:  whereby  men  continue  in  one  C* 
 'fl:ate,neitherforrowingfor  finne^nor  turning  from  it. 
 It  is  one  ofthe  moil:  grieuous  iudgeraents  that  isjif  it  be  final  »For  as  a  ficke 
 nian,then  is  moft  ficke,vvhen  he  fccles  the  leafl:  ficknes,  and  faith  he  is  welhfo 
 miferable  manisinraofl:  mifeiicwhenhefceles  noniifcric,and  thinkeshira- 
 felfc  in  good  eftate. 
 
 This  lin  befalls  them  that  Judge  themfclucs  righteous ,  needing  no  repen- 
 tance. As  the  T/j^ny^/  in  the  daies  of  Chri(l,the  Cathnrtjis  in  the  priraitiue 
 Church, &  the  Ambaptifls  in  our  age.  A.dde  vnto  thefe  fuch  as  haue  hardened 
 their  hcarts:fo  as  they  can  not  difcerne  betweene  good  and  euill ,  nor  tremble 
 at  Gods  iudgementSjtut  rather  fret  &  rage  againfhhem:tillGod  in  his  wrath 
 citherdeilroy  them, or  caft  them  to  final  defpaire.  As  it  befell /»//W» the  A- 
 pofhata.who  died  blafph^ming  and  calHng  his  owne  blood  into  the  aire. 
 
 Betweene  thetwoextreames  Repentnnceand  Impcnitencie,isplaccdcou- 
 tcrfeit  repentance.For  the  wicked  nature  of  man  can  diffembleand  counter- 
 feit Gods  grace, as  the  Lo  rd  complaines  ofthe  lewes:  Hsr  rebelliovtsfifler  lu» 
 dahihath  not  returnedx)nto  me  with  her  whole  heart ,  but  fainedlj  faith  the  Lord^ 
 ler.^.ip. 
 
 Counterfeit  rcpentance.is  either  cercmoniall, or  dcfperat. 
 
 CeremonialljVvhe  me  repet  in  outward  niew,but  not  in  the  truth  of  heart. 
 
 ^  As  S^ul^Thenfaid  Saul  to  S<r.muel,  I  haue fnned:  for  I  haue  transgrejfed  the  cor»~ 
 
 '  mandemets  ofthe  Lord:,^  thy  reordsbecaufe  Ifearedthe  people  and  obeyed  their 
 
 voice.Norvtherfore  IpKtytheetakeatvaymyfn^&turneagainrvithme^that  Imay 
 
 Yporjhip  the  Lord,  (^it.  Again,  /  haue  fnned,  but  honour  me,  I  pray  thee,  before  the 
 
 eiders  of  my  people. O^K^Ldki.When  tAloal;  heard  thefe  tvcrds  he  rent  his  cloathef 
 
 and 
 
 C! 
 
ef  Repentance],  nSi 
 
 Mndpifit  6»fachctoath,a»dfafi€d,arjdTveittfoftiy.  ^ndther^ordofthe  Lordcamet»  t.  Kh^.  2  /. 
 -Elijah,  f^yingySeeJithoH  how  f^yffhab  is  humbled  before  fne?  27.29* 
 
 DilTembleci  repentance  may  be  difcerned  becaufe  men  after  a  time  returnc 
 :%o  their  old  byas  a^aine.  Pharao  king  of  Egypt  faide  vnto  Mofes  and  Aaron, 
 -Pray  vnto  the  Lord  that  he  may  tf.ke  away  the fiogges  from  me  and f-omwy  people,  v  ^od  S  S 
 Andj^f^hcn  Sgyft  vcnufmitten  with  hnyle,hefaid,I  haue  now finnedzand  the  Lord  is  px  d 
 nghteous:  but  I  and  my  people  are  wicked:  Pray  yee  vnto  the  Lord,  that  there  be  no 
 more  mightie  thunders  and  hayle.  Again,  troubled  with  grafhoppers^he  faide,  / 
 hauejh.ned  agdinfl  the  Lord  your  God  and  againflyou ,  and  now  forgiue  me  myjinne  Exo.  10 ,16, 
 .onely  this  once,  d^c.  Now  marke  the  iOiie  of  all :  when  Pharao  faw  that  he  had 
 refi  giuen  him  he  hardened  his  heart,and  hearkened  not  vnto  them,  oi  the  Lord  had  Exod.S,  r  s* 
 [aid.  This  is  the  ordinaric  and  common  repentance  that  mofl  men  praftife  in 
 the  world. 
 
 Defperatc  repentance  commonly  called  Pcnitencie  is,when  a  man  hauing 
 onely  Gods  iudgements  before  his  eyes,  is  fmitten  with  horror  of  con(cience: 
 and  wanting  alTurance  of  Gods  mercie  dcfpaircs  finally .  This  was  ludas  re- 
 ~  pentancCjWho  when  he  had  brought  agdne  the  thirtie pieces  ofJilfier,confeffedhis  MAth.27*$^ 
 fafilt,and  went  and  hanged  htmjelfe. 
 
 CHAP.  X  1 1 1.     Of  corruptions  in  the  doHrine  of  Repentance. 
 
 THe  Church  of  Rome  at  this  day  hath  corrupted  the  ancient  dotftrine  of 
 Repentance,bccing  one  of  the  fpeciall  points  of  religion.  The  corrupti- 
 ons are  fpecially  fixe. 
 
 The  hrffjthat  they  make  repentance  or  penancetobeafacrament,  which 
 cannot  bc:becaufe  it  wants  an  outward  figne.  And  though  fome  fay ,  that  ihc 
 wordsjwhich  the  priefl:  rehearfeth  in  abfolution,are  the  ligne:  yet  that  can  not 
 be :  becaufe  the  figne  muil  be  not  onely  audible,  butalfo  viable. 
 
 The  fecond ,  that  a  linner  hath  in  him  a  naturall  difpofition,  which  beeing 
 flirred  vp  by  Gods  preuenting  grace ,  he  may  and  can  wrorke  together  with 
 Gods  fpirit  in  his  owne  repentance.  But  indeed  all  our  repentance  is  to  be  iS-  ^  r 
 cribed  to  Gods  grace  wholly.  The  foule  of  man  is  not  weake,  but  ftarke  dead    ' 
 >iin  finne :  and  therefore  it  can  nomore  prepare  it  felfe  to  repentanc€,then  the 
 bodie  beeing  dead  in  the  graue  can  difpofc  it  felfe  to  the  lafl  refurrcftion. 
 
 The  third  corruption  ,  that  contrition  in  repentance  muff  be  fufficient.  A 
 thing  impoffiblcFor  finne  doth  (o  greatly  offend  Qo<^s  maieflic,thatno  man 
 ..^an  eiier  mourMc  enough  for  it. 
 
 The  fourthjthat  contrition  doth  merit  remiflion  of  finne.  An  opinion  that 
 doth  derogate  much  from  the  all-fufficient  merits  ofChrifl:. 
 
 The  fifthjthat  he  tliat  repents  rauff  ccnfeiTe  al  the  finnes  that  he  can  reme- 
 ber,  with  all  their  circumftances  to  hi^-  owne  priefi:,  or  one  in  his  Read ,  if  he 
 will  receiue  pnrdon.This  kind  ofconfcflion  isa  meere  forgerieofmans  brain. 
 I.  There  is  neither  precept  nor  example  of  it  in  the  Scriptures.  1 1.  Duuidand  <p/^^  ^^^  ,^ 
 others  haue  repented  and  hauercceiued  remiflion  of  their  finnes  vv'iihout^^^^^^^^^^^^ 
 confeffing  of  their  finnes  in  particular  to  any  man. 
 
 .     The  Lift,  that  the  finner  by  his  workes  and  fuiferings  muR  make  f itisfj£^i- 
 .onto  God  for  the  temporal!  punifliment  of  his  finnes.   Aflat  blafpheraie.  i-Jok/.y. 
 The  Scriptures  mention  no  other  (atisfafiion  but  Chrifts ,  and  if  his  be  fuffi-  Cr  2. 1. 
 
 Ddd  5  cicnt, 
 
ySt  Tlje  comhea  of 
 
 ciet.oursisncedlcsnfours  necdfulUiis  in7perfecl.  P.ipiffs  vvrifetlwt  botlimay 
 ftand  togjther.Clirilb  ratisfa(flion(they  fayjis  a  jplailler  in  a  boxc  vnappliecU 
 mans  fatisfa£lion  as  a  nicanes  to  apply  it:  bccaufc  it  prepares  vs  to  rccciuc  it. 
 Ah.good  diuinitierfor  cuen  in  common  fcnfe  thefatisfadion  of  Chhft  muft 
 firfl:  bee  applied  to  the  perfon  of  man  that  it  may  pleafe  God ,  before  tlic 
 \vorkes(which  they  tear  me  fatisfa<flions)can  any  way  bee  acceptable  to  God* 
 To  conclude,the  Roraifh  doclrine  of  Repentance,  is  the  right  way  to  heli. 
 For  when  a  firmer  fhall  be  taught  that  he  muft  haue  fufficient  forrowe  for  his 
 (inncsrand  withal!  that  he  muft  not  belceue  the  remiflion  of  his  owne  finnes 
 pariicularly:vvhen  forrow  comes  vpon  him^and  hee  wants  found  comfort  iti 
 Gods  mcrcicjhc  muif  needs  fal  intodefperation  without  recouerie.Thcrforc 
 the  Papifts  in  the  hourc  ofdcath,(as  wc  hauc  exp€ricnce)are  glad  to  leaue  the 
 trumperie  of  humane  fattsfa<flions,and  to  reft  onely  for  their  iuftification,  on 
 the  obedience  of  Chrift. 
 
 LAVS  DEO. 
 
 THE   COMBAT   OF  THE 
 
 FLESH  AND  SPIRIT. 
 
 GsX.^.I'J.Tortheflepr  Injlcth  agaiafi  thefpmtymdtPjefpiritagainPthcfiejht 
 And  the fe  are  cowrarie  one  to  an  ether  ^fo  that  yes  can  net  dee  the  things  mjichjie$ 
 rvofild, 
 
 ife^^^C^Hc  ApoftlePaul  from  the  beginning  of  this  chapter  to  the 
 wSS\  !S^C  ^ '  'Verfc  exhorts  the  Galathians  to  maintaine  their  Chriftian  U- 
 £^3i  jO^bertierand  from  thence  to  the  end  of  the  chapter  heperfwadcs 
 ^/^l\  |9>Sitbem  to  other  fpeciall  duties  of  godlineffe-  In  the  i  g  .vcrfe  hec 
 S^^MM^  f^lrres  them  vp  to  be  feruiceable  one  to  another  by  Ioue:in  the 
 
 >^i^.^r%^£^  1 5.verre  he  diirwades  them  from  contentions  and  doing  of  in- 
 iurics.In  the  \  <5.verfe  he  Oievves  the  remedie  of  the  former  finneSjwhkh  is  to 
 vvalke  according  to  the  fpirit-In  this  t  y.verfe  he  renders  a  reafon  of  the  remc- 
 die^ths  force  whereof  is  thisThc  flefii  and  the  fpirit  are  contrarie:  wherefore 
 ifve  walke  according  to  the  fpirit,it  will  hinder  the  flefliuhat  it  .dial  not  carric 
 you  forward  to  doc  iniui  ies  andliuc  in  contentions,as  otherwjfe  it  would- 
 
 In  this  verfe  we  hnue  to  obferuc  fiuc  points.Thc  fir  ft ,  that^here  is  a  corn- 
 bat  betweene  tlrc  flefii  and  the  fpirij.  in  thefe  \\'CidsJrhejV(h  luftetb  againji  thi 
 Jpirir, and  the  fpirtt  agamfi  the fi^/h.  The  fccondis,thc  matter  of  thiscombat^ 
 which  ftands  in  the  contrary  lufting  of  the  flcfh  and  die  fpiritThe  third,is  the 
 caufe  of  the  combate,in  thefe  wordsy^ftd  thefe  are  contrarte.  The  fourth  is  the 
 fabicft  or  perfon  in  whome  this  combat  is,  ncte^  in  tliefe  vvordeSji^^?  thatyge 
 i^tGaiathiatir.'T\\c\:i{{  isthecffeft  of  tlic  combatc,  in  the laft  words, /;&^« 
 they  caMMOt  doe,^c. 
 
 Touching  the  combat  it  fclfe  diucrs  points  are  to  be  confidercdThe  firfJ,^ 
 what  thefe  twojwhich  make  combat,namely,thef]erh,&  the  fpirit,  are.  They 
 haue  diuersfignif^cations.Firft  of  alljthe  fpirit  is  taken  for  the  foi3le,3nd  the 
 ficfti  for  the  bodicBm  fo  they  aie  nettakaiin  this  place.  For  there  is  no  fucb 
 
coiiiljat  bet^'eene  tlie  ho^ie  and  the  roule:both  wliicli  agree  togithe r  to  make 
 ihc  perfon  of  one  nian.SccondIy,thc  fpirit  fignifies  natural  realon,&  thefle/H 
 ihe  natural!  appetite  or  concupifccncc.  But  they  cannot  be  fovndcrftood  in 
 this  place.For  the  fpirit  here  mentioned  dotli  fight  euen  againft  naturall  rca- 
 fon:which  though  it  ferue  to  make  a  man  without  excufe,  yet  is  it  an  cncmic 
 to  the  fpirit.Thirdiyjthe  fpirit  fignifies  the  Godhead  of  Chrift,  and  the  fleOi 
 the  manhood:but  it  muft  not  be  fo  taken  here.  For  then  euery  ma  regenerate 
 fhould  bee  deified.LaftIv ,  the  fpirit  fignifies  a  created  quahtie  of  hohneCIc, 
 which  by  the  holy  GhoU  is  vrroughtin  the  mindc,wil,andafFeftions  ofmans; 
 and  the  fle{h,the  naturall  corruption  or  inclination  of  the  minde,will,and  af» 
 felons  to  tliat  which  is  againft  the  lawc.In  this  fenfc  thclc  twainc  are  taken 
 in  this  place. 
 
 Secondly ,it  is  to  be  confidered  howc  thefc  twaine ,  the  fleHi  and  the  fpirit 
 can  fight  tog!ther,becing  but  meere  qualities.  And  wee  muft  know  that  thcv 
 are  not  feucredafunder,a>  though  the  flclli  were  placed  in  one  part  of  the 
 foule,and  the  fpirit  in  another:but  they  are  ioyned  and  mingled  togither  in  al 
 the  faculties  ofthe  fbule.  The  minde  or  vnderftandingpart,is  not  one  part 
 fleib^and  another  fpirit,but  the  whole  minde  is  flelb.and  the  whole  minde  is 
 fpirit;partly  one  and  partly  the  other.The  v^hole  will  is  partly  flefli  and  partly 
 lpirit:thc  flcfh  and  the  fpirit,that  is,grace  and  corruption, not  feuered  in  place 
 but  onely  in  reafbn  to  be  diftinguilbed.  As  the  aire  in  the  dawning  ofthe  day 
 is  not  wholly  light  or  wholly  darke  as  at  midnight  and  at  noonc  day:  neither 
 is  it  in  one  part  light,in  another  part  darkerbut  the  whole  aire  is  pardy  light, 
 and  partly  dark  throughout. In  a  veflel  of  luke  warme  water,thc  wattr  itfelfe 
 is  not  onely  bote  or  onely  cold;or  in  one  part  hotc  and  in  another  part  coldc: 
 but  heate  and  colde  arc  raixt  togither  in  euery  part  ofthe  watcr.So  is  the  flefli 
 and  the  fpirit  mingled  togither  m  the  foule  otman:  and  this  is  the  caufc  why 
 thefc  two  contrarie  qualities  fight  togither. 
 
 Thirdly  in  this  combat  we  arc  to  confider  what  equalitie  there  is  betwcenc 
 thefe  two  combatcrs,the  flelb  and  the  fpirit.  And  we  muft  know,that  the  fleOi 
 vfually,is  more  in  meafure  then  the  fpirit.  The  flefh  is  like  the  mightie  gyant 
 Gol!ah,and  the  fpirit  is  litle  and  fmall  like  young  Dauid.Hcnce  it  is, that  Paul 
 calls  the  Corinthians  which  were  men  iuftified  and  fanftified ,  carmlL  I  could  '  'Cor.s^ '» 
 »<9/(faith  hc)l>rethf'e»  fpe<iki vntoyoH,(U  vntofpritHalU  but  oa  vnto  carnAlh^  vnto 
 babes  in  Chrifl.  And  none  can  come  to  be  tall  m.en  in  Chrift  according  to  the 
 age  ofthe  fulnelTc  of  Chrift,till  after  this  life. And  the  fpeech  which  is  vfcd  of 
 jfbmc  diuines,that  the  man  regenerate  hath  hm  the  rehqucs  offmnein  /?/>»,muft  -E'/'^.v- 1 S' 
 be  vnderftood  warily, elfe  it  may  admittc  an  vntrueth  .  As  for  the  meafure  of 
 grace  it  can  be  but  fmall  in  rcfpeft,vvhere  as  wc  doe  receiue  but  the  firfi  fruits  KP^-  *•  ^S*. 
 ef the  fpirit  in  this  life:  and  muft  waite  for  the  accomplilhment  of  our  re- 
 demption till  the  life  to  come.  For  al!  this ,  the  power  and  efficacieof  the 
 fpirit  is  fiich ,  that  it  is  able  to  preuaile  ordinarily  againft  the  flefh  .  For 
 the  ftcll^  rcceiues  his  deadly  wound  at  the  firft  inftant  of  a  mans  conuer- 
 fion,and  continually  dieth  after  by  little  and  littlerand  therefore  it  figlits  but 
 asamaymcdfouldier.Andthc  fpirit  is  continually  confirmed  and  increafcd 
 by  the  holy  Ghoft  :  alio  it  is  Imcly  and  ftirring,and  the  vcrtue  ofitislikc 
 
 Ddd   4  niuskc' 
 
m^M  Tljd  tdnfhat  of 
 
 muske;onc  graine  wliereofwillgme  a  Wronger  fmelltlien  many  oonces  cfo- 
 ther  perfumes.  Some  may  fay ,  that  the  godly  man  docih  more  feele  the  fiefh 
 then  the  fpirit:and  therefore  that  the  flelh  is  euery  waie  more  then  the  fpirit.I 
 anrwere,that  we  muft  not  meafurc  our  eltate  by  feeling,which  may  eafily  de- 
 ceiue  vs.  A  man  fliall  feele  a  paine  which  is  but  in  the  top  of  his  finger  more- 
 fenfibly  then  the  health  of  his  whole  bodiecyet  the  health  of  the  bodie  is  more 
 then  then  the  paine  of  a  finger.Sccondly  wee  feele  corruption  not  by  corrup- 
 tion,but  by  o-raceyand  therfore  men,the  more  they  feclc  their  inward  corrup- 
 ticKis,the  more  grace  they  haue. 
 
 Tlius  much  of  the  combatc  it  felremowe  let  vs  come  to  the  manner  of  this 
 
 6  "lit- 
 ^It  is  four^ht  hyjj^fit-io.  To  luft  in  this  place  fignifies  to  bring  forth  and  to 
 
 (line  vp  motions  and  inclinations  in  the  heart,either  to  good  or  cuill. 
 Lufling  is  two-fold:the  lulting  of  the  flcrh,and  the  lufting  of  the  fpirit. 
 The  lurtino-  of  the  flelli  hath  two  aftions:  thefirft  is,to  engender  euill-nio-' 
 tions  and  paffions  of  fcire-loue,enuie,pride,vnbeleefe,anger,&c.Saint  lames 
 faith,that  men  are  enticed  and  drawne  away  by  their  orvne  concuplfceace .  NoVv'C 
 Um.],  14-     ^1^^^  enticin<^  is  onely  by  the  fuggeflion  of  bad  cogitations  and  defires.This  a- 
 %^m.  7. 14-,  ftion  ofthe^fh  made  Paul  fay,tRat  he  was  carnal! fildvnderfime. 
 
 The  fccond  aftion  of  the  flelli  is,to  hindcr>and  quench,  and  buerwhelmc 
 all  the  o-ood  motions  oFthe  fpirit.Paul  found  this  in  himfelfe  when  hee  (aid,  / 
 n  fee  another  lawe  in  my  members  reheliing  again jx  the  lawc  of  the  minds^and  leading 
 
 ij>m.7>  2S'  ^^  captine  to  the  lawe  offinne .  By  reafon  of  this  aftion  of  the  fleHi^the  man  re- 
 crenerate'slike  to  one  in  a  flumber  troubled  with  the  difeafe  called  Ephialtes 
 or  the  mare:who  thinkes  that  he  feelcs  fomethmglying  on  his  breaft  as  heauy 
 as  a  mountaine:and  would  faine banc  it  awav,whereupon  hee  fhiues  and  la- 
 bours by  hands  and  voi  ce  to  remooue  it,butfor  his  life  can  not  doe  it. 
 
 On  thecontrarie,the  lufting  of  the  fpirit  containcs  two  other  aclions.  The 
 
 y        firll:  is  to  bef^et  good  meditations,  motions ,  inclinations,  and  defires  in  the 
 
 minde,will,andafFea:ions.OfthisDauidfpcakcth.yI^mWj-  teach  me  inthe*.^ 
 
 P^at  16  ^     K/^/jf/^-rt/^^.-thatiSjmymindejaflFeaion,  and  will,  and  my  whole  foulcbeeing 
 
 •^    '     '  '    fansftified  and  o-uideci bv  the  fpirit  of  God.doc  miniftcr  vnto me  cofidcratios 
 
 of  the  way  in  which  1  ought  to  walke.Ifaias  prophefjing  of  the  church  of  the 
 
 lCa.so.22,    newe  X.(S\.^\^z\-\xS^K\\'\,^hr^amangoeth  to  the  rtght  hinder  to  the  left,  hee /halt 
 
 heare  a  voice /ayina^:Here  is  the  waie  -walks. ye  m  ^''- Which  voice  is  not  onely  the 
 
 outward  preaching  of  the  minift:ers,but  alfo  the  inward  voice  of  the  fpirit. 
 
 The  fecondaftion  ofthe  fpirit  is  to  hinder  and  fupprcrfe  thebad  motions 
 and  fuf^o-eftions  ofthe  fiefh.S.Iohn  faith,he  that  is  horr.e  ofGodfwneth  not,be- 
 iJoh.S'9>    '"^'-A  ^^^  f^^<^^  remaineth  m  him,  that  is ,  grace  wrought  in  the  heart  by  the  holy 
 Ghon,which  refiOeth  the  rebellious  defiles  of  the  flefh. 
 
 That  the  manner  of  this  fight  may  more  clearely  appeare ,  wee  rnuft  exa- 
 mine it  more  particularly  .In  the  foule  of  man  there  bee  to  fpeciall  partes ,  the ' 
 minde  and  the  will. 
 
 In  the  minde  there  is  a  double  combate.  The  fird  is  betweenc  knowledge 
 
 »  ofthe  word  of  God, and  naturall  ignorance  or  bImdnelTe.  For  feeing  we  doc 
 
 in  this  life  knowe  but  in  partvtheretorc  knowledge  of  die  truth  muil  needs  be 
 
 joyned 
 
thepjha»djpmt.  1^$ 
 
 ioyned  withignonncc  in  all  that  are  enlighteiiecl:ancl  one  of  tliefc  bcino-  con- 
 traiie  to  another^they  Ihiue  to  ouer/Lacioweand  ouercaft  each  other. 
 
 Hence  we  may  Icarne  the  caufe  why  excellent  diuines  c!o€  vavie  in  diuers 
 points  ofreligiontanditiSjbecaurein  this  corabate,naturall  blindnefleyetrc- 
 inaining,preuailes  more  or  leile.Men  that  arcdimme  lighted  and  cannot  dif- 
 f  erne  without  fpeilacles^ifthey  be  fet  to  difcrie  a  thing  a  farreofF,  the  moft  of 
 them  would  be  of  diuers  opinions  of  it.  And  men  inlightned  and  regenerate 
 in  this  life,doe  but  fee  ^  in  agUffe  ^-^r/^r//.  Againe ,  this  muft  teach  all  Itudents  '-^^^-  'S* 
 of  diuinitie  often  to  fufpeft  themfelues  in  their  opinions  and  defences,:  feeing 
 in  them  that  arc  of  founded  iudgemcnt  the  light  of  their  vnderftanding  is 
 tnixed  with  darkenes  ofignoracc  And  they  can  in  many  points  fee  but  as  the 
 rna  in  the  gofpelljwho  v>'hcn  our  Sauiour  Chnft  had  in  part  opened  his  eies, 
 faw  me  walking,not  as  mcyhm  in  the  forme  .Dfrrees.AlCo  this  mud  teach  al  that 
 read  the  fcripturcs  to  inuocate  &  cal  vpon  the  namq  of  god,that  he  would  en- 
 lighten them  by  his  fpirit^andaboliOi  thf!  raid  ofnaturall  blindnede.  The 
 Prophet  Dauid  was  worthily  inlightned  with  the  knowledge  of  Gods  word, 
 (b  as  he  excelled  the  auncient  and  his  ownc  teachers  in  wifdomeryet  beeino- 
 priuieto  himfclfe  touching  his  ownc  blindnelle,  often  praieth  in  the  Pfalmes, 
 Jftjliahten  mine  eies  that  I  may  vnderjland  the  wonders  of  thy  larve. 
 
 Byreafonofthisfightjwhen  natural!  blindnedepreuailes,the  child  of  god 
 tiiielyinlightned  withknovvledge  to  life  cucilading,may  errenot  onclyin 
 lighter  pointSsbuteuen  in  the  verie  foundation  of  religion, as  the  Corinthians 
 nndthe  Galathiansdid.Andasone  man  may  erre,(ban  hundred  men  may  al- 
 fb'jvea  a  whole  particular  Churchjand  as  one  Churcli  may  crre/ban  hundred 
 more  may. For  in  refpeft  of  this  combate,  the  edatc  and  condition  ofall  men 
 is  alike.  Whence  it  appeares  thit  the  Church  militant  vpon  earth  is  /ubiect  to 
 errour.But  yet  a?  the  difeafes  of  the  bodie  be  of  two  fortes:fome  curable,  and 
 fbme  incurable  which  are  to  death;  fo  hkewife  crrours  arc.  And  the  Church 
 though  it  be  fubie^ft  to  fundrie  falls.yct  it  cinnot  erre  in  foundation  to  death: 
 the  errours  of  Gods  children  be  carable.Somc  may  lierefu',  If  all  men  and 
 Churches  be  fubiect  to  crrour,  then  it  iliall  net  be  goon  to  ioyne  with  any 
 ofthem,  but  to  feparate  from  themalM  anfvverejthougiuhey  may  and  doc 
 errcjyct  wee  mud  not  feparate  from  them ,  fo  long  as  they  doe  not  feparate 
 fromClirid. 
 
 -  The  fccond  combate  in  the  mind,is  between  faith  and  ynbcleefc.  For  faith 
 is  impcrfeft  ,3ncl  mist  -vith  th-e  contrarie,ynbele€fe,prcfun!!ng,doubtjng,&:c. 
 As  the  man  in  tlie  ?ofpcl  {?iv>\\,Lcrd, IbekeHe^hclfe  rm>:e  vnheleefe. 
 
 By  reafonofthisfightjwhen  ynbeleefe  preuailcs ,  thevcry  childcofGod 
 niiy  fall  into  fits  and  pangs  ofdeiJ3aire:as  lob  and  Dauid  in  their  temptations 
 did  For  Dauid  once  confidering  the  propferitieofthe  wicked, brake  out  in- 
 to thisfpcech.C<r?-//?/'7/)'  J haue denfedmine heart inv^aine ^and.vpafhcdmirte.hayBs  Pfat.  y^.  /j», 
 />zi«»<?f<p»f}'- Yea, this  defpairc  may  be  fo  ext»'eame,that  it  fliall  weaken  tlie  bo- 
 die and  confumc  it.more  then  any  fickncdc  No  man  is  to  thinke  this  drangc 
 in  the  child  «FGod. For  though  hec  defuaireof-hisclecfionand  faluation  in 
 Chnd,Yet  hi?  defper<ition  is  neither  totall  nor  finall.  It  is  hot  tot  all,  bccaufe  he 
 doth  notdifpaire  widi  his  whole  heart/aith  euen  at  that  inda!  lading  againd 
 
 defpaire 
 
yS6  Thecdmhatsf 
 
 dcfpairclt  is  not fi»aff,  becaufe  he  fliali  rccoucr  before  the  laft  end  ofliis  life. 
 
 To  procccde,thc  combat  in  the  will  is  this.  The  will  partly  willeth  &  part- 
 ly nilleth  that  which  is  good  at  the  fame  inftant :  and  fo  lilcewife  it  willeth  and 
 nilleth  that  which  is  cuill;  bccaufc  it  is  partly  regenerate  and  partly  vnregenc- 
 ratc.  The  affe<flions  likewifc, which  are  placed  in  the  will,partly  imbrace  and 
 partly  cfchcvv  thdr  obiefts :  as  louc  partly  loueth ,  and  partly  doth  not  loue 
 God  and  things  to  be  louedcfearc  is  mixed  and  not  purc(as  fchoolemcn  haue 
 dreamed)  but  partly  fi/iai ,  piTtlyferM/ ,  caufing  the  child  of  G od  to  ftand  in 
 awe  of  God,  not  onely  for  his  mercies,  but  alfofbr  his  iudgements  6c  puniih- ' 
 mcnts.  The  will  ofa  man  re«nerate  is  like  him  that  hath  one  legge  found,thc 
 other  lame :  who  in  euery  Ueppe  which  he  makes,  doth  not  wliolly  halt,  or 
 wholly  goc  vprighijbut  partly  goe  vpright  and  partly  halt.  Or  like  a  man  in  a 
 boate  on  the  water :  who  gocth  vpward  becaufc  he  is  carried  vpward  by  the 
 veflcll:  and  at  the  fame  time  goes  downeward,becaufc  he  vvalkes  do  wnc  ward 
 in  the  (amc  veflell  at  the  fame  inftant.  If  any  (hall  fay ,  that  contraries  can  not 
 be  in  the  fame  fubieft :  the  anfwer  is,  they  can  not,  if  one  of  them  be  in  his  full 
 
 *  Ingra^-   flrength  *  in  the  higheft  degree :  but  if  the  force  of  them  both  be  delaied  and 
 
 ^w  r<r«»/)^/  weaknedjthey  may  be  ioyned  together. 
 
 non  iftfum-       By  rcafon  of  this  combat ,  when  corruption  preuailes  againfl  grace  in  tlic 
 
 m^„  will  and  affeftions ,  there  arifeth  in  the  godly  a  certaine  dfadneffe  or  hardnejfe 
 
 of  heart,  which  is  nothing  el(c  but  a  want  of  fenfe  or  feeling.  Some  may  fay, 
 that  this  is  a  fearefull  iudgcment:  but  the  anfwer  is,that  there  be  two  kindes  of 
 hardnefTe  of  heart :  one  which  poflefTeth  the  heart,and  is  neuer  felt;  this  is  in 
 
 (??k^c  fs>.     them, who  haue  their  confciences  feared  with  an  hotc  yron ;  who  by  reafbn  of 
 
 Ziish.7.  / /.  cuftome in  finne  are  pafl  all feeIing,vvho Iikewife  defpife t\\c  meanes  of  foftc- 
 *  nin»  their  hearts.  And  indeede  this  is  a  fearefull  iudgement.  There  is  an  other 
 hardnefle  of  heart  which  is  felt :  and  this  is  not  fo  daungerous  as  the  former: 
 for  as  we  feeleour  fick-nelTc  by  contrarie  life  and  health ;  fo  hardnelle  of  heart 
 when  it  is  fclt,argues  quickneifc  of  grace,  and  foftnes  of  heart.  Of  this  Dauid 
 often  complained  in  tncPfalmes :  of  this  the  children  of  Ifrael  fpeake  when 
 
 lfa.6S''7*    ^^y^^yy^h  f^fijiihou  hardned our  hearts fioM  thy  waiesf 
 
 Ifhus  much  of  the  manner  of  the  combat  in  particular  rbefore  we  procccdc 
 any  further,  let  vs  marke  the  ifllie  of  it,  wlvch  is  to  preuaile  againll  the 
 flefli. 
 
 The  fpirit  preuailes  againft  the  flefh  at  two  times :  in  the  courfe  ofa  mans 
 hfe,and  at  his  cnde ;  but  yet  with  (bme  foiles  rcceiued. 
 I  fay  the  fpirit  preuailes  not  in  one  inilant.but  in  the  whole  courfe  ofa  mans 
 
 tjoh.j.  i9'  life.  So  S.  John  (aith ,  He  rvhich  is  begotten  of  G  od  (tnneth  not  :for  he  freferueth 
 htmfe/fe:ihe  grace  of  God  in  his  heart  ordinarily  prcuailing  in  him.  And  Paul 
 
 Rom.  S./.  makes  it  the  propertie  of  the  regenerate  man  to  walke  Accerding  to  the  Jp/rit, 
 which  is  not  now  and  then  to  make  a  fteppe  forward,  but  to  keepe  his  ordi-» 
 nariecourlc  in  the  way  ofgodlinefle.Asin  going  from  Barwicke  to  London, 
 it  may  be  a  man  now  and  then  will  goe  a  mifle ;  but  he  fpeedily  returnes  to  the 
 way  againe  and  his  courfe  generally  fhall  be  right. 
 
 Againe ,  the  fpirit  preuailes  in  the  end  ofa  mans  life .  For  then  the  flefh  is 
 vtterly  abolifhcd,and  fanftifkntion  accompUflied;  bccaufe  no  vncleanc  thing 
 
 can 
 
can  enter  into  tliekingclome  of  heaucn. 
 
 Thisfurthcr  muft  bcconceiued,that  when  the  fpiritpreuaileSjit  is  not  with- 
 out refiftance  and  ftriuing :  as  Paul  tcftificth ,  /  doe  not  the  gccdtrhich  Itvotild, 
 hit  the  euill  tvhich  lyfouldnot,  that  doe  1.  Which  place  is  not  to  be  vndcrftoocl 
 onely  of  thoughts  and  inward  ii]otions(as  fome  would  hauc  it)  nor  of  parti- 
 cular offcnccs;but  of  the  generall  praftife  of  his  dutie  or  calling ,  through  the 
 whole  courfe  of  his  life.  And  li  is  like  the  pradlife  of  a  ficke  man,  who  hauing 
 rccouercd  of  fome  gricuous  difcafc,\valkcs  a  turne  or  tvvaine  about  his  cham- 
 bcr,{aying,ah,I  would  faine  vVaike  vp  and  downe  but  I  can  not:  meaning  not 
 that  he  can  not  waike  at  ail ,  but  fignifying  that  he  can  not  walke  as  he  would, 
 bceing  foone  wearied  through  faintneffe. 
 
 I  added  further  5th  .It  this  pieuailing  is  with  foyles-  A  foyle  is,when  thefleili 
 for  the  time  vanquillieth  and  fubdueth  the  fpint-In  this  cafe,the  man  regene- 
 rate is  like  a  fould]cr,that  with  a  blow  hath  his  brain-pan  cracked,  fo  as  he  lies 
 eroueling  aftonifhed  not  able  to  fight:  or  like  him  that  hath  a  fit  of  the  falling 
 hcknefle  ,  who  for  a  time  lies  like  a  dead  man  .  Hence  the  queflion  may  be 
 mooucd ,  whether  the  ficllipreusilnigdoth  notextinguifhthefJ3iritjandfa 
 cut  off  a  man  from  Chriff  ,till  fuch  time  as  lie  be  ingrafted  againe.The  anfw'cr 
 is  this:Therebe  two  forts  of  Chnrtians:one  who  doth  onely  in  Diew  &name 
 profeiTe  Chrifl: :  and  fuch  an  one  is  no  othcrwife  a  member  of  Chrifts  myfti- 
 call  bodic ,  then  a  wooddcn  Icgge  (^qX  to  the  bodie  is  a  member  of  the  bodie. 
 The  fecond  is  he  that  in  name  and  ^ccAt  is  a  liucly  part  &  member  of  Chriff. 
 if  the  tirff  failjhe  can  not  be  faid  to  be  cut  off,  becaufe  he  was  neuer  ingrafted. 
 If  the  fecond  falljhe  may  be  and  is  cutoff  from  Chrifl.  But  markehow:  he  is 
 not  wholly  cut  off,  but  in  fome  part ,  namely  in  refpeft  of  the  inward  fellow- 
 /hippe  anti  communion  with  Chriff ,  but  not  in  refpeiff  of  coniun<flion  with 
 him.  A  mans  arme  taken  with  the  dead  palfie ,  hangs  by  and  receiues  no  heat, 
 l}fc,or  {tnk  from  the  ref^  of  the  members ,  or  from  the  head ,  yet  for  all  thisjit 
 remaines  flill  vnitcd  and  coupled  tothe  bodie ,  and  may  a^ainc  be  reeouered 
 by  plaiders  and  phy  ficke :  fo  after  a  grieuous  fall  the  child  of  God  fceles  no 
 inward  peace  and  comfort ,  but  is  fmitten  in  confaencc  with  the  trembling  of 
 afpirituall  pallie  for  his  offence  :  and  yet  indeede  (lill  remaines  before  God  a 
 member  of  Chrifl  in  refpect  of  coniunclion  with  him  ,  and  Jliall  be  reffored 
 to  his  former  effate  after  ferious  repentance. 
 
 And  God  permits  thefe  fo)\<:s  for  weightic  caufes:  firfl  that  men  mi^ght  be 
 abaOied  and  confounded  inthemfclues  with  the  confideration  of  their  vile 
 natures,and  learne  not  to  fwell  with  pride ;  becaufe  of  Gods  grace.  Paul  faith,  ^^^ 
 that  after  he  had  beenc  rapt  into  the  third  heauen ,  the  anffclSAtm  ivm  fent  to  '^ 
 hafet  /;/w,and  (as  we  fay)  to  beate  him  blacke  and  blew ,  that  he  migh.t  not-bc 
 exalted  out  ofmcafurc.  The  fecond, that  we  may  learne  to  dcnic  ourfclues  &: 
 cleauevnto  the  Lord  fro  the  bottom  ofour  hearts.  Paul  fiith  that  he  was  fick  ^    , 
 
 to  death,^/:?^/  hewkht  not  tmft  in  himfelfe,l}Ht  in  Go^  who  rnifeth  the  dead.  ^'C  *  "'"* 
 
 ■   Thus  much  of  the  manner  of  the  combat :  now  followes  the  caufc  of  it. 
 
 The  caufe  is  the  contrarietie  that  isi>elweene  the  flcfn  and  the  (pint .  As 
 '^sX^\^A\x\\^Then'tfdomeoftheflefhUenmitietog(?d,  _  _  RomJ.S* 
 
 Heiics  we  are  tauglitj, tlial  fuice  tjie  &1I  > there  is  no  free-vvili  in  man  in  fpU 
 
 xituall 
 
rituall  matters,  concerning  either  the  worihip  of  Go<i  or  life  cUerlafling.  For 
 flcfh  is  nothing  elfc  but  our  naturall  difpo!  tion :  and  man  is  nothing  elfcbut 
 flefh  by  nature':  for  the  fpirit  comes  afterward  by  ^race :  and  thefie/h  is  flatte 
 contrarie  to  the  fpirit ,  which  makes  vs  doc  that  v.'hich  is  pleafing  vnto  God. 
 Wherefore  the  will  naturally  is  a  flat  bondflaue  vnto  finne. 
 
 Ao-aine,hence  we  may  learne ,  that  it  is  not  an  cafie  matter  to  pradifc  relr- 
 ffionrwhich  is  to  liuc  according  to  the  fpirit,to  which  our  naturall  difpof  tion 
 is  as  contrarie  as  fire  to  water:  vvhcrefore  if  we  will  obey  God,we  muft  learne 
 to  force  our  natures  to  the  duties  of  godlines-,yea,cuen  fweate  and  takcpaines 
 therein. 
 
 Laftly,herc  we  may  learne  the  nature  of  hnnc.The  fpirit  is  nota  fubltance 
 but  a  qualitic:and  therefore  the  flefh  which  is  nothing  elfe  but  originall  finnc', 
 and  is  contrarie  to  the  fpirit,  mufl:  alfo  be  a  qualitie :  for  fuch  as  thenature  of 
 one  contrarie  is,fuch  is  the  other.  There  is  in  euery  man  the  fubflance  of  bo- 
 dic  and  foule,  this  can  not  be  finnc,  for  then  the  fpirit  alfo  fhould  be  the  fub- 
 ftance  of  man.  There  is  alfo  in  the  fubflance  the  faculties  of  bodie  and  foule: 
 nnd  th<?y  can  not  be  finne ,  for  then  cucry  man  Oiould  haue  loft  the  faculties 
 of  hisfoule  by  Adams  iall.  Laftly  in  the  faculties  there  is  a  contagion  or  cor- 
 ruption which  carieth  them  againll:  the  law  :  and  that  is  properly  finne  and 
 the  flefh,which  is  contrarie  to  the  fpirit. 
 
 The  fourth  point  is,touching  the  perfons  in  whome  this  combate  is .  Paul 
 fiiewes  who  they  are,  when  he  faith,  So  that  ye  can  not,  drc.  v\here  it  appcarcs, 
 that  (iich  as  haue  this  combat  in  them  muft  be  as  the  Galatians,  men  iuftified 
 and  fan£lified:and  yet  not  all  fuch,but  onely  they  that  be  of  yeares:  for  the  in- 
 fants of  the  faithfiill ,  howfbeucr  we  muft  repute  them  to  belong  to  the  king- 
 dome  of  heauen,and  therefore  to  be  iuftified  and  fanftified :  yet  becaufe  they 
 doe  not  commit  a(n:uall  finne  ,  they  want  this  combat  of  the  flefti  and  fpirit, 
 which  ftands  in  action.  As  for  thole  which  be  vnregenerate,  they  neuerfelt 
 this  fightlf  any  fay  that  the  worft  man  in  the  world,\vhen  he  is  about  to  com- 
 mit any  finne,hath  a  ftrife and  fight  in  him.  It  is  true  indeede:  but  that  is  an  o-. 
 ther  kinde  of  combat ,  which  is  betweene  the  confcience  and  the  heart .  The 
 confcience  on  the  one  part  terrifynngthe  man  from  finne:thc  will  and  the  afFc- 
 ftions  hailing  and  pulling  him  thereunto :  the  will  and  the  affciftions  wiihing 
 and  defiring  that  finne  were  no  finne ,  and  Gods  commandement  abolifhed: 
 whereas  coiitrariwife  theconfcicnce  with  a  fiirill  voice  proclaimes  finnc  to  be 
 finnc .  This  fight  was  in  Pilate,who  by  the  force  of  his  confcience  feared  to 
 condemne  Chrift;  and  yet  was  willing,  and  yeelded  to  condemne  him  that  he 
 might  pleafe  the  people. 
 
 Furthermore  this  combat  is  in  the  regenerate  but  during  the  time  of  this 
 life. For  they  which  are  perfeftly  fanftified  feele  no  ff rife.  Irany  (hall  (ay,that 
 this  combat  was  in  Chriff,when  he  Cmd,  Fat  her, if  it  be  thy  rvilUlstthU  cuppepajfe 
 fiom  me,  yet  not  my  rpill  but  thine  be  doneAn^tt^t  here  is  a  combat ,  but  of  an  o-'" 
 ther  fort;  namely  the  fight  of  two  d;uerfe  defires :  the  one  was  a  defire  to  doe 
 his  fathers  will  in  fuffering  the  death  of  the  crofle :  the  other  a  naturall  defire 
 (which  was  no  finne  but  a  meerc  infirmitie  of  humane  nature)  whereby  he  in 
 his  manhood  dcfires(as  the  manner  of  nature  is  to  feeke  the  preferuation  of  it 
 
 felfe) 
 
the  flejff  atta^irir.  y  .-^9 
 
 .tclfe)to  haue  the  oirfed  death  of  the  crofle  rcraooucd  from  hhth 
 . :  The  fifth  pointis  the  eife£l  of  this  combat,  which  is  to  make  the  man  re- 
 generate, thaf  he  can  not  doe  the  things  which  he  would :  and  ihis  muft  be  vndcr- 
 Hood  in  things  both  good  and  euill. 
 
 And  firft  he  can  not  doetheeuill  which  he  would  for  two  c^ufcs.Firft,  be-    -  j„.ViIa 
 caufe  he  can  not  commit  finne at  what  time  foeucr  he  would.Saintlohnfmth,         **  \^ 
 He  that  ti  borne  ofGoUpnmth  not, neither  can  hefmne ,  becdnfe  he  is  ^erne  ofCjod,  j ,  Jofj^  ^  ^^ 
 that  is ,  he  can  not  finne  at  his  plcafure  or  when  he  will.  lofeph  when  lie  was 
 aflaukcd  by  Pntip  hars  wife  to  adultcne  j  b  ecr.u(c  the  grace  of  God  abounded 
 in  him,whereby  he  anfwercd  herj/aying,  Shn/rf  doe  this ,  andjsnne  againjiCcA, 
 he  could  not  then  finncXot  becaufe  his  righteous  heart  was  grieucd  in  feeing 
 and  hearing  the  abominations  of  Sodom,  could  not  then  finne  as  they  of  So- 
 dom did .  Hence  it  appeares ,  that  fuch  perfons  aslnie  in  the  daily  pra6life  of 
 finne  againft  their  own  confciences ,  (though  they  be  profefTours  of  the  true 
 rehgion  of  Chrift)  haueno  foundnes  of  giace  in  them. 
 
 Secondly,  the  man  regenerate  can  not  finne  in  what  manner  he  would:and 
 there  be  tworeafons  thereof  F)rf},he  can  not  i\rmzWMhfullc6nfent  ofwM,or 
 with  all  his  heavt:becaufe  the  will  fo  farreforth  as  it  is  regenvr^te,  rc^fici!)  ?nd 
 and  drawcth  backe ;  yea  ,euen  then  when  a  man  is  carried  headlong  by  the 
 paflionsofthei^eili ,  he  feeles  fome  contrariemotionsbf  a  regenerate  coh- 
 fcience.  It  is  a  rule  that  finne  doth  not  raigne  in  the  regenerate.  For  Co 
 much  grace  as  is  wrought  in  the  ininde  ,wiT]  ,affcitions :  \o  much  is  aba- 
 ted proportionallvof  the  flrena;t!i  of  the  flleiTi.  Wherefore  when  he  com- 
 mits anv  finne ,  he  dotli  it  pnttiy  willingly,  and  partly  againfr  his  will.  As  the 
 marrincrs  in  the  tcmpell,  cafi:  lonas  into  tlie  Tea  willingly ;  for  othei  wife  they 
 ,had  not  done  it :  undyet  aHjainil:  their  wills  too  :  which  appeares  bccatife  tbcy 
 '  prated  ,and  cad  their  godds^  out oft'he  fhippe,  and  Liboiired  in  the  rowing  a- 
 gainfl:  the  tetnpert,  ?>nA  thai:  vtry  long  before  they  caft  him  out .  And  herein 
 lies  the  diff  ercncehetwecne  two  men  coniinuting  one  and  the  fame  finne,  the 
 one  of  them  becing  regenerate,  the  other  vnregenerftte .  For  the  latter  finnes 
 -Withallhis  heart  and  with  fdllconfenti  and  fo  doth  not  the firih  Secondly, 
 
 ■  though  he  fail  into  any  finne^yet  he  doth  not  be  long  in  it  i  butfpecdily  re'CQ- 
 iiershinjfelfe,byrc?.fon  of  graeein  his  heart.    •         '  *:•■  '   ■<•' 
 
 •Hence  it  is  inanifell: ,  that/»;?i?/  ofinfirmme  are  committed  onely  of  fuch  as 
 
 ■  are  regenerate .   As  for  the  man  vnreijencrafe  he  can  not  (inne  of  infirmitic 
 -  whatfoeuer  (bme  falHv  thinkc.  For  he  is  not  wenke  but  fiarkc  dead  in  finne. 
 
 And  finnes  of  infirmitieare  fuch  onely  as  rife  of  conllraint,  feare,  haOinerrc, 
 andflichlikefuddcnpaflionsinthe  regeneratc.And  though  they  fin  ofweak- 
 nes  often  by  reafon  of  this  fl^irituall  combat , vet  they  doe  not  alwaies:  for  they 
 may  finne  againft  knowledge  and  confcience  of  prcfumption. 
 
 To  come  tothe  fccond  point:theregenerate  man  can  not  doe  the^oodwhich 
 he  woHld  :htc?i\i(t  he  can  fiot  doe  it  perfitiv  and  foundlv  according  Xo  Gods 
 will  as  he  would. Paul  faith,"7"<7>r;''/if/)ri?/rKf  vrithme,  but  I  fi:^de  no  fve  vresfy.ti'  rp  ^^  _^  ^g 
 npyd^i^)  perfltly  to  doe  rkit  which  I-ivoidd.  In  this  point  the  godly  man  is  like 
 a  prifoner  that  is  gotten  forth  of  the  gayle ,  and  that  he  might  efcape  (he  hand 
 '-•bf  the  keeper ,  deiircs  and  ftriues  withall  hjs  heartto  runhe  an  hundred  miles 
 fc  ,.;  '  in 
 
in  a  day  i  but  bccaufc  he  hath  ftraight  and  waightic  bolls  oft  his  Ie^es,cannot 
 for  his  life  crccpe  paft  a  mile  or  twaine ,  and  that  with  chafing  his  fleih  &  tor^r 
 mcnting  himfelfe.So  the  ferujnts  of  God  doc  heartily  dcfire ,  and  endeauQUP 
 to  obey  God  in  all  his  commaundcmcnts:  as  it  isfaideofKing  loCuStThaehe 
 tftrneato  Godwtth  allhis  heart, with  allhisfoule,mth  nil  his  might  ,accordtng  to  ail 
 the  lawet  ofMofes,&c.yct  becaufc  they  are  clogged  with  the  bolts  of  theflefb, 
 they  pcrformc  obedience  both  flowly  and  wcakely ,  with  diuer^  flippes  and 
 falU. 
 
 Thus  much  of  the  combat :  now  let  vs  fee  what  vfc  may  be  made  of  it.    r  -  • 
 
 Firft  of  all ,  by  it  we  Icarne  what  is  the  cllate  of  a  Chrilhan  man  in  this  life 
 A  Chriftian  is  not  one  that  is  free  from  all  cuill  cogitations,  from  rebellibu$  ' 
 inclinations  and  motions  of  will  and  affcftions/roni  all  manner  offlips  in  his 
 life  and  conuerfation:  for  fuch  an  one  is  a  mecre  deuife  of  mans  brain,and  not 
 to  be  found  vpon  earth.But  indeed  he  is  the  found  Chriftian  that  feclmg  hira- 
 fclfe  laden  with  the  corruptions  of  his  vile  and  rebellious  nature,  bewailes 
 them  from  his  heart ,  and  with  might  and  maine  fights  againft  ihcm  by  the 
 grace  of  Gods  fpirit.  Againc  here  is  ouerthrownc  the  Popilh  opinion  or  me- 
 rit and  iulf  ification  by  workes  of  grace ,  on  this  manner.  Such  as  the  caufe  of 
 workcsis/uch  are  works  themfelucs.  The  caufe  of  works  in  man,is  the  mind, 
 will,and  afFe(fbions  fan^lified  :  in  which,  the  flefh  and  the  fpirit  arc  mixt  togc- 
 lher,as  hathbcenc  fhcwcd  before.  Therefore  works  of  gracc,eucn  the  beft  of 
 ihem  are  mixt  workes,  partly  holy  and  partly  finnefull.  Whereby  it  is  cuident 
 to  a  man  that  hath  but  common  fenre,that  they  are  not  anfwerablc  to  the 
 righteoufnes  of  the  law :  and  that  therefore  they  can  neither  merit  hfe,  or  any 
 way  iuftifiea  man  before  God.Ifany  reply,that  good  works  are  the  works  of 
 Gods  fpirit,and  for  that  caufe  perfeftly  righteous.  I  anfwcr.it  is  true  indeedc, 
 they  coinefrom  the  H.Ghofl:  that  can  not  finne,but  not  onely  or  immediatly. 
 For  they  come  alfo  fro  the  corrupt  minde  &  will  of  man,and  in  that  refpeft 
 become  finncfull,as  fweete  water  ifluing  out  of  a  pure  fountaine,  is  by  a  filthy 
 channell  made  corrupt. 
 
 Thirdly,  we  doe  hence  learne  that  concupifcence  or  originall  finnc  is  pro- 
 perly and  indeed  finnc  after  baptifme,  though  it  pleafe  the  Councill  of  Trent 
 to  decree  otherwife.  For  after  baptifme  it  is  flat  contrarie  to  the  fpirit,  and  re- 
 bells  againfl  it.Papifls  obieft  that  it  is  taken  away  by  baptifme.a^w/w.Origi- 
 nall  finne  or  the  flefh  is  taken  away  in  the  regenerate  thus.  In  it  there  be  three 
 things;  the  guilt,the  puniOimentjthe  corruption:  the  firlf  two  are  quite  aboli-  I 
 flied  by  the  merit  of  Chrifts  death  in  baptifme :  the  third,  that  is,  the  corrupti-  ' 
 on  remaines  (fill:  butmarkein  what  manner:  it  remaines  wcakned,  it  remains 
 notimputed  to  the  perfon  of  the  beleeuer.  j 
 
 Lalily,hercby  we  are  taught  to  be  watchfull  in  praier.  fVatch  and pra^(Cai{\i  ' 
 Chrifl)  &c.for  'thejpirit  is  readie ,  but  theflejh  it  weake .  Rebecca ,  when  two 
 twins  ffroue  in  her  wombe  was  troubled  and  (aide,  Why  am  I  (b  ?  wherefore 
 fhee  went  to  aske  the  Lord,  namely  by  fomc  Prophet.  So  when  we  feele  this 
 inward  fight ,  the  beft  thing  is  to  naue  recourfe  to  God  by  praier,  and  to  his 
 word, that  the  fpirit  may  be  ftrengthencd  againft:  the  flefh.  As  the  children  of 
 Jfrael  by  compafling  the  citic  of  Icrico  fcuen  daies,  and  by  (bunding  rammes 
 
 horoes 
 
liomcs  oucrlumcd  the  walls  thereof:  fo  by  ferious  jnuocation  of  Gods  name 
 the  fpirit  is  confirmed,  and  the  turrets  and  towres  of  the  rebellious  flefh  batte- 
 red. 
 
 I.  Carnall  ^^"'^'  ^^^  ^^^^ ^^*^^  UeMn^MdlwiUdve  iu 
 
 CGood.  l4o  not  that  which  isgooddndlmSwt  do  He 
 The  voice  ^  j.  i^^^^^^.^^^^^-^^ftf^f^i^MkhlwoMldnot. 
 
 of  a  man 
 
 rate  of 
 
 ^Good.  I  doe  mt  dec  the  good  vphich  IvonJcL 
 
 {. Glori-  ^^^'^^**^^^^^^^^^^*^^'*tt> ^dlvfillnotdoek* 
 
 lied  of 
 
 ,Good«  I  doe  that  vthithisgoodiandl  will  doe  tt^ 
 
(fr- 
 
AJaluefor  ajtc^e  man: 
 
 OR, 
 
 A  TREATISE 
 
 CONTAINING  THE  NA^ 
 
 KINDES  OF  DEATH;  AS  ALSO  THE 
 
 right  manner  of  dying  wclL 
 
 Jnci 
 
 It  may  fcruc  for  Ipirituall  jnflruftion 
 
 to 
 
 !•  Marrinersi^henthey  goetofea. 
 z.  Souldiersi^hentheygoetobattelL 
 3.  Women'when  they  trauell  of  child. 
 
 PRINTED  BY    JOHN  LEGAT,  PRINTER 
 to  the  Vniucrfitic  of  Cambridge.  1600. 
 
TO   THE  RIGHT  HONOV- 
 
 R,^JLE    AND    VERTVOVS  LA- 
 
 '?"   ''       die  the  La«lic  Lucic.Countefle  of 
 Bedford. 
 
 5^^^^g^  He  death  of  the  right  eom^th  At  U^ofeuery  heleeuing  andrefen- 
 ^"""^  '      ~     %[a*ttfinner^UAmofi excellent blejfrngofGodjand brings Xiithh 
 iTiani  worthie  bene  jits, -which  thing  I  prone  o»  this  majterJ.Ced 
 both  in  the  beginning  andm  the  contiattanee  of  his  grace,  cuttth 
 greater  things  vnte  hisferuAnts  then  they  Jo  commonly  asketr 
 think^yOftd  becAuJe  he  hath  promifkdatde  and  flrength  .vnJNf 
 them ytheref ore inwonderf till  rvijdome  hee  CAJlethvponthem 
 \hisheame  burden  ofdeathjhat  they  ^ight  make  expirriehce  what  is  the  exceedit^ 
 mirljt  C^  pvwerofhii  gractin  their  rvea^enes.  I  [Judgement  beginnes  at  gods  houje: 
 ^  I  he  Yiahteous  aretadetf  mth  dffli^tvns  G^  temptattcns  in  this  hfe^  c^  therefore  th 
 ihisfporldethey  haue  their'deaihs  aHdhetls^that  in  death  they  niight  not  feele  the 
 torment^,  ofhellancideath.nLfVhen  Lazarus  vas  dead  flr^faik^Hcy  not  dead 
 but  (leebeth:hence  itfollovfefh  that  the  chrijlioHman  canfay,Mygratte  is  my  bedde't 
 nrt  death  is  myjleepetin  death  I  die  not, but  onely  fleepe.  It  is  thought  that  of  all  ter-* 
 rible  thincrs  death  is  mofl  terrib/e:hut  itisfaife  to  them  that  bee  in  Chrifi,to  whome 
 many  things  happen  farre  more  hemic  and  bitter  then  deathJ  V/Death  at  the  firjf 
 brought  forth  jUnneybttt  death  in  the  righteous  by  meanes  ofChrijls  death^bolt/ih- 
 ethjinneybecaufeit  is  the  accompUJhment  of  mortification.  And  death  is  fo  far  from 
 dejiroyingfuch  as  are  in  Chrijlythat  there  cmi  bee  no  better  refnge  for  themagain^^ 
 death: for  prefently  after  the  death  of  the  bodicyfolloyves  the  perfeU  freedome  oftht 
 fpirit,an^  the  re  furred  '^m  of  the  bodie.V.Lajlly ,  death  is  a  meanes  of  a  Chrifiia» 
 mans  perfeSlion,as  Ch,  tfiinhls  owne  exitmplefifn^eth/ayingy  Beholdk,  I  wifi  call 
 out  cleuins,an<I  will  heale  Hill  to  daie  and  to  morrowe^and  the  th>rd  I  will  bee 
 per  felled.  A^<?»rf  thi^perfeSlion  in  the  members  of  Chnflis  nothing  els  but  the  blef- 
 Jing  ofGodthe  author  of  peace, fan^if/ing  them  throughout  ^that  their  whole  fpiritf 
 AndfouleSyAnd  bodies  ynay  be  preferucd  without  blame  to  the  camming  of  our  Lord 
 lefus  Qorifl.  ;,' 
 
 JSTorvehauin^  often  thus  conJideredwithmy/elfsoftheexceHendeofdeathVt 
 thought  good  to  drawe  thefumme  and  cheife  heads  thereof  into  thisfhtallTreAtife: 
 the  proteSlion  and  confiderationwhereofj  commend  to  your  Ladijhipydefiring  jou  /* 
 dccept  ofityAndread  it  at  your  leifureJf  I  be  blamed  for  writing  vntoyou  of  death ^ 
 ■whereas  by  the  courfe  of  nature  you  are  not  yet  neere  death, Salomon  witlexcufe  me^ 
 who  faith  that  wee  mufl  remember  eur  Creator  in  the  dates  of  our  youth.  Thus  ho» 
 ping  of  jour  figood  acceptance,  [pray  God  to  blejfe  this  my  Itttfe  labour  to  your  C9t»* 
 fort andfaluatiort,  Scpteinb.  7.  1>9J« 
 
 Your  H. in  the  Lord^ 
 ^    '-'  W.    Perjdns* 
 
ECCLESIASTES.7.  j: 
 
 The  day  of  death  is  better  then  the  date  that  one  u  bomei 
 
 111 
 
 Salo- 
 
 ''^^">^t^  C^^ig^  Hcfc  words  arc  a  rule  or  precept  laid  downe  by  Sal. 
 y^f^^^  I'^^^A  ^onfi^rvN'cightiecaufcs.For  in  the  chapters  going  b 
 fv^x.  ..  c  ■^"  fore  he  fcts  forth  the  vanitic  of  all  creatures  vnder  hea- 
 ^  uen;and  that  at  large  in  the  very  particulars. Now  men 
 "  hereupon  might  take  occasion  of  difcontentmcnt  in 
 rcfpcdl  of  their  cftatein  this  life  therefore  Salomon  in 
 great  wifdom  here ,  takes  a  new  courfe,&  in  thischap- 
 I  ter  begins  to  lay  downc  certaine  rules  of  direftion  and 
 cbmfort>that  men  might  haue  fomewhat  wherewith  to  arme  themfelues  a- 
 gainfl  the  troubles  and  the  miferies  of  this  life .  The  firft  rule  is  in  this  third 
 Verfcjthat  a  good  name  if  better  then  a  preriofts  oyntmenttrhdX  is,  a  name  gotten  &; 
 Biaintained  by  godly  conuerfation,  is  a  fpeciall  bicfling  of  God,  which  in  the 
 inidft  of  the  vanities  of  this  life ,  miniflreth  greater  matter  of  reioycing  and 
 jComfort  to  the  heart  of  man,then  the  moft  pretiousovntment  can  doe  to  the 
 outward  fenfcs.Now  fome  man  hauing  heard  thisfirfl  rule  concerningo;ood 
 name,  might  obie£\  and  fay,that  renovvmc  &  good  report  in  this  life  aflfoardi 
 {lender  comfort:con(idering  that  after  itfollowcs  death,  which  is  the  mifera- 
 fclc  end  ofall  men .  But  this  obieftion  the  wife  man  remooucth  by  a  fecond 
 rule  in  thefe  words  which  1  haue  in  hand,faying,that  the  dale  of  death  is  better 
 then  the  daie  that  one  u  borne. 
 
 'J^  ^hat  we  may  come  to  the  true  &  proper  (enfc  of  this  precept  or  rule.threc 
 points  arc  to  be  conGdered.Firftjwhat  is  death  hercmetioned:  fecondly,  how 
 it  can  be  truely  faidjthat  the  daie  of  death  is  better  then  the  daic  of  birthuhird- 
 1y  in  what  refpe^l  it  is  better. 
 
 For  thefirfl,  death  is  a  depriu.ition  of  life  as  a  punifi~mcm  ordained  of        ».  .^«.1- 
 Cod  and  impofed  on  man  for  his  finncFirll,!  (ay,  it  is  a  dcpriuation  of  life, 
 becaufc  the  vcrie  nature  of  death  is  the  abfenceor  dcfed  of  that  life  which 
 God  vouchfafed  man  by  his  creation  .  I  adde  fuithcr  that  death  is  a  pu- 
 i)ifhment,more  efpecially  to  intimate  the  nature  and  qualitie  of  death;  and  to 
 {hcwc  ,  that  it  was  ordained  as  a  meanes  of  execution  of  Gods  iuftice  and 
 Judgement.  And  that  death  is  a  punifliment ,  Paul  plainely  auouc-hetli  when 
 hee  faith,  that  by  one  manjinne  entred  into  the  voorlde,c.nd death  by  ^wr.e.  And 
 ^gz\nc,ih&t  death  is  the/iipend  ,  vpages  ^  or  allcroance  offnne.   Furthermore  in 
 icucriepunifbmentthere  be  three  workers:  the  ordainer  ofit,  the  procurer, 
 hndthe  executioner.The  ordainer  of  thispunifhment  isGodinihe  cRate 
 of  mans  innoccncy ,  by  a  (blemnelawe  then  made  in  thefe  verie  wordes ,  /» 
 the  daie  that  thou eatefl  thereof,  thoufjalt  die  the  death,G cneds  2.:  7.  But  it        '•        ■■''' 
 may  be  alleadged  to  the  contraric ,  that  the  Lord  faith  by  the  Prophet  Eze- 
 chieljthat  hctTtvill  not  the  death  cfaftmer^znA  therefore  that  hee  is  no  ordainer  S^cc^S' '  '• 
 of  death.Thc  andvere  may  cafily  bee  made,  and  that  fundriewniesFirlhthe 
 Lord  fpcakcs  not  this  to  all  men  or  ofall  men  ,  but  to  his  ownc  people  the 
 church  of  the  Icwes.as  appeares  by  the  claufe  perfixed,  Seme  ofmanjkyvnto  y^u-f^' 
 the  houfe  of  Ifrael^&c.  Again,thc  words  are  not  fpoken  abfolutely  bufonly  in 
 >-:  -i  Fee  2  way 
 
774  Theri^trfioy 
 
 wa^c  of  coraparifon,in  that  of  thctwainc  hcc  rather  wilts  the  conucrfion  and 
 repentance  of  a  (inner  ,theh  fiis  death  and  dellru^lion.  Thirdly  the  verie  pro- 
 per meaning  of  the  wbrdes  iroporte  thus  much ,  that  God  doerfi  take  no  de- 
 light orfUiifure  in  the  death  of  a  finner,as  it  is  the  ruim  and  dejlruSlion  of  the 
 creature.  And  yet  all  this  hinders  not  but  that  God  inaneweregardand  coij- 
 fideration  vsxxs  both  will  and  ordainc  death,  nainely,as  it  is  a  due  and  dc(cr- 
 ued  punifhinent,  tending  to  the  execution  of  luftice:  in  which  iuflice  God  is 
 as""oodasin  hismercie.  Againc  it  may  bee  obie£led,  that  if  death  indeede 
 had  bcenc  ordained  of  Go^,  then  Adaitiiliould  haue  becne  deflroyed ,  aitd 
 thatprefently vponhisfall.  For  the  verie  wordeS  7ixt\}ci\i%,Whenfoemr thou 
 pjalt  eate  of  the  forbidden  frmteythonjfhatt  certmnlj  die.  Aufwere.  Sentences  of 
 Scripture  are  either  Legall  or  Euangehcall,thelawc  and  the  Gofpel  bceing^ 
 two  feuerall  aixl  diftrnft  parts  of  Gods  worde.  No  we  this  former  fentence  i« 
 Leo-all  and  muft  be  vnderftoad  with  an  exception  borrowed  from  the  Go" 
 "fpell  or  the  couenant  of  grace  made  with  Adam ,  and  reuealed  to  him  aftfer 
 his  fall.The  cxceptioii  is  this.Thou  fhalt  certenly  die  whenfotuer  thou  eatcft 
 the  forbidden  fruite,excepi  I  doe  further  giue  thee  a  meanes  of  delnierancc 
 from  death,namcly  the  feed  ofthe  woman  to  bruife  the  ferpcnts  head.Scco^ 
 ly  it  may  be  anfvveredjthat  Adam  and  all  his  pofteritie  died,and  that  prcfenl- 
 ly  after  his  fall  »in  that  his  bodic  was  made  mortal!,  and  his  foulc  became  fub- 
 iedtothecurfeof  the  Lawe.  And  whereas  God  would  not  vtterly  dcftroy 
 Adam  at  the  very  firfl ,  but  onely  impofe  on  him  the  beginnings  of  the  firil 
 and  fecond  death*,he  did  the  fame  in  great  wifdorae,that  in  the  midft  of  his  iu-- 
 fticc  he  might  make  a  way  to  mercie;which  thing  could  not  haue  beenc  if  A- 
 dam  had  perilhed. 
 
 The  executioner  of  this  puniOiment  is  hce  that  docth  impofe  and  infi;£t 
 the  fame  on  man  ,  and  that  alfo  is  God  himfclfe  ,asheetcftificth  ofhimfelfe 
 in  the  prophet  \Xi\J  make  peace  and  create  euill.  Nowe  euill  is  of  three  fortes:^^ 
 n3turall,morall,  materiall .  Naturall  euill,  is  the  deflru^^ion  of  that  order 
 which  God  fct  in  euery  creature  by  the  a-eation.Morall  euill ,  is  the  want  of 
 that  righteoufnedc  and  vertue  which  the  lawe  requires  at  mans  hand;and  that 
 is  called  finne.Materiall  euill.is  any  matter  or  thing  which  in  it  felfeis  a  good 
 creature  of  God,yet  (b,as  bv  rcafon  of  mans  fill  it  is  hurtfull  to  the  health  anS 
 life  of  man.as  henbane,wolfebane,hcmlocke,iind  all  other  poifons  arc.Nowc 
 •  thisfaying  ofEfaimuft  not  be  vndcr  flood  ofmor:illeuills,butof  fuch  as  arc 
 cither  materiall  or  naturaUto  the  latter  ofwhich, death  is  to  be  rcferred^which 
 is  the  deftruftion  or  abolidiment  of  mans  nature  created. 
 
 The  procurer  of  death  is  man  not  God;  in  that  man  by  his  finncand 
 difobedience  did  pullvpon  himfelfe  this  puniHiment.  Therefore  the  Lord 
 ^i'9»  ^"  Ofeah,  O  Ifracl^cnehathdeflroyedthee,  hut  in  me u  thine  helpe.  Againfl  thit 
 it  may  bee  obiesfiedjthat  man  wasmortall  in  the  cflatc  of  innoccncy  before 
 the  fall.  /infvere.Thz  frame  andcompofition  of  mans  bodie  confidered  in  it 
 felfc  was  mortall ,  becaufe  it  was  maric  of  water  and  eartli,  and  other  ele- 
 ments which  are  of  themfelucs  alterable  and  rhangeable-vet  ifweerefpc^ 
 that  grace  and  blcdino;  which  God  did  vouchfvfe  mans  Lodicm  his  creati- 
 on, it  was  vnchangeablc  and  iiDmorta]l,aodro  Ly  the  fame  Llcffing  rhcu^d 
 
 Iiai2e 
 
fiaae  continuecfjifmanliad  not  fallen:  and  man  by  Kis  fall  dcpriuinghimfelfc 
 
 ^of  this  gift  and  bicffing,  became  eucry  way  mortall. 
 
 ^^<;  Tbus  it  appcarcs  in  part  what  death  is:  yet  for  the  better  clearing  of  this 
 point,  we  arc  to  confidcr  the  difference  of  the  death  of  a  man  and  of  a  bead. 
 The  death  of  a  bead  is  the  total!  and  final!  aboliflimcnt  of  the  whole  crcaturcj 
 for  the  bodie  is  refoluedto  his  firit  matter,  and  the  fbulearifineof  the  tem- 
 perature of  the  bodie,  vaniilieth  to  nothing .  But  in  the  death  of  roan  it  is  o- 
 thcrwifc.  For  though  the  bodie  for  a  timebc  rcfolued  to  duft,  yet  mult  it  rife 
 againe  in  thelaft  mdgement  and  become  immortal! :  and  as  for  thefoule,it 
 fubfifteth  h)'  it  feife  out  of  the  bodie  and  is  iramortall .  And  this  beeing  (b,  it 
 
 ,  may  be  dcmaunded,  how  the  Ibule  can  die  tlic  fccond  death .  eyfnjw.  The 
 foulc  dieSjnot  l>ccaufe  it  is  vtterly  aboUrhed:but  bccaufe  it  is  as  though  it  were 
 
 ■  not,and  it  ccafcth  to  be  in  refpeA  of  righteoufnclTc  and  fcllowrhip  with  God. 
 And  indcedc  this  is  tlie  death  of  ail  deaths,  when  the  creature  hath  fubfifting 
 and  beeing.and  yet  for  allthat  is  dcpriued  of  all  coisfortable  fellowfliip  with 
 God. 
 
 The  reafon  of  this  diflTercncc  is,bccaufc  the  (bulc  of  a  man  is  a  fpirit  or  /pi- 
 jituall  lubftancc,whereas  the  foulc  of  abeafl:  is  no  fubfl:ance,but  a  natural!  vi- 
 gour or  qualitic,  and  hath  no  beeing  in  it  (clfc  without  the  bodie  on  which  it 
 wholly  dependeth.Tbc  foulc  of  man  contrariwife  beeing  created  of  nothing, 
 and  breathed  into  the  bodic,and  as  well  fubfifting  forth  of  it  as  in  it. 
 
 The  Icindes  of  death  are  two,  as  the  kindes  of lile  arc,  bodily  and  fpirituall. 
 Bodily  ^cath  is  nothing  clfe  but  ihe  /cparation  of  the  (bule  from  the  bodie,  as 
 bodily  life  is  the  coniunftion  of  bodic  and  fbule :  and  this  death  is  called  the 
 jTr/^jbccaufe  in  refpeft  oftimc  it  goes  bcfoi  e  the  (ccond.  Spiritual!  death  is  the 
 Reparation  of  the  whole  man  both  m  bodie  and  foule  from  the  gracious  fel- 
 iowfihip  of  God.  Of  thefc  twame,  thcfirlt  is  but  an  entrance  to  death.and  the 
 fccond  IS  the  accoropliOimcnt  of  it.  For  as  the  (bulc  li  the  hfe  of  the  bodie ,  (b 
 God  is  the  life  of  the  foule,and  his  fpirit  is  the  foule  of  our  foules,and  the  want 
 of  fcllowlbip  with  him  brings  nothing  but  the  endlelTe  and  vnfpcakable  hor- 
 rours  and  pangs  of  death. 
 
 ;..;-   Againe,fpirituall  death  hath  three diftin£l  andfeuerall  degrees.Thc  firfl  is, 
 
 'when  aman  that  is  aliue  in  refpeft  of  temporal!  life,  lies  dead  in  finne.  Of  this 
 degree  Paul  fpcakes  when  he  faith ,  'But  fhee  that  Imeth  inpleafure  Is  dead tvhtle  i.Tim.  j.  6, 
 f^eg  /tufth.  And  tiiis  is  the  cafe  of  all  men  by  nature ,  who  are  children  of  wrath 
 ind  dead  I» /ifiP7es  a/:d  trejpaps,  Thefcconddegreeis  the  very  endc  of  this  life  Sph.ji./, 
 when  the  bodie  is  laid  in  tlie  earth  ,  and  the  foule  defccnds  to  tlie  place  of  tor- 
 ment. The  third  degree  is  in  the  day  ofiudgcment,  when  the  bodie  and  foulc 
 meetc  againe  and  goc  both  to  the  place  of  the  damned,  there  to  be  tormented 
 
 .  forcucrandeuer. 
 
 Hauing  thus  found  the  nature  and  differences  and  kinds  of  death,it  is  more 
 then  manifeft ,  that  the  text  in  hand  is  to  be  vnderftood ,  not  of  the  fpirituall 
 but  of  the  bodily  death :  becaufc  it  is  oppofedto  the  birth  or  natiuitie  of  man. 
 The  words  then  muft  carrie  this  fcnfe:Thc  time  of  bodily  death  in  which  the 
 bodie  and  foule  of  man  are  feuered  afundcr,  it  is  better  then  the  tunc  in  which 
 one  is  broueht  into  the  world. 
 
 ^  Ecc  z  Thus 
 
'j'j6  TherightrfOy 
 
 Thus  much  of  the  firft  point:  nowe  folbwcth  the  Tecondjandthat  J3,hovMJ 
 this  can  be  true  which  Salomon  faith ,  that /^<^  ^s^?;  of  deaths  better  then  tka 
 daieofhmh.  I  make  not  this  queftion  to  call  the  Scriptures  into  controucr*^ 
 fie,which  are  the  trueth  it  relfe,but  I  doe  it  for  this  ende,  that  wee  mi^ht  with» 
 out  wauering  bee  refblued  of  this  which  Salomon  auouchcth  .  For  there 
 may  be  fimdrie  rcafonsbrought  to  the  contrarie .  Therefore  let  vs handle  the 
 quefl:ion;the  reafons  or  obieftions  which  may  be  alleadged  to  the  contrarie, 
 may  all  bee  reduced  to  fixe  heades  .  The  firft  is  taken  from  the  opinion  of 
 wire  men,  who  thinkcit  the  beft  thing  ofallneuer  tobebornejandthenext 
 befttodiequickely.  Nowcifitbec  the  befl:  thing  in  the  worlde  not  to  bc« 
 borne  at  all,then  itistheworft  thing  that  can  bee  to  die  after  a  man  is  borne» 
 ^;?y^(rr(f.There  bee  two  (brtesofmen:  one,  that  hue  and  die  in  their.  finncS 
 without  repentance:  the  other,  which  vnfainedly  repent  and  beleeue  in 
 Chrift.Nowe  this  fentcnce  may  beetruely  auouched  of  the  firftrofwhome 
 wee  may  fay  as  Chrifl:  faid  of  ludas,  It  had  beem  good  for  him  tkathee  hadm-e 
 tterbeene  /6er«<?.But  the  faying  applied  to  the  fccond  fort  of  raen,is  falfe.  For 
 to  them  that  in  this  life  turne  to  God  by  repentance,the  beft  thing  of  all  is  to 
 be  borne;  becaufe  their  birth  is  a  decree  O'f  preparation  to  happine{re:and  lh« 
 next  beft  is  to  die  quicklyibecau(e  by  death  they  enter  into  pofTeflion  of  the 
 fame  their  happinelTe.  For  this  caufe  Balaamdefiredtodie  the  death  of  the 
 righteous:  &  Salomon  in  this  place  preferres  the  daie  of  death  before  the  day 
 ofbirth,viKlerftanding  that  death  which  is  ioined  with  godly  life,or  the  dcatn. 
 of  the  righteous. 
 
 The  fecond  obic6Vioii  is  taken  from  the  teHimonies  of  Smpmre.  Death 
 is  the  wages  ofjinne^QTC\.6. 2  ^  .it  is  an  emmte  ofQ:nfi^  I  .Cor.  1  5 .  and  the  curfe 
 of  the /arv. Hence  it  feemes  to  follow  that  in  and  by  death,me  receiue  their  wa- 
 ges and  paiment  for  their  finnes  :  that  the  daie  of  death  is  the  dolcfull  daie  in 
 \^hich  theenemieprcuailes  againfl:  vs:thathe  which  dieth is  curfed.^^;?/. Wee 
 muftdillinguifliofdcath.-itmuftbeconfidered  twowaies  :firft  as  it  is  by  it 
 felfe  in  his  ownenature:fecondly,as  it  is  altered  and  changed  by  Chntt.  Now 
 death  by  it  felfe  confidered-is  indeed  the  wages  of  finne,  an  cnemie  of  Ghriit 
 and  of  all  his  membcrs,and  the  curfe  of  thelaw,  yea  the  verie{uburbs5c  gates 
 ©t  hell:  yet  in  the  (econd  re^ecl,it  is  not  fb. For  by  the  vertue  ofthe  death  of 
 Ghrift ,it  ccafcth  to  be  a  plague  or  punifhment ,  &  of  a  curfe  it  is  made  a  blef- 
 fing,and  is  become  vnto  vs  a  pafHige  or  mid-waie  bctwcene  this  life  and  eter- 
 nalllife,andasitwerealittle  wicket  or  doore  whereby  wee  paffe  outofthis 
 worlde  and  enter  into  heauen-  And  in  this  refpeft  the  faying  of  Salomon  is 
 mofl:  true.For  in  the  daie  of  birth,  men  arc  borne  and  brought  forth  into  the 
 vale  of  mi(erie,but  afterward  when  they  goe  hcnce;hauing  death  altered  vnr> 
 to  them  by  the  death  of  Chrifi,theY  enter  into  eternall  ioy  and  happincs  witii 
 all  the  Saints  of  God  for  euer. 
 
 The  third  obie<flion  is  taken  from  the  examples  of  mofi:  worthie  men,who 
 
 haue  made  their  praiers  againft  death.As  our  Sauiour  Chrift,who  praied  on 
 
 this  manner, Father  if  it  bee  thy  rril!,  let  this  cyppe  f^jfe  from  meeyct  not  fKjraU 
 
 ffat 6.4.      but  thy ip'iU bee dorte.KvA  Dauid  prai'ed,7^£'/»rwj  O Lordjieltuer  myfeule/aua 
 
 me  fgrthj  mercies  fake-  for  in  death  thsre  is  mr€msmkr.&nce.ofthe£j.mihegvHiitt 
 
 1 
 
KehofhnU^ratfethee> hx\^^xtz\\n\\,  when  the  Prophet  Efai  badhimfethisf/^.i/./d, 
 houfc  in  ordcr,and  tolde  him  that  he  muft  die, wept  fore ,  and  that  in  refpeft 
 of  dcath.Nowe  by  the  examples  of  thefe  moft  vvorthie  men, yea  by  the  ex- 
 ample of  the  (bnne  of  God  himfcJfejit  may  feeme  that  the  daie  of  death  is  the 
 fnoll  terrible  and  dolefull  daie  of  all .  Anfvvere.  When  our  Sauiour  Chrift 
 praied  thus  to  his  father,  hee  was  in  his  agonie,  and  hcethen  as  our  Redee- 
 mer floode  in  our  roome  and  fteade,to  (ufFer  all  things  that  wee  iLould  hauc 
 fuffercdinourownepcrfons  for  our  finnes:  and  therefore  hee  praied  not 
 fimpheagainfl:  death,but  againft  the curfed  death  ofthe  cro{re,and  hee  fea^ 
 red  not  death  it  feire,  which  is  the  feparation  of  bodie  and  fbule,but  the  curfc 
 ofthe  lawe  which  went  with  death,  namely  the  vnfpeakable  wrath  and  in- 
 dignation of  God.The  firft  death  troubled  him  not,  but  the  firfl:  and  fecond 
 ioynedtogither.TouchingDauidjwhen  hee  made  the  fixt  pfalme^hee  was 
 notoncly  ficke  in  bodie,  but  alfo  perplexed  with  the  grcateft  temptation  of 
 alljin  that  hee  wreftled  in  confcience  with  the  wrath  of  God ,  as  appeares  by 
 the  words  ofthe  text,  where  he  {i\\\\Lord/ebukj  tkc  not  in  thy  rvrath .  And  by 
 this  wee  fee  that  hee  praied  not  (imply  againft  death ,but  againft  death  at  that 
 inftant  when  hee  was  in  that  ^rieuons  temptation. For  at  other  times  he  had 
 nofuch  feareofdeath,as  hee Tiirafelfe  teftifieth,faying,  Thongh  J (hoHldrvAlkeT/ai,  2 s*  4* 
 through  the  valley  ofthe  (Ijadowe  of  death  ^  I  will  fear  e  no  em/.  Therefore  he  prai- 
 ed againft  death  only  as  it  was  ioyned  with  the  apprehenfion  of  G  ods  wrath. 
 Laftly,Ezechiah  praied  againft  death,  not  onely  becaufe  hee  dcfired  toliue 
 anddoeferuicr  to  Godinhiskingdome,  but  vpon  a  further  and  more  (pe- 
 ciali  re^ardj  becaufe  when  the  prophet  brought  the  meflage  of  death,  hecT-V^e  [^  .^f*^ 
 waswitnoutifTue,  and  had  none  of  his  ownebodietofucceedehimin  his 
 kingdome.lt  will  be  faid,  what  warrant  had  Ezechiah  to  praie  againft  death 
 for  this  caufc.//;?/z/T^r^(f. His  warrant  was  good:for  God  had  roadea  particu- 
 lar promife  to  Dauid  and  his  poftcritie  after  him  ,  that  Co  long  as  they  feared  /.KingJ.ij 
 God  and  walked  in  his  commandements,they  fhould  not  want  iOiue  to  fitte 
 vpon  the  throne  of  the  kingdome  after  them .  Nowe  Ezechiah  at  the  time 
 ofthe  Prophets  meffage  remembring  what  promife  God  had  made ,  and 
 bowehecfor  his  part  bad  kept  the  condition  thereof,  in  that  hee  had  wal- 
 ked before  God  with  an  vpright  heart,  and  had  done  that  which  was  accep- 
 table in  his  fight;hee  praied  againft  death,  notfo  much  becaufe  hee  feared  the 
 danger  of  it,  butbecaufe  he  wanted  iffucThis  praier  God  accepted  &  heard, 
 and  he  added  fifteeney cares  vnto  his  daies,  &  two  yeares  after  gaue  him  Ma- 
 nafTes. 
 
 The  fourth  obiec>ion  is  this,  that  thofe  which  haue  becne  reputed  to 
 bee  ofthe  better  fort  of  men, oftentimes  hauc  miferableendes:forfome  end 
 their  daies  defpairing,fbme  rauingand  blafpheming.fome  ftrangely  tormen- 
 ted: it  may  feeme  tho-efore  that  the  daie  ot  death  is  the  daie  of  gieateft  woe 
 and  miferie.  To  this  I  anfwere  firftofall  generally, that  we  muft  not  iudge 
 of  the  eftate  of  any  man  before  God  by  outward  things,  whether  they  bee 
 bleflings  or  iudgements,whether  they  fall  in  life  or  death.  For  (as  Salomon 
 Qiith)al/  things  come  alike  to  (iU:a>tdthe  jame  condition  is  to  the  iujlamithe  nickfd^ 
 '^thegood^  to  the  pure  ^  to  the  folhttedyO-  to  himthat  facrifcethi&to  himthat 
 u.  Eee  4  facrtficeih 
 
fy%  The  right  way 
 
 fMYifxeth  fiof.Oi  is  thegocdfo  « thefmner^hee  that  fweareth  Oi  hee  thatfiareth  a» 
 oath.Sccondly  I  anfwcr  the  particulars  which  bee  alleadged  on  this  manncrt 
 And  fiift  of  all  touching  defpaire,  it  is  true  that  not  onely  wicked  and  loofc 
 pevfonsdefpairc  in  death,but  alfo  repentant  finners,  who  oftentimes  in  their 
 fickenclle^teftifie  of  themfelues,  that  beeing  aliueand  lying  in  their  beds,lhey 
 feelc  themfelues  as  it  were  to  be  m  hell,and  to  apprehend  the  verie  pangs  ani 
 torments  thereof  And  I  doubt  not  for  all  this,but  that  the  child  of  God  moft 
 dcare  vnto  him,  maytlirough  the  gulfe  of  defperation  attainc  toeuerlaftmg 
 happines.This  appeares  by  the  manner  of  G  ods  deahng  in  the  matter  of  out 
 fiiluation.  All  the  workes  of  God  are  done  in  and  by  their  contraries.  In  the 
 creationjall  things  weremade ,  not  of  fomething,  but  of  nothing,  cleane  con* 
 trarie  to  the  courfe  of nature.In  the  worke  of  Redemption^God  giues  life^not 
 bv  Iife,but  by  death:and  if  we  confidcr  aright  of  Chrift  vpon  the  cro{rc,wco 
 ihall  fee  our  paradifc  out  ofparadife  in  the  midft  of  hell.  For  out  of  hisowne 
 curfcd  deathjdoUi  he  bring  vs  life  and  eternallhappinefle.  Likewife  in  cfFc- 
 (ftuall  vocation,whenitpleafeth  God  to  conuert  andturne  men  vnto  him, 
 heedoethitbythcmeanes  oftheGolpel  preached, which  in  rcafon  fhould 
 driue  all  men  from  God.For  itisascontrarie  to  the  nature  of  man  as  fire  to 
 water,and  light  to  darkenesrand  yet  for  all  this,  though  it  be  thus  againft  the 
 difpofition  and  heart  of  man,itpreuailes  withhim  andturneshimtoGod. 
 Furtherraore,when  God  will  (end  his  owne  feruants  to  heauen,hec  (cndsth^ 
 A  contrarie  waie,cuen  by  the  gates  of  hclhand  when  it  is  his  pleafure  to  make 
 men  depend  on  his  fauourand  prouidence ,  hee  makes  them  feele  his  an- 
 ger, and  to  be  nothing  in  themfelues,  that  they  may  wholly  depend  vpo» 
 ftim,and  be  whatfoeucr  they  are  in  him. This  point  beeing  well  confidered,it 
 is  manifeft  that  the  child  of  God  maypafle  to  heauen  by  the  very  gulfes  of 
 hell. The  loue  of  God  is  like  a  fea,into  which  when  a  man  is  caft,hee  neither 
 feelesbottome  nor  fees  bankc.I  conclude  therefore  that  defpaire,  whether  it- 
 arifc  of  weaknes  of  nature,or  of  confcienceof  finne;  though  it  fall  out  about 
 th  e  time  of  death,  can  not  preiudice  the  {aluationofthem  that  arc  cflfcftually 
 called.  As  for  other  (Irange  euents  which  fall  out  in  dGath,they  are  the  effcfls- 
 ofdifeafes.Rauings  andblafphemingsarife  of  the  difeafe  of  melanchohe  and 
 of  frenfies ,  which  often  happen  at  the  ende  of  burning  feauers,  the  chollec 
 fliootingvptothebraine.Thc  writhing  ofthe  lips, the turningof the necke, 
 the  buckling  of  the  ioyntcs  and  the  whole  bodie ,  proceede  of  crampes  and 
 convulfionsjvvhich  follow  after  much  euacuation.  And  whereas  fome  in  fick- 
 nelTcareofthat  ftrength  that  three  orfoure  men  cannot  holde  them  with- 
 out bondes,  it  comes  not  of  witchcrafts  and  poflenions,as  people  common- 
 ly tViinke,but  ofchoUer  in  the  vaines.  And  whereas  fome  when  they  are  dead, 
 become  asblackc  as  pitch(as  Bonner  was)  it  may  arifc  by  a  bruife,  or  an  im- 
 poftume,orby  the  blackeiaundifc,orby  the  putrefaction  of  the  liuer:  and 
 itdoeth  not  alwaies  argue  fome  extraordinarie  iudgementofGod.  Nowe 
 ihefe  and  the  like  difeafcs  with  their  Symptomesand  ftraunge  effe^s,though 
 they  fhal  depriue  man  of  his  health,and  ofthe  rightvfcofthe  partsof  his  bo- 
 die,and  ofthe  vfe  of  reafbn  tooryetthcy  cannot  depriuc  his  foule  of  eternal!. 
 Me.Andaillinnes,  procured  by  violcDt  difeaiis  j  and  proceeding  from  re- 
 
pentant  finners  nre  ^rs  of  infirmitietfor  vvhich,if  they  know  theTnj&  come  a- 
 gaine  to  the  vreofrealon,  they  will  further  repent;  it  not,  they  are  pardoned 
 and  buried  in  the  death  ofChrift.  And  we  ought  not  fomuch  toftandvpon 
 the  ftrangenes  of  any  mans  ende,whcn  we  know  die  goodncfl'e  of  his  life:for 
 we  mull:  ludge  a  man  not  by  his  death,but  by  his  life.  And  if  this  be  true,  that 
 ftrange  difeafes,and  thereupon  ftrange  behauiours  in  death  ,  may  befall  the 
 befhnanthatisjweemuftlearne  to  rcforme  our  judgements  offuch  as  he  at 
 the  point  ofdeath.The  common  opinion  is,thatif  a  man  lie  quietly  and  goc 
 away  hke  a  lambefwhich  in  fome  difeafes,as  confumptions  andliieh  like,any 
 man  may  doe)then  he  goes  ftraight  to  heauen:  but  if  the  violence  of  the  dif- 
 cafeftirrevpimpatience,andeaufein  thepartic  franticke  behauiours, then 
 men  vfe  to  fay,there  is  a  ludgement  of  God  feruing  either  to  difcouer  an  hy- 
 pocrit,or  to  plague  a  wicked  man. But  the  trueth  is  otherwife.  For  indeede  a 
 man  may  die  like  a  lambe^andyct  goto  hell:  and  one  dying  in  exceeding  tor- 
 ments and  (Iraunge  behauiours  of  the  bodie,may  goe  to  heauen.  And  by  the 
 outward  condition  of  any  man,either  in  life  or  dcath,wee  arc  not  to  iudgc  of 
 his  eftate  before  God. 
 
 The  fifth  obieftion  is  this.  When  a  man  is  laoft  nearc  death  ,  then  the  de- 
 uiU  is  moft  bufie  in  temptation,and  the  more  men  are  aflaultcd  by  Satan,the 
 more  dangerous  &  troublefbme  is  their  cafe.  And  therefore  it  may  feeme  that 
 the  day  of  death  is  the  worfl  daie  of  all. (l^;? /.The  condition  of  Gods  childre 
 in  death  is  twofold.  Some  are  not  tempted,  andfomeare.  Some  Ifayarenot 
 tcmpted,as  Simeon,  who  when  he  had  fecne  Chrift,brake  forth  &  faid,ZW,, 
 mvf  lette/f  thou  thyferuant  depart  /«^<?^r^,&c.fore(ignif)'ing  no  doubt,  that  he 
 fhould  ende  his  daies  in  all  manner  of  peace.  As  for  them  which  arc  tempted, 
 though  their  cafe  be  vcrie  troublefome  and  perplexed ,  yet  their  faiuation  is 
 trotflirther  offjby  reafonof  thevit>lence  and  extremitie  of  temptation.  For 
 God  is  then  prefent  by  the  vnfpcakcable  comfort  of  his  fpirit.  and  when  wee 
 are  molf  weake,hc  is  moff  if  rong  in  vs:becaufehi5  manner  is  to  fhew  his  po- 
 v«er  in  weakneiTc.  And  for  this  caufe,euen  in  the  time  of  death  the  deuill  rc- 
 ceiues  the  greatefl:  foilc,whcn  he  lookes  for  the  greatcft  victoric. 
 
 The  feth  obieiffion  is  this-Violent  and  fuddeir death  is  a  gneuous  curfe,6c 
 of  al1-euils  which  befall  man  in  this  life,  none  is  (o  terrible ;  therefore  it  may 
 fecmethat  the  day  of  fuddaine  death  is  moft  miferablc.5^».^lt  is  true  indeed, 
 th.it  (uddaine  death  is  a  curfeaud  a  «;neuouS  iud2;cmenr  of  God  ,  and  there- 
 lore  not  without  caufe  feared  of  men  in  the  world  :  yet  all  things  confidercd, 
 wc  ought  more  to  be  afraide  of  an  impcnitcntand  euill  life ,  tiien  of  fuddaine 
 death.For  though  it  be  euil,as  death  it  fclfc  in  his  ownc  nature  is,  yet  we  muft 
 not  thinke  it  to  be  fimplie  euilhbecaufe  it  is  not  euill  to  all  men ,  nor  in  all  re-- 
 fpeils  euill.  I  fav  it  is  not  euiIl  to  all  men,con(idcring  that  no  kinde  of  death  is 
 euill  or  a  curfe  vmo  them  that  arc  in  Clirill ,  who  are  freed  from  the  whole 
 curfeofthe  Law.And  therefore  the  holy  Ghoft  faith.  Ble([ed  are  they  that  die  Apoc.  14^1^ 
 if!  the  Lord  for  they  reflfrom  their  labour:  whereby  is  (ignified  that  they  which 
 deoart  this  life,beeing  members  of  ChriH:,  enter  into  eucrlafting  happinefTe*, 
 f^f" what  death  foeuer  they  die,vea  thongh  it  be  fuddaine  death.  Agame  I  fay, 
 that  fuddaine  dcathis  not  cuillmallrcfpecls.  For  itisnot  cuili,  becaufe  itis- 
 
 fiiddainej> 
 
«ygo  The  right  iffiAy 
 
 fuddainejbm  becaufc  it  commonly  lakes  men  vnprcparccl,and  by  that  means 
 makes  the  day  of  death  a  blacke  day,  and  as  it  were  a  very  fpeedie  downfall  to 
 the  gulfe  of  hell.  Otherwife  if  a  man  be  readie  and  prepared  to  die,  fuddainc 
 death  is  in  efleft  no  death ,  but  a  quickc  and  fpeedie  entrance  to  cternall  life, 
 
 Thcfe  obie^lions  bceing  thus  anfwerec,  it  appeares  to  be  a  manifeft  truth 
 which  Salomon  faith,  that  the  day  of  death  is  better  indeede  then  the  day  ofbirthi 
 Now  I  come  to  the  third  point,  in  which  thereafons  andrefpefts  aretobc 
 confidered.that  make  the  day  of  death  to  furpafle  the  day  ofa  mans  birth:and 
 they  may  all  be  reduced  to  this  one ,  namely  that  the  birth  day  is  an  entrance 
 into  all  woe  and  miferie  *,  whereas  the  day  of  death  loyncd  with  godly  and  re-» 
 formed  life,  is  an  entrance  or  degree  to  eternall  life .   Which  1  make  manifeft 
 thus:Etcrnall  life  hath  three  de^iees,onc  in  this  life,  when  a  man  can  truly  fay 
 diat  he  liues  not,  but  that  Chrilt  Imes  in  him :  and  this  all  men  can  fay  that  re* 
 pent  and  beleeuc  and  areiuftifiedand  fanftified ,  and  haue  peace  of  confci- 
 «nce  with  other  gifts  of  Gods  fpirit ,  which  are  the  earneftot"  their  faluation.- 
 The  fecond  degree  is  in  this  bfe,  when  the  bodiegoes  to  the  earth,  and  the- 
 foule  is  carried  hs  the  Angels  into  heaucn .  The  third  is  in  the  ende  of  the ' 
 world  at  the  lafl:  iudgement,when  bodie  and  foule  reunited,doe  ioyntly  enter 
 into  eternall  happines  in  hcauen.Now  of  thefe  three  degrees.death  it  felfe  be- 
 in?-  ioyned  with  the  feare  ofGod,  is  the  fecond:  which  alfo  containeth  in  it 
 two  worthie  fteppes  to  life.  The  firft ,  is  a  freedome  from  all  miferies,  which 
 haue  their  ende  in  death .  For  though  men  in  this  life  are  fubieft  to  manifold- 
 daungers  by  fea  and  land ,  as  alfo  to  fundrie  aches,  paines,and  difeafes,as  fea- 
 uers,and  confumptions,  &c.  yet  when  death  comes  there  is  an  ende  of  all.  A- 
 gaincjfo  long  as  men  liue  in  this  world,  whatlbeuer  they  be,  they  doe  in  (bmc 
 part  lie  in  bondage  vnder  originall  corruption  and  the  remnants  thereof, 
 which  are  doubtings  ofGodsprouidence,  vnbeleefe,  pride  of  heart,  i^no- 
 rancc,couetoufnenre,ambition,enuie,hatred,  lull,  and  fuch  like  finncs,  which 
 bring  forth  fruits  vnto  death .   And  to  be  in  fubieftion  to  finne  on  this  man- 
 ner, is  a  miferie  of  all  miferies.  Therefore  Paul  when  he  was  tempted  vnto 
 £,Cor,  /.?.7»finne  by  his  corruption,  calls  thever)--  temptation  the  buffets  of Sathan,  and  as 
 it  were  a  pricke  or  thornc  wounding  his  flelh,  and  paining  him  at  the  very 
 heart.  Againe,in  another  place  wearied  with  his  owne  corruptions,he  com- 
 plaines  that  he  is  (old  vnder  finne,  and  he  cries  out,  O  miferable  man  that  I  amy 
 'K^m.y.  /^,  rvhojhalldeliuer  me  from  this  bo  die  of  deaths  Dauid  faith ,  that  his  eyes  gufhed 
 Z'i-'  out  with  riuers  of  teares  when  other  men  finned  againft  God :  how  much 
 
 ff.i  19.  i $6  more  then  was  he  grieued  for  the  finnes  wherewith  he  himfelfc  was  ouerta- 
 ken  in  this  life.  And  indeede  it  is  a  very  hell  for  a  man  that  hath  but  a  fparkc 
 of  grace ,  to  be  exercifed,  turmoiled,and  tempted  with  the  inborne  conupti- 
 ons  and  rebellions  of  his  owne  heart:  and  if  a  man  would  deuifc  a  torment  for 
 (ucb  as  fcare  God  and  dcfirc  to  walke  in  newnefle  of  life ,  he  can  not  deuife  a 
 greater  then  this.  For  this  caufe  bleffed  is  the  day  of  death  which  brings  with 
 it  a  freedome  from  all  finne  whatfocuer.  For  when  we  die,  the  corruption  of 
 nature  is  quite  abohfhed ,  and  fanflification  isaccompliflied.  Laflly,  it  is  a 
 great  miferie  that  the  people  ofGod  are  conffrained  in  this  world  to  hue  and 
 conuerfcinthe  companic  of  die  wicked ;  as  fl:»cepe  are  mingled  with  goatcs 
 
 which 
 
which  ftrikc  them,  annoy  their  pafture ,  and  muddic  thciv  water.  Hereupon 
 
 Dauid  cried  out,^^^  is  me  that  Iremdne  tn  LMefljech ,  atiddwellin  the  tents  ofqifai  i20.r. 
 
 JKe^ar.  When  Elias  faw  thai  Ahab  and  lefabel  had  planted  idolalrie  in  Ifiacl,  /,^^^, ,g,^ 
 
 and  that  they  fought  his  life  aifo^he  went  apart  into  the  wilderncs  and  defired 
 
 to  die.  But  this  miferie  alfois  ended  in  the  day  of  death,  in  as  much  as  death  is 
 
 as  it  were  the  hand  of  God  to  fort  and  finglc  out  thofe  that  be  theferuants  of 
 
 ipod  from  all  vngodly  men  in  this  moft  wretched  world. 
 
 :.]   Furthermore  this  exceeding  benefit  comes  by  death,  that  it  doth  not  onely 
 
 aboil Qi  the  miferies  which  prefentlyare  vponvs,butal{b  preuent  thofe  which 
 
 arc  to  come.  7  he  right eom  (faith  the  Prophet  Efay)  pertjheth,  and  no  man  conft-  ^r^ 
 
 dereth  it  in  hii  heart:  and  mercifull  men  are  taken  away, and  no  wan  vnderflanaeth 
 
 that  the  righteot*4  ^  taken  away  for  the  euillto  come.  Example  of  this  we  ^  ,:Me  in 
 
 Iofias.'S«r/i»/9'({aith  the  Lord)^/?A.v<r  heart  dtdmelt ,  and  thou  hajl  hui  ■;>  -  thy  2.Kin<T.22^ 
 
 felfe  before  the  Lord,  when  thou heardeliwhat  Ifpake  againji  this  f lace, (^c.  behold  20. 
 
 therefore  I  wiH gather  thee  to  thy  fathers,cind  thou  Jhalt  be  put  in  thygraue  inpeace, 
 
 and  thtne  eycsjhall  not  fee  all  the  cmll  which  I  will  brin^r  vpon  this  place.  And  Paul 
 
 faithjthat  among  the  Corinthiansyo^sjc-  were  a/leepeythat  is^dcadj  /^^/  they  might  1  -cor,  1 1.2^ 
 
 not  be  condemned  with  the  world. 
 
 Thus  much  of freedome  from  miferie,  which  is  the  firft  benefit  that  comes 
 by  death,  and  the  &ft  fteppe  to  life :  now  followes  the  fecond,  which  is,  that 
 death  giues  an  entrance  to  the  foule,  that  it  may  come  into  the  prefence  of  the 
 euerliuing  God,  of  ChriH: ,  and  of  all  the  Angels  and  Saints  in  heauen.  The 
 worthines  of  this  benefit  makes  the  death  of  the  righteous  to  be  no  death,  but 
 rather  a  bleffing  to  be  wiflied  of  all  men.The  conlideration  of  this  made  Paul 
 to  ^ayjdefre  to  be  dtjfolued r  but  what  is  the  caufe  of  this  defirc  ?  thatiollowes  7/:^/.  /^ 
 in  the  next  wordcs ,  namely ,  that  by  this  diflblution  he  might  come  to  be  with 
 Chnf.When  the  Queene  of  Sheba  faw  all  Salomons  vvifdome,and  the  houfe 
 that  he  had  built,  and  themeateof  bistable,  and thefittingofhis  feruants, 
 and  the  order  ofhis  minift ers,  and  their  apparrell.  ^&c.  Once  f^'idcyHappie  are  i.k»tg.i  (f»K 
 thy  men,  happie  are  thefe  thy  feruants  which ft'and  eaer  before  thee  and  heare  thy 
 mfdome  .•  mu-ch  more  then  may  we  fiy ,  that  they  are  ten  thoufand  folde  hap- 
 pie  which  ftand  not  in  the  prefence  of  an  earthly  Kmg  ,.but  before  the  King 
 of  kingSjthe  Lord  of  heauen  and  earth ;  and  avhis  right  hapd  inioy  pleafures 
 foreuermore.  Mofes  hath  beene  renowned  in  all  ages  for  this ,  that  God 
 vouchfafed  him  but  (o  much  fauour  asto  fee  his  hinder  parts  at  his  requeft  ; 
 O  then,  what  happinefle  is  this ,  to  fee  the  glorie  and  maieflie  of  God  face  to 
 face,  and  to  haue  eternall  f^llowfhip  with  C J  od  our  father,  Chrill  our  Redee- 
 mer ,  and  the  holy  Ghofl  our  comforter ,  and  to  liue  with  the  blefled  Saints 
 and  Angels  in  heauen  for  euer. 
 
 Thus  now  the  third  point  is  manifcft, namely  in  what  refpeds  death  is  more 
 excellent  then  life.  It  may  be  here  the  mind  of  man  vnfatisfied  will  yet  further 
 seplie  and  (ay ,  that  howfoeucr  in  death  the  foules  of  men  enter  into  Ijeauen^ 
 yet  their  bodies,though  they  haue  bin  tenderly  kept  for  meate.drink,  and  ap- 
 parreH;  and  haue  (lept  many  anight  in  bcddes  of  dounc,murt  lie  in  darkc  and' 
 loatlifome  <^raues,and  there  be  waficd and  conftimedby  wormes,  i^nfw.  All 
 fcjs  true  uidecderbutaliis  nothing;,  if  {a  be  it-w&  will  but  conildei  aright  of 
 
 sun 
 
^gl  The  right  way  . 
 
 our  graues  as  we  ought  Wc  mull  notiudgc  of  oar  graiies,as  they  appearc» 
 the  bodily  cyc,but  wc  muft  lookc  vpon  them  by  the  cic  ofhith,and  confidcr 
 them  as  they  arc  altered  and  changed  by  the  death  and  bunall  of  Chrift,  who 
 haumg  vanquillied  death  vpon  the  erotic,  purfiied  him  afterward  tb  his  owtl 
 clen,and  foylcd  him  thcrc,and  dcpriued  him  of  his  power.  And  by  this  meant 
 Ghrifl:  mhisownc  death  hith  buried  our  death,  and  by  the  vcrtue  of  his  buri» 
 al!,as  Iwccte  inccnfc,hath  fweetned  and  perfumed  our  graues,an^ mnAt  them 
 of  (linking  and  loathforae  cabbincs ,  to  become  princely  pal]accs,ai)d  beddct 
 of  moft  fwcetc  and  happic  rcfl:,farrc  more  excellent  then  beddes  ofdounc.    • 
 
 And  though  the  bodic  rottcin  tlic  graue,or  be  eaten  ofwormeSjOroffifh* 
 cs  in  the  fca,or  burnt  to  afhes,  yet  that  will  not  be  vnto  vs  a  matter  of  difcom-? 
 fort.?fwc  doc  well  confidcr  the  ground  of  all  grace,  namely ,  our  coniun£>ion' 
 with  Chrift.  It  is  indecdc  a  fpirituall  and  yet  a  moft  reall  coniun^ion .  And 
 wc  muft  not  imagine  that  our  foules  alone  arc  ioyned  to  the  bodic  or  fbule  of 
 Chrift,but  the  whole  pcrfon  of  man  both  in  bodic  and  fbule  is  ioyned  and  v* 
 nitcdto  whole  Chrift.  And  when  wc  arc  once  ioyned  to  Chrift  in  this  mortaH 
 life  by  thebondofthc  fpirit ,  wc  fhall  rcmainc  and  continue  eternally  ioyned 
 with  himrand  this  vnion  once  truly  made  fliall  neuer  be  diflblued .  Hence  it 
 followcs,that  although  the  bodie  be  feuercd  from  the  fbule  in  death,  yet  nci^ 
 ther  bodic  nor  foulc  arcfeucred  from  Chrift,butthc  very  body  rotting  in  the 
 grauc,drowncd  in  the  fea,  burned  to  afhes,  abides  ftill  vnited  to  him,and  is  aj 
 truly  a  member  of  Chrift  then  as  before.  This  point  wc  muft  remember  ar 
 the  foundation  of  all  our  comfort ,  and  hold  it  for  cuer  as  a  truth.  For  lookc 
 what  was  the  condition  of  Chrift  in  death,the  fame  or  the  like  is  the  condition 
 of  al  his  mebers.NowjJie  coditio  of  Chrift  was  this,though  his  body  &  foulc 
 were  feuercd  each  froother  as  far  as  heauen  &  the  grauc ,  yet  neither  of  thera 
 wercfeucred  fro  the  godhead  of  the  Sonne,but  both  did  in  death  flibfift  in  his 
 pcrfon.  And  therefore  though  our  bodies  and  foules  be  pulled  afunderby 
 naturall  or  violent  death ,  yet  neither  of  them  no  not  the  bodie  it  fclfe  fhall  be 
 (eucred  and  difioyncd  from  Chrift.  It  will  be  alleadgcd,  that  if  the  bodie  were 
 then  vnited  to  Chrift,it  fhould  liue  and  be  quickned  in  the  grauc.  ^«/Notfb: 
 when  a  mans  armc  or  leggc  is  taken  with  the  dead  pal(ie,it  recciues  litlc  or  no 
 licat,lifc,fcn(e,or  motion  from  the  bodic:and  yet  notwithftanding  it  remaincs 
 ftill  a  mcmbrr  of  the  bodic,bccaufe  the  fiefh  and  the  bone  of  it  remain  ioined 
 to  the  flefh  and  the  bone  of  the  bodic :  eucn  fo  may  the  body  remainc  a  mem- 
 ber of  Chrift,though  for  fome  fpaceof  time  it  recciuc  neither  fcnfe  nor  moti- 
 on nor  life  from  the  foulc  or  from  the  fpirit  of  Chrift. 
 
 Furthermore,  wee  muft  remember  that  by  the  vcrtue  of  this  coniunftion, 
 {hall  the  dead  bodic  be  it  rotten,  burncd,dcuourcd,  or  howfoeucr  confumcdj 
 at  the  day  ofiudgcmcnt  rife  to  eternal  gloric.In  the  winter  fcafon  trees  remain 
 without  fruit  or  lcaues,and  beeing  beaten  with  winde  and  weather  appcarc  to 
 the  eye  as  if  they  were  rotten  trees",  yet  when  the  fpring  time  comes  again,they 
 bring  forth  as  bcfore,buddcs  and  blofTomcSjlcaues  and  fi  uit;the  reafon  is^bc^ 
 caufc  the  bodie,  graines ,  and  armcs  of  trees  arc  all  io^-^ncd  to  the  roote,  where 
 lies  the  fappe  in  the  winter  feafon,and  whence  by  meane s  of  this  coniun£lion 
 k  JsdcrJUcd  to  all  the  parts  of  the  tree  in  the  fpring  time.  Eucn  fo  the  bodies  of 
 
 men 
 
men  haue  their  winter  alfo ,  in  which  they  arc  turned  to  tluft,  and  fo  remiiine 
 for  the  fpace  of  many  thoufand  ycares,  yet  in  the  day  of  ludgemcnt  bv  mcancs 
 of  that  myftical!  coniunifiion  with  Chnfl- ,  fhall  diuinc  and  quickning  vcitac 
 ftrcamc  thence  to  all  the  bodies  of  the  Eled  to  caufe  them  to  Imc  agamc ,  and 
 that  to  life  eternall.  But  foine  will  fay ,  that  the  wicked  alfo  rife  againe.  Anfw. 
 They  doc  fo  indecde*,  but  not  by  the  fame  caufe:  for  they  rife  by  the  power  of 
 Ghriil  as  he  is  a  iudge  to  condemne  them  ;  whereas  the  godly  rife  againe  by 
 the  veitucofChrids  refurre£lion ,  whereofthcy  are  partakers  bymeancsof 
 that  blefled  and  indifToluble  coniunftion  which  they  haue  with  Chrift.  And 
 the  bodies  of  the  Ele6^  though  they  putrifie  and  confumc  neuer  fb  much  in 
 the  graue,yet  are  they  ftill  in  the  fauour  of  God  and  in  thecouenant  of  grace: 
 to  which jbecaufe  they  haue  right  and  title  beeing  dead,they  fhall  not  remainc 
 (b  for  cuerjbut  Ihall  nfe  to  glorie  at  the  lall:  iudgcment.  Therefore  the  rotting 
 of  the  bodie  is  nothing  in  refpeifljand  the  death  of  the  bodie  is  no  death.  And 
 therefore  alfo  death  m  the  olde  and  new  Telfament  is  made  but  a  fleepe ,  and 
 the  graue  a  bed,  whereof  the  like  was  neuer  feenc ",  wherein  a  man  may  reft, 
 nothing  at  all  troubled  with  dreames  or  fantafies ,  and  whence  he  ihall  nfe  no 
 more  fubie6l  to  weaknelTe  or  ficknelTe,but  prefently  be  tranflated  to  eternall 
 glorie.By  this  then  which  hath  bin  faid,  it  appeares  that  the  death  of  the  righ- 
 teous is  a  fccond  degree  to  cuerlafting  happines.  «: 
 
 Now  then  confidering  our  coniunclion  with  Chrift  is  the  foundation  of 
 all  our  ioy  and  comfort  in  life  zn^  death ,  wc  are  in  the  feare  of  God  to  leaine 
 this  one  lefToninamely, that  while  we  haue  time  in  this  world,we  raufl:  labour 
 to  be  vnited  vnto  Chrift,that  we  may  be  bone  of  his  bone  &  fleOi  of  his  fldli. 
 This  very  point  is  as  it  were  a  flagcron  of  wine  to  reuiuc  our  foules  when  they 
 be  in  a  fowne  at  anvinftant.  An(^  inat  we  may  be  affurcd  that  we  are  certcniy 
 ioyned  to  Chrift,  we  muft  Hkw  our  felues  to  be  members  of  hismyftical  bo- 
 die by  the  daily  fruits  of  righteoufnes  and  true  repentance.  And  beeing  once 
 certenly  aflurcd  in  conference  of  our  beeing  in  Chrift  ,let  death  come  when  it 
 Will, and  let  it  cruelly  part  afunder  both  bodie  and  foule,yct  fliall  they  both  rr- 
 maine  inrhe  couenant,and  by  meanes  thereof  be  reunited  and  taken  vp  to  life 
 eternall.  Whereas  on  the  contrarie,  if  men  be  out  of  the  coucnant  and  die  out 
 of  Chrift,their  foules  gee  to  hell,and  their  bodies  rotte  for  a  time  in  the  graue^ 
 but  afterwards  they  rife  to  endleffe  perdition .  Wherefore  I  fay  againe  and  a- 
 gaine,labour  that  your  confciences  by  the  holy  Ghoft  may  teftifie  that  ye  arc 
 iiuing  ftoncs  in  the  Temple  of  God,  and  braunchcs  bearing  fruit  in  the  true 
 vine :  and  then  ye  fhall  fecle  by  experience,  that  the  pangs  of  death  fhall  be  a 
 further  defz;ree  of  happines  then  euer  ye  found  in  your  hues,  cuen  then  when 
 ye  are  gafpin g  and  panting  for  breath. 
 
 Thus  much  of  the  meaning  of  the  text,  now  followcs  the  vfcs,and  they  are 
 manifold.The  flrft  and  princ'ipall  is  this.Tn  that  Salomon  prcferres  the  davof 
 death  beforethe  day  ofbirth,he  doth  therein  giue  vs  to  vnderftand,thnt  there 
 js  a  direft  and  certen  way  whereby  a  man  may  die  well ;  if  it  liad  beene  other- 
 wife,  he  could  not  haue  faid  that  the  day  of  death  is  better .  And  '.vhcreas  he  a- 
 iioucheth  ihh,he  flieweswithall  that  there  is  an  infallible  way  v>  hereby  a  m:.n 
 m^y  make  a  bleffed  ende.  Therefore  let  vs  now  come  to  fearch  out  this  sn^v ; 
 ..  xhc 
 
7%  TheriffhtWA^ 
 
 rile  knowledge  andtrae  vncfcrftanding  whercofmurtnot  tefctc^^^ 
 writings  of  men ,  but  from  the  word  of  God,  who  Iiaih  the  power  of  hfc  andf 
 death  in  his  owne  hand.  'V!..         „,;? 
 
 Now  that  a  man  may  die  well,  Gods  word  requires  two  thingirl^eflJiri* 
 tion  before dcath,and a  right  bchauiour  and  difpofition  in  dcath.'*^'^'^'" '  "''^■^ 
 
 The  preparation  vnto  death  isan  allien  ofa  repentant  (inner,  whcrcKv  He 
 snakes  himfelfe  fitte  and  readie  to  die ,  and  is  a  dutie  very  ncccflarie,  to  whiclf 
 we  are  bound  by  Gods  commaundement.  For  there  be  fiindne  places oif 
 Scripture  which  doe  ftraightly  inioyne  vs  to  watch  and  pray,and  to  make  out 
 (elues  readie  euery  way  againfl:  the  (ccond  comming  ofChrift  to  iudgementi^ 
 Now  the  (ame  places  Aot  withall  binde  vs  to  make  preparation  againlV^ 
 death,at  which  time  God  comes  to  iudgement  vnto  vs  particularly .  Againe/ 
 looke  as  death  leaueth  a  man/o  fliall  the  laft  iudgement  findchim,and  fo  /lialT 
 he  abide  eternally :  there  may  be  changes  and  conucrfions  from  euill  to  gob^ 
 in  this  life,but  after  death  there  is  no  change  at  all.Thei  efore  a  preparation  x6. 
 death  can  in  no  wife  be  omitted  of  him  tliat  defires  to  make  an  nappic  and; 
 blefTcdendc.  .     ;.    •    '  ij 
 
 This  preparation  is  twofold:^encralI,and  parti cular.Gcnerall  pre^arado'iTT 
 is  that  whereby  a  man  prepares  himfelfe  to  die  through  the  whole  courfc  of^ 
 his  life.  A  dutie  mod  needful!  which  mufi:  in  no  wife  be  omitted.The  reafons  ^ 
 are  thefc.  Firft  of  all  death  which  is  ccrten  is  moft  vncertaine.  I  fay  it  is  certen,  * 
 bccaufe  no  man  can  efchew  death.  And  it  is  vncertaine  three  waies:  firft,in  it»" 
 ^ard  of  timerfbr  noma  kno  weth  when  he  fhall  dierfecodly, in  regard  of placef  ■ 
 xbr  no  man  knowes  where  he  fhall  die, whether  in  his  bed  or  in  thefield,whc- 
 thcr  by  ftaor  by  land:  thirdly,  in  refJDeft  of  the  kind  of  death:  for  no  man 
 knowes  whether  he  fhall  die  of  a  lingring  or  fuddcn,  of  a  violent  or  naturall 
 death.  Hence  it  followes ,  that  men  fhould  euery  dav  prepare  themfelues  td 
 death.  Indeede  if  we  could  know  when,  where ,  and  liow  we  fhould  die ,  ch« 
 cafe  were  otherwifc,  but  feeing  we  know  none  of  thefc,  it  (lands  vs  in  hand  to 
 lookc  about  vs.  A  (econd  rea(bn  (cruing  further  to  per(wade  vs  is  this.  The 
 iBoft  daungerous  thing  of  all  in  this  world,  is  to  negleft  all  preparation .  To 
 make  this  point  moremanifefi:,  I  will  vfe  this  comparifon .  A  certaine  mart, 
 purfued  by  an  Vnicorne,in  his  flight  falls  into  a  dungeon,  and  in  his  fall  takes 
 nold  and  hangs  by  the  arme  ofa  tree:  now  as  he  thus  hangs  looking  downe-^ 
 ward,  he  fees  two  wormes  gnawing  at  the  roote  of  the  tree,  and  ashelookef 
 vpward  he  fees  an  hiue  of  moft  fweete  honie,  whereupon  he  climes  vp  vnto 
 it,and  fitting  by  it  f^dci  thereon.  In  themeane  (eafbn  while  he  is  thus  wtting, 
 Uie  two  wormes  gna we  in  pieces  the  roote  of  the  tree :  which  done,  tree  and 
 man  and  all  fiil  into  the  bottom  of  the  dungcon.Now  this  Vnicorne  is  death; 
 .the  man  that  flieth  is  euery  one  of  vs,and  euery  liuingman:the  pit  ouer  which 
 he  hangcth,is  hell:  the  arme  of  the  tree  is  Hfc  it  fclfe :  the  two  wormes  are  day 
 and  night,  the  continuance  whereof  is  the  whole  life  of  man :  the  hiue  of  ho- 
 nie is  the  pleafures  and  profits  and  honors  of  this  world ,  to  which  when  meii 
 wholly  giuc  themfelues  not  confidering  their  endes,  till  the  tree  roote ,  that  is; 
 this  temporal  lif^  be  cut  off;  which  beeing  once  done,the)' plunge  themfeluej 
 quite  into  the  gulf c  of  hcU .  By  this  \vc  fee ,  that  there  is  good  caulc  that  mm 
 
 flioujki 
 
iTipUld  not  efcfcrre  tlicir  preparation  till  the  time  of  ficT<n^s ,  but  rather  «icry 
 day  make  thcmrducsrcadieagainlhhc  tlavofdeath.But  feme  will  fhy.it  ihall 
 luffice  if  I  prepare  my  felfe  to  pray  when  I  begin  to  be  fickc.  r^nf.  Th'efc  men 
 greatly  deceiue  themfeluesjfor  the  time  then  is  molt  vnfit  to  begm  a  prepara- 
 tion ,  becaufe  all  the  fcnfes  and  powers  of  the  bodie  are  occupied  about  the 
 Pfines  and  troubles  of  the  difcafe:andthclicke  partieis  cxercircd  partly  in 
 cofercncc  with  the  Phyfitian,  partly  with  the  Mmifler  about  his  foules  health 
 and  matters  of  confcience ,  and  partly  with  friends  that  come  to  v;(it .  There- 
 fore there  muf  i  fome  preparation  goe  before  in  the  time  of  health,  when  the 
 whole  man  with  all  the  powers  of  bodie  and  foulc  arc  at  libertic.  Again,ihei  c 
 be  fome  others  which  imagine  and  fay ,  that  a  man  may  repent  when  he  will, 
 cucn  in  the  time  of  dcath:and  that  fuch  repentance  is  fufficient.  A,if.  It  is  falfc 
 \vhich  lay  they :  For  it  is  not  in  the  power  of  man  to  repent  when  he  himfelfe 
 will;  when  God  will  he  may.  It  is  not  in  liim  that  wilieth  or  runneth,  but  it» 
 God  that  hath  mercie .  And  Chrift  (aith ,  that  many  fhall  fcekc  to  cnte^  into 
 Kcauen  and  Ihill  not  be  able.  But  why  fo  ?  becaufe' the)'  (cekc  when  it  is  too 
 latc.namely  when  the  lime  of  grace  is  paft.Therefore  it  is  exceeding  follicfor 
 men  fo  much  as  once  to  dreame  that  they  may  haue  repentance  at  command: 
 nay  it  is  amftiudgement  that  thcyfliould  be  condemned  of  God  in  death, 
 that  did  contcrane  God  in  their  lire :  and  that  they  fhould  quite  be  forgotten 
 oFGod  in  ficknes ,  that  did  forget  God  in  their  health.  Againclanfwer,  that 
 this  late  repentance  i  j  feldomc  or  neuer  true  repentance .  It  is  ficke  li.ke  the 
 partic  himfelfe,  commonly  languifhin^  and  dying  togidier  with  him.  Re- 
 pentance fhould  be  voluntaric (as  all  obedience  to  God  ought)  but  repen- 
 tance taken  vp  in  ficknelTc,  is  vfually  conflrained  and  extorted  ov  the  fcarc 
 pf  hcll,and  other  iudgements  of  God :  for  croflres,affliftio_ns,and  ficknes  v.  ill 
 caufe  the  grolTeft  hypocrite  that  euer  was  to  floope  and  buckle  vn.lcr  the 
 hand  of  God,and  to  dilTemble  faith  and  repentance  and  euery  grace  of  Godi 
 as  though  he  had  them  as  fully  as  any  of  the  true  fcruants  of  God:whcrcas  in- 
 4c,e<^  he  wants  them  altogether .  Wherefore  fuch  repentance  eoinn'.onlv  is 
 b^t  counterfait.For  in  true  and  found  repentance  men  mulf  foi  fake  their  fins} 
 but  in  this,the  finnc  forfakes  the  man ;  who  leaues  all  his  euill  waies  on^ly  vp- 
 piuhis  that  he  is  con  (trained  to  leauc  the  world.  Wherefore  it  is  a  thing  great- 
 Jytobewifhed,  thatmen  would  repent  and  prepare  themfelpes  Jodie  in  the, 
 time  of  healch  before  the  day  of  dcnt'i  or  ficknefle  comeXallly  it  is  alleadged 
 that  one  of  the  thecues  repented  vpon  the  croiTe.  Ayifiv.  The  thiefe  was  cal-> 
 led  after  the  elcuenth  hourcat  the  point  of  ihe  twelfth,  when  he  was  now  dy- 
 mg  and  drawing  on.  Therefore  his  conuetfion  was- altogether  mu-aculoiw 
 'and  extraordinaric:  and  there  was  a  fpeciall  reafoiiwhy  Chr ill:  would  hauc 
 him  to  be  called  then ,  that  while  he  was  in  fiiffering  he  might  ibew  forth  the 
 yertue  of  his  paflion;  that  all  which  faw  the  one ,  riight  alfo  acknowledge  the 
 pthcr.Now  it  is  not  good  for  men  to  make  an  ordmarie  rule  of  an  cxtra^rdi* 
 narie  example. 
 
 Thus  then  thispointbeeing  manifell  that  a  gencrall,  preparation  mufl  be 
 inadcjlct  vs  now  fee  in  what  manner  it  mull  bc<lone .  And  iot  the  i  >ght  doi- ■ 
 fiha  of  it,  fiue  duties  miilt  be  pra^ifcd  in  the  couife  of  oivif  baes .  Th«  fu^  is 
 
'•f\6  7herighmaj 
 
 the  meditation  of  death  in  the  life  time.  For  the  hfe  of  a  Chriftian  is  nothing 
 clfebutameditationof  death.  A  notable  praftife  hereof  we  haue  in  the  ex- 
 ample of  lofcph  of  Arimathea,  who  made  his  tombein  his  hfe  time  in  the 
 inidft  of  his  garden:no  doubt  for  this  ende^to  put  himfeife  in  minde  of  death, 
 and  that  in  the  midfl:  ot  his  delight  and  pleafures .  Heathen  Philofophers  that 
 neuer  knew  Chrift  ,  had  many  excellent  meditations  of  death ,  though  not 
 comfortable  in  regard  of  life  euerlafling.  No  ev  we  that  haue  knowne  and  bc- 
 leeued  in  Chrifl: ,  mud  goc  beyond  them  in  this  point,  confidering  with  our 
 felues  fuch  things  as  they  neuer  thought  of,  namely  ,  the  caufe  of  death ,  our 
 (inncuhc  remedie  thereof,the  curfed  death  of  Chrirt,  curfcd  I  fay  in  regard  of 
 the  kind  of  death  and  punifhment  laid  vpon  him,  but  bleded  in  regard  of vSt, 
 Thiid)y,we  muft  often  meditate  on  the  prcfcnce  of  death^which  we do,wheii 
 by  Gods  grace  we  make  an  account  of  euery  prefcnt  day  as  if  it  were  the  prc- 
 fent  dav  of  our  death ,  and  recken  with  our  (clues  when  we  goe  to  bedde  a^ 
 though  we  (jiould  neuer  rife  igaine ;  and  when  we  rife ,  as  though  we  ilioulcl 
 neuer  lie  downe  againe. 
 
 This  meditation  of  death  is  of  fpeciall  vfe  and  brings  forth  many  fruits  in' 
 the  life  of  man.  And  firft  of  all  it  ferues  to  humble  vs  vnder  the  hand  of  God. 
 Example  we  haue  of  Abraham  ,who  faid,  B<iholdyI  haue  hegunne  kotv  tojpeake 
 G  /  J*  -  7  '"  ^'7  L,ord,A»d  I  a?»  hut  dafi  Attdapjes.  Mar  kc  here  j  how  the  confideration  of 
 h;s  mcrf  nlitic  made  him  to  abafc  ai)d  caft  «iowne  himfclfein  the  fight  of  Godr 
 and  th'j?  if  we  could  recken  ofeucry  day  as  of  the  laft  day ,  it  would  ftraight- 
 w.^Y  pull  downe  our  peacocks  feadicrs,and  make  vs  with  lob  to  abhorre  ouf 
 fducs  in  dull  and  afhes. 
 
 Secondly,  this  meditation  is  a  meanes  to  further  repentance.  When  Tonas 
 came  to  Ninive  and  cried,  TetfoHrtic  dales  ^nd  Nititvefl;AllbedejJroye^,\\\e 
 whole  citif  repented  in  fackcloath  and  afhes.  When  Elias  came  to  Ahab  and 
 told  him  that  the  dogges  fhould  eate  lefabel  by  the  wall  of  Jefrcel,and  him  al- 
 fo  of  Ahabs  ftockemat  died  in  the  citie,&c.it  made  him  to  humble  himfeife 
 fo.as  the  Lord  faith  to  Ehas,  Seeft  thou  how  ^hab  is  hnrnkled  before  me.  Now 
 If  the  remembrance  of  death  was  of  fuch  force  in  him  that  was  but  an  hj-po» 
 crite,  hovv  excellent  a  meanes  of  grace  will  it  be  in  them  that  truly  repent. 
 
 Third)  y.this  meditation  feemes  to  flirrc  vp  contentation  in  euery  eft  ate  and 
 condition  of  hfe  that  fhall  befall  vs.  Righteous  lob  in  the  very  midft  of  his  a& 
 Fiiiflions ,  comforts  himfeife  wilh this  confideration  ,  l^aked{{iv^V.t) camel 
 forth  of  my  mothers  rpomheyarid  nakeAfhal  Ireturne  againe,^  c.b/ejfed  h  the  name 
 efthe  Lord,  And  furcly  the  often  meditation  of  this,that  a  man  of  all  his  abun* 
 dance  can  carrie  nothing  with  him  but  cither  a  coffin  or  a  winding  fheetc  or 
 ^  bothjfhould  be  a  forcible  means  to  rcpreflcthe  vnfatiablcdefirc  of  riches  and 
 the  loue  of  this  world. 
 
 Tims  we  fee  what  an  cffetfVuall  meanes  this  meditation  is  to  encreafc  and 
 'fUrthcr  tl^  grace  of  God  in  the  hearts  of  men.  Now  I  commend  this  firft  da- 
 tie  to  your  Chriftian  confidcrations ,  defiring  the  pra«5f  ifc  of  it  in  your  lines: 
 which  praftife  that  it  may  take  place  .two  things  muft  be  performed.  Firft,la- 
 bour  to  piuckc  out  of  your  hearts  a  wicked  and  erroniousimag;ination,whcr- 
 ffcy  «uery<nan  naturally  bicdeth  himfeife  and  thinkcs  highly  of  himfeife :  and 
 ";^        '  though 
 
though  hchad  one  foote  in  the  ^auc,yei  f)e  pcrfwadcs  himfclfc  that  hcc'fhall 
 not  die  yet. There  is  no  man  alraoft  fo  olde  but  by  the  corruptioaof  his  heart 
 lie  thinks  thathelhali  hue  one ycare  longer  .  Cruell  and  vnmercifull  deatli 
 makes  league  with  no  man:  &  yet  the  Prophet  Efay  faith,  that  the  wicked  ma  Efa,2t, 
 makes  a  league  with  dcath.How  can  this  be?  there  is  no  league  made  indeed, 
 but  onely  in  the  wicked  imagination  ofman,  who  falfly  thinkes  that  death 
 will  not  come  ncarc  him,though  al  the  world  ihould  be  dcflroyed.Sec  an  ex- 
 ample in  the  parable  of  the  rich  man, that  hauingftoredvp  ^oundanceof 
 wealth  for  many  ycres,(aid  vnto  his  own  foule,  Soule^thouhnjl  vouch  goods  laU 
 vpfor  manyyeres,  lute  at  eAfe^eAt^drinkji^  take  thy  pAJltme:\^\\tx^%  his  foule  was  ^^A:  ^  '•  *7* 
 fetched  away  prefcntly.  And  feeing  this  natural!  corruption  is  in  cuerie  mans 
 heart,we  muft  daily  figlit  againft  it,and  labour  by  all  might  and  mainc  that  it 
 take  no  place  in  vs:for  fo  longas  it  fhall  preuaile,we  ihall  bee  vtterly  vnfit  to 
 make  any  preparation  to  death. Wef  ought  rather  to  endeauour  to  attaine  to 
 themindcand  meditation  ofS.  Hierome,  whotcftifiethofhimfelfeonthis 
 msinner, ffhcthfr  Iwake  orjleepe,or  nvhutfoeHer  Idoctme  thinks  Ihenre  the  found  r^^  ^^^ 
 '  fifthe trumpet y%ife ye deKdyAftk come  to iudgement. 
 
 The  fecond  thing  which  we  arc  to  pradife  that  we  may  come  to  a  fcrious 
 meditation  of  our  owne  cndes,is,to  make  praier  vnto  Qod  that  wc  might  hec 
 inabled  to  refoluc  our  fclucs  of  death  continually .  Thus  Dauid  praied.  Lord 
 make  me  to  k^orvmine  eade,  And  the  meafure  of  my  dates  Jet  me  k»ovoe  howe  long  I  Pf^l'39'4» 
 haueto  /tue.And  Mofc$,Lord  te/tch  fffe  to  nptmher  my  dates  ^that  I  may  apply  mine  ^^  . 
 i7/r4r/ f;;/tf»<M'wf.It  may  bee  (aid,  Whatjnccdc  men  pray  to  God  that  they  ^^ '^  ' 
 might  be  able  to  number  their  daics?cannot  thev  of  themfelues  reckcn  a  fewc 
 ycares  and  daics  that  arc  able  by  art  to  meafure  the  gloljc  of  the  earth ,  and  the 
 ^here$  of  heauen,and  the  quantities  of  the  ffarres,with  their  lon2;iiudcs,  lati- 
 tudes,altitudes,motions,and  diftances  from  the  earth  ?No  verely.Tor  howfb-' 
 eucr  by  a  generall  fJ3eculation  we  thinke  (bmething  of  our  endes,yet  vnles  the 
 fpirit  of  God  be  our  fchoolemaflcr  to  teach  vs  our  dutie,  we  fhall  ncuer  be  a- 
 ble  fbundly  to  refolue  our  fclues  of  the  prefence  and  fpeedines  of  death.  And 
 thereforeletvs  pray  with  Dauid  and  Mofes  that  God  would  inlighten  our 
 minds  with  knowledo-e.andfil  our  hearts  with  his  jrracc.that  we  misiht  ri^ht- 
 lyconfider  ofdeathjandeffeerac  of  it  cuerie  daie  andhoure  asifitwerc  the 
 day  and  hourc  of  death. 
 
 The  fecond  dutie  in  this  generall  preparation  is,  that  euer)'  man  muff  dai- 
 ly indeauour  to  take  away  from  his  owne  death  the  power  and  ffrcngth  thcr- 
 df  And  I  pray  you  marke  this  point.The  Philiftims  Giwe  by  experience  that 
 Sampfon  was  ofgrcat  ffrcngth,  and  therefore  they  \^zd  meanes  to  knowe  in 
 what  part  of  his  bodie  it  laie:and  when  they  found  it  to  bee  in  the  haire  of  his 
 head, they  ceafed  not  vntill  it  was  cutte  off.  In  like  manner  the  time  will  corr  c 
 when  we  muff  encounter  hand  to  hand  with  tjranous  and  cruell  death:  il.c 
 befl:  therefore  is,bcforc  hand  nowc  while  wee  hauc  time  to  fearch  where  the 
 ffrength  of  death  lies,which  bceing  onceknowne,W'c  muri:  with  fpecde  cutte 
 ofFhis  Sampfons  lockes,r.nd  bcieaue  him  of  his  powcrdifarmchim  &  make 
 him  altogither  vnible  to  preuaile  againff  vs.Now  to  finde  out  this  matter,  wc 
 ficede  not  to  vfc  the  counfcU  of  any  Delilah;  for  wee  haue  the  worde  of  G  od 
 
 Fff  I  which 
 
'  »  S  S  The  right  way 
 
 vtfHich  teachcth  vs  plainly  wkere  the  Hrength  of  death  confifts.nahiely  in  tmr 
 iinnes,3S  Paul  h\l\\tThefliz!g  ofdeathisJmne.^QW  then,  wc  knowing  certain- 
 ly that  the  power  and  force  of  eucry  mans  particular  dedth  lies  in  his  owne     ^ 
 hnnes^murt  fpencl  our  time  and  ftudic  in  -v^m^  good  meanes  that  our  finnes 
 may  be  rcmooucd  and  pardoned.  And  thcrefoievvec  rnufi:  daily  inure  ouf 
 ielucsin  the  practife  of  t^vo  duties. One  isto  humble  our  fclucs  for  all  om  (ins 
 paft,partly  confeding  them  againft  our  felaes,partly  in  prayer  crying  to  hea- 
 iicn  for  the  pardon  of  them. The  other  is  for  time  to  ceme  to  turne  vnto  ^od, 
 and  to  Carrie  a  purpofc,refolution,and  indeauour  mal  thir.gstorcformcboth 
 heart  and  life  according  to  Gods  vvordc.  Thefe  are  thevcrie  principalland 
 proper  dutics,whereby  the  ftrengih  ofdeath  is  much  rebnted^and  he  is  mad« 
 ofa  mightie  and  bloodic  enemie  ^o  farre  forth  friendly  and  tra<f^able,that  wc 
 may  with  comfort  incounter  with  him  and  prcuaile  too.  Therefore  I  com- 
 mend thefe  duties  to  your  Chriftian  Gon{iderations,  and  carcfull  praiVife>  de- 
 firin*  that  ye  would  fpcnd  your  daies  euer  hereafter  in  doing  of  them.lf  a  ma 
 were  to  deale  with  a  mightie  dragon  or  ferpent  hand  to  hand,  in  fuch  vvi/c  as 
 he  mud:  either  kill  or  bee  killed  ,  the  bed  thing  were  to  bercaue  him  of  his 
 fting  or  of  that  part  of  his  bodic  where  his  poy  fon  lies  :  nowe  death  it  felfe  is 
 a  ferpent,dragon,or  fcorpion ,  and  finnc  is  the  fling  or  poifon  whereby  hciB 
 vvoundes  and  kills  vs.  Wherefore  without  any  more  delay,fee  that  yeeptfll 
 out  his  fting:the  praclife  of  the  forefaid  duties  is  as  it  were  a  fitte  and  worthic 
 inftrunient  to  doe  the  deede.Haft  thou  bcene  a  perfon  ignorant  of  G  ods  wit, 
 a  contemner  of  his  word  and  vvorl}iip,a  blafpheraer  of  his  namc.a  breaker  of 
 his  fabbaths,difobedient  to  parents  and  rDagiflrates,a  murderer,  a  fornicator, 
 a  railer.a  flandercr,a  couetous  pcrfon,6cc.  reforme  thefe  thy  finnes  and  all  o- 
 ther  like  vnto  thera,pull  them  out  by  the  rootes  from  thy  heartland  call  ihera 
 off.So  many  finnes  as  bee  in  thee,  (b  many  Rings  of  death  bee  alfo  in  thee  tt> 
 wound  thy  foule  to  eternall  death.  Therefore  let  no  one  finncreraaine  for  | 
 which  thou  haft  not  humbled  thy  felfe  and  repented  ferioufly .  When  death  * 
 hurts  any  manpi  takes  the  weapons  whereby  he  is  hurt,  from  his  owne  hand. 
 It  cannot  doe  vs  tlie  leaft  hurt  but  by  the  force  of  our  owne  finnes.  Where- 
 fore I  fay  again  &againe,lay  this  point  to  your  heart$,&  fpcnd  your  ftrength,. 
 life,and  health,that  ye  may  before  ye  dic^aboUfli  the  ftrength  of  death.  A  raaii 
 may  put  a  ferpcnt  in  his  bofbmewhen  the  fting  is  outtand  wee  may  let  death 
 crcepe  into  our  bofoms,and  gripe  vs  with  liis  legs.and  ftab  vs  at  the  heart,  i» 
 long  as  he  brings  not  his  venime  and  poifon  wath  him.        •  /.^  (^jii  ::f*w  'pv:,.a' 
 And  becaufe  the  former  duties  arc  fo  neccffarie.as  none  cafi  bctrtb^c,'l  wil 
 vfe  fome  reafonsyet  further  to  enforce  them.  Whatfoeuer  a  man  would  dole 
 when  he  is  dying,the  fame  he  ought  to  doe  cueric  daie  while  he  is  liuingmow 
 the  raoft  notorious  and  wicked  perfon  that  euerwas,when  heei:^  dying  wilt 
 praie  and  defire  others  to  praic  for  him^and  promife  araendement  of  ljf€,pr6- 
 tefting  that  if  he  might  liue,hc  would  becom  a  praftitioner  in  al  the  good  du- 
 ties of  faith,repcntance,  and  reformation  of  life.  Oh  therefore  bee  careful!  to 
 doc  thiscucrie  daie.  Againc,thc  faying  is  truc,hee  that  would  liuc  when  hee  is 
 dead,muft  die  while  he  is  aliuc,namc]y  to  Ins  finnes.  Wouldeft  thou  then  hue 
 eternally  Jfuc  to  hcaiiea  for  th^^ai'don^andfee  that  ocvv  in  thy  lite  time  thout, 
 
 ■"    >-4-  '■        •  «li^l. 
 
^ic  to  thine  ov^Tic  finnes.Laflly  wicked  Balaam  would  fainc  die  llie  death  of 
 the  r  Jghtcous:but,alas,it  was  to  final  purporc:for  he  would  by  no  meanes  liuc 
 die  life  ot  the  righteous.  For  his  continual)  purpofe  and  meaning  was  to  fol- 
 io we  his  old  waics  in  forcericsandcouctoufnefle.Nowe  the  life  ofarit^hlc- 
 ous  man  flandes  in  the  humbhng  of  himfelfc  for  his  finnes  paft,and  in  a  care- 
 fill  reformation  of  life  to  come.WouIdeft  t!)ou  then  die  the  death  of  the  righ- 
 tcousjthcn  look  vnto  Jt.that  thy  life  be  thelifc  ofthc  ri^hteousnf  ye  will  needs 
 liuc  the  life  of  the  vnrightccms,yee  muft  looke  to  Aifi  the  death  of  the  vnri^h- 
 tcous-Remembcr  this,and  content  not  your  fclucs  to  heare  the  word,  but  bee  ^f^'^*^ '» 
 doers  of  it:for  ye  Icarne  no  more  indeetle^what  meafure  of  knowledge  focucr  '^* 
 ve  haue^then  ye  praiftife. 
 
 The  third  dutie  in  our  gcnerall  preparation,is  in  this  life  to  enter  into  the 
 fif  ft  degree  of  life  eternall.Foras  I  haue  fijid,therebec  three  degrees  of  life  c- 
 ucrlafling,and  the  firfi:  of  them  is  in  this  prefcnt  life.For  he  that  would  hue  in 
 eternall  happineffc  for  eucr,mu{l:  begin  in  this  world  to  rife  out  of  the  grauc 
 of  his  owne  finnes.in  which  by  nature  hee  lies  buricd,and  liue  in  newneflc  of 
 lifejasitisfaidintheReuclationjf/tftf"  that  willefcape  thefeconddeath^tnufi  bee  j^^ft^aJ, 
 Ktadc  partaker  of  the  firfi  re furre^w.KM  Paul  faith  to  the  Coloffians,  that  they 
 were  in  this  life  deliuered  from  the  power  of  darkcmCktandtr/in/latediftto  the  ^^/ ,  ^ 
 kiagdome  of(^hri/!.And  Chrift  faith  to  the  Church  of  the  lewes ,  the  kt»gdome 
 vfheaMe»U  AmongHjou.  Nowc  this  firfl  degree  oflifeis,  when  a  man  can 
 fay  with  Paul,////<<'wf,^«/C/-?r//?/r«^//»wf;thatis,Ifindc  partly  by  thetcfti- 
 monieofmyfanftifiedconfcicnccjand partly  by  experience, that  Chrillmy 
 redeemer  by  his  fpirit  guideth  and  gouerncth  my  thouglus,will,affe£lions,5c 
 all  the  powers  of  body  and  {oule,accordingto  theblcffed  direftion  of  his  ho- 
 ly will.Now  that  we  might  be  able  to  (ay  ihis,we  muft  haue  three  gifts  &  gra- 
 ces of  Godjwherein  efpecially  this  firft  degree  oflife  confifls.Thc  f  rft:  is,/^- 
 »;«i/i^^j<o)rWir<r,vvherebv  wedoetruelyrefblueourfelues  that  God  the  father 
 of  Chrifl  is  our  father,Chrifl  his  ionnc  our  rcdeemcr,and  the  holy  gholl  our 
 comforter. That  this  knowledge  is  one  part  of  hfe  eternall, it  appearcs  by  the 
 iavin^  ofChrirt  in  \o\\Vi  fThis  is  lifeeternd!^\}c\7i\  is,the  beginning  and  entrance  j^lj^  y  «^ 
 into  life  etcr  na!l,^<?  ki.iow  thee  the  onelj  Goiandivhome  than  haj}  (ent  lefiis  (^hrifl. 
 The  fccond  gracc,is  peace  of  confcience  which  palTeth  al  vnderllanding:and  y>^^y^  ^^ 
 therefore  Paul  failh,that  the  kingdome  of  henuen  is  riffhteoufnef,  fence  of  con-  ^^^ 
 fcie:ice,aftdfoyin  theholj  GhoJI.Thc  horror  of  a  guiltie  confcience  is  the  begin- 
 ning of  death  &deftmiflion:  therefore  peace  of  confcience  deriucd  from  the 
 death  ofChriff  ,is  life  and  happinede.  The  third  is  the  regiment  of  the  fpirit, 
 whereby  the  heart  and  life  of  man  is  ordered  according  to  the  word  of  God. 
 For  Paul  fiith  ,that  thev  that  are  the  childre  of  god  are  led  by  the  fpirit  ofChrtf}.  ^^^^  s,  /^ 
 Nowc  feeing  this  is  fb.that  if  wee  would  hue  eternally,wee  muff  begin  to  liue 
 that  bleffed  and  eternal!  life  before  we  die,herc  we  mufl  be  careful!  to  reform 
 tA'o  common  errors.Thc  firif  is,that  a  man  enters  into  eternall  life  when  hee 
 dies  and  not  before;which  is  a  flat  vntruth.Our  Sauiour  Chrifl  faid  to  Zache- 
 xx%,This  day  ii  faluatioji  come  to  thy  hoit^e.^wixn^  vsto  vnderfland  ,that  a  man 
 then  begins  tobe  faucd,when  G od  doeth  effcftually  call  him  by  the  miniflery 
 of  his  Gofpcll.  Whofoeucr  then  will  bee  faucd  when  hee  is  dying  and  dead, 
 
 Fff2  muft 
 
■790  ^&  right  way 
 
 mufl:  begin  to  be  (aued  while  he  is  nowc  liuing.HisfaluatlojMiiuft  beo-Jnne  in 
 this  lifc,that  would  come  to  faluaition  after  this  \\U:Verely,vsrely^  faith^Chrift, 
 k  f,24^  he  that  beareth  ntj  word.aid  heleeneth  in  him  that  fem  meJhAth  eternall  hfe^  nam- 
 ly  in  this  prcfcnt  Iifc.Thc  fccont!  error  is,that  howfoeuer  a  man  liuc ,  if  when 
 he  is  dyin»  he  can  hft  vp  his  cies,an({  fay,  Lordhane  wercie  vponme^hec  is  cer- 
 tainly ^ued.Bchold  a  verie  dangerous  and  foohlh  eonccit^  that  decciuesma- 
 nyaman-Itisalloneasifan  arrant  theifc  /hould  thus  reafon  withhimfclfe, 
 and  fayil  will  fpcnd  my  daics  in  robbing  and  ftealing,!  fcare  neither  arraio-n- 
 inent,norcxequution.For  at  the  verie  time  when  I  am  to  bee  turned  off^he 
 ladder,if  I  Aot  but  call  vpon  the  iudgc  I  knowe  I  fhall  haue  my  pardon.Be- 
 hold  a  raoft  dangerous  and  defjjerate  courfe:&  the  verie  fame  is  the  pra£li(c 
 of  carelefle  men  in  the  matter  of  their  (aluation.For  a  man  may  die  with  Z,^';'^ 
 haue  mercie  in  his  ??touth,and  perifh  eternally;exccpt  in  this  world  he  enter  in- 
 to the  firlt  degree  of  eternall  hfc.For  not  euerte  one  thatfc.yeth  LordyLordyfbatl 
 enter  into  heauen:l?Ht  he  that  doth  the  will  of  the  father  rtrhich  is  in  heauen. 
 
 The  fourth  dutie,is  to  excrcifc  and  inure  our  felues  in  dying  by  little  &  lit- 
 tle fo  long  as  we  liue  here  vpon  earth,before  wc  come  \.o  die  indeede.  And  as 
 men  that  are  appointed  to  runne  a  race,  exercifc  themfelues  in  runnin<y  that 
 they  may  gtt  the  vi£lorie:fo  (hould  we  begin  to  die  now  while  we  arc  Imino-j 
 that  we  might  die  well  in  the  cnd.Butfomc  may  ray,how  fliould  this  be  donl^ 
 Paul  giues  vs  direction  in  his  owne  example' when  he  faith,  by  the  reioycinf 
 which  I  haue  in  Chrifl  I  die  daily  And  be  died  daily  not  onely  becaufc  hcc  was 
 often  in  danger  of  death  by  reason  of  his  calling:but  alfo  becaufc  in  al  his  dan- 
 gcrs  and  troubles,he  inured  himfelfe  to  die.  For  when  men  do  make  tlic  rio-ht 
 vfeoftheirafliaionsjwhethet  they  bee  in  bodicor  mindc,orboth,andloc 
 with  all  their  might  endeauour  to  beare  them  patientlyihumbling  themfelues 
 as  vnder  the  correction  of  God,  then  they  begin  to  die  well.  An^to  doc  this 
 indeedeis  to  take  an  excclleHf  courfe.He  that  would  mortifie  his  greateft  fins» 
 muft  begin  to  doc  it  with  fmalKinnes'Avhichjwhen  they  arc  once  reformed, 
 a  man  fhall  be  able  more  eafily  to  ouercome  his  mafter-finnes.So  hkcwifc  he 
 that  would  be  able  to  beare  the  crolTe  of  all  crofTes.namely  death  it  felfe,muft 
 firfl  of  all  learne  to  beare  fmall  crolTes,  as  fickncfTcs  in  bodie,  and  troubles  in 
 mindcwith  lodes  of  goods  and  offriendcs,  and  of  good  name:  which  I  may 
 fitly  tearme  little  deaths,and  the  beginnings  of  death  it  felfeiand^  we  muft  firft 
 of  all  acquaint  our  felues  with  thefe  little  deaths,bcforc  wccan  wcl  be  able  to- 
 beare  the  great  death  of  al.  Againe,the  afflidions  and  calamities  of  this  life  ar« 
 as  it  were  the  harbingers  and  puruicrs  of  death  :and  we  are  firft  to  learne  how 
 to  entertainc  thefe  melTengerSjthat  when  death  the  lord  himfelfe  fhall  come,, 
 we  mny  in  better  manner  entertaine  him  .  This  point  Bilmy  the  martyr  well 
 confidercdjwho  oftentimes  before  hee  was  burned,  put  his  fin o^er  into  lh( 
 flame  of  the  cantlle,not  oiiely  to  make  triall  of  his  abilitie  in  ftifFcrin<^,but  alfc 
 toarmennd  ffrengthen  himfelfagainff  greater  torments  in  death.Thus  ye  fet 
 the  fourth  dutie,which  ye  muflin  any  v\^felearne  and  remcmber,becaufe  wee 
 cannot  be  able  to  beare  the  pangs  of  death  well^vnlcs  we  bee  firfl  well  fchoo-' 
 lednndnurtered  by  fundrie  trials  in  this  life. 
 
 The  fifth  and  hi\  dutie isfet  down  by  S2^QmQVi.Allthat  th'me handj^allf^d 
 
of  dying  l»etl,  j^  t 
 
 to  d(feJoe  it  with  nil  thy  power.  And  marke  the  rc^Xon.T or  there  is  tteitherwcrk^,  Scd.9.  it, 
 nor  imentioH,  nor  knoveledge,  rorvoifAome  in  thegraue  whither  thoHgoeJl.  To  the 
 fame  purpofe  Paul  {i\\}^fDoe  goodto  iillmenr^ileye  haue  time.  Therefore  if  a-  GaL6.  lOo 
 siy  man  be  able  to  doe  any  good  fcruice  either  to  Gods  church,or  to  the  com- 
 mon wealth ,  or  to  any  priuate  man,  let  him  doe  it  with  all  fpecdeand  with  all 
 might ,  lead  death  it  fclte  preuent  him .  He  that  hath  care  thus  to  fpende  his 
 <iaies,  (hall  with  much  comfort  and  peace  of  confcicnce  cndc  his  life. 
 
 Thus  muchof  gcnerall  preparation.  Now  followeth  the  particular,  which 
 is  in  the  time  of  ficknes.  And  here  firft  of  all  I  will  iliew  w  hat  is  the  dodrmc 
 «f  the  Papifl;s,and  then  afterward  the  truth.By  the  popifli  order  and  prad^ifc, 
 when  a  man  is  about  to  die ,  he  is  inioyned  three  things.  Firfl  to  make  facra- 
 nientall  confeflion,  fpecially  if  it  be  in  any  mortall  finnc ;  fecondly  to  recciue 
 the  Eucharifl:  *,  thirdly  to  require  his  annoyling,  that  is,  lhefacramcnt(as  dicy 
 call  u)ofcxtreamc  vnftion. 
 
 Sacramentall  confefTion,  theytearmea  rehearfdl  or  enumeration  of  all 
 mans  finnes  to  a  pricrt,that  he  may  receiueabfolution.  But  ngainft  this  kindc 
 «)fconfenion,fundric  rcafons  may  bealleadged.  Firfl  ofall,it  hath  no  warrant 
 either  by  commandement  or  example  in  the  whole  word  of  God.  Thcyfay 
 ycs*,and  they  indeauour  to  prooue  it  thus:  He  which  lies  in  any  mortall  finne, 
 is  by  Gods  law  bound  to  doe  penance  and  to  feeke  reconciliation  with  God: 
 now  the  necelTarie  mcanes  after  baptifme  to obtainc  rcconciliation,is  the  con- 
 fcflion  of  all  our  finnes  to  a  priefl.Becaufe  Chrift  hath  appointed  priefts  to  be 
 iudges  vpon  earth ,  with  fuch  meafurc  ofauthoritie,  that  no  man  falling  after 
 baptifme  can  without  their  fentence  and  determination  be  reconciled ;  and 
 they  can  not  rightly  iudge,  vnleHe  they  know  all  a  mans  finnes :  therefore  all 
 that  fall  after  baptifme  arc  bound  by  Gods  word  to  open  all  their  finnes  to  2 
 priefl:.  Anf.  It  is  falfe  which  they  fay  that  priefts  are  iudges ,  hauing  power  to 
 examine  and  take  knowledge  ofmens  finnes ,  and  iurifdiilion  whereby  they 
 can  properly  abfolue  &  pardon  or  retaine  them.  For  Gods  word  hath  giucn 
 no  more  to  \ndiV\^\il2irKimflerieofreconciIiation,vsihtrQhy  in  the  name  of  God, 
 and  according  to  his  word,he  doth  preach,declare,and  pronounce,  that  God 
 doth  pardon  or  not  pardon  his  finnes.  Againe,  pardon  may  truly  be  pro- 
 nounced ,  and  right  iudgcmtnt  of  the  elbte  of  any  man ,  without  a  particu- 
 lar rehearfal!  of  his  finnes.  For  he  which  foundly  and  truly  repents  of  one 
 or  fome  few  finnes,  repents  of  all.  Secondly,  this  confefiion  is  ouerturned  by 
 the  praftjfe  of  the  Prophets  &  Apoftles ,  who  not  onely  abfolued  particular 
 pcrfonSjbut  alfo  whol  churches  without  exaftion  of  auricular  cofeffion.Whe 
 Nathan  the  Prophet  had  rebuked  Dauidfor  his  two  great  &  horrible  crimes, 
 Dauid  touched  with  remorfe  faid,  /  hufte Jinned,^uA  Nathan  prefently  without  ^-^"^ff*-^^" 
 further  examination  declared  vnto  him  in  the  name  of  God,thathis  fins  were  '^* 
 forgiuen  him.  Thirdly  ,  it  can  not  be  prooued  by  any  good  and  fufficient 
 proofcs,  thatthis  confcffion  was  vfed  in  the  Church  of  God  till  after  fiue  or 
 fixe  hundred  yeares  were  expired.  For  the  confcffion  which  was  then  in  vie, 
 was  either  publicke  before  the  Church ,  or  the  opening  of  a  publicke  fault  to 
 fome  pnuate  pcrfon  in  fecret.  Therefore  to  vrge  ficke  men  vnto  it  lying  at 
 the  point  ofdeadi,is  to  lay  more  burdens  on  them,then  euerGod  appointed. 
 
 Fff  3  And   . 
 
7P-  ?   v.  Theri^htwaj 
 
 And  vvKercas  they  make  it  a  ncccflai y  ihingto  rccciuc  the  Eucharift  in  th« 
 
 time  of  ficknes  toward  cleath,ancl  that  priuately  of  the  ficke  partic  alone,  they 
 
 haue  no  warrant  for  their  pra^^jfe  and  opinion .  For  in  the  want  of  the  fa  era-* 
 
 ment  there  is  no  danger,hut  in  the  contempt:  and  the  veric  contempt  it  fclfe 
 
 is  a  finne  which  may  be  pardonedjifwe  repent.  And  there  is  no  reafon  why 
 
 wee  flwuld  thinke  thai  iicke  men  (Kould  bee  depriued  of  the  comfort  of  the 
 
 Lords  fuppcr,if  they  recciue  it  not  in  death*,becaufc  the  fruitc  and  efficacy  of 
 
 the  Sacrament  once  rccciucd,is  not  to  bee  rcftrained  to  the  time  of  receiuing, 
 
 butii  extcndsit  fcitc  tothe  whole  time  of  mans  hfc  afterward.  Againe  the  fup- 
 
 per  of  the  Lord  is  no  priuate  aftion,but  meerely  Ecclefiafticali;and  therefore 
 
 to  be  celebrated  in  the  meeting  and  afferably  of  Gods  people  ;  as  our  Sa-« 
 
 Ltil^22,  ip  .  uiour  Chrill:  prefcribeth/vvhenhc  (diiih  fDoeye  tim:  and  Paul  in  faying,  fi^he» 
 
 i^Cor.i  i. 20  js corns  togtther^MX  it  is  allcadged  that  the  Ifraclitcs  did  cate  the  Pafchal  lambc 
 
 in  their  houfes  when  they  wcrein  Egypt.^iwyn'.The  Ifraclstes  had  then  no  li- 
 
 bertie  to  makeany  publike  meetinglbr  that  end:&  god  commanded  that  the 
 
 Pafchal  lambe  Qiould  be  eaten  in  all  the  houfes  of  the  Ifaraebtes  at  one  &  the 
 
 fame  inftant^and  that  ineffeft  was  as  much  as  if  it  had  bcene  publike.  AgainCj^ 
 
 they  alleadge  a  Canon  of  the  Council  of  Nice;which  d^creeth  that  men  bee- 
 
 ^     J    .    in2;'abouttodie,murtreceiuetheEucharilf,  5c  not  be «  depriued  of  the  pro- 
 
 *  jraadan    ^j- j^^jj  of  food  iieceiTaric  for  their  iourney.  Anf.Thz  Council  made  no  decree 
 
 viotKo,        touching  the  adminiftration  of  the  Sacrament  to  all  them  that  die,but  to  (ucH 
 
 onely  as  fall  away  from  the  faith  in  perfecution,  or  fell  into  any  other  notorii 
 
 cus  crime,and  were  thereupon  excommunicatc.and  fo  remained  till  death:& 
 
 cither  then  or  fomewhat  before  tertified  their  repentance  for  their  offences. 
 
 And  the  Canon  was  made  for  this  ende»  that  fuch  pci  fons  might  bee  afTureH 
 
 that  they  were  againe  receiued  into  the  Church ,  and  by  this  meanes  depart 
 
 with  more  comfort  .Thirdly ,  it  is  obiefted,  thatin  the  piimitiue  Church, 
 
 SfifJJx.s^  P^^*  of  the  Eucharift  was  carried  by  a  ladde  io  Serapion  an  aged  man,  lying 
 
 licke  in  his  hcddc.AtjJvv.  It  was  indeede  the  cuf^ome  of  the  auncicnt  Church 
 
 from  the  very  beginning,that  the  clemets  of  bread  &:  wine  fhouJd  be  fent  by 
 
 fome  of  the  Deacons  to  the  ficke,which  were  abfent  from  the  afTcmbly.  And 
 
 vetneuerthelefTe  here  is  no  footing  for  priuate  communions.For  the  Eucha-t 
 
 rift  was  only  then  fent  when  the  reft  of  the  Church  did  openly  communicatej 
 
 and  fuch  as  were  then  abfent  onely  by  reafon  offickeneSjanddefired  to  bee 
 
 ^  r^     -a     partakers  of  that  bleffed  com  nunion,vvcre  to  be  reputed  as  prefent.  Laftly  it 
 
 'O^ji.epi  •    J5  obie(fted,that  it  was  the  manner  of  men  and  women  in  former  rimes  to  car- 
 
 ^  ^  '^ )       rie  part  of  the  Sacramet  home  to  their  houfes,  and  to  referue  it  till  the  time  of 
 
 /Vr/»  ...2.    j,£j-g(T]jjg  ^  35  ^]-,e  tjj75e  officknes  &  fuch  like.ex^^/lThe  referuatio  of  the  facra- 
 
 iu^vxorum.  ^^^^^ ^^^^^  ^^^^ ^ (uperftilious pra£tife,though it beancient.For out ofthe ad^ 
 
 l-liercn.in      „,j,y,f[i.ation,ilTat  is,bcfor€  it  begin^arxl  after  it  is  e:idcd,the  ficramentceafctb 
 
 r^'    r^r^    to  be  aficrament,and  the  e?emen?s  to  be  elements.  As  for  the  pra£life  of  them 
 
 iib.tn  lot;.     ^^^  ^^^^  ^^  cramme  the  Eucharifl  into  the  mouth  of  them  that  were  deceafcd> 
 
 ''^^""'^^      •jtisnotonlvfjpernitioiisbutairovcrieabfurd. 
 isaruO^  As  for  the  Annoiling  ofthe  i1ckc,ihat  is  the  annointing  ofthe  bodic,  /pe* 
 
 ciallv  the  organcs  or  inftruments  ofthe  fenfes,that  the  pailie  may  obtaine  thl? 
 acmidlon  of  Iiis  fmnes^and  comfort  againH  all  temptations  ofthe  deuill  in  ths 
 
 Jioure 
 
lidureof  (^eatli,and  ftrengtii  more  ea(ily  to  bearc  the  pangs  of  fick-cncffc  and 
 ihe  pangs  ot'clcath,aiicl  be  againe  rcftored  to  his  corporall  hcalth,if  it  bee  ex- 
 pedient for  the  laluation  of  his  foulcjit  is  but  a  dotage  of  mans  braine,&  hath 
 not  fo  much  as  a  Hievve  of  reafon  to  iudifie  it.The  hflh  of  lames  is  conimon- 
 Jy  alleadgcd  to  this  purpofe,but  theannointing  there  mentioned  is  not  of  the 
 fame  kindc  with  this  greafie  facrament  of  the  Papifts.  For  that  annointino' 
 ofthebodie  was  acciemonievfcdby  the  ApolHes  and  others ,  when  they 
 put  in  praftife  this  miraculous  gift  of  heahng,which  gift  is  nowc  ceafed.Sc-/^;^.j.,/^, 
 condly ,  that  annointing  had  a  promife  that  the  partie  fliould  recouer  his 
 Iiealthrbut  thispopilliannointing  hath  nofuch  promife,becaufefor  themoft 
 part  the  pcrfons  thus  annointcd  die  afterward  without  recoueriejwheras  thofe 
 which  were  annointed  in  the  primitiue  Church  alwaies  recouered.  Thirdly, 
 <he  auncient  annointing  ferucd  onely  for  the  procuring  ofhealth,  but  this 
 tendes  further  to  the  procming  of remiffion  of (inncs,and  ftrcngth  in  temp- 
 |ation. 
 
 V,  Thus  hauing  feenethe  do£lrinc  of  the  Papifl:s;I  come  nowetofpeake 
 of  the  true  and  right  manner  ofmaking  particular  preparation  before  death, 
 vvhich  containes  three  forts  of  duties:  one  concerning  God,  the  other  c«n- 
 cerningamans  owne  felfc,  the  third  concerning  our  neighbour.  Thefirft 
 concerning  God,is  to  feeke  to  be  reconciled  vnto  him  in  Chrifl:,though  wee 
 haue  beene  long  aflurcd  of  his  fauour.  All  other  duties  muft  come  after  in  the 
 (ccond  place,and  they  are  of  litde  or  no  cffeft  without  this.Nowe  this  recon- 
 ciliation muft  bee  fought  for  and  is  obtained  by  a  renewing  of  our  former 
 faith  and  repentancerand  they  muft  be  renewed  on  this  manncr.So  (bone  as  a 
 jnan  fliall  feele  any  manner  of  (ickenefle  to  feazevpon  his boc!ie,hee  muft 
 confider  with  himfelfe  whence  it  arifeth:  and  after  ferious  confideration,  hec 
 fhal  find  that  it  comes  not  by  chance  or  fbrtune,but  by  the  fpecial  prouidencc 
 ofGod.ThisdonCjhemnft  goeyetflirther  and  conhder  for  what  caufe  the 
 Lord  fliould  afflitl  his  bodie  wilii  any  fickencfTc  or  difeafc. And  he  Oial  find 
 by  Gods  word,that  fickneflc  comes  ordinarily  and  vfiially  o^^wmc.fVherefore  Lam.s.$6. 
 is  the  Umw^  mafjforrovrfuUfmanfujferethfor  hiifinneM  is  true  indeedcthere  bee 
 other  caufcs  of  the  wantcs  of  the  bodie,  and  of  fickcncrTc,  beiide  finne ;  and 
 though  they  be  not  knowne  to  vsryct  tlicy  are  knownc  to  the  Lord. Hereup- 
 on Chrill  when  he fawe a  certaine blind  man^and  was  demaundcd  what  was 
 
 hat  that  the-tvorksfGod/houldhejJjewedon  him.Yti  wee  for  our  parts,  who  arc 
 
 logoenotbythefecret,  but  by  the  rcucalcd  will  ofGod,mufl  make  this  vfc 
 
 of  our  fickenes,that  it  is  fent  vnto  vs  for  our  finnes.  When  Clirift  healed  the 
 
 man  ficke  of  (he  palfie,he  faieth,Z;ir^'  ofijoodcotrtfort,  thyfntjcs  are  fcrgmen  thee: 
 
 and  w  hen  he  had  healed  the  man  by  the  poolc  of^<f/>!.T,'^^?,that  had  bin  fickc-^^''-^-''' 
 
 ^\\xi\z  <i\S^^i^'^^\'^'?>^'\t\i^Al\\^l^flyine  nomore  leajl  avi'orfi  thi^^^^^^ 
 
 giuing  them  both  to  vnderftand  that  their  fickenerfe  came  by  reafon  of  their 
 
 finnes.  And  thus  Oiould  eucry  fickcmanreroluehim.felfe.  No\ve  when  wee 
 
 haue  proceeded  thus  farre,  and  haue  as  it  w  ere  laid  our  finger  vpon  th.c  ri«>ht 
 
 and  proper  caufc  of  our  fickncs,thiec  tilings  concerning  our  finrcs  mufl  Lee 
 
 ^perfermed  of  vsinfickencflc-  Firft  wc  muft  n.^kc  a  new  examination  of  our 
 
 c^r^Q.;  Fff  4  hearts 
 
Vl^r.2. 
 
 7^4  Tke  right  wajf  ' 
 
 heartes  and  rtue$,an(i  foy  as  tbc  Ifraelitcs  faid  in  afflj£Vion,Z<ri  tJsfeArch  dfuitj^ 
 9ttrwaies,and  turne  againc  to  the  Z,or^. Secondly  we  mufi:  make  a  newc  confeU 
 fionto  G  odofour  new  and  particular  finnes,  as  God  fends  new  corrections 
 and  chaftifemcnts .  When  Dauid  had  the  hand  of  God  verieheauie  vpon 
 him  for  his  finnes,fo  as  hisverie  bones  and  moifture  confumed  wiUiin  him,^ 
 he  made  confcflion  of  them  vnto  God,and  thereupon  obtained  his  pardon, 
 and  was  healed.Thc  third  thing  is  to  make  ncwe  praier  and  more  carneft  the 
 cuer  before,  with  fighes  and  grones  of  the  fpirit ,  and  that  for  pardon  of  the  i 
 fame  fins,nnd  for  reconcihation  with  God  in  Chrift .  In  the  cxcrcife  of  thefe 
 riiree  duties  ftandes  the  renouation  of  our  faith  and  rcpent.ince  whereby  they 
 arc  incrcared,quickened,and  reuiued.  And  the  more  fickenefTe  prcuailes  and 
 takes  place  in  the  bodicjthc  more  fhould  we  bee  careful!  to  put  them  in  vret 
 tliat  fpirituall  hte  might  increafeas  temporall  life  is  decaied.  When  King  Ezc- 
 chias  lay  (icke,as  he  thought  vpon  his  death-bed ,  hee  wept  as  for  fome  other 
 caufes  foalfo  for  his  finnes,and  wiihall  he  praied  God  to  caft  them  behind  his 
 backe.Dauid  made  ccrtaine  Pfalmes  when  he  wasficke,  or  at  the  leaft  vpon 
 the  occafion  of  his  fickencs,as  namely  the  6.thc  ?  2.thc  3  8. the  ^  9,6cc.&  they 
 all  are  pfalmes  of  repcntanceiin  which  we  may  fee  howe  in  diffrefTe  of  bodic 
 and  minde  he  renewed  his  faith  and  repentance,heartely  bewailing  his  finnes, 
 and  intreatingthe  Lord  for  the  pardon  of  them.Manaffes,  one  that  fell  from 
 God,and  gaue  himfelfe  to  many  horrible  finnes,when  hee  was  taken  captiuc 
 and  imorifoned  in  '^sA^yXoUyhe  praied  to  the  Lord  his  God,  atid  humbled  hinifelfr 
 or  eat  If  before  the  ^  od  of  his  fathers  yUnd  praied  vnto  him:  and  (jodwoi  intreatedof 
 him^knd  heard  his  praier  ^and  brought  him  againe  into  lemfalem  into  hisJ^ngdome^ 
 and  then  Manaffes  k^swe  that  the  Lord  was  God.  Nowe  looke  what  Manafles 
 did  in  this  tribu!ation,the  fame  thing  mufl  wee  doe  in  the  time  of  our  bodily 
 fickenefTe. 
 
 Here  I  hauc  occafion  to  mention  a  notorious  fiult  that  is  very  common  m 
 this  age,euen  among  fuch  as  haue  long  liucd  in  the  bofome  of  the  Church:& 
 that  is  this.  Men  no  we  a  daies  are  fo  farre  from  renuing  their  faith  and  repen» 
 tance,that  when  thev  lie  ficke  and  are  drawing  toward  death  ,  they  mufl  bee 
 Catechifedin  the  dod^rine  of  faith  and  repcntance,as  ifthey'  had  beene  but  of 
 late  receiuedinto  the  Church.  Whofoeuer  will ,  but  as  occafion  is  offered  vi- 
 fittheficke,fhallfiiidethistobee  true  which  Ifay.  Whata  (lismeis  this,that 
 when  a  man  hath  fpent  his  life  and  daies  in  the  Churchforthefpace  of  tweu" 
 tie  or  thirtie,or  fourtic  yearcs,he  Ihould  at  the  verie  ende  of  all  and  not  be- 
 fore,begin  to  inquire,what  faith,and  what  repentance  is ,  and  howe  his  foule 
 mi<^htbecfaued.This  one  finnc  argues  the  great  fecuritie  ofthisage,andthe 
 great  contempt  of  God  and  his  worde.  Well,let  all  men  hereafter  in  time  to 
 come,be  warned  to  take  heede  of  this  exceeding  negligence  in  matters  of  fal- 
 uation,and  tovfeall  goodmeanes  beforehand,that  they  may  be  able  in  fick* 
 ncffe  and  in  the  time  of  death  to  putin  pra^ife  the  fpirituall  cxercifesofinuo- 
 cation  and  repentance. 
 
 Nowe  if  fo  be  it  fall  out  that  the  ficke  partie  cannot  of  himfelfe  renewc  Bis- 
 owneflVtth  and  iepent:-nce,he  muff  feeke  the  helpe  of  others.  When  the  man 
 that  was  ficke  of  die  dead  palfie  could  not  gpe  to  ChrJii  hifl-jfelfci  hee  got  o^ 
 
tncr§l6bi^rc!iim  in  fiis  l)e{|;and  when  they  could  not  come  ncrc for thcmul- 
 titudetheyvncouered  theroofe  of  the  houfc  and  let  thebeddownc  before 
 Chrift:euen  fo,\vhen  ficke  men  can  not  alone  by  themfclues  do  the  good  du- 
 ties to  which  they  arc  bound ,  they  muft  borrowc  helpe  from  their  fellowc 
 members*,  who  are  partly  by  their  counfel  to  put  to  their  helping  hand,  and 
 partly  by  their  praicrs  to  prefent  them  vnto  God,and  to  bring  them  into  the 
 prefenccofGod. 
 
 ^.  And  touching  helpe  in  this  cafe,  fundrie  duties  are  to  bee  performed.Saint 
 lames  fets  down  foure,two  wherofconcerne  the  ficke  patient,  and  other  two 
 fuch  as  be  helpers.The  firfl:  dutie  of  the  ficke  man  is  to  fend  for  helpe:  where 
 two  circumftanccs  mull:  be  confidered ;  who  muft  be  fent  for,and  when.For 
 the  firrt  Saint  lames  faith, /r  any  ficke  amongyouUet  himaillfor  the  elders  of  the  Iaw.j,  /^ 
 ^W^A.  Whereby  are  meant  not  onely  Apoftles  and  all  minifters  of  the  gof- 
 pell,but  others  alfo(as  I  take  it)  which  were  men  ancient  for  yeares  indued 
 with  the  fpirit  of  vnderftanding  and  praier,  and  had  withall ,  the  gift  of  wor- 
 king miracles  and  of  healing  the  ficke.  For  in  the  primitiue  Church  this  ^ift  TertulJe 
 was  for  a  time  fo  plentifully  befto  wed  on  them  that  beleeued  'mQ\\x\{{p\2X  coroMamilit^ 
 fouldiers  caft  out  deuills ,  and  parents  wrought  miracles  on  their  children.  c,ii,cfrde 
 Hence  we  may  learne,that  howefoeuer  it  be  the  dutie  of  the  minifters  of  the  IdoU.  i  /» 
 wordphncipally  to  vifit  and  comfort  thefickc,yctisitnot  their  dutie  alone,, 
 for  it  belongs  to  them  alfb  which  hnue  knowledge  of  Gods  worde,&  the  gift 
 of  praier.  Exhort  one  aftother(Ci]th  the  holy  Gho^)rphi/e  it  is  called  to  date.  And  fj^^  ^  ,  ., 
 g^^aimQ^^^dmomfh  tber>j  that  are  dtfordered,And  comfort  thofe  that  are  weake.  i  'TLr    J,. 
 And  indeede  in  equitie  it  fhould  be  the  duty  of  euerie  Chriftian  man  to  com-  j 
 fort  his  brother  in  fickenefte.  Here  wee  muft  needes  take  knowledge  of  the 
 common  fault  of  men  and  women  when  they  come  to  vifit  their  neigiibours 
 and  friends  they  can  not  (peake  a  work  of  inftruction  and  comfort,but  fpend 
 the  time  in  filcncc,gazing,  and  looking  on :  or  in  vttering  wordes  to  little  or 
 no  purpofe,raying  to  the  ficke  partie ,  that  the)"»  are  verie  forrie  to  fee  him  ir» 
 that  ca{e,that  they  would  haue  him  to  be  of  good  comfort,but  wherein  &  by 
 what  meanes  they  cannot  telhthat  they  doubt  not  but  that  he  fiiall  recoucr  his 
 health  andliuewithihemftill,andbemerrieas  in  former time:that they  will 
 pray  for  him;whereas  all  their  praiers  arc  nothing  els  but  the  Apoftles  ereed, 
 or  the  ten  commandements,and  the  Lords  praier  vttered  without  vnderftan- 
 dins;.  And  this  is  the  common  comfort  that  ficke  men  get  at  the  hands  of  their 
 neighbours  when  they  come  vnto  therarand  all  this  comes  either  bccaufe  me 
 Jjueinignorance^ofGodswordjOrbccaufethey  filfly  thinke  that  the  whole 
 burthen  of  this  dutie  lies  vpon  the  ftioulders  oftheminiftcr. 
 
 The  fecond  circumftance  is,when  the  ficke  partie  muft  fend  for  the  elders 
 to  iu{bu(fl  him  and  pray  for  him.  And  that  is  in  the  verie  firft  place  of  all  be- 
 fore any  other  hclpebefoughtfor. Where  the  Diuineendcs,  there  thephifi- 
 tion  muft  begin: and  itisavericprepofterouscouife  thatthe  Diuine  iliould 
 there  bc2;in  where  the  phyfitian  makes  an  cndc.  For  till  helpe  be  had  for  the 
 foulc,and  finne  which  istherooteoffickneftcbe  cured,  phyfickc  for  the  bo» 
 die  is  nothing.Thcrefore  it  is  a  thing  mucli  to  be  diflikedjlhat  in  all  places  al- 
 i33oft,the  r  hy  fitian  is  firft  fait  for,and  comes  in  the  beginning  of  the  ficknes-,. 
 
tf^S  The  right  way 
 
 and  the  Minifter  comes  when  a  m.in  is  halfc  dead ,  and  is  then  ftnt  for  often* 
 tentimcs,  when  the  fickc  panic  lies  drawing  on  and  gafping  for  breath,  a| 
 though  Miniftcrs  of  the  Gofjjcl  in  thefe  daics  were  able  to  worke  miracles. 
 The  {econd  dutie  of  the  fick  party  is  to  confeffe  his  finnes.as  S.Iames  faith, 
 tttm.S*f^'  Confejfeyourjinnes  one  to  ^»other,a)id  pray  o  fie  for  an:>ther.\i  wiJl  be  faJd,that  thii 
 is  to  bring  in  againc  PopiH-j  {hnft./^^/.Confeflion  of  our  fiiines,and  that  vnto, 
 men  was  ncuer  denied  of  any :  the  queftion  onely  is  of  tlic  manner  and  ordcfi 
 of  making  confeflion .  And'  for  thi  s  raufe  we  mull  put  a  great  difference  be-» 
 twccne  Popilh  fhrift,  and  the  confcffion  of  which  S.  lames  Ipeaketh.  For  he 
 requires  onely  aconfeflion  of  that  or  thofe  finnes  which  lie  vpon  a  mans  con*. 
 (cicncc  when  he  is  fickc :  but  the  Popilh  doiflrine  requireth  a  particular  enu- 
 nieralion  of  all  mans  finnes.  Againe ,  S.  lames  enioyncs  confeflion  onely  as  a 
 thing  neceflaric ,  mcetc,  and  conuenient,  but  the  Pnpiib  as  a  thing  neceflaric 
 to  the  remiffion  of  finnes.  Thirdly,  S.  lames  permitsthat  confeffion  be  madc^ 
 to  any  man  ,  and  by  one  man  to  an  other  mutually ;  whereas  Popish  /lirift  is 
 made  onely  to  the  prieft.  The  fccond  dutie  then  is,  that  the  fickc  partie  trou- 
 bled in  mind  with  the  memoric  and  confideration  of  any  of  his  finnes  paft,or 
 anymanner  of  way  tempted  by  the  deuill ,  fhall  freely  of  his  owne  accord  o- 
 pen  his  cafe  to  fuch  as  are  both  able  and  willing  to  helpe  him ,  that  he  may  re* 
 ceiue  comfort  and  die  in  peace  of  confcience. 
 
 Thus  much  of  the  ficke  mans  duticrnow  follow  the  duties  ofTielpers.  The 
 
 firft  is ,  to  pray  oner  him ,  tliat  is ,  in  his  prefence  to  pray  with  him  and  for  him,, 
 
 and  by  praicr  to  prefent  his  very  perfon  and  his  whole  edate  vnto  God.  The 
 
 2.Kifti,i.,     Pi'opnet  Elizeus,thc  Apoftic  Paul,  and  our  Sauiour  Chrifl  vfcd  this  manner. 
 
 ,^,  of  praying,when  they  would  miraculoufly  reftorc  temporal  life:  and  thcrforC' 
 
 AEi.2Q.  /0.  Jf  ^s  very  meete  that  the  fame  fhould  be  vfcd  alfo  of  vs  ,  that  we  might  the  bet* 
 
 l9h.  1 1,4.1,  ^^^  ftirre  vp  our  afFc^lions  in  prayer ,  and  our  compaffion  to  the  ficke  when. 
 
 *  we  are  about  to  intreat  the  Lord  for  the  remiflion  of  their  finnes,  and  for  the. 
 
 faluation  of  their  foules.       * 
 
 The  fecond  dutieof  him  that  comes  as  an  helper,  is  to  annoint  the  fickc: 
 partic  withoyle.  Now  this  annointing  wasan  outward  cercmonie  which  was! 
 v(ed  with  the  gift  of  healing ,  which  is  now  ccafed :  and  therefore  I  omit  to,! 
 fpeake  further  of  it.  ,\ 
 
 Thus  much  of  the  dutie  which  the  fick  man  owes  to  G  od:  now  follow  the' 
 duties  which  he  isto  performe  vnto  him(elfe,and  ihey  are  twofold :  one  con-, 
 cernes  his  fou!e,thc  other  his  bodie.  The  dutie  concerning  his  foule  is,  that  he 
 inull  arnie  &  furnifh  himfelfe  ai2;ainfl:  the  immoderate  feare  of  prefent  death,. 
 And  the  reafon  hereof  is  plainetoecaufe  howfoeucr  naturally  men  feare  tho- 
 rough the  courfc  of  their  liues  more  or  leffc ;  yet  in  the  time  of  ficknes  when 
 death  approcheth,  this  naturall  feare  bred  in  the  bone  will  moff  ofall  ihew  it 
 relfcjcucii  in  fuch  Ibrt,as  it  will  aflonilh  thefcnfcs  of  the  fickc  partie,  &:  (bme- 
 time  caufc  dcfperation.Thcrefbre  it  is  neceflary  that  we  vfe  mcanes  to  (Ireng- 
 then  our  fclucs  again  (l  the  feare  of  death.Thc  meanes  are  of  two  forts:  prafli- 
 fes,and  meditations. Pra£fi(es  are  two  efpccially .The  firfl  is,that  the  fick  man 
 muft  not  fo  much  regard  death  it  felfeas  the  benefits  of  God  which  arc  obtai-» 
 ned  after  death.Hc  rauflfexc  his  mind  vpon  the  confideration  of  the  pangs  & 
 
 tor- 
 
torments  of  Heath ;  but  all  his  thoughts  and  affe^ions  muft  be  fct  vpon  that 
 blefled  eftate  that  is  enioyeci  after  dcaih.Ke  that  is  to  paffe  oucrfome  great  & 
 dccpe  riucr,  mufl:  not  looke  downward  to  the  ftreame  of  ihc  vwntcr :  but  if  he 
 would  preuent f earejic  mufl  fet his  foote furc  and  caQ  his eie  to  the banke  on 
 the  further  fide:  and  fo  muft  he  that  dravvcs  ncare  deathjas  it  wcrc,looke  oucr 
 the  wanes  of  death  and  direftly  fixe  the  eye  of  his  faith  vpon  eternal]  life.Thc 
 fecond  praftife  is  to  looke  vpon  death  in  the  glafle  of  the  Gofpel ,  and  not  in 
 the  glaffe  of  the  law:that  is,wc  muft  confider  death  not  as  it  is  propounded  in 
 the  law,and  looke  vpon  that  terrible  face  which  the  law  giuclh  vnto  it ;  but  as 
 it  is  fet  forth  in  the  Gofpel.  Death  in  the  law  is  a  curfc  and  the  downfall  to  the 
 pit  ofdeftruftionrin  the  Gofpel  it  is  the  entrance  to  hcauen:  the  law  fcts  forth 
 death  as  death,the  Gofpel  fets  death  as  no  deathjbutas  a  fleepe  onelytbecaufc 
 it  fpeakcth  of  death  as  it  is  altered  and  changed  by  the  death  of  Chri'ft ;  by  the 
 vertue  whereof  death  is  properly  no  death  to  the  feruants  of  God. When  men 
 fhall  haue  care  on  this  m:inner  to  confider  of  death,  it  will  be  a  notable  means 
 toftrengthen  and  ftablilhtliem  againft  all  immoderate  feares  and  teirours 
 that  vfiially  rife  in  ficknes. 
 
 The  meditations  which  ferue  for  this  purpofe  are  innumerable,  but  I  will 
 touch  onely  thofe  which  are  the  moft  principal  <5cthe  grounds  of  the  reft.-and 
 they  are  fourcin  number.  Thefirftis  borrowed  from  thefpeciall  prouidence 
 of  God',namely  that  the  death  of  euery  ma,much  more  of  euery  child  of  god, 
 is  not  onelv  forefeene.but  alfo  foreappointed  of  God :  yea  the  death  of  euery 
 man  dcferued  and  procured  by  his  finncs,  is  laide  vpon  him  by  God,  who  in 
 tliat  refpedl  maybe  iaide  to  be  the  caufe  of  euery  mans  death .  So  faith  Anna^  i.Sam.i.  6, 
 "The  Lordkilleth  andmakcth  aiifie.Thc  Church  of  lerufalem  confcffed  that  no- 
 thing cametopaflein  the  death  of  Chrifl,but  that  which  the  foreknowledge  e-^^.-/.-?^, 
 and  etcrnall  counfell  of  God  had  appointed.  And  therefore  the  death  alfo  of 
 euery  member  of  Chrifl:  is  forefeene  and  ordained  by  the  fpeciall  decree  and 
 prouidenceofGod.Iaddefurther,thatthcvcrycircumftanccsofdeath,asthe.. 
 time  when,the  place  where,the  maner  how,the  bcginnmgs  of  ficknes,  theco- 
 tinuance.and  the  ende,cuery  fit  in  the  ficknes  aiKl  the  pangs  of  death,are  par- 
 ticularly fct  down  in  the  counlell  oiGoA.The  very  hayres  ofonr  hcidsare  mm- 
 bcre:l{^%  our  Sauiour  Chrifl  faith)  and  a fparrorv  lights  net  onthe  grour.dnrithout 
 tloe  willof  our  heaHc»!y father.  Dauid  fiith  excellently,  Ol'fy  hones  ars  ncthidde  Tfdt.rss» 
 from  thee,  thf)i:gh  /wai  made  m  afecretflaes,  andjajhioned  beneath  in  the  earth  :  tf,  1 6, 
 thine  eyes  did  fee  me  when  I  vpm  svithout  forme ,  for  tn  thy  booke  vp ere  aS  things 
 rvritteniwhich  in  continuance  jverefajhimied ,  ivhefi  there  woi  none  of  them  before,  ■ 
 And  he  praies  tc^God  top^t  his  tearefinto  his  bottle.  Now  if  this  be  true ,  that  Tfat.  s6,  i^ 
 God  hath  bottles  for  the  very  teares  of  his  feruants ,  much  more  hath  he  bot- 
 tles for  their  blood  ,  and  much  more  doth  he  refpeft  and  regard  their  paines 
 and  miferies  with  all  the  eircumftances  of  ficknes  and  death.Thf  cnrefull  me- 
 ditation of  this  one  point  is  a  notable  mcanes  to  arme  vs  againft  feare  and  di- 
 ftruft,andimpatiencc  in  the  time  of  death ;  as  fome.examp'es  in  this  cafe  will 
 eafily  manifeft  ,  /  heldwy  tongue  andfmde  nothing,  (aith  Dauid:  bat  what  was  it     ^ 
 that  cauTed  this  pstience  in  him  ?  the  caufe  follows  in  the  next  wordes:  bccatffe  VfJ.?t}^iQ. 
 thoH  Larddtdde^  it.  And  lo(eph  faith  to  his  brcthrai  i  Feare  not,  for  it  t^m  the  Gi}:^:,     . 
 
Lord  thatfcntyoH  heforeme.  Marke  here  how  lofeph  is  armed  againft  impiS*- ' 
 encc  and  griefe  and  difcontcntment  by  the  very  confideration  of  Gods  pro- 
 uidcncc:and  fo  in  the  fame  manner  fhal  we  be  confirmed  againft  all  fcares  and 
 Pfdtji6,i^  forrowcs,and  (ay  with  Dauid,  Pretiom  in  thcfgh  of  the  Lord  is  the  death  ofhii 
 Saints :  if  this  perfwafion  be  once  fctledin  our  hearts,ihatall  things  inficknes 
 and  death  come  to  pafTc  vnto  vs  by  the  prouidencc  of  God ,  who  turnes  all 
 things  to  the  good  of  them  that  louc  him. 
 
 The  fecond  meditation  is  to  be  borrowed  from  the  excellent  promife  that 
 God  made  to  the  death  of  the  righteous :  which  is ,  ^lejfed  are  they  that  die  in 
 A^C,  1 4-.  IS'  fjjg  Lordifor  they  rejl  from  their  labour s,andtheir  vccrkes  follow  thew.The  author 
 oftruth  that  can  not  lie  hath  fpokenit.  Now  then  let  a  man  but  throughly 
 confider  this^that  death  ioyned  with  reformed  lite  hath  a  promife  of  blcOcd- 
 nes  adioyncd  vnto  it,and  it  alone  w  ill  be  a  fufficient  meanes  to  llay  the  rage  of 
 our  affediions ,  and  all  inordinate  feare  of  death :  and  the  rather ,  if  wc  marko 
 wherein  this  bleffednes  confifts.  In  death  we  are  indeed  thrult  out  of  bur  old 
 dwelling  places  J  namely  theie  houfcjof  clay  and  earthly  tabernacles  of  our 
 bodieSjwherein  we  hauc  made  long  aboad:but  what  is  the  end?  furely  that  li- 
 uin2;and  dying  in  Chrifl:,we  might  haue  a  building  giuen  of  God, that  is,  an 
 houfe  not  made  with  hands,but  etcrnall  in  heauens,whith  is  vrifpeakablc  and 
 immortall  glorie.  If  a  poore  man  fhould  be  commaunded  by  a  Prince  to  put 
 off  his  torne  and  beggerly  garments^and  in  Read  thereof  to  put  on  royall  and 
 coftly  robes ,  it  would  be  a  great  rcioycmg  to  his  heart :  oh  then  what  ioyfiill 
 newesmuft  this  he  vnto  all  repentant  and  forrowfull  finners,  when  the  King 
 ofhcauenand  earth  comes  vnto  them  by  death  and  biddes  them  lay  dovvnc- 
 their  bodies  as  ragged  and  patched  garments ,  and  prepare  themfelues  to  put 
 on  the  princelv  robe  of  immortalitie  ?  No  tongue  can  be  able  to  cxprcfle  the 
 cxcellencie  of  this  mofl:  blefled  and  bappie  edatc. 
 
 The  third  meditation  is  borrowed  from  the  eftate  of  all  them  that  are  in 
 Chriftjwhether  lining  or  dying .  He  that  dieth  beleeuing  in  Chrift,dieth  not 
 forth  of  Chrifl:  but  in  him ,  hauing  both  his  bodie  and  foule  really  coupled  to 
 Chrifl:  according  to  the  tenourof  thecouenant  of  grace:  and  though  after 
 deadi  bodie  and  foule  be  feuered  one  from  an  other ,  yet  neither  of  them  arc 
 (cuered  or  difioyned  from  Chrifl:.  The  coniunftion  which  is  once  begun  in 
 this  life  remaines  eternally.  And  therefore  though  the  foule  goe  from  the  bo- 
 die,and  the  bodie  it  felfe  rotte  in  the^raue,*5'et  both  are  fliU  in  Chrifl,  both  in 
 the  coucnantjboth  inthefauour  of  God  as  before  death,andboth  llial  againc  • 
 be  ioyned  togithcr;  the  bodie  by  the  vcrtue  of  the  former  coniunftion  beeing 
 rnifedto  cternallhfe.  Indeede  if  this  vnion  with  Chrifl;  were  diflblued  as  the 
 coniunflion  of  bodie  and  foule  is,it  might  be  fome  matter  of  difcomfort  and 
 feare,  but  the  foundation  and  fubftanceof  ourmyfl:icalI  coniunftion  with 
 Chrifl:  both  in  refpeft  of  our  bodies  and  foules  enduring  for  euer,muft:  needs 
 be  a  matter  of  exceeding  ioy  and  comfort. 
 
 The  fourth  meditation  is ,  that  God  hath  promifedby  his  fpeciall,  blefled, 
 &  comfortable  prefence  vnto  his  feruants  when  they  are  fick  or  dying,  or  any 
 way  diflrefled.  fVhe»  thou pajfcft  through  the  waterjvpillbervtth  iheeifxx^  the 
 X,OxA)  and  through  the  floods  that  they  doe  not  onerfiow  thee :  when  thou  ivalkefi 
 
 through 
 
^v^ 
 
 ihrsftgh  the  very  fire,thoujfhah  not  be  burnt yneitherjtahhepmekifidle'vf  on  thee. 
 Now  the  Lord  doth  manifeft  his  prcfcncc  three  waics:  the  firft  is  by  modera- 
 ting and  lefTeiaiBg  the  paines  and  torments  of  fickncffe  and  death,  as  the  very 
 wordcs  of  the  former  promife  doth  plainly  import .  Hence  it  coracsto  paflc 
 that  to  many  men  the  forrowes  and  pangs  of  death ,  are  nothing  fo  gricuous 
 and  troublcforac ,  as  the  affliftions  and  croffes  which  are  laid  on  them  in  the 
 courfe  of  their  liues.  The  fecond  way  of  Gods  prcfence  is  by  an  inward  and 
 Vnfpeakablc  comfort  of  the  fpirit,as  Paul  faith,  fVe  reioyce  in  trtbuiatienyi^ri"  Rom.f,  /,/, 
 ingthat  trihutatimbringeth forth l>ittience,&c.hvity\ihy  is  this  xtioycm^-becaufe 
 (faith  he  in  the  next  words)  the  lone  of  God  it  Pied  abroad  in  our  hearts  by  the  ho^ 
 ^(/^tf)?.  Againe,  Paul  hauingin  forae^rieuous  ficknes  receiucdthckntcncc  z^Cer^.^t^j^ 
 of  deathjfaith  of  hirofelfe,that,<«  thefnffertngs  ofChrtft  dia'  abofind  in  him  yfo  his 
 confolation  did  abound  through  Chrif}.Hcre  then  wefeCithatN'^'hen  earthly  com- 
 forts faile,  the  Lord  himfelfe  drawes  neere  the  bed  of  the  fie  kc,asit  werc,vifi- 
 ting  them  in  his  ownc  per(bn ,  and  miniftring  vnto  them  rd^je/liing  for  their 
 foules :  fVtth  hi^  right  hand  he  holds  vp  their  heads,  andwiti^  hii-  left  handhs  em-  ^^nt.^,  /> 
 iraceththefft.Thc  third  meanes  of  Gods  prefencc  is  the  m'w'ittay  of  his  good 
 Angels ,  whomc  the  Lord  hath  appointed  as  keepers  and  iiourccs  vnto  his 
 Teruantsto  hold  them  vp  and  to  beare  them  in  their  armesas  nources  do  yong 
 children,and  to  be  as  a  gard  vnto  them  againft  the  deuill  and  h\s  angels.  And  ffal.fi  ^^ 
 all  this  is  verified  fpecially  in  ficknes ,  at  which  time  the  holy  Angds  are  not 
 onely  pre(ent  with  fuch  as  feare  God ,  but  rcadie  alfo  to  rectiue  and  to  cai*i^ 
 their  foules  into  heaucn,asappeares  by  the  example  of  Lazarus. 
 
 And  thus  much  of  the  firft  dutie  wfiich  a  ficke  man  is  to  performe  vnto 
 himfelfe,namely  that  he  muftby  all  meanes  poflible  arme  &  ftrcngthcn  him- 
 felfe againft  the  feare  of  death ;  now  followeth  the  fecond  dutie  which  is  con- 
 cerning the  bodie:  and  that  is  that  all  ficke  perfons  muft  be  careful  to  preferue 
 health  and  life  till  God  doe  wholly  take  it  away.  For  Paul  (aith,  None  ofvs  It-  Af*  ^i-?*^^ 
 '■ueth  to  himfelfe ,  netther  doth  any  die  to  himfelfe:  for  rphether  n>e  Hue,  we  hue  vnto  ■ 
 the  Lordycr  whether  we  dte,we  die  vnto  the  Lord:  whether  we  hue  therefore  or  die 
 ■pDc  are  the  Lords.  For  this  caufc  we  may  not  ^ot  with  our  liues  as  we  will,  but 
 we  muft  referue  the  whole  difpofition  thereof  vnto  God,for  whofe  glorie  we 
 are  to  liucand  die.  A  nd  this  tempornll  life  is  a raoft  pretious  iewell,  and  as  the 
 common  faying  is,lif€  is  veiy  fw'eeteibecaufc  it  is  giuen  man  for  this  cndc,that 
 he  might  haue  fome  fpace  of  time  wherein  he  might  vfe  all  good  meanes  to 
 attaine  to  lif^  euerlafting.  Life  is  not  beflowed  on  vs ,  that  we  fhould  fpend 
 our  daies  in  our  luftis  and  vainc  pleafures ,  but  that  wc  might  haue  libertie  to 
 come  out  of  the  kingdomc  ofdarknes  into  the  kingdome  of  grace,  and  from 
 the  bondage  of  finneintotheglorioushbertieof  thefbnnesof  God  :  and  in 
 this  refpeft  fpeciall  care  mufl:  be  had  of  preferuation  of  life ,  till  God  doc  call 
 vs  hence. 
 
 In  the  prefcruing  of  life ,  two  things  mull:  be  confidered  r  the  meanes,  anci 
 the  ri2,ht  vfe  of  the  meanes.  The  means  is  good  and  wholfora  phyfick:  which, 
 though  it  be  defpifed  of  many  as  a  thing  vnprofitable  and  needles,  yet  muft  it 
 be  efteemed  as  an  ordinance  and  bleffing  q>^QqA.  This  appeares,bccaufe  the 
 fpirit  of  God  hath  giuen  approbatiaa  vnto  it  in  tlie  Scriptures .  When  it  wa  % 
 
^OO  The  right  i¥/iy 
 
 tJfii9g.2  tf  ./.the  ffood  plcafiire  of  God  to  rcflorc  life  vnto  Idng  Ezckia$,a1ump  of «Irie  figf 
 by  the  prophets  appointment  was  laid  to  his  boile  and  he  was  healed.  Indeed 
 tliis  cure  was  in  fomc  (brt  miraculous,becaufc  he  was  made  whole  in  the  fpacc 
 of  two  or  three  daics ,  and  the  thir^  day  ke  yreftt  vp  to  the  temple:  yet  the  bunch 
 C&lti  eU   of  %5c$was  a  naturalland  ordinary  medicine  or  plaiftcr  (cruing  to  foftcn  , 
 <rf  cMrAt     ^  "pc"  tumours  or  (we'lings  in  thcllefli.And  ihcSamaritaneis  commended 
 '^       *    for  the  binding  vp  and  for  thcpowringin  of  wine  and  oylc  into  the  woundes 
 tLl'.q  ,j  of  the  man  that  lay  wounded  bctwcenclcrufalem  and  Icrico.  Now  this  dca* 
 FA^rJf  U-  ^^"o  °^  ^^^  ^^^^  ^  t\<^x  praftifc  of  phyficke :  for  the  wine  ferued  to  dcnfe  the 
 "V  f  i     wound  and  to  cafe  the  pain  within:  &  the  oyle  ferued  to  (upple  the  flefh  &  to 
 l^g^     •''  *  afTwage  the  pain  without.  And  the  prophet  Efii  feemes  to  comend  this  phy- ' 
 Bfk  t  6       i5cke,vvhen  he  faith,  Trcm  thefooU  of  ihe facte  there  is  nothing  rchcle  therein,  but 
 voHnds  And [ivell'mgs,(ir fores  full  of corriifttom  they  hauc  not  bwrvriifpednorbcuai 
 vp,  mr  ntoHtfied  with  oyle.  And  whereas  God  d<d  not  command  circumcifion 
 of  children  before  ti'iC  eight  day,hc  followed  a.rule  of  phyfickcobferued  in  all 
 ages,  that  the  life  of  the  child  is  very  vnccrten  till  ihc  nrfl  feuen  daies  be  expi- 
 red, as  v»'e  m^y  fee  by  the  example  of  the  child  which  Dauid  had  by  Bathfabe 
 which  died  thtfeucnth  day.  And  vpon  the  very  fame  s;round  heathen  men  v- 
 ^„•/7,^  ;5,^5tftd  not  to  name  their  children  before  the  eight  day.  iThusthenit  rsmanifeft 
 4UumdlJ.7,   ^^^  ^^  ^'f*  of  phy  fickc  is  la  wfiill  and  commendable. 
 f^^j^  Furthermore,  that  phyficke  may  be  well  applied  to  the  maintenance  of 
 
 bealthjfpecial  care  muft  be  had  to  make  choife  of  fuch  phyfiiias  as  arc  know» 
 to  be  well  learncd,and  men  of  cxperiencc,as  alfo  of  good  confcience  &  goodt 
 religion.  For  as  in  other  callings,  (o  in  this  alfb,  there  be  fiindrie  abufes  which 
 may  indanger  the  liucs  and  the  health  of  men.  Seme  venter  vpon  the  barein- 
 fpeftion  or  the  vrine,  without  further  dired^ion  or  knowledge  of  the  cflateof 
 the  ficke,to  prcfcribeand  miniflcr  as  Diall  fccme  befl  vnto  them.But  the  Icar- 
 Torrgft.  de   ned  in  this  facultic  doe  plainely  auouch,that  this  kind  of  dealing  tendesrathcr 
 vrtH.  indicuf  to  kill  then  to  cureiand  that  fundric  men  are  indeed  killed  thereoy .For  iudgc- 
 lib.  /.  racnt  by  the  vrine  is  moR  dcceitfiill :  the  water  of  him  that  is  fickc  of  a  pclri- 
 
 La»gJ,2»     lent  feauer  euen  vnto  death,  lookcs  for  fubllancc  and  colour  as  the  water  ofa 
 <y.^/.  whole  man:  and  fo  doth  the  water  of  them  that  arc  ficke  ofa  <]uartanc  or  ofa- 
 
 ny  other  intermitting  feauer;  fjjeciallyif  they  haucvfed  good  diet  fiomthc 
 beginning :  as  alfb  of  them  that  haue  the  pleurefic,  or  the  inflammation  oFthe 
 Kings,  or  the  Squinancie,  oftentimes  when  they  arc  nearc  death .  Now  then 
 confidering  the  waters  of  fuch  as  arc  at  the  point  of  death ,  appearcs  as  the  v- 
 rines  of  haile  and  found  men,onc  and  the  fame  vrine  may  forcfignifie  both  life 
 and  dcath,and  be  a  fignc  of  diuers,nay  ofcontrariedifeafes.A  thin,crude,and 
 paU  vrine  in  them  that  be  in  health,  is  a  token  of  want  of  digcflion ;  but  in  the 
 that  arc  fickc  ofa  il^arpc  or  burning  agnc,it  betokens  the  frenfie ,  and  is  a  cer- 
 ten  fignc  of  death.  Againe,others  there  be  that  think  it  a  fmall  matter  to  make 
 experiments  of  their  demfcd  medicines  vpon  the  bodies  of  their  patients, 
 whereby  the  health  which  thcyhoped  for  is  either  much  hindered  or  much 
 decaicd.  Thirdly,there  be  others  which  miniflcr  no  phyficke  at  any  time,  or 
 vfe  phlebotoraie  without  the  direction  of  iudiciall  Aftrologic:  but  if  they 
 fliaJl  {ollow  this  courfc  al vvaies .  they  mufl  needes  kill  many  a  man .  Put  the 
 
 cafe 
 
of  dpi  ipeUi  "  g^V 
 
 cafe  thata  man  full  bodied  is  taken  with  aplcureflc,  the  moone  bccino- in  Le^ 
 msy  what  mud  be  done  ?  The  learned  in  this  art  fay ,  he  muft  prcfeniFy  be  let 
 blood :  but  by  Aftrologie  a  ftay  muft  be  made ,  till  the  mcone  be  remooued 
 fto  Leo  the  houfc  of  the  run:but  by  th.n  time  the  impoftumc  will  be  fo  much 
 increafcd  by  the  gntheringtogithcr  of  the  humorsjthat  it  can  neither  be  diflol- 
 ued  nor  ripened :  and  by  this  meanes  the  ficke  partie  wanting  htlpe  in  time, 
 fhall  die  either  by  inflammation,or  by  the  confumption  of  the  lungs.  Againe,  LArg.t.Ltf^ 
 when  a  man  is  ficke  of  the  Squinancie ,  or  of  the  feauer  called  Syr.achw ,  the  ?J' 
 moone  then  beeingin  the  malignant  afpe^s  with  any  ofthcinfortunatepla-  Sec  gattU 
 nets(as  Aftrologers  vfe  to  fpcak)]t  letting  of  blood  be  deferred  till  the  moone  vettm  cal- 
 bc  freed  from  the  forefaid  afpeds,the  partie  dies  in  the  mcane  fcafon.  There-  led  Amiens 
 fore  they  are  farrcwide  that  mini  ftcr  purgations  and  let  blood  no  otherwifc  ««'«^^» 
 then  they  arc  counfelled  by  the  conftituticn  of  the  ftarres,whcreas  it  is  a  farre 
 better  courfe  to  confidcr  the  matter  of  the  difeafc,  with  the  difpofition  and 
 ripenin";  of  it ;  as  alfo  the  courfes  and  fymptomes  and  crifis  thcreof.This  bce- 
 ing  fo,  there  is  good  caufe  that  ficke  men  lliould  as  v;cll  be  carefull  to  make 
 ehoifeof  mecte  PhyHtians  to  whome  they  might^commcnd  thccnre  of  their 
 health ,  as  they  are  carefull  to  make  choifc  of  lawyers  tor  their  worldly  fuits, 
 and  Dmines  for  cafes  of  confcience. 
 
 Furthermore,  all  men  a^ufl;  here  be  warned  to  take  hecde,that  they  vfe  not 
 fiich  meanes  as  haue  no  warrant.Of  this  kind  are  all  charmes  or  fpcls,of  what  .  >. 
 
 wordes  foeucr  they  confift :  chara<!>ers  and  figures  either  in  paper,  wood,  or  - 
 
 waxc:  all  amulets  and  ligatures,  which  ferue  to  hang  about  the  neckc  or  other 
 parts  of  lhebodsc,except  they  be  grounded  vpon  fome  good  natural!  reafon;  /-  //^  ^^ 
 as  white  peonie  hung  about  the  nccke,is  good  agninll  the  filling  ficknes:  and  ^  '^ "  *  ^ 
 Woolrc-dung  tied  to  thebodie  is  good  againll  the  collicke,not  by  any  in-  '    ';  ^J'^^' 
 chantment,  but  by  inward  vertue.  Otherwife  they  are  all  vaine  and  (liperifhti- 
 ous :  becaufe  neither  by  creation,  nor  by  any  ordinance  in  Gods  word,  haue 
 they  any  power  to  cure  a  bodtly  difeafe.  For  words  can  doe  no  more  but  fig->; 
 nifie,  and  figures  can  doe  no  more  but  reprefent.  And  yet  ncuerthelcrre,the(e 
 vnlawfull  and  abfurd  meanes  arc  more  \(c^  and  fought  for  of  common  peo- 
 ple, then  good  phyfickc .  But  it  ftandcs  all  men  greatly  in  hand  in  no  wife  to 
 fccke  forth  to  mchanters,  and  forcerers ,  which  in  n,-  cdc  are  but  witches  and 
 wizzards,  though  they  are  commonly  called  cunning  men  and  women.  It 
 were  better  for  a  man  to  d;e  of  his  fickncs,then  to  feeke  recoucfy  by  fuch  wic- 
 ked perfon5.For  if  any  turyjc  after  fuch  xi  worke  vcithlptrits-.aHd  after  foothfatersi 
 tc^oe  a»  wh&ri/}^  after  them ,  the  Lord  mil fet  his  face  agi^i>iji  them,  dndctit  them^  Lett,  2  0,6, 
 off  from  amonghii  people. V^\\zn  Achazia  was  ficke,  he  fcnt  to  Baalzebub  to  th6 
 god  of  Ekron  to  know  whether  he  Hiould  rccoucr  or  no  :  as  the  melTcngers 
 were  2;oing,thc  Prophet  Elias  met  them ,  and  faid ,  Gee  afTArethrne  to  the  Kin^ 
 "pchich  fent  joh  ,  A/id  fay  vnto  hrm ,  Tha*  faith  the  Lord,  Is  it  rot  becanfe  there  is  no  ''^^^'  '•*• 
 <^od  m  Ifrael,that  thou  fetjdeji  to  inquire  ofBaalz^hnb  the  god  ofEkroyi?  therefore 
 thottjlTah  not  come  downe  jrom  thy  bed  onrrhich  thou  art  gone  vp  ,  l/Ut/h,^lt  dtethe 
 <sl^^2/^. Therefore  fuch  kind  of  helpeis  fo  farre  fi-om  curing  any  paine  or  fick- 
 BCSjthat  it  rather  doubleth  them  and  faflencth  them  vpon  vs-. 
 
 TKu5  much  cf  the  meanes  pf  healili ;  now  ioliowcs  tlis  manner  of  viiH^^ 
 
8o*  The  right  ypAy 
 
 the  fiicancs ;  concerning  which,thrcc  rules  muft  be  followed.  Firft  of  all,  he 
 that  is  to  take  phyficke ,  muft  not  onely  prepare  his  bodie ,  as  phyfitians  doc 
 prefcribe  J  but  he  muft  alfo  prepare  his  foulc  by  humbling  himfelte  vnder  the 
 «and  of  God  in  his  ficknes  tor  his  finncs,  and  make  carneft  praier  to  God  for 
 the  pardon  of  them  before  any  medicine  come  in  his  bociie.Now  that  this  or- 
 der ought  to  be  vfed  appcares  plainely  in  this ,  that  fickncs  fprings  fr©m  our 
 finnes  as  from  a  roote;  which  ihould  hrft  of  all  be  (locked  vp,  thiit  thebraun- 
 i.pir^iS,  chcs  mio-ht  more cafiiy  die.  And  therefore  Afa  commended  for  many  other 
 *^.  thingSjis  blamed  for  this  by  the  holy  G  hoft,that  he  fought  not  the  Lord ,  but 
 
 to  the  phyfitiai  js,and  put  his  truft  in  them.  Oftentimes  it  comes  to  palTe,  that 
 difcafes  curable  m  thcmrelues,are  made  incurable  by  the  finnes  and  the  impc- 
 nitencie  of  the  partic :  and  therefore  the  beft  way  is  for  them  that  would  hauc 
 eafcjwhen  Godbcgins  to  correft  them  by  ficknes,thcn  alfo  to  beginto  hum- 
 ble themfelucs  for  all  their  {inncs,and  turnc  vnto  God. 
 
 The  fecond  rule  if ,  that  when  we  haue  prepared  our  felues,  and  are  about 
 to  vfe  phyficke,we  muft  fanifliHe  it  by  the  word  of  God  and  praier,as  we  doe 
 our  meate  and  drinice.  For  by  the  word  we  rauft  hauc  our  warrant ,  that  the 
 medicines  prefcribed  arelawflill  and  good  jand  by  praier  we  muftintreat  the 
 ir.TJw.  4.,  /.  Lord  for  a  blc/fing  vpon  them,in  reitoring  of  hcaltn ,  if  it  be  the  good  will  of 
 God. 
 
 The  third  rulcis,that  wc  muft  carrie  in  mindcthe  right  and  proper  end  of 
 phyfickcjlcaft  wc  deceiue  our  felucs.We  muft  not  therefore  thinke  that  phy- 
 ficke fcrues  to  preucnt  old  age  or  death  it  felfe.For  that  is  not  pofIible,bccaufc 
 G  od  hath  fet  downe  that  all  men  /hall  die  and  be  chaungcd.  And  life  confifts 
 in  a  temperature  and  proportion  of  naturall  heat  and  radical  moifture;  which 
 nioyfturc  beeing  once  confumed  by  the  former  heate,is  by  art  vnrepairablc ; 
 and  therefore  death  muft  needes  follow.  But  the  true  ende  of  phyficke  is  to 
 continue  and  lengthen  the  life  of  man  to  his  naturall  period  5  which  is  when 
 nature ,  that  hath  beenelong  prefcrucd  by  all  poflible  meanes,  is  now  wholly 
 fpent.Now  this  period,  though  it  can  not  be  lengthened  by  any  skill  of  man, 
 *  iMtercU'    yet  may  it  eafily  be  fliortned,by  intemperance  in  diet,by *diunkennes,and  by 
 tanetis  car-  violent  difei.fes.But  care  mull  be  had  to  auoidallfiich  euills,that  thelitlelamp 
 ^ffx,  ofcorporall  life  may  burne  till  it  goe  out  of  it  felfe.For  this  very  fpacc  of  time 
 
 is  the  very  day  of  grace  and  faluation;  and  whereas  God  in  iuftice  might  hauc 
 cut  vs  off  and  hauc  vtterly  deftroied  vs ,  yet  in  great  mercic  he  giucs  vs  thus 
 much  time,  that  we  might  prepare  our  felues  to  his  kingdomc:  which  time 
 when  it  is  once  (pent,  if  a  man  would  redeemc  it  with  the  price  of tenfic  thou- 
 £and  worlds,  he  can  not  haue  it. 
 
 And  to  conclude  this  point  touching  phyficke ,  I  will  here  fet  downe  two 
 cfpeciall  duties  of  the  Phyfiiian  himfelfe.  The  firft  is,  that  in  the  want  and  dc- 
 fe£l  of  fuch  as  are  to  put  ficke  men  in  mind  of  their  finnes,itis  a  dutie  fj?ecially 
 cocerning  him ,  he  being  a  meber  of  Chrift,  to  aduertife  his  patients  tnat  they 
 muft  truly  humble  themfcJues ,  and  pray  feruently  to  God  for  the  pardon  of 
 all  their  finnes:  and  furely  this  dutie  would  bcmorc  commonly  praftifed  then 
 it  is ,  if  all  phyfitians  did  confider  that  oftentimes  they  want  good  fucccfTc  iii 
 ihcir  dealings ,  not  becaufe  there  is  any  want  in  art  or  good  will ,  but  bccaufc 
 
 the 
 
the  partic  with  whotne  ttiey  clealc  is  irrpcnitcnt.Thc  fccond  dutic  isjwlicn  he 
 fees  mantfell:  figncs  of  death  in  his  patient,not  to  depart  conceahrg  them, but 
 firft  of  all  to  certific  the  patient  thereof.  There  may  be  and  is  too  n^uch  nicc- 
 nefl'e  in  fuch  conccalcments , and  theplainc  tructh  in  this  cafe  knowre,is 
 veric  profitable.For  when  the  partie  is  certaine  of  his  end,  it  bereaucs  hini  of 
 all  confidence  in  earthlv  things,^  makes  him  put  all  his  affiance  in  the  mcere 
 Inercie  of  God.When  tzcchias  was  ficke,  the  prophet  fpeakes  plaincly  vnto 
 htm  andfaithiiS'*'/  thitie  kokfe  in  <rrcUr:for  thou  muji  Me,  And  what  good  we  may 
 reapc  by  knowing  certainly  that  wc  hauc  receiucd  thefentence  of  death,Paul 
 fheweth  when  he  iaieth,^?  recemed thefentenct  ofdcMth  tn  ottrfehteSyhetaufewe  ^ 
 •fioHldKottruflinourfelueSibutiKGodwhicbrdifeththedeAei.  '       * 
 
 Hailing  thas  feenc  what  bee  the  duties  of  the  ficke  man  to  himfe]fe,lct  vj 
 nowc  fee  what  bee  the  duties  which  hcc  owcth  to  his  neighbour;  and  they  are 
 two.  The  firft  is  the  dotic  of  reconciliation,w hereby  he  is  freely  to  forgiue  all 
 men,and  to  dcfireto  beforgiuenofall.In  the  olde  teftamcnt  when  a  man  was 
 to  offer  a  buliocke  or  lambe  in  facnficc  to  God,hc  muft  leauc  his  offering  at 
 the  altar,&  firif  go  &  be  reconciled  to  his  brethren,if  they  had  ought  againrt 
 himrmuch  more  then  muft  this  be  done,whcn  wc  arc  in  death  to  offer  vp  our 
 fclucsjour  bodies,and  foule$,as  an  acceptable  (acrifice  vnto  god.  J^fffft.VJhit 
 if  a  man  cannot  come  to  the  fpcech  of  them  with  whome  he  wouldte  recon- 
 cilcd'jor  if  he  doe,what  if  they  will  not  bc-reconcilcd?e>ffe/t'V,  When  any  ffiall 
 in  their  fickcneffc  fecke  and  dcfire  reconciliation ,  and  can  not  obtainc  it, 
 either  becaufe  the  parties  are  ablcnt ,  or  becaufcthey  will  not  relent,  they 
 haue  difcharged  their  confcience,  andGod  will  accept  their  will  for  their 
 deed.As  put  cafc^a  man  lyingficke  on  his  death  bedde,  is  at  enmitie  with  one 
 that  is  then  beyond  the  {ea;fo  asheccan  not  poflibly  haue  any  fpeech  with 
 him.if  he  would  neucr  Co  faine,howe  {hail  he  ftay  bis  mindc?why,he  muft  re- 
 member that  in  this  cafe,a  will  and  dcfire  to  bee  reconciled  is  reconciliation  it 
 felfc. 
 
 Thefecond  datie  is,that  thofe  which  arc  rulers  and  goucrnours  of  others, 
 muft  hauc  care  and  take  order  that  their  charges  committed  to  them  by  God, 
 be  left  in  good  eftate  after  their  death:and  here  come  three  duties  to  be  hand- 
 led*,thcfirj[tofthc  Magi  (}rate,the  Second  of  the  Minifter,thc  third  of  the  ma- 
 tter of  the  famihc.The  Ma2;iftrntes  dutie  is,before  he  die  to  prouide  as  much 
 as  he  can,for  the  godly  and  peaceable  eftate  of  the  townc,cittie,or  common- 
 wealth;and  that  is  done  partly  by  procuring  the  maintenance  of  (bund  religi- 
 on &  vcrtue,5c  partly  by  eftablilhino;  of  the  execution  of  ciuil  iuftice  &  out- 
 ward peace.  Examples  ofthispra(flifc  in  C  ods  word  are  thcfc.  When  Mofes<Z)w;.j/.  *. 
 was  an  hundred  and  twentic  yeare  olde,  and  was  no  more  able  to  goe  in  and 
 out  before  the  people  of  Ifraclhe  called  them  before  him ,  and  fi^nificd  that 
 the  time  oFhis  departure  was  at  hand  ,  and  thereupon  tookc  order  for  their 
 vvel-fare  after  his  deadi.  And  firft  of  all  he  placed  lofua  oucr  them  in  his  ftead, 
 to  be  their  guide  to  the  promifed  land:fecondly  he  »iues  fpcciall  charge  to  all  ^"r-^S' 
 the  pcople,to  bee  valiant  and  couragious  againft  their  enemies,  and  to  obey 
 thecommandementsofGod.Andiofuafollowesthc  fame  courfe.  For  hee 
 Calls  the  people  togither,and  ihcws  the  that  the  time  of  his  dcaih  is  at  hand, 
 •    '  ^SS  *  ^^^^ 
 
8.04  The  right  rv(^- 
 
 aind  giues  them d  charge  to  be  couragious,8c  to  worlliip  thfe  trUe  God:  which 
 ;done,he.endes!us4aiesas  aworthie  captaine.Whcn  king  Dauid  was  to  goe 
 i.King.2,     the  way  oFal  flcfli,and,lay  licke  on  liis  death  bcddejhc  pJaccd  his  owne  fonnc 
 J,2)S,&c.    Salomon  vpon  his  throne.and  giues  him  chargcbodi  for  maintenance  of  re- 
 gion,and  exequution  of  iullice.  ■        • 
 Thedutie  of  minillers  whe  they  arc  dying  j&,as  much  as  they  can,tocafl:  & 
 pnouide  for  the  continuance  of  the  good  ettate  of  the  Church  oucr  whicla 
 they  are  placed .  Conlider  the  example  of  Peter ;  /«'///(faith  hce)  mdeauour  ai» 
 Pj.,            •(vaies,thattye  alyoi^aybe,ahleto  haue  remembrance  of  thefe  things  after  wjdepap" 
 *  ■    '  '        ;»rir.Ifthishadbeenc  well  obferued ,  there  could  not  haue  bin  fuchaboun- 
 dance  offchifmes,crrors,and  herefies  as  hath  be€nc,and  the  Church  of  God; 
 could  not  haue  futfered  fo  great  hauocke.  But  becaufe  men  haue  had  more- 
 care  tO;maintame|)erfonall  fucccflion^thcn  the  right  jTucceHiORjwhich  ftands- 
 Jinthe  doftrine  of  the  Prophets  and  Apofllcsithcrfore  wolues  haue  comein- 
 ■^nf    Q  ,g  totheroomes oftfaithiriill teacher ^,and the ApoftaGeofvvhKhPaulfpcakes,, 
 zTh.'z    'hathoiteTfpriead  the  face  of  the  Church.,  .              i:;J;v  :>!:>..';  .^,i 
 
 Thirdly  ,houl}lolders  mull:  fet  their  families  in  order  before  they  die,as  the  • 
 
 j^fa^^S.u     Prophet  Efai  faith  to  EzechiahjtS'd'r  thine  houfe  in  orderifor  thou  mufl  die.   For 
 
 •:the  procuring  of  good  order  in  the  family  afterdeath,  two  things  are  to  bee 
 
 done. The  firft  concernes  this  life,  and  that  is  to  difpofe  of  lands  and  goods- 
 
 And  that  this  may  bee  well  and  wifely  cIone;if  the  Will  bee  vnmade,it  J.s\yith 
 
 godly  aduife  and  counfell  to  be  made  in  the  time  of  ficknesjaccording  to  the 
 
 praftife  ofauncient  and  wovthie  men .  Abraham  before  his  death  makes  his 
 
 jen.  //c       ■Will,and  giucs  legacies:fo  did  Ifaacjand  Iacob,in  whofe  laft  willand  teftamet 
 
 ana2s^        aie  contained  many  worthie  bledings  and  prophefies  of  the  eflatc  of  his  chil- 
 
 and'fp^        clren.And  ChriftourSauiour  when  he  was  vpon  the  erode  prouided  forhvs 
 
 inotherifpecially  commending  her  to  his  difciplc  lohn  whom  he  loued.  And 
 
 indeede  this  dutie  of  makinga  will, is  a  matter  of  great  weight  and  importace: 
 
 for  it  cuts  offmuch  hatred  and  contention  in  farailies,&  ftaies  many  fuites  in 
 
 law.It  is  not  therefore  alwaies  a  matter  of  indiffercncie,which  may  bee  done 
 
 av  not  done,as  many  falfly  think,who  vpon  blind  &  finifter  refpe<fts  abflaine 
 
 from  making  wills,eithcr  becaufe  their  wealth  fhould  not  bee  knowne,or  be- 
 
 caufethev  would  haue  their  decaied  eftatetobecconcealedjorbecaufethey 
 
 feare  they  fhall  die  the  foonerif  the  will  be  once  made. 
 
 Now  though  the  making^of  wills  belong  toanother  place  and  profeffionj 
 yctfo  much  mny  be  fpoken  here  as  the  holy  ghoit  hath  vttercd  in  the  worde: 
 and  that  I  will  reduce  to  certaine  rulcs.The  firfl:  is,  that  the  will  muft  be  made 
 according  to  the  lawe  ofn4iture,and  the  written  worde  of  God,  and  the  good 
 and  holefome  pofitiuelawes  ofthat  kingdonieor-countrie  whereof  a  man  is 
 a  membcr.The  will  of  G  od  mufl  be  the  rule  of  mans  wdl .  And  therefore  the 
 will  that  is  n;iade  againO  any  of  thefe,is  faulfie.  The  fecond  is,  that  if  goods  e- 
 uill  gotten;be  not  reftor-cd  before,they  mufVeucn-then  be  redored  by  will, or 
 bv  fome  other  way.It  isthepraftdc  of  couetousmen  to  bequeath  their  foules 
 when  tljeydie  to  God,&  their  goods  euill  gotten  to  their  children  &  friends; 
 which  in  al  eq>iitiefhouId  be  redore^.to  tliem  to  whome  they  belong. .^»^/?. 
 Hows  if  a  mans  confckacc.tcll  him-  that:iiiw  goods  bee;  euill  gottcn^andhec^ 
 
 Isnowesj 
 
Icnowesnot  wliercorto  whom  to  make  reftitution.a-/^y?ry.The  cafe  is  com- 
 
 iIion,&  the  anfwer  is  this.When  the  partie  is  known  whom  thou  haft  wron<r- 
 
 €cl,rc(ioieto  him  particularly:ifthe partie  beevnknowne  orclcac!,rc(torero 
 
 his  executors  or  a(I]gnes,or  to  his  next  kinne;  if  there  bcnonc,  yet'kecpe  not 
 
 goods  euill  gotten  to  thy  felfcjbut  reftore  to  God,  that  is ,  in  way  ofrccom- 
 
 ptncc  and  cmill  fatisfa«fi:ion ,  beftowe  them  on  the  Church  or  common- 
 
 wealth-The  third  rule  is^thnt  heads  of  families  muft  principally  beftowe  their 
 
 goods  vpon  their  ovvne  children.and  them  that  be  of  their  own  kindred.  Tbii  Gen.  if,^, 
 
 man-{h\ih.  G od  to  Abraham  of  Eleaizar  a  ftranger)  (hall not  bee  thine  heircbut  "^     '     °  * 
 
 the  Cenne  rohich  fh  all  corns  of  thy  lopes.  And  this  was  Gods  commandement  to 
 
 the  Ifraelites,that  when  any  man  dicsjiis  fonne  iliould  bee  his  heire,and  if  hee 
 
 had  no  fonncthcn  his  daughter:&  if  he  haue  no  daughter,  then  his  brethren:  ;^^;^  ^    g 
 
 and  if  he  haue  no  brethren,  then  his  fathers  brethren:  6c  if  there  be  none,then  ,  /     '   ^* ;  '. 
 
 the  next  of  his  kinne  whofoeucr.  And  Paul  faith, /j^)^  befomes.the»  alfo  hares':  ]j^J^  ^  ^  » 
 
 AnA:\y\mc,Hethatpromdcsmtforhlsowne,at7dnamlyforthemofhishoMPfoU^     n-     '  ^g 
 
 is  r^orfe  then  an  iMfpiel.Thtxt{oxc\us2ih\.\\t{orzviym?iV\  to  alienate  his  goods  7*)/^/o^^* 
 
 or  landeSjwholly  and  finally  from  his  blood  and  pofteritie.lt  is  a  thing  which  %ep  I2 
 
 the  verie  laweofnatureitfelfehath  condemncd.Againc,itisa  ftultto  giue  all  j/in  p^'ij    ■ 
 
 to  the  eldeft,and  nothing  in  refpefl  to  the  reft;as  though  the  eldeft  were  born  f  .^ \f  * 
 
 to  be  gentlcmcn,and  yongcr  brethren  borne  to  bearc  the  wallet.  Yet  in  equi- 
 
 tic  the  eldeft  muft  haue  more  then  anyjcuen  bccau(c  hee  is  the  eldcft,and  be-  • 
 
 caufe  ftdckes  and  families  intheit  perfons  are  to  bee  maintained;  and  bccaufc  • 
 
 there  muft  alwaies  be  ibmc  that  muft  be  fit  to  doe  fpeciill  feruice  in  the  peace  ,  M 
 
 ofthe  comm6Ti-weale,otiri  the  timeofwarretwhich  could  not  bee,  if  goods 
 
 /hould  bee  equally  parted  to  all.The  fourth  and  laft  rule  is,that  no  Will  is  of  _-  , 
 
 force  till  the  teftatour  bee  dead,  for  fb  long  as  hee  is  aliue  hee  may  alter  and  "'^'9'^f*  ^ 
 
 change  it.  Thefe  rules  muft  bee  retnembred,  becaufe  they  are  recorded  in 
 
 Scripture;  the  opening  of  other  points  and  circumftanccs  belongeth  to  the 
 
 profeftiori oftlie law.        '  '"''■  ■''•'■ ,      ;     ■  '' 
 
 Thefecond  dutie  of  thcinii^irteFofthcfatTOly  concerncth  the  foules  of  fuch 
 as  be  vnder  his  gouernmetrand  that  is  to  giue  charge  to  them, that  they  learn, 
 beleeucand  obey  the  true  religion, that  is,thedoiflrini:  of  (aluation  fct  downc 
 in  the  writings  ofthe  Prophets  and  Apoftles.The  Lord.himdlfc  commends  (7^^,^  j^^  ,g^ 
 Abraham  for  this:/4^i?w  t^^r^^^w^faith  hcyhat  he  vetll command hufo»nes^cn' 
 huhoHJhoid^^erhim^that  theykeepe  thewaie  cfthe  Lordto  doe  rightecufhes  and     t--     \ 
 iW^^.7i;(?»/.AndDauidgiues  Salomon  on  his  death  bed  a  ^oftnotableand    "^  "z^"" 
 fblemne  chargCjthe  fummc  and  fubftancc  whereofis,toknowetheGod  of 
 his  fathers,and  to  ferue  him:which  being  done,  he  further  commends  him  to 
 God  by  praier:for  which  purpofe  the  72  .pfalme  was  made.  This  praf^ife  of 
 his  is  to  be  followed  of  all.Thus  gouernours,whc  they  fhall  carefully  difpofe 
 oftheir  goods,  and  giue  charge  to  their  pofteritie  touching  the  worftiip  of 
 God,fhallgreatlyhonour  God  dying  as  well  as  lining.  .    '        -       > 
 
 Hitherto  I  haue  inrreatcd  ofthe  two-foldc  preparation  which  is  to  2,0c  be- 
 fore death:nowc  follows  the  fccond  partofDying-wel,  namely  the  difpofi- 
 tion  in  death.  This  difpof^iion  isnothingelfe  butareligiousandholy  beha- 
 uiourfpccially.  towards  God,  when  wee  arc  in  orncere  the  agonieorpang 
 
 Ggg  2  of 
 
8o5  Thertghttfoy 
 
 ofdcath.This  behauiourcontaincs  three  fpecul  duties  Thcfiift  is  to  die  in  or 
 by  faith.To  die  by  faith  is,vvhcn  a  man  in  the  time  of  death,  doelh  with  all  his 
 heart  reliehunfelfe  wholly  on  Gods  fpeciall  louc  and  fauour  and  mercic  in 
 Chrift,as  it  is  rcuealcd  in  tlic  word.  Andthou^h  their  bee  no  part  of  mans  life . 
 voide  of  mil:  occafions  whereby  we  may  put  tjith  in  praclife,  yet  the  fpeciall 
 time  of  all  is  the  pang  of  dcath,when  fricndes,  and  riches,  and  plcafures,  an4 
 the  outward  fcnfcs,and  temporall  life,and  all  earthly  helps  forfake  vs.  For  the 
 true  taith  maketh  vs  to  goe  w  holly  out  of  our  fclues,  and  to  defpaire  of  com» 
 fort  and  faluation  in  relpecl  of  any  earthly  thing ;  and  with  all  the  pov^cr  and> 
 ftrcnnh  of  the  heart  to  reft  on  the  pure  mercie  of  God.This  made  Luther 
 both  thinke  and  fay,that  men  were  beft  Chriftians  in  death .  An  example  of 
 this  faith  wee  haucin  Dauid,who  when  het  (awe  nothing  before  his  cics  but 
 «4^  ,0  i  prefent death ,thc people  intendingto  ftone  \>axs\ ^comforted htm  at  that  very  in- 
 ftant(as  the  text  faieth)/>» /^<? /-or^jf/;^  ^c^^nd  this  comfort  he  reaped,in  that 
 bv  faith  he  applied  vnto  his  owne  foule  the  merciful!  promifesofGodjashec 
 Pfal.U9.  teftifieth  ofhimfelft'^^fw^w^-?»-  {^^\ihht)thefrcx)tifewitdeto  thyferH4)it,whcr'. 
 45> ,  /  0 .  in  thou  bfljlcaufedmeto  trufi.  It  is  mj  comfort  in  ttmhle:f»r  thyprotmfe  hath  (jaic 
 
 Pfal.  73»26,  l^ned me ■h^A\nt,C^{yfifJ^fAid<:d and Kiy  heart  alfo^bkt  Goda  thefirengthofnsy 
 heart  ^ofidmyfortienfcr  ener.  Now  lookc  what  Dauid  here  did,the  fame  muft 
 cuery  one  of  vs  doe  in  the  like  cafe.  When  tliq  Ifraclites  in  the  wilderncs  were 
 llano^  with  fierie  ferpents,and  lay  atthe  point  of  death  ,  they  looked  vp  Xo  the 
 brafen  ferpent  which  was  ercftcdby  the  appointment  of  God,andwer«  prc- 
 IfiU,t.f4.  fently  healedceoen  fo  when  any  man  fecles  death  to  drawe  ncere,and  his  fiery . 
 ftino-  to  pierce  the  hcart,hc  muft  fixe  the  cjx  of  a  true  and  liuely  faith  vpon 
 Chrift, exalted  &  crucified  on  the  croflcjwhichbecing  done,hc  ihall  by  de^^th 
 enter  into  eternall  life 
 
 Nowe  bccaufe  true  faith  is  no  dead  thing,  it  muft  bee  expreflcd  by  fpeciall^ 
 a£l<onsithe  principal  whereofis  Inuocation, whereby  either  praier  or  tnanki^ 
 giuingis  direfted  vnto  God .  When  death  had  feazed  \^on  the  bodie  of  la? 
 cob,heraifedvphirnfelfe,and  turning  his  face  towards  thebeds  head,  leaned 
 on  the  toppe  of  his  ftafFe  by  reafon  of  his  fceblencfli,  and  praied  vnto  God: 
 which  praier  of  his  was  an  excellent  fruite  of  his  faith  .  lobs  wife  in  themidft 
 „  .  of  his  affliaion  faide  vnto  him  to  very  good  purpofe ,  B/efe  God  and  Me.  I 
 
 Heh.  ii,22, 1^^^^  ^  J  gj.^j^j  jI^j  jI^^  words  arc  commonly  tranflated  othcrw  ife,  Cttrfegod 
 M.j.p.        a»ddie:h\it(zs  I  take  it  jthe  former  isthebcft.For  it  is  not  hkc  thatin  fo  exjcel-  , 
 lenta family,any  one pcrfon,much  leflc  amatronc  and  princrpall  gouernour 
 thereof  would  ^iuc  filch  lewd  and  wretched  counfell:  which  the  moft  wicked 
 ma  vpon  earth  hauing  no  more  but  the  light  of  nature  w  ould  not  once  giw, 
 but  rather  mudi  abhorrc  and  condemne.And  though  lob  cal  her  ^foolipj  n>6- 
 man,yjtx  lie  doth  it  notbecaufe  (Kee  wet  about  to  peifwade  him  to  blafbhem«, , 
 aT>o(\thou  con-  Godjbut  becaufeflicc  was  of  the  mind  ofIobsfriends,and^thoaght  inathec^ 
 vprigSwfl  .v.'^!  ftood  too  much  in  a  conceit  of  hisowne  rightepufncs.  Nowe  the  cflfc^  and  , 
 meanin-y  of  her  counfell  is  this:i?/tj^9^W,tliat  is,husband,  no^oitbt  thou  art 
 by  the  cxtreraitie  of  thine  aifli^ion  at  deaths  dore:therefore  bcginne  nowcat 
 length  to  lay  afide  the  great  ouervvcening  which  thou  haft  of  thine  ovvnc 
 ri£&coufu^s,acknov?lc&e  thp  band  of  God  vpou  thee  for  thy  finnei^con- 
 '  '^      ■  felTe 
 
ofdylngmtl.  80  ^ 
 
 fefTt  tlicm  vnto  him  giuing  him  the  gloric ,  pray  for  the  pardon  of  them  and 
 end  thy  daies.  This  counfell  is  very  good  and  to  be  followed  of  al):  though  it 
 may  be  the  applying  of  it  (as  lob  well  perceiued)  is  mixed  with  follie.      ^ 
 
 Here  it  may  be  alleadged,  that  in  the  pangs  of  death  men  want  their  fenfes 
 and  conuenicntvtterance,and  that  therefore  they  are  vnable  to  pray.  /f«/.Thc 
 very  fighes/obbes,  ancUrones  of  a  repentant  and  beleeuing  heart  are  praiers 
 before  QoA ,  euen  as  eflfeauall  as  if  they  were  vttered  by  the  beft  voice  m  the 
 world.  Prayer  ftands  in  the  affe^ion  of  the  heart,the  voice  is  but  an  outward 
 mcflTengcr  therof  God  looks  not  vpon  the  fpeach  but  vpon  the  heart.  Dauid 
 {anh,Godhearfs  the  defires  ofthefoore:  ag^mCythat  he  tvili fulfill  the  defires  ofthe'Tfal.  10.17. 
 thatfeare  btnt:  yea  their  very  tearcs  arc  loud  and  founding  praiers  in  his  eares.  &  /^/.  tp, 
 
 Againe,  feith  may  otherwife  be  exprefTed  by  the  Laft  rfords,  which  for  the 
 mo[\  part  in  the  that  hauc  truly  ferued  God,  are  very  excellent  &  cofortablc 
 and  full  of  grace:  fome  choife  examples  whereof  I  will  rehearfe  for  inftrufti- 
 ons  fake  and  for  imitation.  The  laft  wordcj  of  Jacob  were  thofe  whereby  as  a 
 prophet  he  foretold  bleflings  and  curfes  vpon  his  children:  and  the  principall  ^'""^^* 
 among  the  rell  were  ihtkiTbefiepterJhallnot  depart fiom  hidah,a/ilthe  ktvgi- 
 uerfrom  betvfeene  hufeete  tillShilo  come:dXi^fi  LerdJhttHe  waited  for  thy  falud"  "^^^  '*• 
 iion!X\\t  lafl:  words  of  Mofes  are  his  moft  excellent  fong  fet  downeDeut.3  iJ^'^f' '  ^' 
 aird  the  hi\  words  of  Dauid  were  thefe ,  Thejpirit  of  the  Lordjpake  hy  me,  and 
 his  rvordyvoi  in  nrf  tongue: the  God  oflfraeljpake  to  me,  the (Irength  of  IJraei ,faid,  ^'Sam.s^* 
 Beare  rule  oner  men,^c.  The  wordes  of  Zacharias  the  fonne  of  Iehoida,when 
 he  was  ftoncd  vvtrCjThe  Lordlooke  vpon  it  andrequire  ;>.The  laft  words  of  our  2.Chr.24, 
 Sauiour  Chrift  when  he  was  dying  vpon  the  crofle,  are  mofl;  admirable,  and  22, 
 ifored  with  abundance  of  (pirituall  grace,  i  .To  his  father  he  CMhjFather,for- 
 giHethem,they  know  not  what  they  doe.  2.  to  the  thiefc,  Verily  I  fay  vnto  thee,  this  -^^v-^i'  •?-/• 
 night  ^alt  thoube  with  me  in  Paradife. ;  .to  his  mother  yMother, behold  thy  fin:  &  '^^y-'f-^' 
 to  lohn, behold  thy  mother.  4.  and  in  his  agonie,  My  God,  my  God,  why  ha[i  thou  ''^^''^•^°* 
 forfaken  me.  <j  .and  earneft ly  defiring  our  ^luation,  fthirft.  6.  and  when  he  had  ^^* 
 made  pcrfed  fatisfaftion,  It  isfnifhed.  7.  and  when  bodic  and  foule  were  par-  ™'"^7"^^* 
 iing,Father,into  thy  hands  /  commend  my  jpir  it.  The  laft  words  of Steuen  were,  ^°"'^^'  ^  ^ 
 I .  Behold  I  fee  the  heattens  open  and  the  Sonne  ofmanfiandtng  at  the  right  hand  of  "^^^y  ^   ' 
 God.  z. Lord  lefu  recewe  my  fpirit.  5  .Lordhy  not  thisjmne  to  their  charge.Of Po'     J^^'  "^  ' 
 lycarpe,  Thou  art  a  true  Godwithout  lying,therefore  in  all  things  Ipratfe  thee,  and  '*-^"-  ^'  ^  ' 
 tlejfe  thee ,  andglorife  thee  hy  the  eternallGod  andhtcrh  l^rieji  Jefus  ChriJ}  thine  ^^'    . ' 
 onely  b e hue d fonne, by  whome  and  with  whome  to  thee  and  the  holy  Spirit,be  a/lglo-      -^^  '  '^' 
 tie  now  and  for  euer.  Of  Ignatius ,  /  care  not  what  ki^de  of  death  I  die:  lam  the  ^P'^  ' 
 bread  of  the  Lord  and  mu/f  be  ground  with  the  teeth  oflyons ,  that  I  may  be  cleane 
 bread  for  Chrifl  who  is  the  bread  of  life  for  me.  OfAmbrole,/  haue  notfo  led  my        ,. 
 
 tnpu  ttt 
 
 life  amogyou  as  if  I  were  ajhamedto  lme:neithcr  doe  I  fear  e  death,  becaufe  we  haue 
 a  good  Lord.O^  Kw^^mCy  1  .He  is  no  great  ma  that  thinks  it  a  great  matter  that 
 trees  an  d jl  ones  fall  and  mort  all  men  die.  i.Jufiart  thou,0  Lord,and  righteous  is  thy 
 iudgement.  Of  Bernard,! .  An  admonitio  to  his  brethren  that  they  would  ground  the 
 anchor  of  their  faith  and  hope  in  thefafe  and  fur e  port  of  (jods  mercie.  2 .  'Becaufe  Tojpdin  vt- 
 (faith  he)^  I  fuppofe  J  can  not  leaue  vnto  you  any  choife  example  of  religion,  1  com-  ^^  ^^g'  ^*  ^* 
 mend  three  things  to  be  imitated  of  you,  which  T  remember  that  I  haue  obferuedin 
 '-■  Ggg  g  ^  the 
 
goB  The  right  way 
 
 the  race  nfhich  Ihme  rtinne  oi  much  ni^ojjthly  I  could,  r.  Igaue  lejfe  heede  to  mine 
 ownefenfe  andreafon  then  to  the  fenfe  andr effort  of  other  men,  i.When  1  was  hurt  ^ 
 J  fought  mt  reuengeon  him  that  did  the  hurt.  ^ ./  had  care  togifte  offence  to  no  man, 
 and  tfttfell  out  otljermfey  I  tooke  it  away  oi  I  could.  Of  Zuinglius,  when  in  the 
 J         fieMe  lie  was  wouncted  vndcr  llic  chinnc  with  a  rpeare:C>  -vchat  happe  is  thU?goe 
 Ofwola,my'  tOythcynuiykillf»ybodtebutmyfeule  they  cannot.  OfOecoIampadtus,  i./^»<rAr- 
 ^^^*  hortation  to  the  miniflers  of  the  Qotvrch  to  maintaine  the  purite  of  doFlrine,to  Jhewe 
 
 forth  an  example  ofhonefl  and  godly  conuerfatton,  to  bee  conflam  and  patient  vnder 
 the  crojfe.  2 .  OfhimCeWcyfVhereoi  lam  charged  to  bee  a  corrupter  of  the  trptethyl 
 "^eith  it  not\novs>  I  am  going  to  the  tribttnall  of  Chrifl  and  that  rvith  good  co'/ifcience 
 hy  the  grace  of god^Q^  there  itjhallbe  manifejt  that  Ihaue  not  fenced  the  Church» 
 Of  this  my  faying  and  contefiation,  I  leaue  you  06  witncffes^and  I  con  fir  me  it  ypith  this 
 my  lafi  breath,  3 .  To  his  children,  hue  God  the  father:  and  turning  himfclfe  to  ■ 
 h\s\i\n%io\^zsiI,haueboHndyou{fd\x\\  h^^mth  this  contefiation: ycu  (which  thei 
 he  are  and  Ihaue  dejired^fhall  doe  your  indeauour^that  thefe  my  chtldre  may-be  god-» 
 ly^andpeaceable^andtrue.i^.To  his  friend  comniingvnto  him,  fVhat  Jhalll  fay 
 <vn'.a youlNevoesJ jhal be [hortly  rvith  Chri/l my  Lord. ^.hcmgzikcd  whether  the 
 light  did  not  trouble  hini,touching  his  brcafl:/^^ r<?  is  light  enough,  faith  hee. 6. 
 he  rehcarfed  the  whole  5  1  .pfalme  with  dcepe  fighesfrom  the  bottome  of  his 
 bread. 7. a  little  after, Saue  me  Lordlefm,  Of  Luther,  My. heauenly  father,  god 
 and  father  of  our  Lord  lefiu  Chrijl  and  ^od  of all'comfort ,  fgiue  thee  thankes  that 
 thou  haflreuealedvntome  thyfonne  tefpu  Chrifl ywhome  1  haue  beleeued,rt>home  1 
 hatie  profejfeJ,Tvhome  I  haue  loHed,Tvhome  I  haue  praifed ,  rvhome  the  Bijhoppe  of 
 %^omeandthewholecompanieofthervickedperfecuteth  and  remleth.  Ipraiethee 
 rny  Lord  lefus  Chrifl  receiue  my  poore  foule:my  heauenly  father, though  I  bee  taken 
 fr c  in  t his  life yand  this  bodieofmineistohelaiddoroncyet  1  knot» s  cert aincly  that  V 
 fhallremaine  rvith  thee  for  eueryneither /hall  any  be  able  to  pull  me  out  of  thy  hand. 
 OfHoopcr,0  Lord  feftps fonne  of  1)auid haue mercie  on  me  ^  receiue  my  foule. 
 OF  Annas  V>Vi\^\\xs,Forfakeme  not  0  Lordjeafl  Iforfake  thee.  Of  Melaclhon, 
 If  it  be  the  rvillofGodJ  am  mllmg  to  dte,andl  befeech  him  that  he  rvillgraunt  me 
 a  ioyfull  departure.OfCalume,  i  .1  held  my  tongue  Jbecaufe  thou  Lordhafl  done  it. 
 2. 1  mourned  as  a  doue.-^.Lord  thou  grindep  me  to  powder ,  but  it  fufficeth  me  be- 
 caufe  it  is  thine  hand.Cy{Ve\.tx  Martyr,?^^/  his  bodie  was  reeake,  but  his  mindrtas 
 7t>ell: that  he  acknowledged  no  life  or  faluation  but  onely  tn  Chrifi  who  was giuen  of 
 the  father  to  be  a  redeemer  of  mankind:  ^nAvihtu  hee  had  confirmed  this  by  te- 
 ftimonie  of  Scripture,he  addcd:?"/?^  is  my  faith  tn  which  Iwilldie:and  God  will ' 
 deftroy  them  that  teach  othemu/e.Th'is  done^he  fhooke  hands  with  all  and  faid. 
 Farewell  my  brethren  and  deare  friends  .Jx  were  eafie  to  quote  more  ex^implcs, 
 butthefefcwmaybeinfleadofmany:andthefurame  ofall  that  godly  men 
 fpeakcjis  this. Some  inhghtencdwith^a  propheticall  fpirit  foretell  things  to 
 _  ^     comc,as  the  PatriarkesTacob  and  lofcph^idrand  there  haue  bin  fomc  which 
 
 en.s  •  -^+i  i^y  name  haue  teflified  who  fhould  verie  iliortly  come  after  ihem,  and  who 
 ^^°  {hould  remaine  a}tue,and  what  fhould  be  their  condition:  fome  haue  Oiewed 
 
 a  wonderfuU  memorie  of  things  paf>,as  oftheir  former  Xift,  and  of  the  bene- 
 fits ofGod',nndno  doubt  it  wasgiuen  them  to  flirre  vp  holy  aflPeif^ions  and 
 thanksgiuing  to  Godjfomea^ainc  rightly  iudging  ofihe  change  of  their  pre- 
 
 fcntt 
 
fcnteftateforatetterjdoercioyce  exceedingly  that  they  muft  betranflatcd 
 
 frora  earth  to  paradife.-as  Babylas  Martyr  oFAntioch  when  his  head  was  to 
 
 be  chopped  oii-,'7</m;';:?^(railli  he)C>  iny  joule  vnto  thy  rejl:becatife  the  Lordhath 
 
 hie jfed  thee: becanfe  thou  hnji  dellnered  my  foule  from  death,  mine  eiesfrom  tedreSt  Ppi,  / 14.7,9 
 
 andmy  footefromfallingXpjdll  veAlke  before  thee  lehoua  i»the  landofthe  Iwim^ 
 
 Andfome  others  fpeake  of  the  vanitie  ofthis  hfe ,  of  the  imagination  of  the 
 
 forrt»  vves  of  death  of  the  beginnings  of  eternall  hfe.of  the  comtbrt  of  the  holy 
 
 •Ghofl:  which  they  feele,of  their  departure  vnto  Chrift. 
 
 ,^fy?.What  mud  vvc  thinke  if  in  the  time  of  death  fuch  (pcechcsbe  wan- 
 4ing*,and  in  the  ftead  thereof  idle  talke  be  vfed.  cxf«/  Wee  muff  confider  the 
 kind  of  ficknes  whereof  men  dic,whether  it  be  more  cafie  or  violent:  for  vio- 
 lent licknes  is  vfually  accompanied  with  frenfies ,  and  with  vnfccmely  moti- 
 ons and  geffures,  which  wee  are  to  take  in  good  part  eucn  in  this  regard,bc- 
 cauli  weour  fclues  may  be  in  the  like  cafe. 
 
 Thus  muchofthc  firfl:  dutic  whichistodiein  faithrthe  fecond  is  to  die  in 
 obedicnce:othervvife  our  death  cannot  bee  acceptable  to  God,becaufe  wee 
 feemc  to  come  vnto  God  offeare  and  conftraint  as  flaues  to  a  maffer,  &  not 
 of  ioue  as  children  to  a  fathcr.Nowe  to  die  in  obedience  is,when  a  man  wil- 
 ling and  readie  and  defirous  to  goe  out  ofthis  worlde  whcnfbeuer  God  ihall 
 call  him,and  that  without  murmuring  or  repining ,  at  what  time,  where,  and 
 wheitfhalIpleafegod.Whethcrweliueordie,faith  Paul,wedoit  not  to  omRoj^^^J» 
 felaes  but  vnto  God^and  therefore  mans  dutie  is  to  bee  obedient  to  God  in 
 death  as  in  life.Chriff  is  our  example  in  this  cafe ,  who  in  his  agonic  praied, 
 father, let  thii  cup  pajfefrom  m€,\zi  with  a  fubmifIion,w/  my  vpillbut  thy  voUlbe 
 ^tf^f.teachingvs  in  the  very  pangs  of  death  to  rcfigne  our  felues  to  the  good 
 plcafure  of  God. When  the  prophet  told  king  Ezechiah  ofdeath  ,  prefently 
 VN'ithout  all  manner  of  grudging  or  repining  he  addreffed  himfclfe  to  praier. 
 We  are  commanded  to  prcfent  our  felues  vnto  God  as  free-will  offerings, 
 without  any  limitation  of  time,and  therefore  as  well  in  death  as  in  life.  I  con-  • 
 elude  th»n  that  we  arc  to  make  as  much  confcience  in  performing  obedience 
 to  God  in  fuffering  death,as  we  do  of  any  cofciecein  the  courfeof  our  hues. 
 
 The  third  dutie  is  to  render  vp  our  foules  into  the  handes  of  G  od,  as  the 
 mollfaithfull  keeper  ofallThis IS  the  lall  dutie  of  aChriftian,and  itis  pre- 
 (cribed  vnto  vs  in  the  example  ofChrifl  vpon  the  croflcjwho  in  the  very 
 pangs  ofdeath  when  the  difTolution  ofbodie  and  foule  drew  on  faid,  Fathtr^Luk^zs^ 
 into  thy  hands  I  commend?ny  fpirit,2,n^  fo  gaue  vp  the  ghoftThe  like  was  done 
 by  Steuen,who  when  he  was  ffoned  to  death/aid,  Lord lefm  receiue  my  fpirit.  AB.7. 
 And  Dauid  in  his  life  time  being  in  danger  ofdeath  vfed  the  ver)'  fame  words  'Vfais'-T' 
 that  Chrifi  vttered. 
 
 Thus  we  fee  what  be  the  duties  which  wc  arc  to  pcrforme  in  the  very  pSgs 
 ofdeath,that  wcmay  come  to  eternall  lifc.Some  man  will  happily  fay,  if  this 
 be  all  to  die  in  fiith  and  obedience  and  to  furrender  our  foules  into  Gods  had, 
 we  will  not  greatly  care  for  any  preparation  before  hand,  nor  trouble  our 
 felues  much  about  the  right  manner  of  dying  welhforwc  doubt  not ,  but  that 
 when  death  fhall  come,wc  Ihall  be  able  to  perform  all  the  former  duties  with 
 cafe.///?ALct  no  man  deceiue  himfelfe  bv  anv  falfe  perfwafionjthinking  with 
 
gio  The  right  v^ 
 
 himfelfe  that  the  pra^Vifc  of  the  foretaid  duties  is  a  matter  of  ca(c:fbr  orcfinari- 
 ly  they  arc  not,ncither  can  they  be  performed  in  dcath.vnles  there  bee  much 
 preparation  inthehfe  before.Hee  that  will  die  in  hith  m\x{\  firft  ofalHiue  by 
 faithrand  there  is  but  one  example  in  all  the  bible  of  a  man  dymg  in  faith  that 
 hued  without  faitlr,namely,thetheifeypon  the  crofle.  The  feruants  of  God 
 that  arc  endued  with  great  meafure  of  «race  doe  very  hardly  beleeue  in  the 
 time  ofaffli£tion.Indeede  when  lob  wasaffliif^ed'he  {ivAjThosigh  the  Lord  kt/i 
 me,yet  tvillltrHft  m  him:yct  aftcrward,his  faith  being  oucrcaft  with  a  cloud,hc 
 (aithjthat  God  was  hecome  hu  enemiejZV\6.  that  he  had  fet  him  <i^  a  marke  to /hoot 
 <i«r.and  fundry  times  his  faith  was  oppreffed  with  doubting  and  difhuft.How  , 
 then  fhall  they  that  neuer  liued  by  faith  nor  inured  themfeiues  to  beleeue,  bee 
 able  in  the  pang  ofdeath  to  reft  vpon  the  mercie  of  God.  Againe ,  hee  that . 
 would  die  in  obedicnce^muft  firft  of  all  lead  his  life  in  obedience:  he  that  hath 
 liued  in  difobediencecan  not  willingly  and  in  obedience  appeare  before  the  , 
 iudo-e  when  heis  cited  by  death  the  fergeant  of  the  Lord;he  <^\ts  indcedcbut 
 that  is  vpon  necefliticbecaufe  hee  rauft  yeelde  to  the  order  and  courfe  of  na- 
 ture as  other  creatures  do.Thirdly>he  that  would  furrender  his  foule  into  the 
 hands  of  God  muft  be  refolucd  of  two  things;the  one  is  that  God  can;  the  o- 
 ther  is,that  God  will  receiue  his  foule  into  heauen  and  there  preferue  it  till  the 
 kft  iudgeraent.  And  none  can  be  refolued  of  this,except  he  haue  the  fpirit  of 
 Godtoccrtifie  his  confcience  that  heeis  redeemed ,  iuftified,  fanc^ifled  by 
 Chrift,and  fliall  be  glorified.  He  that  is  not  thus  perfwaded ,  dare  not  render 
 vp  and  prcfent  his  foule  vnto  God.  WhenDauidfaid,Z,W;>7/<?  thy  hands  I 
 commeftdm/fpirifjvjhat  wasthe.reafon  of  thisboldneffe  in  him?furely  nothing 
 els  but  the  pcrlwafion  of  faith^as  the  next  words  imrtorufor  thou  haft  redeemed 
 mee^O  Lsrdgodoftrueth.  And  thus  it  ismanifcft.tnat  no  man  orcHnarily  call 
 performc  thefe  duties  dying,that  hath  not  performed  them  liuing. 
 
 Thisbeeingfo,!  doe  agarncrenewe  my  former  exhortation, befeeching 
 vou  that  ye  would  praftife  the  duties  of  preparatio  in  the  courfe  of  your  hues, 
 ieadingthem  daily  in  faith  and  obedience ,  and  from  time  to  time  ct>mmen*- 
 ding  our  foules  into  the  hand  of  God,&  cafting  all  our  works  vpon  his  pro- 
 uidence.They  which  haue  done  this^aue  made  raoft  happie  &  blefled  ends^ 
 Enoch  by  faith  walked  walked  with  God ,  as  one  thatwasalwaiesinhisprc- 
 fenccleading  an  vpright  and  godly  life,  and  the  Lord  tooke  himarvay  that  hee 
 Jhotild  not  fee  death.  Kni\i\\\^v^\\\c\iht?cVL  Enoch,fhallafter  a  fort  befall  them 
 alfothat  hue  in  faith  and  obedience:becaufc  death  fhall  bee  no  death  but  a 
 fleepevntothem  ,  andno  enemie  but  a  firiende  to  bodie  and  foule.  On  the 
 contrarie  let  vs  confider  the  wretched  and  milerable  endes  of  them  that  haue 
 fpent  their  daies  in  their  finnes  without  keeping  faith  and  good  confcience. 
 The  people  of  the  olde  worlde  were  drowned  in  the  f^oode:the  filthie  Sodo- 
 mites and  Gomorrheans  were  deftroyed  with  fire  from  heauen:Dathan  and^ 
 
 J  YT        i     Abiram  with  the  companic  of  Core  fwallowed  vp  of  the  earth,  Core  himfclf 
 (as  it  feemcs^by  the  text)beeing  burnt  with  fire: wicked  Saul  and  Achitophel 
 
 pV       z       and  Tudas  deftroy  themfeiues.  Herod  is  eaten  vpofwormcs  and  gauevp  the 
 JA.I     .  17  orhoftrlulian  the  Apoftata  fmitten  with  a  dartinthefielde,  died  cafting  vp  hi* 
 blood  into  the  aire  and  blafphcming  die  name  of  Chrift: .  ArJus  the  hercticke 
 
 died! 
 
 3 
 
of  dying  tveih  8 1 1 
 
 died  vpon  the  (loole  fcouring  fooi th  his  vcrie  entrails. And  this  veric  age  af- 
 foardslWe  of- like  examples. Horfmeidcr a  great  Papift,ashe  was  i2;oing  to 
 the  councill  of  Ralisbone  to  difpute  againft  the  defenders  of  the  gofpel!,was  V-'r^^-  ^^f^ 
 fuddenly  in  his  iourney  preucnted  by  the  hand  of  God,  and  miferably  died  ^'^' 
 with  horrible  roaring,and  crying  out  in  the  vniuerfity  of  Louaine.Guarlacus 
 a  learned  Papirt  falling  ficke/vvhen  he  perceiued  no  way  with  him  but  death,  ^^^^  ^^''h 
 he  fel  into  a  mifcrable  agony  and  perturbation  offpirit,cryingout  of  his  fins,  4  ^^^  ^"^ 
 howe  miferably  he  had  Tiued,and  that  he  was  not  able  to  abide  the  iudgemcnt  ^"^on, 
 ofGod,and{o  cafting out wordes of  miferablc  defperation  (aid, his  finnes 
 were  greater  then  they  could  be  pardoncd,and  in  that  defperation  ended  bis 
 ^Aits.Iacohu  Latrom:i4  of  the  fame  Vniuerfitie  of  Louaine  after  that  hee  had 
 becnc  at  Bruxels,and  there  thinking  to  doc  a  great  a£l  againft  Luther  and  bis 
 fellowes,made  an  oration  before  the  Empcrour  fo  foohfhly  and  ridiculoufly 
 that  he  was  laughed  to  fcorne  almofl:  of  the  whole  court:then  returning  from 
 thence  to  Louaine  againc,in  his  publike  le(n:ure  hecfell  into  open  madneffe, 
 vttering  fuch  words  of  defperation  and  blafphemous  impietie,that  other  di- 
 uines  which  were  prefent,were  ^ine  to  carrie  him  away  as  he  was  rauing,&:  to 
 fliut  him  into  a  dofe  chamber.From  that  time  to  his  veric  lafl  breath,  hee  had 
 neuer  any  thing  elfe  in  his  mouth,but  that  he  was  damned  &  reie£Ved  of  god, 
 and  that  there  was  no  hope  of  faluation  for  him,becaufe  that  wittingly  and  a- 
 gainft  his  knowledge  he  withftood  the  manieft  truth  of  Gods  v>ordC  refect-  SleidM^S' 
 <;/&f  the  Popes  Legate  and  vicegerent  in  the  Council  of  Trent  was  fittmg  all 
 the  date  long  vntilldarkc  night  in  writing  of  letters  to  the  Pope:  after  his  la- 
 bour when  night  was  come,thinking  to  refrefh  himfelfe,he  began  to  rife,and 
 at  his  rifingjbehold  there  appeared  to  him  a  mightie  blacke  dogge  of  an  huge 
 bigneflcjhis  eies  flaming  with  fire,and  his  cares  hanging  low  down  wcl  neere 
 to  the  groundjwhich  began  to  enter  in  and  liraight  to  come  towards  him,  & 
 fo  to  couch  vndertheboord.  The  Cardinall  not  a  little  amafed  at  the  fight 
 thereof,  fomcwhat  rccouering  himfelfe  called  to  his  feruants  which  were  in 
 the  outward  chamber  next  by,to  bring  in  a  candle  and  to  feek  for  the  dogge. 
 But  when  the  dogge  could  not  bee  found  there,  nor  in  any  other  chamber  a- 
 boutjthe  Cardinall  thereupon  ftricken  with  a  fudden  conceit  ofminde, im- 
 mediately fell  into  fuch  a  fickencswhereofhisPhifitians  which  he  hadabout 
 bim  c©uld  not  with  all  their  induftric  and  cunning  cure  him :  and  thereupon 
 he  AicA.Steueyj  Gardifier,\\hen  a  certaine  bilhop  came  vnto  him  and  ^ut  him 
 in  minde  of  Peter  denying  his  mafter,anfwered  again  that  he  had  denied  w  ith 
 Peter,but  neuer  repented  with  Peter,&  fo(to  vfe  cJ^./'<7ay/ words)ftinkingly 
 &  vnrepentantly  died.Morc  examples  might  be  added  but  ihefe  fhallfufficc.. 
 A'j;ainc,that  wee  may  bee  further  induced  to  the  prartife  of  thcfe  duties, 
 let  vs  call  to  minde  the  vncertaintie  ofour  daiesrthough  we  now  liuc,yet  who 
 can  fay  that  hee  fhall  bee  aliue  the  next  daie,or  the  next  houre.No  man  hath 
 aleafe  ofhislife.Nowemarke,  asdeathlcaues  aman,lo  fliallthelafl:  iudge- 
 mcnt find  him:and  therfore  if  death  takehim  away  vnprepared.eternal  dam- 
 nation followes  without  recoucrie.If  a  theife  bee  brought  from  prifon  either 
 to  the  barre  to  be  arraigned  before  the  iudge,  or  to  the  place  of  exequution, 
 he  will  bewailc  his  mifdeameaiicur  pai1,and  promile  all  reformation  of  life, 
 
 fo 
 
8ii  7he  right  w^ 
 
 fo  be  it,  he  might  be  dcliucrcd ,  though  he  be  the  moft  arrant  theefe  that  eucr 
 
 was. In  this  cafe  we  are  as  fellons  or  thceucs:  for  we  arc  cuery  day  going  to  the 
 
 barre  of  Gods  iudgcment,there  is  no  ftay  nor  ftanding  in  the  way,euen  as  the 
 
 fhippe  in  the  fca  continues  on  his  courfe  day  and  night  whether  the  marriners 
 
 be  fleeping  or  waking :  therefore  let  vs  all  prepare  our  felues  and  amend  our 
 
 hues  betime,  that  in  death  we  may  make  a  bleflcd  ende.  Miniller  s  of  the  Go- 
 
 fpel  doe  daily  call  for  the  performance  of  this  dutie :  but  where  almoft  fhall 
 
 wefinde  the  p^'aiflire  and  obedience  of  it  m  mens  hues  and  conuerfations  ? 
 
 Alas,alas,to  lend  our  eares  for  the  fpace  of  an  houre  to  hcare  the  will  of  God 
 
 is  common:  but  to  giuc  heart  and  hand  to  Aoc  the  f»me ,  is  rare.  And  the  rca- 
 
 fon  hereof  JS  at  hand ;  w€  are  all  mofl  grietious  finners,and  euery  finncr  in  the 
 
 tearr  les  of  Scripture  is  a  foolc :  and  a  principall  part  oFthis  folhe  is  to  care  for 
 
 the  things  of  this  world  ,  and  to  negleft  the  kingdomeof  heauen,  toprouidc 
 
 for  the  bodie  and  not  for  the  foule ,  to  caft  and  .forecafl:  how  we  may  hue  in 
 
 wealth  nnd  honour  and  eafe ,  and  not  to  vfe  the  lad  forccaft  to  die  well.  This 
 
 ■  folly  our  Sauiour  Chriil:  noted  in  the  rich  man  that  was  carefull  to  inlargc  his 
 
 barnes,  but  had  no  caic  at  all  for  his  ende  or  for  thefaluaiion  of  his  foule. 
 
 Such  an  one  was  Achitophel ,  who  (as  the  Scripture  tearmcs  him)  was  as  the 
 
 very  oracle  of  God  forcounfell ,  beeing  a  man  of  great  wifdomc  and  forecaft 
 
 in  the  matters  of  the  common-wealth,  and  in  his  ownc  priuate  worldly  afw 
 
 faires :  and  yet  for  all  this  he  had  not  fb  much  as  common  fenfe  and  reafbn,  to 
 
 confider  how  he  might  die  the  death  of  the  righteous  ,and  come  to  life  euer- 
 
 lafting.  And  this  follie  the  holy  Gholt  hath  noted  in  him.  For  the  text  faith, 
 
 when  he  fa w  that  his  counfeU  was  defpifed,  hefadled  h^  ajfe,andarofeaMlrpeKt 
 
 home  into  his  citie,and  fnt  his  houjhold  in  order ,  nndyoent  and  hanged  hiTKfelfe, 
 
 And  the  Hue  fooliih  virgins  contented  the m(elucs  with  the  blafing  lamps  of 
 
 a  bare  profe/Iion ,  neuer  (eeking  for  the  hornc  of  lafting  oyle  of  true  and 
 
 huely  faith,  that  might  furnifh  and  trimme  the  lampe  both  in  life  &  death. 
 
 But  let  vs  in  the  feare  of  God ,  caft  off  this  damnable  folly,  firft  of  all  fceking 
 
 the  kingdome  of  God  and  his  righteoufnes,  and  leading  our  liuesin  faith  and 
 
 obedience,  that  we  may  die  accordingly. 
 
 And  thus  much  of  the  firft  point  of  do£lrinc ,  namely  that  there  isa  certcn 
 way  whereby  a  man  may  die  well;  now  I  come  to  the  fecond.  Whereas  there- 
 fore Salomon  faith  t\\^i  the  day  of  deAthi^  better  then  the  day  of  l;irth,Yic  arc 
 further  taught  that  (uch  as  truly  beleeue  thcfelues  to  be  the  children  of  God, 
 are  not  to  reare  death  ouermuch.  I  fay  ouermuch ;  becaufe  they  muft  partly 
 feare  it,&  partly  not.Feare  it  they  muft  for  two  caufcs:  the  firft,becaufc  deatn 
 is  the  deftruftion  of  humane  nature  in  a  mans  ownefelfe  and  others:&:  in  this 
 refpeft  Chrift  feared  it  without  finne:and  we  muft  not  feare  it  otherwife  then 
 we  feare  ficknesand  pouertie  ,  and  famine,  with  other  (brrowcs  of  bodie  and 
 inind,vvhich  god  wil  not  haue  vs  to  defpife  or  lightly  regard,but  to  fcelc  with 
 fomepaine,becaufethe)'^are  correflionsandpunifhmentsfor  finne.  Andhe 
 doih  therefore  lay  vpon  vs  paines  and  torments ,  that  they  maybe  feared  and 
 cfchewed:  and  that  by  efchewing  them  we  might  further  Icarne  to  efchew  the 
 caufc  of  thcm,which  is  finne;  and  by  experience  in  f  eehng  of  paine,  acknow- 
 ledge that  God  is  a  iudgc  and  cncraicof  fuine,and  is  exceeding  angiic  with  it. 
 
 The 
 
of  dying  well.  g  l  2 
 
 The  fccond  caufe  of  the  feare  of  death ,  is  the  lolTc  of  the  Church  or  Com- 
 monwealth, when  we  or  others  are  depriued  of  them  which  were  indccdc  or 
 might  hauebin  an  helpe,fl:ay,and  comfort  to  either  of  them,and  whofe  death 
 hath  procured  fome  pubhke  or  priuate  lode. 
 
 Againe ,  we  are  not  to  feare  death ,  but  to  be  glad  of  it,  and  that  for  many 
 caufes .  Firrt  of  ail ,  in  it  we  haue  occafion  to  fhew  our  fubicftion  and  obedi- 
 ence which  we  owe  vnto  God,  when  he  calls  vs  out  of  this  world,  as  Chrift 
 faide,  Father,  not  myrvillbut  thy  will  be  done.  Secondly,all  finnc  is  aboliOied  by 
 death,  and  we  then  ceafe  to  offend  G  od  any  more  as  we  haue  done.  Thirdly, 
 the  dead  bodjc  is  brought  into  a  better  condition  then  euer  it  was  in  this  life, 
 for  by  death  it  is  made  mfenfible ,  and  by  that  racancs  it  is  freed  from  all  the 
 miferies  and  calamities  of  this  life;  and  it  ceafcth  to  be  cither  an  afliue  or  paf- 
 fiuc  inftrument  of  finnc ,  whereas  in  the  life  time  it  is  both.  Fourthly ,  it  o-iucs 
 the  foule  paflage  to  ren:,life,and  celeftiall  glorie,in  which  we  fhall  fee  G  od  as 
 heis,perfecfly  know  him ,  and  prai(c  his  name  for  euer ,  keeping  without  in- 
 t^rmiflion  an eternall  fabbath,therefore  Paul  faith,!  dcfireto  be  diflolued  and 
 be  with  Chnil,  for  that  ii  />efiofa//.l^ifih\y,God  exequuteshisiudgements  vp- 
 i  on  the  wicked,  and  purgeth  his  Church  by  death.  Now  in  all  ihefe  refpe(51s 
 godly  men  haue  caufe  not  to  feare  and  forrow ,  but  to  rcioyce  in  their  ownc 
 death,  and  the  death  of  others. 
 
 Thirdly  ,if  the  day  of  death  be  fo  excellent ,  yea  a  day  of  happincs,  then  it  is 
 lawfull  todefire  death ,  and  men  doe  not  alwaies  finne  in  williing  for  death. 
 Paul  CmhyJdeJire  t<f  be  diffolpted:  and  againe ,  O  miferable  man.  y^ho/halldelitier 
 me  from  this  bodie  of  death?  Yet  this  defire  mufl:  notbefimplcjbut  rcflrained 
 with  certainerefpefts ;  which  are  ihefe.Firfl:  death  mufl  be  defired  fo  farforth 
 as  it  is  a  meanes  to  free  vs  from  the  corruption  ofoiir  nature",  fecondly  as  it  is  a 
 meanesto  bring  vs  to  the  immediate  feilowlliip  of  Chrill:  and  God  himfelfe 
 in  he.men:thirdly  death  may  be  lawfully  defired  in  refpeft  of  the  troubles  and' 
 miferies  of  this  life,two  caueais  beeing  cbferued;  the  firft,that  this  defirc  muft 
 not  be  immoderate :  the  fecond,  it  mufl:  be  ioyncd  withfubmidion  and  fubie- 
 ^ion  to  the  good  plcafure  of  God.  If  either  ofthefe  be  wanting,  the  defire  is 
 faultic ;  and  therefore  lob,  and  leremie,  and  lonas  failed  herein,  becaufe  they 
 defired  death  beeing  carried  away  with  impatience. 
 
 On  the  contrarie  alfo  a  man  may  defire  a  continuance  of  life .   Ezechias 
 praied  and  defired  toliue,when  hcheard  the  niefiage  ofprefentdeath,that  he  'f^-?^-'^- 
 might  doe  feruicc  to  God.  And  Paul  defired  to  hue  in  regard  of  thePhiJippi- '^'^^^-  ■'•-^•^»' 
 nns,  that  he  might  further  their  faith ,  though  in  r^ard  of  himfelfe  to  die  was  ■^•^* 
 aduantagetohim. 
 
 Laf!:ly,if  death  ioyncd  with  reformation  of  life  be  fb  blefTedjthen  the  death 
 of  the  vnbeleeuing  and  vnrepcntant  finner  is  euery  wav  curfed  &  mofl:  hoi- 
 rible.Reafons  are  thefe.  Firfl: ,  it  is  the  dc%u(ffion  of  nature,  and  the  wages  of 
 finne.Secondly,in  it  there  is  no  comfort  of  the  fpirit  to  befound,no  mitigati- 
 on of  paine,  and  no  good  thing  that  may  counteruaile  the  miferies  thereof". 
 Thirdly,that  which  is  the  mofl fcarefiil  thing  of alljbodilv  death  is  the  begin-» 
 nino-  of  eternall  death,dcfperation,and  infernall  torment  ,without  hope  of  de-- 
 liuciancc  Thcrefbr^as  1  began  fb  I  end,haue  care  to  liue^wcJij^Jid  dicweil,. 
 
 jH  X:  J^ '  i    iSa  ■ 
 
An  addition,  oftfiiriptffit  d^MHtb  my 
 ;;/m^£»  aftemard. 
 
 J  npHclaft  combat  with  the  deuill  in  the  pang  of  ocath ,  is  oftentimes  mod 
 JL  dangerous  of  all.  For  then  he  will  not  vrge  men  to  defperation, knowing 
 thatbythismcaneshe  fliall  ftirre  them  vp  to  refift  him  :  but  he  labours  with 
 them  that  they  v\  ould  not  rcfifl:  him  when  he  afTaults  them,  and  by  this  means 
 he  indeauours  to  extinguifh  hope.  And  this  is  not  done  in  any  other  tempta- 
 tion in  which  faith  or  hope  alone  are  impugned,whereas  in  this  they  are  botli 
 impugned  togither.This  muft  be  thought  vpon,for  when  the  deuills  tempta- 
 tion is,not  to  rcfift  histcmptation;it  is  moft  deceitful  of  all:and  it  is  more  eafic 
 to  ouercomethc  enemie  that  compcUs  vs  to  fight ,  then  him  that  diffwades  vs 
 from  it. 
 2  The  temptation  of  lM.  Toh^  Knox  in  the  time  of  his  death  is  worth  the 
 
 Lih.de  obim  marking.He  lay  on  his  death-bcdde  filent  for  the  fpace  of  fourc  houres,  very 
 Knoxi.  often  giuing  great  fighes/obbeSjand  grones^fb  as  theftanders  by  well  percei- 
 ucd  that  he  was  troubled  with  fome  grieuous  temptation:  and  when  at  length 
 he  was  raifed  in  his  bedde,they  asked  him  how  he  didjto  whome  he  anlwercd 
 thus:  that  in  his  life  time  he  hadindured  many  combats  and  confliftswith  Sa- 
 than ,  but  that  now  moft  mightily  the  roaring  lyon  had  aftaulted  him :  often 
 (faid  hc)befbrc  he  fet  my  finnes  before  mine  cyeSjoften  he  vrged  me  to  de/pc- 
 ration,often  he  laboured  to  intangle  rac  with  the  delights  of  the  world ,  but 
 .  beeing  vancjuifhed  by  the  fwordofthcfpirit,  which  is  the  word  of  God,  he 
 could  not  preuaile.  But  now  he  aftaults  me  another  way :  for  the  wily  ferpent 
 would  perlwadc  me  that  I  fliall  merit  eternall  hfe  for  my  fidelitie  in  my  mini- 
 fteric.  But  blcffedbc  God  which  brought  to  my  mindfiich  Scriptures  wher- 
 by  I  might  quench  the  fierie  darts  of  the  dcuill ,  which  were ,  What  haft  thou 
 that  thou  ha(i  not  receiued:  and,'^)'  the  grace  of  Gad  J  am  that  lam:  and,  not  Jbt4 
 the  grace  of  God  in  me :  and  thus  beeing  vanquifhed  he  departed. 
 
 When  thou  art  tempted  of  Satan  and  fees  noway  to  ekapc,  euen  plainely 
 ^      clofe  vp  thine  eyes,and  anfwer  nothing,but  commend  thy  caufc  to  God.Thi$ 
 is  a  principal!  point  of  Chriftian  wifdom  which  we  muft  follow  in  the  houre 
 ofdeath. 
 
 If  thy  flc/h  tremble  and  fearc  to  enter  into  another  life,  and  doubt  of  falua- 
 
 ^     tion ;  if  thou  yecld  to.thefe  things,  thou  hurteft  thy  fclfe :  therefore  clofc  thine 
 
 eyes  as  before,  and  fay  with  S.Stephen ^Lord  /e/ks into  thy  hands  I  commend  mj 
 
 Jpirit ,  and  then  certenly  Chrifl:  will  come  vnto  thcc  with  all  his  Angels  and 
 
 be  ihc  guider  of  thy  way.     Luther. 
 
<uf 
 
 DECLARATION 
 
 OF  THE  TRVE  MAN- 
 NER OF  KNOWING 
 
 Chrift  crucified. 
 
 Gaiat.d.14.. 
 
 Godforbidthatf  Ihouldreiqyce  but  in  the  Crone 
 of  our  Lordlejm  Qhrijt^(^c. 
 
 PRINTED  BY   TOHN  LEGAT,   PIIJ;^^TER 
 to  the  VnjucrfitJc  of  Cambridge.    1600. 
 
To  the  Reader. 
 
 J 
 
 1  Tis  the  coTttmon  ftrsne  of  men  at  thu  ^aj ,  and  that  in  the  very 
 places  of  learning ,  that:  ChrJfl  crucified  MKOt  k^orrne in  H{^ 
 )  ought.  1  he  right  ky}(^iedge  ofn>ho^e-,is  not  to  m^ke  often  nseni» 
 tion  of  his  death  and-paffion ,  and  to  call  him  our  Saaiour,  or  to 
 handle  the  whole  myflerie  of(jod  incarnate  found ly  and  lear- 
 nedly^ though  that  be  a  wort  hie  ^ft  ofGod:iputfirflofalI,l?y  the 
 \  conjideration  ofthepajpon  to  he  totichedwith  an  inward  and  A 
 Uuely  feeling  of  ottr finnes,for  which  our  Redeewerfujfered  the  pangs  «fhelly  and  to 
 grow  to  a  through  dijlike  ofourfelues  and  our  Hues paji  for  them,andfom  thegroud 
 oft  he  heart  to  purphfe  a  reformation  and  a  conformitie  with  Chriji  ihall^ood  duties 
 that  concerne  man  :fecondly  in  the  Tafpon,  Oi  in  amyrrouTito  behold  and  in  behold 
 dingto  labour  to  comprehend  the  length,the  breadth,the  height,the  depth  of  the  lone 
 of  the  Father  thatgaue  his  owne  dtare  Sonne  to  death, andthe  goodnes  of  the  Sonne 
 that  loued  his  enemies  more  then  himfelfe  ^  that  our  hearts  might  be  rooted  and 
 pounded  in  the  fame  hue tand  be  further  inflamed  to  hue  CJodagaine, 
 
 To  further  this  true  manner  of  k»owing  Chnik  cnLdnc6, 1  haue  penned  thefe 
 few  lines,  read  them  at  thy  leifure,  and  haue  care  to  put  them  in  praHi/v :  otherw^ 
 thou  art  but  an  enemie  of  the  crojfe  of  Chriji,  though  thouprofejfe  hf'^name  ttemrfd 
 much,  Ian. 3.     t$96* 
 
 W.    Perkins. 
 
 -vs.. 
 
8 1 
 
 Ofthe  right  knowledge  of  Chrift  crucified. 
 
 ^  T  is  the  moft  excellent  and  worthy  part  of  diuine  wif- 
 ^  dome  to  know Chrid crucified.  The  Prophet  Efai 
 
 crucified  yjhallififttfie  many.  And  Chrilt  himfclfe  faith, 
 
 This  u  Itfe  etermll  to  krtorv  thee  the  omly  god,  andn>heme  loh.i^.z, 
 
 thouhdji  fent  lefia  ChnJ}.And  Paul  faith,/  hauedecree^  i.Cor.i'z, 
 
 edto  know  nothing  ameng  you  but  lefm  Qorifl  andWxvi 
 
 crucified.  Againe,  God  forbid  that  IJhouldreiojce  m  any  Q^f^  (,  ,.^ 
 
 ihmg  but  tn  the  QXO^^ef our  Lord  lefuiChnft.  hyi\v\^l  thinke  oH  things  ^/z/lofle  rl'tl's.s 
 
 for  the  excellent  knowledge  fake  of  Chrijilefui  my  Lord,  and  doe  iudge  them  but 
 dung  that  I  might  Wm  Chrift. 
 
 In  the  right  way  of  knowing  Chr'ifl  crucified ,  two  points  muft  Be  confide- 
 yed :  one,  how  Man  for  his  part  is  to  know  Chrift  j  the  other,  how  he  is  to  be 
 knowneofman. 
 
 Touching  thefirft;]Vlan  muft  know  Chrift  not  generally  and  confufedly,. 
 but  by  a  liuely ,  povverfull,  and  operatiue  knowledge :  for  otnerwife  the  deuils 
 therafclucs  know  Chrift. 
 
 .  In  this  knorvledge  three  things  are  required.  The  firft  \s  notice  or  conflderatu- 
 OKi  whereby  thou  muft  conceiuein  minde,vnderftand,and  ferioufly  bethinke 
 thy  {elfc  of  Chrift  as  he  is  reuealed  in  the  hiftorie  of  the  Gofpel ,  and  as  he  is 
 offered  to  thy  pnrttcu-lar  perfon  in  the  minifterie  of  the  word  and  Sacraments. 
 And  that  this  confideration  may  not  be  dead  and  idle  in  thee,tvvo  things  muft 
 be  done: firft  thou  muft  labour  to  fctle  thy  felfe  toflandinneede  ofChnft^  cru- 
 cified,yea  to  ftand  in  exceffiue  neede  euen  of  the  very  leaft  drop  of  his  blood, 
 for  the  wafhing  away  of  thy  finncs .  And  vnlefte  thou  throughly  feeleft  thy 
 felfe  to  want  all  that  goodnes  and  grace  that  is  in  Chrift ,  and  that  thou  euen 
 ftandeft  in  extreame  neede  of  his  paflion  ,  thou  Hialt  neuer  learne  or  teach 
 Chrift  in  decde  and  truth.  The  fecond  thing  is,  with  the  vnderftanding  of  ihe 
 doflrineofChrift  toioynethirftmg,wherebymanin  his  very  fouleand  fpjrit 
 longs  after  the  participation  of  Chrift,  andfaith  in  this  c;>fe  as  Sampfon  laid,  Ittdg.ij.  i^:, . 
 Giue  me  water ,  I  die  for  thirfl. 
 
 The  fecond  part  of  knowledge  is  application,  whereby  thou  muft  know  & 
 beleeue  not  onely  that  Chrift  was  crucified,  but  that  he  was  crucified  for  thee, 
 for  thee,\  fay,in  particular. Here  two  rules  muft  be  remembred  and  pra^ifed.  •  _^-j 
 
 -One,  that  Chrift  on  the  crdffe  was  tjoy  pledge  and  furetic  in  particular^  that  he 
 .then  ftood  in  thy  very  roome  and  place  in  which  thou  thy  felfe  in  thine  ownc 
 perlbn Hiouldeit  haue  ftood :  that  thy  very  perfbnall  and  particular  finnes 
 .were  imputed  and  applied  to  him ;  thaiheftoodeguiitieasamalehictour  for 
 thcm,>lnd  /utferedtbiBiVfrjr  pintrg  of  holl ,  jnd  that  his  {uflferings  are  as  much 
 in  acceptation  with  God,  as  if  thou  haddcft  borne  thecurfe  of  the  law  in' 
 thine  owne  perfon  eternally.  The  holding  and  beleeuing  of  this  point  is  the 
 very  foundation  of  religion  as  alfo  of  the  Church  of  God .  Thcreforein  arvy 
 vyi&i|>€i;aifcfdi:toaf|gheChrift  qucififd  to  thy  fclfc^  andas  Elizcus.vthcn  • 
 
8l($  Oftherigtitknorfiedge 
 
 2.Kmg.4,     he  wouW  rcuiuc  the  childc  of  the  Shunamitc,went  vp  and  Jay  vpon  him,  and 
 ^-f.  put  his  mouth  vpon  his  mouth,and  his  hands  vpon  his  hands,  8c  his  eyes  vp- 
 
 on his  eyes,and  llretched  himfelfe  vpon  hira :  euen  fo,ifthou  wouldcli  be  re- 
 uiued  to  euerlafting  life ,  thou  mult  by  faith  as  it  were  fet  thy  felfe  vpon  ih« 
 crolTe  of  Chrift ,  and  applic  thy  handes  to  his  hands,thy  feetc  to  hisfcctc,and 
 thy  finnefull  heart  to  his  bleeding  heart ,  and  content  not  thy  felfcwith  Tho- 
 mas to  put  thy  finger  into  his  fide ,  but  euen  diuc  and  plun«  thy  felfe  wholly 
 both  bodie  and  foule  into  the  woundes  and  blood  of  Chrift.  This  will  make 
 thee  to  trie  with  Thomas^nd  fay,CJ^  Lord.mj  Goei\  and  this  is  to  be  n-Mcififd 
 with  Chrifl.  And  yet  doe  not  content  thy  fclfc  with  this ,  but  by  faith  alfo  def- 
 cendwiih  Chrift  from  the  erode  to  the  grauc,  and  burie  thy  felfe  in  the  very 
 buriall  of  Chrift :  and  then  lookc  aj  the  dead  foaldicr  tumbled  into  the  grauc 
 2»K$fig.iS'  ofEJizeus  vyasmade  aliueat  the  very  touching  of  his  bodie ;  ^o  llialt  thou  by 
 -J/.  aTpiritnall  touchingoFClirift  dead  and  buried ,  be  quickned  to  life  eucrlal^- 
 
 in<y.  The  fecond  rule  is ,  that  Chrift  crucified  « rA/w,becing  really  giuen  thee 
 ofcod  the  father,eucn  as  truly  as  houfts  and  land  are  giuen  of  earthly  fathers 
 to  their  childrenrthis  thou  mull  firmely  hold  and  beleeuej  and  hence  is  it  that 
 the  benefits  of  Chrift  arc  before  God  ours  indecdefor  ouriuftificationand 
 faluation.  vOj.J 
 
 The  third  point  in  liuely  knowledge  isjthat  by  all  the  affeHiotts  ofour  hearft 
 we  muft  be  carried  to  Chrift,  and  as  it  were  transformed  into  him.  "Whereas 
 he  o-aue  himfelfe  wholly  for  vs ,  we  can  doe  no  leftc  then  beftow  our  hearts 
 vpon  him.  We  muft  therefore  labour  aboueall,  following  the  Mart)'r  Igna- 
 tius,who  faid  that  Chrift  hu  lone  tvm  cructfied.  We  muft  value  him  at  lo  high  a 
 price,  that  he  muft  be  vnto  vs  better  then  ten  thoufand  worldes :  yea  all  thinw 
 which  wc  enioy  muft  be  but  as  drojfe  mddung  vnto  vs  in  refpeft  of  him.  Laft- 
 ly,all  our  ioy,reioycing,comfort,and  confidence  muft  be  placed  in  him.  And 
 tnat  t|ius  much  is  requifite  in  knowledge ,  it  appcares  by  the  common  rule  of 
 expounding  Scripture,that  W(?r<i-  ofkiiowledge  tmphe  affe^lton.  And  indeede  it 
 is  but  a  knowledge  Ivvimming  in  the  braine,  which  doth  not  alter  and  difpofc 
 the  afFcftions  and  the  whole  man. 
 
 •    Thus  much  of  our  knowledge.Now  follows  the  fecond  point,how  Chrift 
 
 istobeknowne.  He  muft  not  be  knovvnc  barely  as  God,orasman,  orasa 
 
 lew  borne  in  the  tribe  of  Iudah,or  .-vs  a  terribleand  iuft  iudge ,  but  as  he  is  our 
 
 %^dee7ner  and  the  xcxy  price  of  otu"  redemption :  and  in  this  refpeft  he  muft 
 
 be  confidered  as  the  common  Treafptrie  2iT\Aftorehohfc  of  Gods  Church ,  as 
 
 Cotoff.  17.     Paul  tertifieth  when  he  faith ,  In  hint  are  all  the  treafures  of  knowledge  and  vttf- 
 
 $ph.  1.4:       ^^^*^  ^*^'  ^  "d  again  e,  "B/elfed  be  God,-vthich  hath  bleffed  vs  with  attjpiritttnB  blef" 
 
 fings  in  Chrifl.  And  S.  Tohn  faith  ,  that  ofhi^  ff^/nejfe  we  receiue  grace  for  grace. 
 
 <t    Here  then  let  vs  marke  that  all  the  blefIino;sof  God  ,  whether  fpirituall  or 
 
 «    temporaU ,  all  I  fxy  without  exception  are  conuaied  vnto  vs  fi-om  the  Father 
 
 «   by  Chrift  ;  andfo  theymultbe  recthig^ot  vsandTip  otherwifc.  That  this 
 
 point  may  be  further  cWared7  the  benefits  which  wc  receiue  from  Chrift  arc 
 
 to  be  handled,  and  the  manner  of  knowing  of  them .  The  benefits  of  Chrift 
 
 are  thrce,his  Mertt,  his  Vtrtue,  his  Example. 
 
 The  merii  of  Chnft,  is  the  vaitte  and^rVr  ofhis  death  and  Pa(fion,  where- 
 by 
 
ofChriji  crucified.  8 1  j^ 
 
 by  any  man  is  perfe<fl!y  reconciled  to  god.  This  rccociliation  hath  two  parts, 
 %emiJJion  of  finnes,and  acceptation  to  life  euerlalling.  Remiffion  of  finnes^is 
 the  renioourng,  or  the  abolilliing  both  of  the  ^W/ and  p^«»,'7;'?Kf«r  of  mans 
 Hnncs.By g'^tlt  I  vnderftand  zfuhteBion  or  obligation  to  punill  itnct, according- 
 totheorderofdiuineiurtice.Andthepuniflimentof  fiiHieis  the  makdiUwn  -^,, 
 
 or  curfe  of  the  whole  lawe,which  is  thcfufFermg  of  the  lirft  and  fecond  death. 
 e/^f£'/>/4/w»tolifeeuerla(ting,isagiuingofright  and  title  to  the  kingdonic 
 of  heauen,and  that  for  the  merit  of  Chrifts  obedience  in^.puted.Now  this  be- 
 nefit of  reconciliation  muft  be  knowne  not  by  conceit  and  imagination,  nor 
 by  carnal!  prcfumptionibut  by  the  inward  tcltimonie  ofGodsJpint  certifying 
 our  confciences  thereof,which  for  this  caufe  is  called  the /^;>;>  ef%etteUtton.  Sfh,!.-. 
 And  that  we  may  attaine  to  infallible  aflurance  of  this  benefit,  we  mull  call  to 
 mindthepromifesofthcgofJDel  touching  remiffion  of  finnes  and  lifecuerla- 
 ftingithis  beeing  done,we  mufl:  furthcr7?W«<!'and  indeauourby  the  aflurance 
 of  Gods  ipirit  to  apply  them  to  our  felues,  and  to  beleeuc  that  they  belong 
 vnto  vs',and  wc  muftalfo  put  our  felues  often  to  all  the  excrcifes  of  inuocatio 
 and  true  repentancc.For  in  and  by  our  crying  vnto  heauen  to  G  od  for  reco- 
 ciliation,comes  the  aflurance  thcieof,as  Scriptures  and  Chriftian  experience 
 makesmanJfell.Andif  itfo  fall  out,  that  any  man  in  temptation  apprehend 
 and  fcelc  nothing  but  the  furious  indignation  and  wrath  of  G  od ,  againfl:  all       ^  . 
 
 reafon  and  feeling  he  muft  hold  to  the  merit  of  Chrift,  and  knowe  a  point  of  ^  ^,^  ^  • 
 rehgion  hard  to  be  learned,that  God  is  a  moft  louing  father  to  the  that  hauc       ^ 
 care  to  ferue  him  euen  at  that  inftant  when  he  flicwes  himfelfe  a  mofl  fierce 
 and  terrible  enemie. 
 
 From  the  benefit  oireconciliatio»  proceede  foure  benefits.Firfl: ,  that  excel- 
 lent peace  ofGodihat  pafleth  all  vnderfl:anding,which  hath  fixe  parts .  The 
 firft  \Sypeace  with  God  &the  blefled  Trinitie.Rom.5 .  i  .Bei-/ig  wflifiedrrchaMs 
 peace  mth  God.Thc  CecoT\d,peace  with  the  good  angels^  loh.  i .  5 1 .  Tepjallfee 
 the  Angels  of  G  od  afcendingand  defcendirtgvpon  thefonneofman.h.x\d  that  An- 
 gels like  armies  of  (buldiers  in  campe  about  the  feruants  of  G  od,and  as  nour- 
 cesbeare  them  in  their  armes  that  they  bee  neither  hurt  by  thedeuillandhis 
 angels,nor  by  his inftrumentSjitproceedesofthis  that  they  beeing  in  Chnll 
 are  partakers  ofhismerits.The  third  is,/»<?^r^  with  allfuchasfeare  God  and 
 beleeue  in  Chrift. This  Efai  foretold  when  hee  faide,thntthen'^f'^A^/^^»'<^^'^ 
 n>ith  thelambe^andthe  leopard  with  thekidde^andthe  calfeandthe  lyon  ami  a  fat  te 
 beafltoqtther^andthat alittle childfhouldleadthent^&c.  i  i.v.6. The  fourth  is, 
 ;>(?^f  (?  with  a  mans  owne  fclfe,when  the  confcience  wafhed  in  the  blood  of 
 Chrift,cea(eth  to  accufc,and  terrifie:  and  when  the  will,  afFe«f>ions,  and  incli- 
 nations of  the  whole  man  are  obedient  to  the  mind  cnlightncd  by  the  fpirit  & 
 word  ofGod,Colo{r.  ^.Z-f^  the  peace  of  god  rule  injottr  hearts .  The  fifth  is, 
 peace  with  enemies  and  that  two  waies.Firft,in  that  fuch  as  belecue  in  Chrift, 
 feeke  to  haue  peace  with  all  men,hurting  none  but  doin^  good  to  alhfecond- 
 Iy,in  that  God  reftraines  the  malice  of  the  enemies ,  and  inclines  their  hearts 
 to  be  peaccablc.Thus  God  brought  Daniel  into  hue  andfauour  wth  the  chief e  cap.  /.p. 
 of  the  Eunuches. Thehil  \s,peace  with  all  creatures  in  heauen  and  earth,in  that 
 they  ferue  for  mans  {aluation.Pfalg  i .  1 3  .Thou /halt  walks  vpon  the  Ijon  6-  the 
 .  Hhh  I  4"'- 
 
^»20  Of  the  right  kiiowted^e 
 
 A(bt:the  y»Mg  l)9n  &  the  dragojhait  thou  tread  vnderfeot.  Hof : .  1 8.  And  in  that 
 d^y  roiH  I  make  a  couenant/t?^  them  with  the  beads  ofthe^eld^Mdwith  the  fogies 
 ofheatteMow  this  benefit  of  peace  is  knowne  partly  by  the  leftiraonie  of  the 
 fpirJt,and  partly  by  a  daily  experience  thereof. 
 >  The  fecond  benefit  is  a  recmsrie  ofthat  rifht  and  title  which  man  hath  to 
 
 all  creatures  in  hcauen  and  earth^nd  alUcmpQralLMeML"SS*,  which  right  A- 
 j^pi  loft  to  himfclfc  and  cuerv  one  of  his  pofteritie.  r  .Cor.  5.22  Whether  it  h 
 the  rvorldyor  /ife,or  deathwhether  they  be  things  frefent  ^  or  things  to  come,  all  are 
 '  yoursiHo'-Mt  the  right  way  of  knowing  thisonebcncfit  is  this.  When  God 
 
 vouchfafcth  meatc'^drinke,apparcll,houfes,lands,&c.we  muft  notbarely_ca- 
 flder  them  as  blefllngs  of  God ,  for  that  very  heathen  men,vvhichknowenot 
 Chrift  can  doe:but  we  mufi:  acknowledge  and  efteeme  them  as  bleffings  pro- 
 ceedmg  from  the  fpccial  louc  of  god  the  father,  wherby  helouesvslnChrHV: 
 and  procured  vnto  vs  byjhc  merit  of  Chrifl:  crucified:and  we  muftTabourln 
 this  point  to  be fetled  andpcrfwaded:an37o  oftas  we  fee  and  vfe  the  creatures 
 of  God  for  our  ownc  benefit,this  point  fliould  come  to  our  mindes-Blcffings 
 conceiucd  apart  from  Chrift  are  mifconceiued;whatfocuer  they  are  in  then>- 
 felucs  they  are  no  bleflings  to  vs  but  in  and  by  Chrifts  merit.  Therefore  this 
 order  rauft  be  obferucd  touching  earthly  blcmngs;fii  ft  we  muft  haue  part  in 
 ^^     -       thejngrit  of  Chrift,and  then  fccondly  by  meanes  ofthat  merit,  ajignt?eforc 
 ^^JceUf**e   God  and  comfortable  vfeoFthc  things  wee  cnioy.  Ajlmen  that  haue  and  vfe 
 (Uf  /^  9f  .^^T«rrrpatnrf  ^  nf  God  othcrwife^as  gifts  of  God  but  not  b^'  Chrift, vfe  the  but 
 ><AMH^-  f/^  2^5  ^atvfiiners  andjheeues.Vor  this  caufe  it  is  not  fufficicmfoi'  vs  generally  & 
 ^^  W  ♦**^confufedlyTo  knowcChrift  to  bee  our  redeemen  but  wee  muft  learneto  fee, 
 knowe,and  acknowledge  him  in  cuery  particular  gift  and  blefling  ofGod.If 
 men  vfing  the  creatures  ofraeate  and  drinkccould,  when  they  behold  them, 
 withallbythccieoffaithbeholdein  thcra  the  merit  of  Chrifts  paffion, there 
 would  not  be  fo  much  exccftc  and  riot,fo  much  furfetting  and  drunkcnnes, 
 as  there  israndifmen  could  confider  their  houfes  and  lands,  &c.  as  ble/Iings 
 to  themSc  th.it  bv  the  foantaine  of  blcffinj  the  meritf  of  Chrift,  there  fhould 
 not  be  fo  much  fraud  and  deceit,fo  much  iniufticc  and  opprcfljon  in  bargai. 
 ningasthereis. 
 
 That  which  I  haue  now  faid  of  mcateSydrinkes,3pparell,muft  likewifi:  bee 
 vndcrftood  o  f  gentrie  and  nobilitie.in  as  much  as  noble-birth  without  newc 
 ^   ^j         birth  in  Chrift  is  but  an  earthly  vanitic:thelike  maybe  faid  ofphificke,f!ecpc, 
 y^  y^  heal  thjlibertie,  yea  of  the  very  breathing  in  the  ayre.  And  to  go  yet  further:in 
 
 ,  4  ^'  '  ^^^  Recreations  Chrift  muft  be  knowne.For  al  recreation  ftands  in  the  vfe  of 
 ^''  '  things  indifFcrent:and  the  holy  v(c  of  all  things  indifferent,  k  purchafed  vnto 
 vsbythe  bloodofChrift.Forthisc.iufeitis  very  meete  that  Chriftianmen 
 and  women  ftiould  with  their  earthly  recreations  ioyne  fpirituall  meditation 
 of  thedcath  of  Chrift,and  from  the  one  take  occafion  to  bcthrnkc  themfclucs 
 oftheothcr.Tfthis  were  «praftifcd,  there  ftiould  not  bee  fo  many  vnlawefuU  j 
 fports  and  delights,and  To  much  abufc  oflawfull  recreation  as  there  is. 
 
 The  third  benefit  is.that  al  cro{res,affli^ion$-and  judgements  whatfoeucr, 
 ceafe  to  be  curfes  and  punilLmcnts  to  them  that  are  in  Chrift,  and  arc  oncly 
 meanes  o^correliion  or  /rw/^becaufc  his  death  batli  taken  &,vay  not  fome  few 
 
 parts. 
 
efChriJf  cr$tcffied.  g ,  r 
 
 f  arts,but  all  aftd  ewer/  part  of  the  curfeofthc  whole  lawc.Nowc  in  all  crojfcs, 
 Chrift  is  to  be  known  ofvson  this  manner. We  muft  iudge  of  our  afflidions 
 as  chaftifements  or  trials.procccdin^  not  from  a  reucnging  iudge,  but  from 
 the  hand  ota  bountiful  and  louing  fathcrjand  therefore  they  m\x[\  be  concei- 
 ued  in  and  with  the  merit  c^Chrmiand  if  we  Aoq  othcrvv'ife  regard  them,  we 
 take  them  as  curfes  and  puniilimcnts  of  finne.  And  hence  it  followcs  that  fub- 
 i*«flion  to  Gods  hnnd  irL^/fc-yoffef^is  a  marke  and  badge  of  the  true  Churci). 
 
 The  lafl  benefit  is,  that  <leath  is  properly  no  death,  but  a  refl  or  ileepc. 
 Death  therefore  mufl  be  knovvne  an<i  confidered  not  as  it  is  fet  fo©rih  in  the 
 lawe  but  as  it  is  altered  and  changed  by  the  death  of  Chrid: :  and  when  death 
 comes,  weemufl  then  lookc  vpon  it  through  Chrifts  death  ,  asthrou<yha 
 glaflfeiand  thus  it  willappearc  to  be  but  a  paflage  from  this  life  to  euerlaftjne 
 Jifc. 
 
 Thus  much  ofthc  w^n/of  Chrift  crucifiecl.Now  follows  his  vertue  which 
 !5  the  power  of  his  godhead.wbcreby  he  creates  newc  hearts  in  all  th.em  that 
 bclccue  in  him,and  makes  them  newe  creatures.  This  vertue  is  double:  the 
 firftisthc/><'B'<frof;^;>^f^/^,whereby  hefrcedhimfelfe  from  thepuniH»  nent 
 and  imputation  ofour  (innesrand  thefame  vertue  ferueth  to  mortihe  and  cru- 
 cificthc  corruptions  ofour  mindcs,  wilis,affedions,euen  is  a  corafiue  doeth 
 waft  and  confumc  the  rotten  and  dead  flefh  in  any  part  *•^f  mans  bodie. 
 
 The  fecondjis  the  vertue  ofChrijls  refHrreciion ,  wliich  is  alfo  the  power  of 
 his  Godhead,whereby  he  raifed  himfelfe  from  death  to  life;&  the  verie  fame 
 power  ferueth  to  raifc  thofc  that  belong  to  Chrift ,  from  their  finnes  in  this 
 lifcand  from  the  grauc  in  the  daic  ofthe  laft  iudgement.Now  the  knowledge 
 of  this  double  vertue  muft  not  be  onely  (pcculatiue,  that  is,barely  conceiued 
 in  the  braine,but  it  muf  I  be  expcrimentalhbecaufc  we  ought  to  haue  experi- 
 ence of  it  in  our  hearts  and  liues,and  we  fhould  labour  by  all  mcancs  poffiblc 
 lo  fcele  the  power  of  Chrifts  death  killing  and  mortifjing  our  finnes,and  th« 
 vertue  of  his  rcfurreftion  in  the  putting  of fpirituall  life  into  vs,that  we  might 
 be  able  to  fay  that  we  liue  not  but  that  Chrift  lines  in  vs.  This  was  one  of  the 
 mofl  excellent  and  principall  things  which  Paul  fought  for, who  faith,/  haue 
 counted  all  things  loflc  anddo  tptdge  them  to  be  dung,  tha,t  Imay  knowe  himand 
 the  vertue  of  his  reJurre&ton.VhW.  ^ .  I  o .  And  he  faith  that  this  is  the  right  waie 
 toknowandlcarneChriftj^oc^y?^)^?^^*?/^*?»»^*»  which  is  corrupt  through  the 
 deceitteable  luj}s,and  to  put  on  the  new  man  whtch  is  created  in  right eoufnes  cr  true 
 holines.Eph.j^.i^, 
 
 '•ft  The  third  benefit  is  the  example  ofChrift.Weedeceiueourfelues,ifwce 
 thinkethathe  is  onely  to  be  knowne  of  vs  as  a  Redeemer,and  not  as  ^fpeStacle 
 OYpatterne  ofal  good  duties,to  which  wrought  to  conform  our  fclues.Good 
 wen  indeede,that  haue  bccne  or  in  prefent  are  vpon  the  earth  the  fcruants  of 
 God,mufl  be  followed  ofvs :  but  they  muft  be  followed  no  othcrwifc  then 
 they  follow  Chrift,&  Chrift  muft  be  followed  in  the  praftife  of  cucry  good 
 duticthat  may  concernc  vs  without  exception  /imply  and  abfolutcly  ,  i. 
 Com  I.I. 
 
 Our  conf^ormitie  with  Chrift  ftandcs  either  in  the  framing  ofour  inwarde 
 and  fpirituall  life,or  in  the  praAifc  ofoutward  and  morall  duties. 
 
 ^  Hhh  I  Confor- 
 
g  2  •  Of  the  right  krto)»tecige 
 
 Conformitic  offpirituall  life  is ,  not  by  doing  that  which  Chrift  did  vpon 
 the  erode  and  after  ward,but  a  doing  of  the  hke  by  a  certainekinde  of  imitati- 
 on. And  it  hath  foureparts.Thefirll  is^tk  JpiritHallohUtion.Vot  as  Chrift  in  the 
 irarden  and  vpon  the  crolTe,by  praier  made  with  ftrong  cries  and  tearcs,pre- 
 fented  and  rerif^nedlnmfelFevp  to  be  a  facrificc  of  propitiation  to  the  iufticc 
 ofhis  father  for  mans  finncfomuft  we  alfo  in  praier  prefent  and  refigne  our 
 relucs,our  foulcs.our  bodies,our  vnderftandmg,  will,memorie,  afFeftions,& 
 all  we  haue  to  the  feruice  ofGod,in  the  generall  calhng  of  a  Chriftian,  and  in 
 the  particular  callings  in  which  hcc  hath  placed  vs.  Take  an  example  in  Da- 
 vi\^,Sacrifice  &  bttryjt  offenng{(dL\i\\  hc)thou  wouldejl  not,  but  eares  thou  haft  pier- 
 ced vnto  me, then  faidjoe  I  come:  I  dejire  to  dee  thy  nvtllfl  (^od^yea  thy  Uwe  is  vpith- 
 in  my  heart ,  Pral.40.  7.  The  fccond  \%,conformitie  in  the  crojfe  two  waics.For 
 firft,as  he  bare  his  own  cvo^Te  to  the  place  of  exequution:fo  muft  we  as  good 
 difciples  of  Chrift  denie  our  felues,take  vp  all  the  crofles  and  affliftions  that 
 the  hand  of  God  (hall  lay  vpon  vs.  Againe,  we  muft  become  like  vnto  him  in 
 the  crucifying  and  mortifying  the  mafle  and  bodie  of  finne  which  wee  carric 
 about  vs,Gal.5.24.71^^  which  are  Chrift  s  haue  crucified  theficfhw^/^/^*?/?/- 
 feElioyi! and /MJis  thereof.  Yltzmwii  doe  asthelewes  did,wee  muft  fet  vp  the 
 crolTes  and  gybbcts  whereon  we  arc  to  faften  and  hang  this  flefli  of  ours,that 
 is, the  finne  and  corruption  that  cleaues  and  ftickes  vnto  vs,  and  by  the  fword 
 of  the  fpirit  wound  it  euen  to  death.Thisbeeing  done,wee  muft  yet  goe  fiir- 
 ther.and  labour  by  experience  to  fee  and  feele  the  very  death  of  it ,  and  to  lay 
 it  as  it  were  in  a  graue  ncuer  to  rife  againcrand  therefore  wefhould  daiely  caft 
 newe  moulds  vpon  it.The  third  'iSy<ifpihtua/Ireffirre6}ton,wherehy  wc  fliould 
 by  Gods  grace  vfe  meanes  that  we  may  cuery  daiemore  and  more  come  out 
 of  our  finnes,as  out  of  a  loathforae  grauc*,to  line  vnto  God  in  ncwenes  of  life, 
 as  Chrift  rofe  from  his  graue .  And  becaufe  it  is  an  hard  matter  for  a  man  to 
 come  out  of  the  graue  or  rather  dungeon  of  his  finncs,this  worke  can  not  be 
 done  at  once  bat  by  degrees,as  God  fhall  giue  grace.  Confidering  we  lie  by 
 nature  dead  in  our  finnes,  and  ftinke  in  them  as  loathfbme  carrion,  firft  wee 
 muft  begin  to  ftirre  our  felucs  as  a  man  that  comes  out  of  a  {wowne,awake- 
 nedbythe  wordeand  voice  ofChriftfoundmg  in  our  deafe  eares;  (econdly, 
 we  muft  raife  vp  our  mindes  to  a  better  ftate  and  condition,as  wc  vfe  to  raile 
 vp  our  bodiesrafter  this  we  muft  put  out  of  the  graue  firft  onchand,then  the 
 other.This  done,we  muft  doe  our  indeauour  as  it  were  vpon  our  knees,  at 
 the  lenft  to  put  one  foote  out  of  this  fepulchre  of  finne  ,  the  rather  when  wee 
 fee  our  felues  to  Ikiuc  one  foote  of  the  bodie  in  the  graue  of  the  carth,that  in 
 the  div  of  ludgemcnt  we  may  be  wholly  deliuered  from  all  bonds  of  corrup- 
 tion.The  fourth  part  is,!k  fpirittisil/ a^centio»'intohe!iuen,hy  a  continuall  cleua- 
 tion  of  the  heart  and  mind  to  Chrift  fitting  at  the  right  hand  of  the  fathcr,a» 
 Paul  filth,  Haae  your  comerfamvimheau.€»:sXi6.,.lfye  bf.  rtfeaxeith  Chrift feek» 
 thir>2s  that  are  aboue..   c  t.I-  rt;  h'lwo''  '^  A  Pirr?  llitrl!!'  >!;.fi;':;lD 
 
 Conformitic  in  morall  duties,is  either  generall  or fpecialKGcneralljisto  be-* 
 holv  as  he  xi^cAy^^ox^.^-iCj.Thofervhomehe  k^evee  beforehe  hath  predeftmat'e 
 to  be  hke  the  image  ofhlsfohne,t\\:i\  is,not  only  in  the  croFFe  but  alfo  in  holines 
 and  glorie.  i.^Job.  ^  *He  vehick  haih  thfmhope purifuah  himfelfQVitn  as  he  is  pure. 
 
ofChrificrucifieef.  gj- 
 
 Spccbll  conformitie ,  is  chiefly  infourc  veituft;  Faith,  Louc ,  Mcekcnes 
 
 We  mua  be  hkc  him  in  faith.  For  as  he ,  when  he  apprehended  the  wrath 
 oiiaod,andrhr)'nypin5Tnfhp]1i^,rrnfpnnhimAvhol!y  (bied  himfelfe  vp- 
 on  the  ayde,hcIpe,protea]on,and  good  pleafure  of  his  father,euen  to  the  laft- 
 fo  mufl:  we  by  a  true  &  huely  faith  depend  wholly  on  Gods  racrcie  in  Chrift* 
 as  it  were  with  both  our  hands,in  peace,  in  trouble,in  life,  &  in  the  very  pan^ 
 of  death:  and  wc  muft  not  in  any  wife  let  our  hold  goe;  no  ihou^^h  we  fhoul3 
 feeleourfeluesdcfcendtohell.  ^ 
 
 Wemuft  be  hke  him  in  mcekenelTe,  MmKi  \.\. 2^8.  Lear»e  of  met  hat  t 
 am  nteekeand/orvly.His  meekenelTe  fhewedit  felfe  in  the  patient  bearino-  of  all 
 iniuries  and  abufes  offered  by  the  hands  of  finnefull  and  wretched  me%  anci 
 in  the  fuffering  of  the  curfe  of  the  law ,  without  grudging  or  repinino-'  and 
 with  fubmiffion  to  his  fathers  will  in  all  things.  Now  the  more  we  follow  him 
 herein,  the  more  Ihall  wc  be  conformahU  to  him  in  his  death  and  paflion.  Phi- 
 lip.?, to. 
 
 Thirdly,he  muft  be  our  example  in  Loue:  he  loucd  his  enemies  more  then 
 himfelfe,Eph.  5.4.  Walke  m  loue  euen  Ai  Chrifi  loucd  v s, and  hath  giuen  himfelfe 
 forvsan  oblation  and facrifice  of fveeete fweltingfauoHr  vnto  God.  The  like  loue 
 ought  wc  to  (hcwjby  doing  feruice  to  all  men  in  thecompaffe  ofour  callino-s, 
 and  by  beeing  all  thinp  to  all  men  (as  Paul  was)  that  we  might  doe  them  all 
 die  good  wccan  both  for  bodie  and  (bule.  i  .Cor.p.ip. 
 
 Lartly,wc  muft  follow  Chrift  in  humilitie,  whereof  he  is  a  wonderfiill  /pc- 
 ftaclc,in  that  beeing  God,he  became  man  for  vs:&:  ofa  man  became  a  wormc 
 that  is  trodcn  vndcr  foote,that  he  might  faue man,Phil. 2.^.  Let  thcfime mind 
 he  inyoH  that  woi  in  lefw  (hriji,  who  beetng  in  the  forme  ofCJod,  humbled  himfelfe 
 And  became  obedient  to  the  death, euen  to  the  death  of  the  crojfe. 
 
 And  here  we  muil  obferue,that  the  example  of  Chrifi  hath  fomething  more 
 in  it  then  any  other  example  hath  or  can  haue :  for  it  doth  not  onely  iLew  vs 
 what  we  ought  to  doe(as  the  examples  of  other  men  doe)but  it  is  a  remedie  a- 
 gainrt  many  vices ,  and  a  motiue  to  many  good  duties.  Firfl:  of  all  the  (erious 
 confidcration  of  this,  that  the  very  fonnc  of  God  himfelfe  fuffered«fofe«^ 
 •pTwiFs  ■ittiLl  Lutmiiilfi  ofJuril  on  the  croffefor  our  finnes,  is  the  proper  &  moll: 
 effe«n:uall  mcanes  to  ffirre  vp  our  hearts  to  a  godly  forrow  for  them.  And  that  u 
 this  thing  may  come  to  pafFe ,  euery  man  muff  be  fetled  without  doubt ,  that  <, 
 he  was  the  man  that  crucified  Chrift ;  that  he  is  to  be  blamed  as  well  as  ludas,  <i 
 Herod,Pontius  Pilate,and  the  Tewes :  and  that  his  finnes  fhould  bethc  naiTls, 
 the  fpeares,and  the  thomes  that  pearced  him.  When  this  meditation  bcginnes 
 to  take  place ,  bitternefle  of  (pint  with  wayling  and  mourning  takes  place  in 
 like  manner.  Zach.  12.  lo.  And  they  Jhalllooke  vpon  himrvhome  they  haue  pear- 
 ced,and  they  (fjalllament  for  him  04  one  lamentethfor  his  onely  fonne.  Peter  in  his 
 firft  fermon  ftrooke  the  Icwes  as  witlyuhundcjtclappefrom  heauen ,  when 
 he  (aid  vnto  thcm77g  haue  crucilTc37^<?  Lordofglorie,  fo  as  the  fame  time  three 
 thoufand  men  vvcre^icked  in  theirhearts,  and  (aid,  Ulfcn  and brethren,yr>hat 
 Jhallwe  doe  M  /iip7Sw<«tf<Againe,if  Chrifi:  for  our  finnes  fhedde his  heart  blood: 
 and  if  our  finnes  made  him  (weat  water  and  blood ,  oh  then  why  fliould  not 
 
 Hhh  5  '  wc 
 
Si  A-  Of  the  right  l^anv  ledge 
 
 wc  our  felucs  ilieddc  bitter  tearcs,&:  why  would  not  our  hearts  bicedc  for  the. 
 
 Hethatfinilcshimle^^ 
 
 noThumblehhi^^^    lamentable~cafey  for  there  h  no^ithjnthc  death  of 
 
 Chnftjcfteduall  in  him  as  yet. 
 
 Secondly ,the  meditation  ofthe  paffion  of  Chrifl:  is  a  moll  notable  meanes 
 to  brecde  repentance  and  reformation  of  life  in  time  to  come.  For  w  hen  wee 
 
 begin  to  thinke  that  Chrid  crucified,  by fuiTering  ilii   fiiO  iinin I-death, 
 
 hath  procured  vnto  vs  remiffion  of  all  our  finnes  paft,and  freed  vs  from  hell, 
 death,anddamnation:then,if  there  be  butafparkeofgracein  vs,we  begin  to 
 be  of  another  mind.andto  reafonthus  with  our  felues:  What?  hath  the  Lord 
 binthusmercifull  vnto  me,  that  am  in  myfelfebut  a  firebrand  of hell,as to 
 free  me  from  deferued  deftrudion  &  to  receiuemc  toEiuour  in  Chrift?  yea, 
 no  doubt  he  hath,hisname  be  blefTed  therefore:!  will  not  therefore  finne  any 
 more  as  1  hauedone,but  rather  indeauour  hereafter  to  keep  my  fclfe  from  ۥ 
 uery  cuill  way .  And  thus  faith  purifies  both  heart  and  life. 
 
 Thirdly ,when  thou  art  in  any  paine  of  bodie  or  fickenes,thinke  how  light 
 thefe  are  compared  to  the  agonie  and  bloodie  fweat,  to  the  crown  of  thorncs 
 and  naiksof  Chrifl.  When  thou  art  wronged  in  worde  or  deedc  by  any  man, 
 turne  thine  eie  to  the  crofTcjConfider  howe  meckely  he  fuffercd  all  abufesfor 
 the  mofl  part  in  filence,&:  praied  for  them  that  crucified  him. When  thou  art 
 tempted  with  pride  or  vaine-glorie,conlider  how  for  thy  proper  fins  Chrifl 
 was  defpifed  and  mocked  and  condemned  among  theeues.  When  anger  and 
 defire  ofreuenge  inflame  thine  hcart,think  how  Chrifl  gaue  himfelf  co  death 
 to  faue  his  cnemies,euen  then  when  they  dxd  mofl  cruelly  intreat  him,&.  flied 
 his  blood:and  by  thefe  meditations/pccially  if  they  be  mingled  with  faith,thy 
 xninde  fhall  be  eafed. 
 
 Thus  we  fee  how  Chrifi  cmcifiedii  to  be  known:  and  hence  arifeth  a  three- 
 fold knowledge:one  of  God,  the  fecond  of  our  neighbours,the  third  of  our 
 felues. 
 
 Touching  the  firft:if  we  would  know  the  true  God  aright,  and  know  him 
 to  our  faluation,wemufl  knowe  him  only  in  Chrijl  cruafied.GoA  in  hirafelfe 
 and  his  owne  maiellie  is  inuifible,  not  onely  to  the  cies  of  the  bodie,  but  alfo 
 to  the  vere  minds  of  men,and  he  is  reuealed  to  vs  only  in  Chrift,in  whom  he 
 is  to  be  feene  ns  in  a  glafTe.For  in  Chrifl:  he  fetteth  forth  and  giucs  his  iulVice, 
 goodnes^wifdome,  and  himfelfe  wholly  vnto  vs.For  this  caufe  he  is  called  the 
 hrtqhtnes  oftheglorie^udthe  ingrauen  forme  ofthe  perfo»  ofthefather^Weh.  i . 
 :^ui)idthe\mdi%t  ofthehmsjil?leGod.Qo\Q'i^.i.i';.T\\ti^o\tVst  mufl  not  know 
 god  and  feekc  him  any  where  elfe  but  in  Chriftrand  whatfoeuer  out  ot  Chrifl 
 eomes  vnto  vs  in  the  name  of  God,is  a  fiat  idol  of  mans  braine. 
 
 Asforour  neighbours,thofe  efpecially  that  arc  ofChrifhChurch^they  are 
 to  be  known  ofvs  on  this  manner:  When  we  are  to  doe  any  dutie  vnto  them, 
 we  mufl  not  barely  refpcft  their  perfons,butC6ri/?<rr»a^c><r/ in  them, &  them 
 in  Chrifl.  When  Panlperfecutcdfuch  as  called  on  the  name  ofChrifl.he  the 
 from  heaue  zx\z^ySaul^Sat4l,vphy^erfeattefl  thouinelWtxt  then  let  this  be  mar- 
 ked,that  when  the  poorc  comes  to  vs  for  releefe,it  is  Chrifl:  that  comes  to  our 
 dores,and  (Hith,!  amhungne,!  am  thirftie,!  ajn  naked:  and  let  the  bowels  of 
 
 com- 
 
•fChnfierticified,  8^  j. 
 
 ^fflpaflion  ht  in  VJ  towards  them  as  towards  Chrifl:,  vnks  we  wil  hcare  that 
 feareftillfentencc  in  the  day  of  ludgcineDt,^'^/^  cur  fed  into  heUy^c.Irvas  hm^ 
 grie,andyefed  me  not:  I  reoA  naked ^and ye  did  mt  c loath  me^  c^c. 
 
 Thirdly,  the  right  knowledge  of  our  felues  arifethoftheknowledo-e  of 
 Chrifl  crficified,m  whom  and  by  whome  we  come  to  know  fiuc  fpcciall  thmo-s 
 of  our  felucs.The  firft,hovv  grieuous  our  finnes  arc,and  therefore  howe  mi- 
 ferable'wc  are  in  regard  o(them.Ifweconfider  our  offences  in  themfclues,& 
 as  they  arc  in  vs,we  may  foonebe  decciued,becaufe  the  confcicnce  being  cor- 
 rupted often  erreth  in  giuing  teftimonie,and  by  that  raeanes  maketh  finne  to 
 appeare  leffe  then  it  is  indeede.But  if  finne  be  corfidered  in  the  death  &  paf- 
 fion  of  Chrift,  whereof  it  was  the  caufc,and  the  vilenes  thereof  mcafured  by 
 the  vnfpeakable  torments  endured  by  the  fonne  of  Godrand  ifthe  greatneflc 
 of  the  offence  of  man  be  eff  eemed  by  the  endlefTe  fatisfadion  made  to  the  iu- 
 fticc  of  Godjthe  leafl  finne  that  is  will  appeare  to  bee  a  finne  indeed,and  that 
 mofl:  grieuous  and  oudy.Therefore^/>;'</?fr«f//?<?/:^mufl  bee  vfcd  of  vsas  a 
 myrrour  or  looking  glafTejin  which  we  may  fully  take  a  view  of  our  wretch- 
 ednes  and  miferie,and  what  wc  arc  by  nature.For  fixch  as  the  paflion  of  Chrift 
 was  in  the  eies  of  men,(uch  is  our  paffion  or  condition  in  the  eies  of  G  od:and 
 that  which  wicked  men  did  to  Chrift,  the  fame  doeth  finne  and  Satan  to  our 
 very  fbules. 
 
 The  fecond  point  is,  that  men  beleeuing  in  Chrift  are  not  their  owne,or 
 lords  of  themfelueSjbut  wholly  both  bodicand  foule belong  to  Chrift,in  that 
 they  were  giuen  to  him  of  God  the  father,  and  he  hath  purchafed  them  with 
 his  owne  blood,  i  .Cor. 3  .Te  are  Chrifis ,  and  Qorifls  Gods.  Hence  it  commeth 
 to  paftefwhich  is  not  to  be  fbrgotten)that  Chrifl  cfteemeth  all  the  erodes  and 
 afFiiftions  of  his  people,as  his  own  proper  affliftions .  Hence  againe  we  muft 
 learne  to  giue  vp  our  (clues  both  in  body  and  fbule  to  the  honour  and  feruicc 
 of  Chriftjwhofc  we  are. 
 
 The  third  is,that  euery  true  beleeuer,not  as  he  is  anuin^xix  as  hee  is ««  nev* 
 mm  or  a  Chriftian,hath  his  being  and  fiibfifting  from  Chri  ft,^<?  are  members 
 of  his  bodie^ofhisfiejh^cindofhis  bone^^,%.'\o.  In  which  words  ,  Paul  alludes 
 to  the  fpeech  of  AdaiTi,G  en.  5  .Thou  art  bone  of  my  bone,  and  fief 7  ofmyflcp},  <Sc 
 thereby  he  teacheth,that  as  Eue  was  made  ofa  ribbe  taken  out  of  the  fide  of 
 Adam,(b  doeth  the  whole  church  of  G  od,and  euery  man  regenerate,  fpring 
 and  arife  out  of  the  blood  that  ftreamcd  from  the  heart  and  fide  of  ChrifT:  cru- 
 cified. 
 
 The  fourth  is,that  all  good  workes  done  ofvs,  proccedefrom  thevertue 
 and  merit  oiChnf  cructfied:he  is  the  caufe  ofthem  in  vs,and  we  arc  the  caufes 
 of  them  in  and  by  h'lmJfithout  w^  (faith  he)}'if  can  do  n9thwg:?ii\A,Suery  branch 
 that  beareth  no  fruite  in  me,  marke  well  he  faith,  in  me,  he  taketh  array,  loh. 
 15.2. 
 
 The  fift  point  is,that  we  owe  vnto  Chrift  an  endles  debt.For  he  was  cruci- 
 fied oncly  as  our  furctie  and  pledgc,&  in  the  fpeclacle  of  his  pafsion  we  muft 
 confiderourfelucsas  the  chiefe  debters,and  that  theverydifchargcof  our 
 debtjthat  is,the  finnes  which  arc  inherent  in  vs,  were  the  proper  caufe  of  all 
 tlic  endles  paincs  and  torments  that  Chrift  endurcd^that  he  might  fct  vs  moft 
 
 Hhh   4  mifew- 
 
%2S  Ofthen^htkMowUi^^e 
 
 in iferable  bankrupts  at  libcrtie  from  hell,cleath,  and  damnation.  Fortliis  bis 
 vnfpcakable  goodnes,ifwedoc  but  once  thinke  of  it  feriouflyAve  niuft  need^ 
 confeflc  that  we  owe  our  fe!ues,our  foules,and  bodies,and  ail  diat  wc  haue  a$ 
 adebtduevntohim.Andfofooneas  any  manbegmnesto  know  ^/;r//?cr»- 
 cified,\ic  knowes  his  owne  debt,and  thinks  of  the  paimem  ofit. 
 
 Thus  wee  fee  h  jwe  CliriO:  is  to  be  knowne:  novve  wee  lliall  not  necde  to 
 make  much  examination  whether  this  manner  of  knowing  and  acknowlcdg- 
 ins:  of  Chii{l,take  any  place  in  the  world  or  no;for  fewc  there  be  that  knowe 
 him  as  they  ought-Thc  Turkc  euen  at  this  verie  daie  know  es  him  not  but  as 
 he  was  a  prophct-The  lewe fcorneth his  cyojfe  andpa//?o/j.The  Popiili Chur- 
 ches,tiiough  in  word  they  confefle  him,yet  doe  they  not  knowe  him  as  they 
 ouo-ht.Thc  Friers  and  lefuits  in  their  fermons  at  this  daie,  commonly  v(e  the 
 Paflionasameanestoflirrcvp  pictie  and  compaffion  towards  Chrilhvvho 
 beeing  {o  righteous  a  man  wasfo  hardly  intreated,  and  to  inflame  their  hearts 
 to  an  hatred  of  the  lewes.and  Iudas,and  Pontius  Pilate  that  put  our  bleded 
 Sauiour  to  deathjbut  all  this  may  be  done  in  any  other  hiftorie.  And  the  fer- 
 uice  of  God  which  in  that  Church  ftands  nowc  in  force  by  the  Canons  oi  the 
 Councill  oil xcnlyAthctth ( hnjl crhcified^m  that  the  paffions  of  martyrs  are 
 luade  meritorious,and  the  very  wood  of  the  croffc  their  only  help:  and  the  wt" 
 puMiiic  the  .^f^efje  of  hc^ue»,  and  a  mother  of  meyaey  •who  in  remjflionof 
 Snnes  may  command  her  fonnerand  they  giue  religious  adoration  to  dummc 
 crucifixes  made  by  the  hand  and  art  of  man. 
 
 The  common  proteftant  hkcwifc  commeth  fhort  herein  for  three  caufes. 
 Firfl:  whereas  in  word  they  acknowledge  him  to  bee  their  Sauiour,  that  hath 
 redeemed  them  from  their  euill  conuerfation.yctindeede  they  make  him  a 
 fatrone  oftheirJimes.Tht  thief  e  makes  him  the  receiuer,  the  murderer  makes 
 
 ,         .         him  hi 5  refuge, ^theadulterer(bcitfpoken  with  reuerence  vntohis  maieflie) 
 CalMH  en   ^^\^^^  j-^jj^  t^g  baud.For  generally  men  walke  on  in  their  euill  waies,  (ome  li« 
 
 yaL6»2.  yj^^  jj^  jj^jj  {imie,fome  in  that ,  and  yet  for  all  this  they  perfvvade  themfclues 
 that  God  is  mercifull,andthat  Chrift:  hath  freed  them  fro  death  and  damnati- 
 on.Thus  Chrift  that  came  to  aboliOi  finne ,  is  made  a  maintainer  thereof,an<f 
 the  common  pack-horfe  of  the  worldeto  bearc  euery  mans  burden.Second- 
 ly,mcn  are  content  to  take  know  ledge  of  the  merit  of  Chrifts  paflion  for  the 
 remidion  of  their  finnes,but  in  the  meane  feafbn  the  vertueofChrifts  death 
 in  the  mortifying  of  (in.and  the  blefled  example  of  his  paflion  ,  which  ought 
 to  be  followed  and  exprefled  in  our  hues  &  conuerfations,is  httle  or  nothing 
 re^ardcd.Thirdlv,  men  vfually  content  themfelues  generally  and  confufedly 
 to  know  Chrift  to  be  their  rcdecmer,neu£r  once  feeking  in  eiicry  paiticular 
 eftate  and  condition  of  life,  and  in  euery  particular  bleffing  of  God,tofeele 
 the  benefit  of  his  pafHon.  What  is  the  caufe  that  almoft  all  the  world  liue  in  fe- 
 curitie,neueralmoft  touched  for  their  horrible  finnes  ?  furelythe  rcafon  is, 
 becaufe  they  did  n  euery  ctferiouHy  confider  that  Chrift  in  the  garden  lay 
 S;ioucling  vpon  the  earth.fA'eating  water  6c blood  fcr  their  offences.  Againc, 
 all  fuch  as  by  fraud  and  opprcftion ,  or  any  kind  of  hard  dealing  fiicke  the 
 blood  of  poore  men,  neueryct  knewe  that  their  (inncsdrewc  out  the  heart 
 blood  of  Cbnft.  And  proud  men  and  women  that  are  puffed  vp  by  reafbn  of 
 
 thci? 
 
«fChrifl  crHcified,  827 
 
 their  attire,  which  is  the  badge  of  their  Oiame,  and  neuerceafe  hunting  after 
 Orange  faQiions.dcc  not  confider  that  Chrift  was  not  crucified  in  gay  attire, 
 but  naked, that  he  might  heare  the  whole  fhamc  and  curfe  of  the  lawc  for  vs. 
 Thefe  and  (uch  hke  whatfoeuer  they  fay  in  word,  if  we  rcfptd  the  tcnour  of 
 their  hues,are  flat  enemies ofihecrofTe of  Chrift,and  tread  his  pretious blood 
 vnder  their  feete. 
 
 Novvthen,confidering  this  fo  weightie  and  fpecialLapoint  of  religion  is  fo 
 much  negle£led,0  man  or  woman,high  or  lowe,young  or  olde,if  thou  hnue 
 Lcene  wanting  this  waie,begin  for  verie  fhame  to  fearne  and  learning  truly  to 
 knowe  Chrid  crucincd.  And  that  thou  maiefl  attaine  to  this,bchold  hiin  often, 
 not  in  the  wooden  crucifix  after  the  Popi/h  manner,  but  in  the  preaching  of 
 the  word,andm  the  Sacraments,  in  which  thoufhah  kthim  cmcifiedhSorz 
 thine  eies,Gal.  ^ .  i  .Defirenot  here  vpon  earth  to  beholde  him  with  the  bodi- 
 ly eie,butlookevpon  him  with  the  eie  of  true  and  liucly  faith,  applying  him 
 and  his  merits  to  thy  felfe  as  thine  owne,  and  that  with  broken  andbruifcd 
 heart,as  the  poore  Ifraelites  flung  with  ficrie  fcrpents  cuen  to  death,  bchclde 
 thebrafen  ferpent.  Againe,thou  muft  looke  vpon  him  firfl  of  all  as  a^Ai!//if  or 
 fieSlacle ymvi\\ic\\  thou  Oialt  fee  Gods  glorie  greater  in  thy  redemption  ,  then 
 in  thy  creation.In  the  creation  appeared  Gods  infinite  wifdome,  power,  and 
 goodneflcnnthyredemptionbythe  paffion  of  Chnft,his  endleflc  iufljcc  & 
 mcrcie.  In  the  creation  thou  art  a  member  of  the  firfl  Adam,  and  bejrcfl  his 
 kmagerin  thy  redemption  thou  artaraemberofthefecond  Adam. In  thcfiifl 
 thou  art  indued  with  naturall  life,  in  the  fecond  with  fpirituall.  In  the  firfl, 
 thou  haft  in  the  perfon  of  Eve  thy  beginning  of  the  rib  of  Adamrin  the  fccod 
 thou  hafl  thy  bei^inning  as  thou  art  borne  of  God  out  of  the  blood  of  Chrifl. 
 Laftly,in  the  firfl, god  gaue  life  in  commanding  that  to  be,  which  was  not:  in 
 thcfecond.he  giues  life  not  by  lifc,but  by  death,cuen  of  his  ownefonne.Tliis 
 is  the  myfterie  vnto  which  the  angels  themfelues  defire  to  looke  into,  i .  Pet. 
 l.i  1. Secondly ,thou  mufl  behold  him  as  thcfiill/'r/r(fc///?>' redemption  and 
 perfeftreconciliiation  with  God;  and  pray  earneflly  toGod,thathee  would 
 fcalc  vp  the  fame  in  thy  verie  confcience  by  his  holy  fpirit.  ThirdIy,thon  mufl 
 behold  Chrifl  as  an  «•Jf<2Wp/?,towhome  thou  mufl  conforme  thy  felfe  by  re- 
 gencration.For  this  caufegiue  diligence,  thnt  thou  maift  by  experience  {':i\', 
 that  thou  art  dead,  and  crucificd,and  buried  with  Chrifl,  and  that  thou  nfcfl 
 againe  with  him  to  newneOTe  of  liFe:that  he  enlightens  thy  mindc,and  by  de- 
 grees reforms  thy  will  and  aff>?6tions,and  giue  thee  both  the  wil  and  the  deed 
 in  euery  good  thing.  And  thatthou  maifl  not  faile  in  this  thy  knovv]edge,rcad 
 thehiftoneofChriflspadion.obfcrue  alltheparts  and  circumflaiices  th^cre- 
 ofj'Sc  applv  them  to  thv  felfe  for  thy  full  conucrfion.VVhcn  tliou  readefl  diac 
 Chrifl  went  to  the  gardcn,as  his  cuflome  was, where  the  Tc'a  es  might  fboncfl 
 attach  him.confider  that  he  went  to  the  death  oFthecrolTefor  tl;y  finnes  wii- 
 iino-ly-and  not  ofconflraint;and  that  therefore  thou  for  thy  part  fliouldfl  dec 
 him  all  feruice  freely  and  frankely,  I^fal  1 1  o.  5  .When  thou  hearefl  that  in  h:> 
 ao-onie  his  foule  was  heauie  vnto  dcath,knowit  was  for  thy  finnes ,  and  that 
 thou  i"ho  ildeft  much  more  concciue  heauines  of  heart  for  the  hw.c.  agaire, 
 thatthJsfono'yv'ofhisisioy  andrcioycing  vnto  diee,  if  thou  wilt  bdecue  in 
 
 him; 
 
8  2  8  Of  the  right  hnmUdga 
 
 him*,  therefore  Paul  faith,  I  fay  againe  reioyce  in  the  Lord.  When  thou  rca* 
 deft  that  in  the  garden  hepraied  lying  groueling  on  his  face  fwcating  water 
 and  blood,beginne  to  thinke  ferioufly  what  an  vnfpeakable  mcafure  of  Gods 
 wrath  was  vpon  thy  blcfTed  Sauiour ,  that  did  proftratchis  bodievponthe 
 carth,andcaufethebloodtofollow:and  thinke  that  thyfinncs  muft  ncedes 
 be  moft  heynous ,  that  brought  fuch  bloodie  and  grieuous  paines  vpon  him. 
 Alfo  tliinke  it  a  very  fhame  for  thee  to  carrie  thy  head  to  heauen  with  haugh- 
 tie  lookcs ,  to  wallow  in  thy  pleafures,  and  to  draw  the  innocent  blood  of  thy 
 poore  brethren  by  oppreffion  and  deceit ,  for  whome  Chrift  fweat  water  and 
 blood,  and  take  an  occafion  from  Chrift  s  agonie,  to  lay  afide  the  pride  of  thy 
 heart ,  to  be  afhamed  of  thy  felfe ,  to  grieue  in  heart ,  yea  eucn  to  bleede  for 
 thine  owne  offences ,  caftin^downe  and  humbling  thy  (elfe  with  Ezra,  fay- 
 ing, O  my  God,  I  am  confounded  and  afiiamed  to  lift  vp  mine  eyes  vnto 
 thee ,  my  God :  for  mine  iniquities  are  increafed,and  my  trefpalle  is ^rownc 
 vp  into  heauen .  When  thou  readeft  that  Chrift  was  taken  and  hound, 
 thinke  that  thy  very  finnes  brought  him  into  the  power  of  his  enemies ,  and 
 v\'erethe  very  bondes  wherewith  he  wastyed;  tliinke  that  thou  fhouldeft 
 haue  beene  bound  in  the  very  fame  manner  vnlefTe  he  had  bcene  a  ftiretie  and 
 pledge  for  thee:  thinke  alio  that  thou  in  thelelfe  fame  manner  art  bound 
 and  tied  with  the  chaynes  of  thine  owne  finnes,  and  that  by  nature  thy  will, 
 affeftions,  and  whole  fpirit  is  tied  and  chained  to  the  will  of  the  deuill,fo  as 
 thou  canft  doe  nothing  but  that  which  he  willeth :  laftly,  thinke  and  bcleeuc 
 that  the  bondes  of  Chrift  ferue  to  purchafe  thy  libertiefrom  hell ,  death,  and 
 damnation.  When  thou  hearcft  that  he  was  brought  before  AnnasandCa- 
 laphas,  thinke  it  was  meete ,  that  thy  furetie  and  pledge  who  was  to  (offer  the 
 condemnation  due  vnto  thee ,  fhouid  by  the  high  Prieft  as  by  the  mouth  of 
 God,  be  condemned  :  and  woonder  at  this ,  that  the  very  coeflentiall  and  c- 
 ternall  Sonne  of  God,euen  the  very  foucraignelud^e  of  the  world,  ftandsto 
 beiudged,andthat  by  wicked  men;  perfwading  thy  (elfe  that  this  fo  great 
 confufion  comes  of  thy  finnes .  Whereupon  beeing  further  amazed  at  thy 
 fearefull  eftate ,  humble  thy  felfe  in  duft  and  afhes ,  and  pray  God  fo  to  foften 
 thy  ftonic  heart,  that  thou  raaieft  turne  to  him ,  and  by  true  faith  lay  hold  on 
 Chrift ,  who  hath  thus  exceedingly  abafed  himfclfe ,  that  his  ignominie  may 
 be  thy  glorie ,  and  his  arraignment  thy  perfeft  abfolution .  When  thou  rea- 
 deft that  Barrabas  the  murderer,  was  preferred  before  Chrift ,  though  he  ex- 
 ceeded both  men  and  Angels  in  holinefife;  thinke  it  was  to  manifeft  hisinno- 
 cencie,  and  that  ihv  very  finnes  pulled  vpon  him  this  fiiamcfull  rcproch;  and 
 in  that  for  thy  cau(e  he  was  cftecmed  worfe  then  Barrabas ,  thinke  of  thy  felf« 
 as  a  moft  heynous  and  wretched  finner,  and(as  Paul  raith)the  head  of  all  fin- 
 ners .  When  thou  readeft  that  he  was  openly  and  Judicially  condemned 
 to  the  cuiTed  death  of  the  crofiTe,  confidcr  what  is  the  wrath  and  furie  of  God 
 againft  finne ,  and  what  is  his  great  and  infinite  mercie  to  finncrs :  and  in  this 
 fpeftacle  lookc  vpon  thy  felfe ,  and  with  gr ones  of  heart  crie  eut,  and  fay,  O 
 good  God,  whatfctteft  thou  henre before  mine  eyes  ?  I,eucn  I  haue  finned,  I 
 amguiltie  and  worthie  of  damnation.  Whence  comes  this  chaunge,  that 
 thy  bletred  fonne  is  in  my  roonie ,  but  of  thy  vnfpeakable  mercie  ?  Wretch 
 
 that 
 
rfChrifi  crucified.  829 
 
 tliat  I  am,how  haue  T  forgotten  my  k\^Q ,  and  thee  alfo  my  God  ?  O  fonne  of 
 Godjhow  long  haft  thou  abafed  thy  fclfe  for  me?  Therefore  gme  me  <>rac€  O 
 Godjthat  beholdmgmineownc  effate  in  the  perfon  of  my  Sauiour  th^us  con- 
 demned,! may  deteft  and  loath  my  finnes  that  are  the  caufe  thereof,  and  by  a 
 liuely  £iith  irabrace  that  abfolution  which  thou  ofFereft  me  m  him ,  who  was 
 condemned  m  my  ftead  and  roome.O  lefu  Chrift  Sauiour  of  the  wor]d,giue 
 me  thy  holy  and  blelTed  Spirit  that"  1  may  iudgc  my  felfe,  and  be  as  vilclind 
 bafe  in  mine  ovvne  eyes  as  thou  waft  vile  before  the  levves:  alfo  vnite  me  vnto 
 thee  by  the  fame  fpirit,  that  in  thee  I  may  be  as  worthic  to  be  accepted  before 
 God,as  I  am  worthie  m  my  felfe  to  be  deteftcd  for  my  finncs.When  thou  rca- 
 deft,that  he  was  clad  in  purple  and  crowned  with  thornes ,  mocked  and  fpit 
 vpon,behold  the  euerlafting  fhame  that  is  due  vnto  thee ,  and  be  afliamed  of 
 thy  felfe,  &  in  this  point  conforme  thy  felf  to  Chrift,  &  be  contcnt(as  he  was) 
 to  bereproched,  abufed,  and  defpifcd,fo  it  be  for  a  good  caufe .  When  thou 
 rcadeftjthat  before  his  crucify'ing,he  was  ftript  of  af  his  cloathes,thinke  it  was 
 that  he  becing  naked  might  beare  thy  iTiame  on  the  crofle ,  and  with  his  moft 
 pretious  and  ricli  nakednelTc  coucr  thy  deformitie .  When  thou  readeft  the 
 complaintof  Chnft,tha>  he  wasforfakcn  of  hisfathcr,confider  how  he  fuflfe- 
 red  rh-  pin^^nl^nfmrnilHlfi  irf  htll  7?  thy  pledge  and furety.Learne  by  his  vn- 
 {p^akable  torments  what  a  fcaref ull  thing  it  is  to  finne  againft  God,  and  begin 
 to  renounce  thy  felfe,and  deteft  thy  finnes,and  to  walke  as  a  child  of  light,  ac- 
 cording to  fhetneafure  of  grace  receiucd.  When  thou  comraeft  to  die,(ct  be- 
 fore thine  eyes  Chrift  in  the  midft  of  all  his  torments  on  the  crofle :  in  behoN 
 ding  of  cvhich  fpedacle  to  thy  endlcffe  comfort ,  thou  llialt  fee  a  paradife  irv 
 the  rniddeft  of  hell:God  the  Either  reconciled  vnto  thee,thy  Sauiour  reaching 
 out  his  hands  vnto  thcc  to  receiue  thy  foule  vnto  him  *,  and  his  crofle  as  a  lad- 
 der to  aduance  it  to  eternall  glorie.  Wheras  he  cried  aloud  with  a  ftrong  voice 
 at  the  point  of  dcath,it  was  to  iliew  that  he  died  willingly  without  violence  or 
 conftraint  from  any  creature  ,  and  that  if  it  had  fo  plcafed  him,  he  could  h:me 
 freed  himfelfe  from  death,  and  haue  caft  his  very  enemies  to  the  very  bottom 
 of  hell.  W^hen  thou  readeft  that  he  commended  his  fbule  into  the  handes  of 
 his  Father,  confider  that  thy  foule  alfo(fo  be  it  thou  wilt  beleeue  in  hiin)is  de- 
 liuered  vp  into  the  hands  of  God,  and  lliall  be  preferiied  againft  the  rage  and 
 malice  of  all  thine  enemies ,  and  hereupon  thou  maift  bt  bokle  to  conjmend 
 thy  fpirit  into  tlic  hands  of  God  the  father.  When  uiou  readeft  of  his  dcjth, 
 confider  that  thy  finnes  were  the  caufe  of  it ,  :i\'i<^  that  thou  lliouldclfhaue 
 fuffercd  the  fame  eternally,vnleire  the  fonne  of  God  had  come  in  thy  roome? 
 againe  confider  his  death  as  a  ranfome ,  and  apprehend  the  fur.c  by  fanh,  as 
 t^e  meanes  of  thy  life :  for  by  death  Chnil  hath  wounded  both  dicfirft  and 
 fccond  death ,  and  hath  made  his  crofle  to  be  a  throne  or  tnbunall  feate  o't 
 judgement  againft  all  his  and  thine  enemies .  When  thou  readeft  of  the 
 tremblm»-  of  the  earth  at  the  death  of  Chrift  ,  thinke  with  thy  felfe  it  did  in 
 his  kind  as  it  were  gronevndei- the  burden  of  the  finnes  of  men  in  the  world: 
 andbyhis  R50tionthen  it  fignificd  that  cuen  thou  and  the  reft  dcfciucdra- 
 ther  to  be  fwallowed  of  the  eaidi^and  to  goe  downe  into  the  pit  aliue ,  then  to 
 
 bau£ 
 
gg<5  Of  the  right  kfiOTvledge,(^€. 
 
 haue  any  part  in  the  merit  of  Chrift  crucified.  When  thou  rcadefl:  of  his  buri- 
 all ,  thinke  that  it  was  to  ratifie  his  death ,  and  to  vanquifh  death  eucn  in  his 
 owne  denne.  Applie  this  buriallto  thy  felfe,and  bcleeue  that  it  ferues  to  make 
 thy  oraue  a  bedde  of  doune ,  and  to  free  thy  bodie  from  corruption.  Laftly, 
 pray  to  God  that  thou  maift  feelc  the  povyer  of  the  fpirit  of  Chrift,wealcnin§ 
 and  confumino-  the  bodie  of  fmnc,cuen  as  a  dead  corps  rottcs  in  the  grauc,till 
 it  be  refolued  to  duft. 
 
 When  thou  haft  thus  perufed  and  applied  to  thy  felfe  the  hiftorie  of  the 
 Paffion  of  ChrtlV,  goe  yet  further,  and  labour  by  faith  to  fee  Chrift  crucified 
 in  all  the  workes  of  God ,  either  in  thecjor  vpon  thee.  Behold  him  at  thy  tabic 
 in  raeate  and  drinke,  which  is  as  it  were  a  liuely  fermon  and  a  daily  pledge  of 
 the  mercic  of  God  in  Chrift.Behold  him  in  all  thine  afflidions,  as  thy  partner 
 that  pitieth  thy  cafe ,  and  hath  compaflion  on  thee .  Behold  him  in  thy  moft 
 dano-erous  temptations,  in  which  the  deuil  thundreth  damnation,behold  him 
 I  fay ,  as  a  mightie  Sampfon  bearing  away  the  gates  of  his  enemies  vpon  his 
 owne  (boulders:  and  killing  more  by  deaththcn  by  life,  crucifying  the  dcuill, 
 euen  then  when  he  is  crucified ,  by  death  killing  death :  by  entrance  into  the 
 graue,opening  the  graue  and  giuing  life  to  the  dead,and  in  the  houfe  of  death 
 fpoiling  him  of  all  his  ftrengthandpower.  Behold  him  in  all  the  affliftions  of 
 thy  brethren,as  though  he  himfelfe  were  naked ,  hungrie,  ficke,  harbourles, 
 and  do  vnto  them  all  the  good  thou  canft,as  to  Chrift  himfelfe.If  thou  woul- 
 deft  behold  God  himfelfe,looke  vpon  him  in  Chrift  cru6fied,who  is  the  in- 
 grauen  image  of  the  fathers  perfon ;  and  know  it  to  be  a  terrible  thing  in  the 
 time  of  the  trouble  of  thy  conicience  to  thinke  of  God  without  Chrift,  in 
 whofe  face  the  gloric  of  God  in  his  endlefte  mercie  is  to  be  feenc,  2.Qor.^.6, 
 If  thou  wouldeft  come  to  God  for  grace,  for  comfort,  for  faluation ,  for  any 
 blefling,come  firft  to  Chrift  hanging,  bleecling,dying  vpon  the  crorfe,  with- 
 "  outwhome  there  is  no  hearing  God,  no  helping  God,  no  fauing  God,  no 
 "  God  to  thee  at  all  In  a  word,  let  Chrift  be  all  things  without  exception  vnto 
 thee,  Cololf  ^  1 1 .  for  when  thou  praieft  for  any  blefiing  either  teroporall  or 
 fpirituall ,  be  it  whatfoeuer  it  will  be  or  can  be ,  tnou  muft  aske  it  at  the  hands 
 of  God  the  father  by  the  merit  and  mediation  of  Chrift  crucified ;  now  looke 
 as  we  aske  bleflings  at  Gods  hand ,  fo  muft  we  receiue  them  of  him ;  and  as 
 they  arc  receiued ,  fo  muft  we  polTeftc  and  vfe  them  daily  ,  namely  as  gifts  of 
 God  procured  to  vs  by  the  merit  of  Chrift :  which  gifts  for  this  very  caufe^ 
 muft  DC  wholly  imploiedto  the  honour  of  Chrift. 
 
 FINIS. 
 
DISCOYRSE  OF 
 
 Confc'tencei   ,     .... 
 
 VVherGin  is  fetdo^/v^ne  the 
 
 nature y  properties ^and differences  thereof: 
 asalfothewayto 
 
 (jet  and l^eepe good Qonfcience.  .,^ 
 
 The  fccond  Edition. 
 
 PRINTED  BY    lOHN   LEGAT,  PRINTER 
 to  the  Vniuerfitk  of  Cambridse.    i  ^  o  o. 
 
Th^(^onients. 
 
 03df»u    WhatConfcienccis. 
 
 S»    The  aftions  or  duties  of  conlciencc  Where  this  point 
 is  handlcd^ow  any  thing  is  {aid  to  bind  confcience. 
 
 J.  The  kjndes  and  differences  of  confcience.  Where  is 
 bandIed,Libertie  of  confcience,  and  the  queftion  di- 
 fputed ;  whether  a  man  may  in  confcience  be  vn^U 
 libly  ccrtcn  ofhisfaluation. 
 
 4;    Mansdutictouchbgconfcicnce^whichistogetandta 
 kccpcit. 
 
TO  THE  Pv.s... 
 
 HONOVABLE  SIR  wllii^li; 
 
 amPiryamKniglit.Lord  dnefeBarOn 
 of  her  Maiejlies  Exchequer ,        ^  ' 
 
 Grace  and  peace» 
 
 4^j,  •'^^^^  Honourable  ^it  can  not  he  vnkt^otvtie  toyci-rfelfey  cr 
 
 ^^Mh  ^°  ^"^  ^^"  °^^  ^^^"  experience, that  it  it  thought  n/wal 
 
 '%  f^^tter  to  commit  aJir.ne,or,to  he  injrnr.es  aq^anft  a  njtms 
 
 € 
 
 'p^.vn/ejfe  they  take  better  hee<^e,ami preuent  the  danger  by 
 i^^^;/  repentance,  Hitngedconfcicnct  ivtllreuixe  and  become 
 ■"•^^ '-''''  both  gibbet  ^  hangman  to  them  either  in  this  life  or  the 
 life  to  come.  For  Confcience  is  appointed  of  God  to  declare  and  put  in  extam.r.  his 
 ififl  indgement  againfl  ftnners :  and  as  God  cannot  pojftkly  be  oner  come  ofT^-a^-.fo 
 neither  can  theiudgement  ofConfciencebeeing  the  iadgement  ofCjod,  be  wholly  ex~ 
 tingmjhed.  Indeede  Satan  for  his  part  goes  about  by  allmeanes  he  canyto  beviumme 
 the  confcience:  but  all  is  nothing.  Tor  Oi  thefcb^  man ,  vrhen  he  fe  ernes  to  fie  eve  and 
 take  his  rcfi ,  is  tnve.nrdlyfullof  troubles :  fe  the  benummed  and  droujic  confiicnce 
 Tvants  not  his fecret pangs  and terrcurSiJind  when  itPyaUberrufedbjthetud.cfemfnt 
 of  God,  it  ivaxeth  cruell  and  fierce  like  a  rcildbcaji.  ty^gai'rie,  rvhen  a  maifi?:nesa~ 
 ^ainfl  his  confcience ,  as  ^uch  as  in  hirri  lieth ,  hep  lunge  th  himflfe  into  the  qfdfc  of 
 defperation:  for  euery  wound  of  the  confcience,  though  the  fmt^rt  of  it  be  little  feltj 
 is  a  deadly  roound:  and  he  that  gees  ontofinne  againfl  his  confcience  ,falbes  and 
 ypcundesit  oft  en  in  the  fame  place:  and  all  renei^ed  rrpundes(  as  ^ve  !^ioji')are  ha^d- 
 iy  or  neuer  cured.  Thirdly,  he  that  lieth  in  [innes  againfl  his  confcience ,  c.in  not  ca't 
 Vpon  the  name  of  CJod  :for  guilt  ie  confcience  makes  a  manfliefom  Cjod.  ayfrd 
 (fhrtjlfatthjGo^  hearcth  not  Hnncrs  ,  Vftdcrfanding byfinncrs,  fuch asgoe on  in 
 their  ovpne  waies againfl  confcience:  andwhat  can  be  more  doleful! then  to  be  haned 
 of  the  inuocation  ofCjods  name  /  La  ft  ly,  fuch  perfons  after  the  lafl  iudgement  ,fjall 
 haue  not  oncly  their  bodies  in  torment, but  the  worme  in  the  fouls  and  confcience  p?al 
 tieuer  die :  and  vohat  tvu'l  it  profit  a  man  togaine  the  vrhole  world  ly  doing  things  a- 
 gain^  his  owm  confcieme,  andlosfe  hU  ^wnefoftte. 
 
 Now 
 
Now  that  men  on  thu  nMnnfr  c^cieffr  touchwgcortfciencet  may  fee  their  follie 
 and  the  great  danger  thereof  and  come  to  amendment  y  I  hatte  fennedthisfmalltrea' 
 tife:  and  according  to  the  auncient  and  laudable  cfiJiome,asalfo  according  to  my  long 
 intended pftrpo/e,  [now  dedicate  andprefent  the  fame  to  jour  Lord/hip,  The  reafons 
 rvhichhaue  imboldened me  to  thii  enterprife  (allhy-rejpeLls  excluded)  are  thefe, 
 Generalldo^rine  in  points  of  religion  is  darke  and  obfcure ,  andverj  hardly  praUt" 
 fedveithout  the  hght  of  particular  examples:  and  therefore  the  doUnneofconfci-, 
 cnce  i  by  tiue  right  pertaines  to  a  man  ofcot^cience  \fuch  an  one  as  your  Lord/hip  is^ 
 T»ho(  others  of  like  place  not  excepted)  haue  obtained  this  mercie  at  (jods  hand  to 
 keepe  faith  and  good  confcience.  Againe,  conjidering  that  tuft  tee  and  confcience  haue 
 alwaies  binfriends\  I  am  induced  to  thinke  that  your  Lordfhip  beetngpubltkely  fet  a^ 
 part  for  the  execution  andmaintenance  ofciuilliujiice ,  vpillapprooue  and  accept  4 
 TreTtff^  propounding  rules  and  precepts  of  confcience.  Thus  therefore  craning  par- 
 don for  my  boldnes, and  hoping  of  your  Lord/hips  good  acceptance  j  Icemmendyou  t9 
 God  and  to  the  word  of  his  grace,  i  s  9  ^.lune  1 4. 
 
 Your  L.to  command, 
 
 JVilliam  Terf^ins. 
 
CHAP.  i'p^r^7^^:^:^S 
 
 What  ConfctetiTeu.  l'^^*itM::pJfr^± 
 
 I  Onfcicncc  is  a  part  of  the  vndcrftanding  in  all  «»fi>- /^^^^^ 
 ,  nablc  CTcaturcSjdctcrmining  of  their  particular  aftionf  ^^^,4^^^^ 
 cither  with  them  or  againft  them.  i-Xc  cc^/c^-eyv^ 
 
 ^  1  fayconfcicnceisapartofthe vnderftanding,an(l>»i^^»*'^f^  «2 
 "*"  J  fliewe  it  thus:God  in  framing  of  the  (bule  placed  mf'*^'^^^  4^  *> 
 ^  it  two  principall  haxMxt^yVtiderjiAndmg  and  Will.  Vn-  if^^>^' 
 derftadingis  thatfacultie  inthefoule.wherbywcvfe 
 'rcafon:6c  It  is  the  more  principall  part,  feriiing  to  rule 
 6c  order  the  whole  mani&  thcrforc  it  is  placed  in  the  foule  to  be  as  the  waggi- 
 nef  in  the  waggin.The  Will  is  another  facultie,whercby  wee  doe  will  or  nill 
 any  thing,that  is,choofeor  refufc  it.  With  the  will  is  ioyned  fundrie  affe^tios, 
 as  ioy,forrow,loue,hatrcd,&c.whercby  we  imbrace  or  efchewe  that  which  is 
 good  or  cuill.Nowe,confcience  is  not  placed  in  the  affcAions  nor  willbut  in 
 the  vndcrftanding;  becaufc  the  anions  thereof  (land  in  the  vfe  of  reafon.  Vn- 
 derftanding  againe  hath  two  parts.The  firll  is  that  which  ftands  in  the  viewe 
 and  contemplation  oUrueth  andfal/hood^Sind  goes  no  further.  The  (ccond  is 
 that  which  ftandes  in  the  view  and  conlideration  of  cucry  particular  a^ion,to 
 (carch  whether  it  he  good  or  hadde.The  firft  is  called  the  TheoricalUhc  fecond 
 i^efraBicaUvnderflanding.  And  vndcr  this  latter  is  conicience  to  be  comprc- 
 hcndedibecaufe  his  propertie  is  to  iudge  of  the  goodnes  or  badnes  of  things 
 or  a£lions  done. 
 
 Againe  I  fay  that  confcience  is  a  *  part  of  the  minde  ©r  vnderftandins:,  to  I  \n'J<^^<r«« 
 
 ^         ^1  >•  I  I  •     I  1  ^1  1  ^.1       hath  no  parts  pro 
 
 inewe  that  conicience  IS  not  a  bare  knowledge  oriud^ernentorinevnderlra-periybutbyano. 
 ding(a$  ''men  coromoly  write)but  a  naturall  power,  facultie,  or  created  qua-  o^S.'i^'JJi^ 
 litie  from  whence  knowledge  and  iudgcment  proceed e  as  effe^Vs .  This  the  and  jaions. 
 Scriptures  confirmCjin  that  they  afcribcftindrieworkcs  and  anions  to  con-  ^Th.Aqmn, 
 icience,as  accufing,excu(ing,comforting,terrif\''ing:  which  aftions  could  r\oXp^^^'''^'7'9* 
 thence  procecdc,if  confcience  were  no  more  but  an  aftion  or  aft  of  the  mind.  ^^^-  '/• 
 Indeede  I  grant,it  may  be  taken  for  a  kind  of  a£luall  knowled^e,in  the  minde  T)oinirjtc, 
 of  man:but  to  fpeake  propeiIy,this  knowledge  muft  proccede  of  a  power  in  B^'»'»es  on 
 the  (bule,the  propertie  whereof  is  to  take  the  principlesand  condufions  of  ^^-'^Z'^'*^''' 
 the  mind  and  apply  them,and  by  applying  either  to  accufe  or  excufc.  This  is  Antomr.t», 
 the  ground  ofali,and  this  I  take  to  be  confcicnce.If  itbe  obiefted  that  confci-  &C' 
 ence  cannot  be  a  naturall  power,becaufe  itmay  be  lofr:I  anfwer  if  confcience 
 be  lofl:,!t  is  onely  in  refpeft  of  the  vfe  thereof  as  rea(bn  is  loft  in  the  drunken 
 man  and  not  otherwiCc. 
 
 I  addc,  that  the  proper  fubiefts  of  confcience  are  reafonable  creatures,that 
 is,men  and  Angels-  Hereby  confcience  is  excluded,  firft  of  all  from  bruitc 
 beafts;  for  though  they  haue  life  and"fenfe,and  in  many  things  fbme  fhsdows 
 of  reafon,yet  becaufe  they  want  true  rcafon,they  want  confcience  alfo.Sccod- 
 
 lik  I  ly 
 
SjS  v^Treatife 
 
 ly  from  G od  the  creator ,  who  bccing  riditcoufncs  it  relfe,nccdcth  not  con- 
 (ciencc  to  order  and  goucrne  his  onions.  And  whereas  Peter  faieth,  i .  Pet.  2. 
 I p.that  men  mufl  endure  griefc  wrongfully y^r  confctence  ofgody  his  meaning 
 is  not  to  {lie we  that  God  hath  confcience,  but  that  men  are  to  fuffermany 
 wrongs  becaule  their  confcKMe  dot  bind  them,in  fo  doing  to  obey  Gods  wil, 
 which  confcience  direclly  refpe^eth. 
 
 And  I  fay  that  confcience  is  in  all  re^foyjal^U  creatures, th^t  none  wii^t  i- 
 maginc  that  fome  men  by  nature  haue  confcience  in  them,  fome  none  at  all. 
 For  as  many  men  as  there  areXo  many  confciences  there  be:  and  euery  parti- 
 cular man  hath  his  owne  particular  confcience. 
 
 The  proper  end  ofcon(cience  is,to  determine  of  things  done.  And  by  this 
 confcience  is  diftinguifhed  from  all  other  gifts  of  the  xmnAt^zsinteBigence,opi" 
 nio»yfcier)ceffaith^prhdence,htelligence  fimplie  concemes  a  thing  to  be  or  not  to 
 htxof>mon  iudgeth  a  thing  to  be  probable  or  contingentiyf/Vwfifjiudgeth  to  be 
 ccrten  and  fare;/«»>A  is  a  perfwanon,whereby  we  belecue  things  thatare  noti 
 ^r«^(r»f^  difcerneth  whiat  is  meet  to  be  done,  what  to  bee  left  vndone*,but  ri»»- 
 yc/V;*^?  goes  further  yet  thenalIahcfe:forit  determines  orgiues  fcntcnce  of 
 things  done,  by  faying  vnto  vs,this.was  done,  this  was  not  done,this  may  bcc 
 done,  this  may  not  be  doneithis  was  well  done,this  was  ill  done. 
 
 The  things  that  confcience  determines  of,are  a  mans  own  aftions:his  own 
 aftionsjl  fay  .To  be  certen  what  an  other  man  hath  faid  or  done.it  iscommo- 
 ly  called  knowlcdgc:but  for  a  man  to  be  certaine  what  he  himfeifc  hath  done 
 or  faid,thatis  confcience.  Againe  confcience  meddles  not  with  generals,  one» 
 !y  it  deales  in  particular  aftioins:and  that  not  in  fome  few  but  in  all.  t 
 
 The  manner  of  confciences  determination ,  is  to  fct  downe  his  iudgcmcnt 
 cither  with  the  crcaturcor  againft  it:I  addc  this  claufe ,  becaufe  confcience  is 
 of  a  diuine  naturc,and  is  a  thin^  placed  of  God  in  the  middeil  betwcene  him 
 and  man,asan  arbitratour  to  giuefentcncc  and  to  pronounce  either  with  ma 
 oragainft  man  vnto  God.For  otherwhiles,itconfentsand  fpeaks  with  God 
 againft  the  man  in  whome  it  is  placed  rotherwhiles  againe  it  confents  with 
 him  and  fpeakcs  for  him  before  the  Lord.  And  hence  comes  onercafbn  of 
 the  name  of  confcience.^yarifjto  knowe,is  of  one  man  alone  by  himfclfe :  and 
 confcire  is,when  two  at  the  leaft  knowe  fome  one  (ecret  thing;  either  of  them 
 knowing  it  togither  with  the  other.Therefbre  the  name  avmS-mus^r  confciert' 
 tU  Con(cience,is  that  thing  that  combines  two  togither,  and  makes  the  part- 
 ners in  the  knowledge  of  one  and  the  fame  fecret.Now  man  and  man,  or  man 
 and  Angel  cannot  be  combincdjbecaufe  they  cannot  knowe  the  fecret  of  any 
 man  vnlelTe  it  be  reuealed  to  thcm:it  remaines  therefore  that  this  combinatio 
 isonelybetweeneman  and  God.  God  knowes  perfectly  all  the  doings  of 
 man,though  they  be  ncuer  (b  hid  and  concealedrand  man  by  a  gift  giuen  him 
 of  God,knowes  to2;ithcr  with  God,the  (arac  thinsis  of  himfelfe:and  this  o;iit 
 is  named  Confcience. 
 
 CHAP.  TI. 
 
 Of  the  duties  of  Confcience. 
 ^  T/^f  the  refti-  nf  <^^  proper  a(^ons  or  duties  of  confcience  are  twofold^to  giue  teftimony 
 m,  nit  of con:a-  i.  orto  2:iueiud2:eraent.Rom.2. 1 5. 
 
 °  Con. 
 
Confcicncc  »tues  tertiiiionic  by  determining  that  a  thing  was  done  or  it 
 was  not  donCjRoin.i.i  5,  Thetr cortfcicncc  alfo  bearing  tfttfufe.  i.Cor.l .  13. 
 Ottr  retoycing  « the  tejiimomc  of  oar  confcience  ^that  in,  (^c. 
 ^;  Here  vvcmurtconfidcr  three  things:  I.  of  what  things  confcicnce  bcarcs 
 ♦ritnes:  1 1. in  what  manner:!  I  I.how  long. 
 
 ^   For  the  firftjconfcienccbeares  witneikofourthpughts,of  our  afFeftionj» 
 of  our  outward  aftions.  .  ..:?/\  .'3_i     '  :^i;:t. 
 
 That  it  beares  wiinelTe  of  our  fecret  thoughts,  it  ippcares  by  the  folcmne 
 protcftation  which  at  (ome  time-menvfe;  /»  myconjcience  Ineuer  thought  it: 
 whereby  they  fignifie  that  they  thinke  fomething ,  or  they  thinke  it  not,  and 
 that  their  confciences  can  tell  what  they  think.Neither  muft  this  feemc  ftrao-c.' 
 For  there  be  two  aftions  of  the  vnderuanding,thc  one  is  fimple,which  bar^ 
 ly  conceiueth  or  thinkcth  this  or  that:  the  other  is  ei  refleSiing  or  doubhno-  of 
 theformer,vvher6by  a  man  conceiues  or  thinks  with  himfelfe  what  he  thinks. 
 And  this  aftion  properly  pertaines  to  the  confciencc .  The  minde  thinkes  a 
 thought,now  confcience  goes  beyohd  the  miride,and  knOvves  what  the  mind 
 thinkesjfo  as  if  a  man  would  goc  about  to  hide  his  finfiill  thoughts  fro  God, 
 his  confciencc  as  it  were  another  perfon  within  him,fhall  difcouerall.By 
 rneanes  of  this  fecond  ad>ion  conlcicnce  may  beire  witnes  eucn  of  thoughts, 
 and  from  lienccalfoit  feemes  to  borr^sw  his  naraejbecnUfe  confciencc  is  zfci-  ronfcientU 
 ence  or  knowledge  ioyncd  with  an  other  knowledge:for  by  it  Iconcciue  2n^  i.fcientia  ch 
 knowewhatllcnowd^  ?"  ^' '''';'"  ":';^    "  aliafcicntuu 
 
 Againcconfci  ence  bcarcs  witneue  what  the  wills  an  afteiflions  of  men  bee 
 in  euery  m3ttcr,Rom.9.  i  .Ifay  the  trueth  in  Chriftjlie  not,my  confcience  I'ea- 
 ring  me  witnes  by  the  holy  Ghoji,  that  I  haue great  heminejfe  anii  continHallforror» 
 inmy  heart-.for  I  couldmjhmy  felfe  to  be  federate  from  (^hrtjl formy  brethren, 
 
 LaRly ;it  witneffeth  w hat  be  mens  anions .  Eccl.  J.i  Of.Oftemimes affo  thini 
 heart  hnovceth^ ('that  is,  confcience  witneHeth;) -thiit  thott'  hkepife  haji  curfed  »-' 
 
 The  mancr  that  confcience  vfeth  in  giuing  teflimony,fl:ands  in  two  things. 
 Firlljit  obferues  and  takes  notice  of  all  tilings  that  wee  doe:fecondly,it  docth 
 inwardly  and  fccretly  witliin  the  hcart,tell  vs  of  them  al.In  this  rcfpc<ft  it  may 
 fidy  be  compared  to  a  Notarie,or  a  Regifter  that  hathalwaies  thepenne  in  his 
 hand,  to  note  and  record  whatlbeuer  is  faid  ordone:whoaIfobecau{ehec 
 keepestherollesand  recordes  of  the  court  i  can  tell  what  hath  bcene  faid  or 
 done  many  hundred  yeares  pa(f . 
 
 Touching  thethird  point.Howclong  confcience bcarcis  vvitnes,it  docth  it 
 continually'jnot  for  a  minut,or  a  day,  or  a  moneth ,  or  a  ycare ,  but  for  eucr: 
 when  a  man  dies,conrciencc  dieth  not;when  the  bodie  is  rotting  in  the  graue," 
 confcience  liucth  and  is  fafe  and  found;.ind  when  wefhall  rife  againe,  confci- 
 cnce fhall  come  with  vs  to  the  barre  of  Gods  iudgement,either  to  accufeor 
 cxcufe  vs  before  G  od,Rom.  2.1^,1 6.Thetr  confdence  bearing  mtnesat  the  day 
 n>hen  Cfodfhalltudge  the  fecret s  of  men  by  lefpu  Chrifi. 
 
 By  this  firfl:  dutie  of  confcience,wc  are  to  learne  three  things.The  firf},that 
 there  is  a  p-od:and  we  maybe  led  to  the  fight  of  this  euen  by  common  reafon. 
 For  confaence  beares  witncsiOfwhat?Ofthy  particular  doings.  But  a2;ainit 
 
 lii  2  wliome 
 
g|^  ATrcatifi 
 
 whomc  or  with  whome  doth  it  giuc  teftinionic?tho«  macfl  fcclc  in  thy  heart 
 that  it  doth  it  either  with  ihcc  or  againft  thee.  And  to  whomc  is  it  a  witncflc* 
 to  men  or  angcls?that  cannot  bc,terthey  canot  hcarc  the  voice  of  conftience, 
 they  cannot  receiuc  con(ciencesteftimonie,nay  they  cannot  fee  v^hat  is  in  the 
 hearl0fm3n.lt  remaines  therefore  that  ihere  is  afpiritualirubnance,ino(l 
 wi{c,moft  holv,raoIl  mightic,that  fees  all  things  to  whome  confci€ncct>€arcs 
 record; and  that  isGodhim(clfe.Let  Atheifts  barke  againll  this  as  lon^  as- 
 they  will:  they  haue  that  in  them  that  will  conuince  thc*m  of  thcttuethofthc 
 o-odheadjwill  they  nill  they , either  in  life  or  death. 
 
 ^  Secondly  welearnc.that  God  doth  watch  ouer  allitienby  a  (pecbMprow- 
 dence.Thc  mafter  ofapnfonis  knowne  by  this  to  haue  care  ouer  his  prifo- 
 ners,if  hefend  keepers  with  them  to  watch  them  and  to  bring  them  home  a* 
 
 taine  intime  conuenient:andfo  Godscare  to  man  is  manifeft  in  thi$,that  wh€ 
 e  aeated  man  andplaced  him  in  the  worldc,  he  gaue  him  confciencc  to  bee 
 his  keeper  to  follow  him  alwaies  athisheelcs,and  to  doggc  him(as  wtfay)3c 
 to  pric  into  his  a£tions,and  ta  bearc  witnefle  of  them  all 
 
 Thirdly,henccwcmayobferuc  Gods  goodneffe  and  louctoman.lfhcc 
 doc  any  thing  amiffcjhc  fets  hisconfeiencefirll  of  all  to  tell  him  of  it  fecretlyt 
 ifthenhcamendjGodforgiuesitnfnot,  then  afterward  confciencc  mufto* 
 penly  aceufe  him  for  it  atthe  barrc  of  Godsiudgement  before  aU  the  Saint» 
 and  angelsin  heaucn. 
 
 The  (econd  worke  of  confcience  is  to  ^iuc  iudgemcnt  of  things  done» 
 
 ^  To  giuc  iudgemcnt  is  to  determine ,  that  a  thing  is  well  done  or  ill  done*. 
 
 (ii^<^of6.(atn'  p{crcin  confciencc  is  like  to  a  ludge  that  holdeth  an  aflifc ,  and  takes  notice- 
 
 tt»    geinent.    ^^^^^ jlj^j^^j^tj  g^d  caufeth  the  mofl:  notorious  malefaftour  that  is,to  hold  vp 
 
 his  hand  at  the  barrc  of  his  iudgemcnt.  Nay  it  is  (asit  were)  a  little  God  fitting 
 
 in  the  middle  of  mens  hearts ,  arraigning  them  in  this  life  as  they  (hall  be  ar- 
 
 raio^ncd  for  their  offences  at  the  tribunal  feat  of  the  euerliuing  God  in  the  day 
 
 of  iudo^OTcnt.  Wherefore  the  temporarie  iudgemcnt  that  is  giuen  by  the  con» 
 
 ftience  is  nothing  els  but  a  beginning  or  a  fore-runner  of  the  laft  iudgemcnt. 
 
 Hence  we  are  admonirhe^l  to  take  fpeciall  heede  that  nothing  pafl  lie  hca- 
 
 uie  vpon  vs,and  that  we  charge  not  our  confcience  in  time  to  come  with  any 
 
 matter.For  if  (Jur  confcience  aceufe  vf,  God  will  much  more  condemne  vs, 
 
 faith  S.Iohn.  i.Ioh.  ^.  18  .becaufehefteth  all  oura^ions more clearely,and 
 
 iudi^eth  them  more  fcuerely  then  confcience  can.  It  fhall  bee  good  therefore 
 
 for  all  men  to  labour  thai  they  may  fay  with  Paul,?.Cor.4.  Ik»owe  nothing  by 
 
 my  /f//e,that  they  may  ftand  before G  od  without  blame  for  euer . 
 
 Here  we  mull:  confider  two  things:  iirll',  the  caufe  that  makes  confcience 
 giue  iadgemcnt:fecondly,the  manner  howci 
 t/  ofthe  bia-        '^  ^^"^^  '^  ^^  Binder  of  the  conference.  The  binder  is  that  thing  what* 
 Jingof  the  CCH1-  foeuer.which  hath  power  and  authoi  itie  ouer  confcience  to  order  it. 
 fcieoce.  j^  bind>is  to  vrge,caufe,and  conflraine  itin  euery  aftion  either  to  aceufe 
 
 for  finncor  toexcufefor  well  doing:orto  fay,this  may  be  done,  or  iimay  not 
 be  done. 
 
 That  we  may  knowe  what  this  phrafe  mcaneth(/o  be  boandtn  co7ifcience)wf 
 ©uft  in  minde  confider  confcknce  &  partby  itfelfc  from  the  binding  power 
 
•fConfctenee,  g  -  - 
 
 jpower  of  Go<3s  commancIcmcnt.For  then  it  hath  libertlc  and  is  not  bound  ci- 
 ther to  accufc  or  excufe,but  is  apt  to  doe  cither  of  them  indifFercntlvrbut  whc 
 the  binding  power  is  ki  once  ouer  the  confcicnce,then  in  euery  adi'on  it  muft 
 «cedes  either  accufe  or  cxcufc:  cucn  as  a  man  in  a  citie  or  townc  hauin*»^  his  li- 
 bertie,niay  goe  vp  and  downc  or  not  goe,  where  and  when  he  will :  but  if  his 
 bodic  be  attached  by  the  magiftrate  and  imprifoned ,  then  his  former  libcrtic 
 as  reflraincd,he  is  bound  awd  can  goe  vp  and  downe  but  within  the  prifon,  or 
 (bme  other  allowed  place. 
 
 The  binder  of  confcience ,  is  either  proper  or  improper.  Proper  is  that 
 thing,  which  hath  abfolute  and  foucraigne  power  in  it  fdfe  to  binde  the  con- 
 (ciencc.  And  that  is  the  word  of  God,  written  in  the  bookof  the  old  and  new 
 Teftament.  Rcafonl.  He  which  is  theLordofconfcience,by  his  word  and 
 lawcs  binds  confcience:  but  God  is  the  onely  Lord  of  confcience ;  bccaufe  he 
 once  created  it,  and  he  alone  gouernes  it :  and  none  but  he  knowes  it :  there- 
 fore his  word  and  lawes  onely  binde  confcience  properly.  1 1.  Ke  which  hath 
 power  to  faue  or  deftroy  the  foule  for  tl-c  keeping  or  breaking  of  his  lawes, 
 hath  abfolute  power  to  tind  the  foulc  and  confcience  by  the  fame  lawes :  but 
 the  firO:  is  true  of  God  alone,  lam.  ? .  i  2.  There  is  one  Lavgipier  rrhtdo  is  able  to 
 faue  and  deflroj .  Efa.?  5.22.  The  Lord  is  our  tudge,  the  Lord  is  ottr  larvgiuer  ytke 
 Lordis  our  Kmg,  andhe  rvillfauevs.  Therefore  the  word  of  God  alone  by  an 
 abfolute  and  foueraigne  power  binds  confcience.  Bccaufe  this  point  is  clearc 
 of  it  felfe,  further  proofc  isneedleffe. 
 
 Hence  we  arc  taught  fundrie  points  of  inftru^ion.  I.  Such  as  are  ignorant 
 among  vs  mufl  labour  to  get  knowledge  of  Gods  wordjbecaufeit  binds  con- 
 fcicnce.Neither  will  the  plea  of  ignorance  ferue  for  excufe :  becaufcjwhethcr 
 we  know  Gof!s  lawes  or  know  them  not,they  ftilbind  vs,  And  we  are  bound 
 not  onely  to  doc  them  ,  but  when  we  know  them  not ,  wc  are  further  bound 
 not  to  be  ignorant  of  them ,  but  tofeeketoknowthem.  If  we  had  no  more 
 {inncs,our  ignorance  were  fufficient  to  condemne  vs.  1 1.  Gods  word  is  to  be 
 obeyed,though  we  fhould  offend  all  men,  yea  loofc  all  mens  fiuour,and  fuf^ 
 fcr the  greateft  domr.ge  that  maybe,  euen  the lofTeof our  liues.  And  the  rea- 
 fbn  is  at  hand  •,  becaufe  Gods  word  hath  this  prcrogatiue  to  bridle,  binde,and 
 reflraine  the  confcience.  III.  Whatfoeuer  we  enterprifc  or  take  in  hand,  wc 
 muftfirfl:  fearch  whether  God  giue  vslibertic  in  confcience,  and  warrant  to 
 doe  it.Forifwe  doe  otherwifc ,  confcience  is  bound  prefcntly  to  charge  vs  of 
 finne  before  God.  Laftly ,  we  doe  here  fee  how  daungerous  the  cafe  is  of  all 
 Timc-feruers  that  will  liue  as  they  iift,  and  be  of  no  certen  religion  till  diffe- 
 rences and  diffentions  therein  be  ended  ,  and  they  haue  the  determination  of 
 a  generall  Councill :  for  whether  thefe  things  compafTeor  no,  certen  it  is  that 
 they  are  bound  in  confcience  to  receiueand  beleeuetheauncicnt,Piopheti- 
 call,and  Apofl:olicalldo6>rine  touching  the  true  worOiipof  God  and  tlic 
 way  to  life  euerlafting,vvhich  is  the  true  religion.  The  fime  is  to  be  faid  of  all 
 drowfie  Pioteflants ,  and  luke-warme  gofpcllers ,  that  vfe  religion  not  with 
 that  care  and  confcience  they  on^ht,but  onely  then  and  fo  fane  forth  as  it 
 ferues  for  their  turnes,  commonly  ncgle£>ing  or  defpifing  the  affcmblics 
 where  the  word  is  preached:  and  feidom"e  frequenting  the  Lords  table  vnlciTc 
 
 Xii  3  »r 
 
8  5  5  ATreatife 
 
 it  be  at  Ealhr.Likc  filly  wretches  they  neither  fee  nor  feele  the  conft raining 
 
 power,that  Gods  word  hath  in  their  confcienccs. 
 
 Gods  word  is  either  Law,or  Gofpell.  The  Law  is  a  part  of  Gods  word  of 
 
 thing's  to  ht  done,or  to  be  left  vndonc.  And  U  is  thrcefclde:Morall,ludiciaU, 
 
 Ceremoniall. 
 /f;.of  the  moral  Moialllawe  concerncs  duties  of  louc,  partly  to  God  and  partly  towards 
 lawbindiDg.  Qjjf  nei-^hbournt  is  contained  in  the  Decalogue  or  ten  comnnandements:and 
 ptchaugeS  it  IS  the  very  law  of  nature  written  in  all  mens  hearts  (for  fubftance  though 
 in  re  pet  or  chat  ^^^  p^^.  j|^^  manner  of  propounding)!!!  the  creation  of  man  :  and  therefore  it 
 S'll  plSc.i.  bindes  the  confciences  of  all  men  at  all  nmes,euen  of  blind  and  ignorant  per- 
 b«h,yabicchin  ^^^^^  ^j^^^  neither  knowe  the  moft  of  it  nor  care  to  knowe  it.  Yet  here  murt  be: 
 liu.dw'tome'*^  remeinbrcd  three  exceptions  or  cautions.  I.  when  two  commandcments  of 
 paiticuiar  a.w  i    j^Qj-all  law  arc  oppofite  in  refpeft  of  vs;  fo  as  we  cannot  doe  them  both  at 
 
 ana  C3  f  es ,. main  *•'  T'lz-r  i  ^     ■  i~"i»l._^  i 
 
 ihatrape;tu  ad-  thc  fame  time:then  the  leller  commandement  giues  place  to  the  greater,and 
 mitsadiipinfari-  j^^u  j,^»  UmAt  OX  conllrainc  for  ^that  inftant. Example.  I. God  commaunds 
 wile.  one  thint^jand  the  magiflrate  commands  the  nat  contrarie;in  this  cale  which 
 
 b  /.(^om,  of  thefe  two  comman^ements  is  to  be  pbeyed,^  Honour  God,or,  ^  Honour 
 .«  S'Com,  the  Ma<yirtrate?the  anfwer  is,that  the  latter  muft  giue  place  to  the  former,anci 
 the  former  alone  in  this  cafe  muft  be  obeyed.  A(n:.4.i  9  .  Whether  tt  be  right  in 
 thefif^ht  ofGodto  obey  you  rather  then  GodytudgeyeA  LThc  fourth  commande- 
 ment prefcribes  reft  on  the  Sabbath  dayrnow  it  falls  out  that  at  the  fame  time 
 a  whole  townc  is  fet  on  fire,and  the  fixt  commandement  requires  our  help  in 
 fauino-  our  neio-hbours  life  and  goods^Nowe  of  thefe  two  commandements 
 which  muft  be  obeied?for  both  cannot .  The  anfwer  is ,  that  the  fourth  cora- 
 tnanderaent  at  this  time  is  to  giue  place,  and  the  fixt  commandement  alone 
 bindes  thc  confcience:fo  asthen(ifneede  niouldrequire)aman  might  labour 
 all  the  dav  without  offence  to  God.Math.p.l  ^/w/!'/;'««^»^^^r/>/«A7^;?o?^fr»- 
 ^r<r.  And  the  rule  muft  not  be  omitted,  That  charitie  towards  our  neighbour 
 isfubordsnate  to  the  Loue  of  God,and  therefore  muft  giue  place  to  it  .  For 
 this  caufe  the  commandement  concerning  charitie  muft  giue  place  to  the  co- 
 mandementconcerninglouetoGod.-and  when  the  cafe  fo  falls  out:that  wee 
 muft  either  offend  our  neighbour  or  Godj,we  muft  rather  offend  our  neigh- 
 bour then  God. 
 
 II.  Caution.  When  God giucsfbme particular  commandement  to  his 
 people.therein  difpenfing  with  fome  other  commandement  ofthe  moral  law: 
 for  that  time  it  bindes  not.For  euen  the  morall  comraandements  muft  be  c6- 
 cciued  with  this  condition,  Except  g  od  command  othertpife.  Example.  LThc 
 fixt  commandement  is,Thou  fhalt  not  kilhbut  God  giues  a  particular  com« 
 mandementto  Abraham.  Abraham  ofter  thy  fonnelfiiacinfacrificctoniCi; 
 Andthislatter  commandement  at  that  inftant  did  bindc  Abraham:  and  he  is 
 therefore  commended  for  his  obedience  to  it.  1 1.  And  when  God  comman- 
 ded the  children  of  Ifrael  to  compafle  lerico  feuen  dr.ics  and  therefore  on  the 
 Sabbath,the  fourth  commaundement  prefcribinglhe  faii£iifying  of  reft  on 
 the  Sabbathjfbr  that  inftant  and  in  that  a<5tion  did  not  bind  confcience. 
 
 1 1 1.Caution.One  and  the  fame  coni-raandement  in  fome  things  binds  the 
 confcience  more  ftraitly^and  in  doing  Come  other  things  le(re,.Gai.  6.  i  p.  T)oc 
 
 goaii 
 
«fCoftfc'tence,  g  •  • 
 
 podt»  A!lmfn,bt4ifiecia!ly  to  them  which  are  of  the  hotiftjold  of  faith.  Hence  it  ari- 
 feth,that  though  all  finnes  be  mortall  and  dcferue  eternal  death, yet  all  are  not 
 equall,but  {ovat  more  grieuous  then  others. 
 
 Judicial!  lawes  of  JVlofes  are  all  fuch  as  prefcribe  order  for  the  exccutio  of /t 
 iuftice  and  Judgement  in  the  common  wealth.  They  were  fpecially  giocn  by  bjdki!"'^"^- 
 God,nnd  dirc^.ed  to  the  lew^s;  who  for  this  very  caufc  were  bound^in  con- 
 fcienceto  Iceepe  them  alhand  ihhe  common  wealth  of  the  lewes  were  nowc 
 ftandingin  the  old  eftatc,no  doubt  they  fhould  cotinue  fill  to  bind  as  before. 
 But  touchmg  other  nations  and  fpecially  Chnftian  common  wealths  in 
 thefe  daies,the  cafe  is  otherwife.Some  are  of  opinion,  that  the  whole  iudiciall 
 lawe  is  wholly  abolilliediandfomeagainerunne  to  the  other  extreamchol- 
 ding  that  iudiciall  lawes  bindChrifliansas  ftraightly  as  lewesrbut  no  doubt 
 they  are  both  widerand  the  fafeft  courfe  is  to  keepe  the  meane  between  both. 
 Therefore  the  iudiciall  lawes  ofiMofes  according  to  the  fubfbncc  and  fcopc 
 thereofmuft  be  difl-inguiilied;in  which  re(pc(ft  they  »  are  of  twoforts.Some  *  ^"^^  f^' 
 oFthem  are  lawes  of  particular  cc|uitie,fome  of  ^»  common  ccjuitie.Lawes  q^^^^^^^'^- 
 particular  equitie,are  fiich  as  prefcribe  iuftice  according  to  the  particular  e-    ^^^  '^^^*- 
 ilate  and  condition  of  the  lewes  common  weaUh  and  to  the  circumftances '"^'^^* 
 thercof:tJme,place,perfons,  things,  a<n:ions.  Of  this  kind  was  the  lavv,that  the 
 i>rother  (hould  raiie  vp  feed  to  liis  brother,  and  many  fuch  like ;  and  none  of 
 them  bind  vs,becaufe  they  were  framed  and  tempered  to  a  particular  people. 
 Judicialls  of  common  equitie  are  fuch  as  are  made  accordmg  to  the  lawe 
 or  in(Tinc1  ofnature  comon  to  all  ]acn:&  thcfcin  refpecl  of  their  fubflance, 
 bind  the  confciences  not  onely  of  the  lewes  but  alfo  of  the  Gennles:  for  they 
 wercnotgtuentothc  lewes  as  they  are  lewes,  that  is,a  people  receiued  into 
 the  Couenantaboue  all  other  nations ,  brought  from  Egypt  to  the  land  of 
 Canaan,of\vhorne  the  Mc/Tias  according  to  theflefii  wastocomc;butthcy 
 Averegmen  to  them  as  they  were  mortall  men  flibictt  to  the  order  and  lawes 
 ofnature  as  all  other  nations  arc.  Againe  iudiciall  lawes,  fo  farre  forth  as  they 
 haue  in  them  the  generall  or  common  cquitie  ofthe  law  ofnature  arc  moralj 
 and  therefore  binding  in  confcience,as  the  morall  lawc. 
 
 A  iudiciall  lawc  may  be  known  to  be  a  law  of  common  equitic,if  either  of 
 thefe  two  things  be  found  in  it.Firffjifwife  men  not  onely  among  the  lewes, 
 but  alfo  in  other  nations  haue  by  naturall  reafon  andconfcienceiudgcd  the 
 fiimetobeequall,iuff,andnecelIarie;  and  withall,  haue  iuflified  their  ludge- 
 ment  by  enatfting  laws  for  their  common  wealths,the  fame  in  fubf  lance  with 
 fundrie  ofthe  iudicial  iawes  giuen  to  theTewes;and  the  Romane  Emperours 
 among  the  reff.hnue  done  this  raofl:  excellcntly,as  will  appeare  by  conferring 
 their  lawes  with  the  lawes  of  G  od. Secondly  a  Judicial  hath  common  equitie, 
 if  It  feruc  directly  to  explane  and  confirmeany  ofthe  ten  precepts  ofthe  De- 
 calo2;uc:or,ifitfcrue  diretS^ly  to  maintaine  and  vpholde  any  of  tlic  three  e- 
 ftates  ofthe  family,the  common  wealth, the  Church.  And  whether  this  I  c  fb 
 or  no,it  will  appeare,ifvve  doe  but  confider  the  matter  ofthe  law,and  the  rca- 
 fons  or  confiderationsvpon  which  the  Lord  was  mocued  to  giuethc fame 
 vnto  the  lewes.Nowe  to  make  the  point  in  hand  more  plaine,  take  an  exam- 
 ple or  two.lt  is  a  iwdiciali  lawe  of  God  that  murderers  mud  bee  put  to  death; 
 
 lii  4  nowc 
 
838  ^Treatife 
 
 now  the  queftion  is, whether  this  lawe  for  fubftancc  be  the  common  cqaitie 
 of  nature  Ijinding  confciences  of  Chriftians  or  no?&  the  anfwerisjthat  with- 
 out further  doubting  it  is  fo.For  firlt  of  all,this  lawe  hath  beene  by  common 
 confentofwrfelaw-giuers  enacted  in  many  countries  and  kingdomcs  be(ide 
 »  Ettrip.in    the  lewes.It  was  the  lawe  ot  the  Eg)'ptians  and  '  olde  Grecians,of  Draco ,  of 
 HecnU.      Numa,and  of  many  of  the  Romane  Emperours.Secondly  this  lawe  ferues  di- 
 Theodof.cfr  reftly  to  maintaine  obedience  to  the  fixt  commandement:and  the  confidera- 
 ArcadL^.   tion  vpon  which  the  lawe  was  made  is  fo  weightie,that  without  it  a  common- 
 tJe  Epfc,    wealth  cannot  rtand.The  murderers  blood  muft  bee  fhedde  (faith  the  Lord, 
 Attdien*         Num.  ^  5 . :?  5 .  ?  ^.)hecaufe  the  whole  land  is  defiledvpith  Iflood^and  remaineth  vn- 
 clenfedtillhisbloodbcfhed.A^aineitwasaiudicialllaw  among  the  lewes, 
 that  the  adulterer  andadulteretlc  fhould  die  the  death;nowe  let  the  oueftion 
 be  whether  this  lawe  concerne  other  nations  as  being  deriued  from  the  com- 
 mon lawe  of  nature :  and  it  feemcs  to  bee  fo.for  firft  wife  men  by  the  light  of 
 rcafon  and  naiurall  confcicnce haue  iudged  this  punifhment  equall  and  iuft. 
 Gett.s4-  2S.  ludah  before  this  iudiciall  lawe  was  ^men  by  Mofes,  appointed  Tamar  his 
 dauo-hter  in  law  to  be  burnt  to  death  vox  playing  the  whore.  Nabuchadnezar 
 Jer.2y.  2j'.  burnt  Echad  and  Zedechias  becaufe  they  committed  adulterie  with  their 
 2njl.(!.  //fwnci2;hbourswiues.By  Dracoes  lawe  among  the  Grecians  this  fin  was  death, 
 iex  r»lt(in.    and  alfo  by  the  law  ofthe  Romanes. Agame,this  law  ferues  direftly  to  main- 
 p}U,iHJ.tc.    taine  neceffaric  obedienceto  the  feuenin  commandement:  and-the  confiderai- 
 tions  vpon  which  this  lawe  was  giuen  are  perpetuall,ardferue  to  vphold  the 
 common  wealth. Lev. 20.2 2. T<f (faith  the  Lord)y^^//  kecfe  all mme  ordinances 
 andmyiudgementsiiht  law  of  adulterie  being  one  of  them.)  Nowc  marke  the 
 reafons.  t  .Leajl  the  lad  rpueyou  out.i^for  the  fame  fns  J  haue  abhcrredthe  natih» 
 fi  r-.r.  The  Cercmoniall  lawe  is  that  which  prefcribcs  rites  and  orders  in  the  out- 
 
 {/    .-.f  the  cere-  I  n  en    J 
 
 monuiiLw  [m-  warci  worlhip  or  vj  od. 
 
 ^^"■s:  Itmufl  be  confidcred  in  three  times.Thcfirfl  is  time  before  the  comming 
 
 ^figufl,  e-  and  death  ofChrift;thcfecond,the  time  of  publifhing  the  gofpcllbythe  A- 
 pij..  /(^.aa    pQ[^|e5jtf^et}iJrcl,the  time  after  the  publifhingoFthegofpell. 
 ^'■^'^*  In  the  firft ,  it  did  binde  the  conscience  of  the  lewes,  and  the  obedience  of 
 
 it  was  the  true  worfhip  of  God.But  it  did  not  then  bind  the  confciences  of  the 
 Gentiles:fbr  it  was  the  partition  wall  between  them  and  the  lewes.  And  it  did 
 continue  to  bind  thelewes  till  the  very  death  and  afcenfion  of  Chrith  For  the 
 the  hand  writing  of  ordinances  which  was'againfl:  vs  was  nailed  on  the  crofle 
 and  cancelled.  And  when  Chriff  faith  that  the  lawe  and  the  Prophett  induredtit 
 /o^;»,Luk.  I  <5. 1 6.his  meaning  is  notjthat  the  cercmoniall  law  ended  then: but 
 that  things  foretold  by  the  Prophcts,&  obfcurely  prefigured  by  the  cercmo- 
 niall law^began  then  more  plainely  to  be  preached  and  made  manifeff . 
 
 The  (econd  time  was  from  the  afcenfion  of  Chriff  ,til  about  the  time  ofthe 
 deftruftion  ofthe  Temple  and  theCitie*,in  whichjCeremonies  cenfed  to  bind 
 conference  and  remained  indiflFerent.HereuponPaul  circumcifed  Timothie: 
 the  Appfllcs  after  Chrifts  afcenfion,  as  occafion  was  offered  were  prefent  in 
 the  Temple,  A<ff.^.  I.  And  the  Council  ofHierufalemtcncferingthewealc- 
 nesoffomebeleeuers  J  decreed  thit  the  Church  for  a  timefhould  abffaine 
 firomftrangled  and  blood.  And  there  was  good  reafoa  ofthJSj  becaufe  the 
 
 Chuic^ 
 
«fCo»fcience\  Sj^ 
 
 Church  of  the  Icwcswas  not  yet  fufficicntly  conuifted  that  an  end  was  put 
 to  the  cercmoniall  law  by  the  death  of  Chrift. 
 
 In  the  third  time,which  was  after  the  pubhfliing  of  the  gofpel,  ceremonies 
 of  the  Icwes  Church  became  vnlawfull,and  fo  ihall  continue  to  the  worldcs 
 ende. 
 
 "By  this  it  appcares,what  a  raonftrousand  miferable  religion  the  church  of 
 B  ome  tcacheth  and  maintainethjwhich  ftandes  wholly  in  ceremonies,  parily 
 heathenifli  and  partly  lewifli. 
 
 As  for  the  G  ol'pel,  I  take  it  for  t^c  part  of  the  word  of  God  which  promi-  n 
 feth  righteoufnes  and  life  euerlaftiiig  to  all  that  beleeuc  m  Chnft,  and  withaU  bmd^.***^^ 
 commandeth  thisfaith. 
 
 That  we  may  the  belter  knowe,howe  the  gofpell  bindes  confcience,  two 
 points  muftbe  conlidered>one  touching  the  perfonsbound,the  other  touch- 
 ing the  manner  of  binding. 
 
 Perfons  arc  of  two  forts-,fbme  becaIled,fome  be  vncalled.Perfons  called  are 
 all  fuch  to  whome  God  in  mcrcie  hath  offered  the  meanes  of  faluation,and 
 hath  reuealcd  the  doftrine  ofthe  Gofpell  in  fome  meafure  more  or  lefle  by 
 meanes  either  ordinarie  or  extraordinarie .  All  fuch  I  thinke  are  ftraightly 
 bound  in  confcience  to  beleeue  and  obey  the  gofpel.  For  that  word  of  God 
 whereby  men  (ball  be  Judged  in  the  day  of iudgcment,mu{f  firft  of  all  bindc 
 their  confciences  in  this  life,confidering  abfolution  and  condemnationfs  ac- 
 cording to  that  which  is  done  in  this  hfe:but  by  the  gofpcll,all  men  that  haue 
 beenc  called, fliall  bciudged  as  Paul  {.xvi^ri^QiX-n.^Ab.GodpjalliHdgethefecreti 
 efmen  by  hfm  Chriji, according  to  my  Gofpell. hr\^  our  Sauiour  Chrift  faith, /fff 
 that  beleeueth  hath  life  cHerlafiing^  hee  rchkh  beleeueth  not  is  alreadie  condemned» 
 It  remaines  therefore,  that  the  gofpell  bindes  the  confciences  of  fiich  men  in 
 this  life.Bv  this  very  point  we  are  all  put  in  minde  not  to  content  our  felues 
 with  thiSjthat  we  haue  a  liking  to  the  gofpell ,  and  doe  beleeue  it  to  bee  true 
 fthout^h  many  protcflnnls  in  thefe  our  dales  thinkc  it  fufficient  both  in  life 
 and  death,if  they  hold  that  they  are  to  be  fmed  by  faith  alone  in  Chrifl:  with- 
 out the  merit  of  mans  workes-)but  wee  niuf!goe  yet  further,and  enter  into  a 
 praftifcof  the  doftnne  ofthe  Gofpel  asvvel  as  ofthe  precepts  ofthe  morall 
 laweiknowing  that  the  gofpel  doeth  as  well  bind  confcience  as  the  law,and  if 
 it  be  not  obeied  will  as  well  condemne. 
 
 Men  vncalledjare  fuch  as  ncucr  heard  of  Chrift  by  reafbn  the  gofpell  was 
 neaer  reuealed  vnto  them,nor  meanes  ofrcuclation  offered.  That  there  haue 
 bin  fvich  informer  ag;es,I  make  manifell:  thus .  The  worldefince  the  creation 
 may  be  diftinsjuifhcd  into  foure  agcsThe  fit  ft ,  fro  the  creation  to  the  flood; 
 the  fecondjflom  theffoodtothe  giuing ofthe  Lawrthe  third,from  the  giuing 
 ofthe  Lawe  to  the  death  of  Chrift  :the  fourth,from  the  death  of  Chrift  to  the 
 lall  iud2;ement.Nowein  the  three  former  ages,  there  was  a  diftinClion  o<  tlie 
 world  into  two  forts  of  inen.whcrof  one  was  a  people  of  God,the  ot'.cr  no  - 
 people.  In  thefirft  age  inthcfimiliesofSeth,Noe,&<^-^'^frcthcfoiincs  of 
 God;in  all  other  faniilies  the  fonnes  of  men,Gen.<5.2.  In  the  fccond  age  were 
 thefonnes  ofthe  fleinand  the  fonnes  ofthe  promifc,  Rom. 9. 7-  Inrhc  thirdj. 
 lewes  and  Gentilesjthe  lewes^beein^  the  Church  of  God,  all  nations  bcfule 
 
8^0  '(LyfTreatife 
 
 no-church.But  in  tlic  laft  age  tliis  dilhnaion  was  taken  away  when  the  Apo^ 
 iiles  had  a  commiflion  giuen  them  that  was  neuer  giuen  before  to  any,  name- 
 ly ,to  <^oe  teach  not  onely  tlic  Iewes,but  all  nations.Now  this  diftinftion  arofe 
 of  thi?,  that  the  Gofpel  was  not  reuealed  to  the  world  before  the  comming  of 
 Chrift,as  the  Scriptures  witnes.  The  prophet  Efai  faith, 5  2. 14.  that  kv^gsfiall 
 Jhnt  their  motitheszi  Q\\x\{i,i>ecaMfe  that  vehtch  had  not  bin  told  them  they  Jhal fee, 
 \trtd  that  which  thej  had  not  heardPmU  they  vnderfland.  And  5^.  k,  .  that  a  mtion 
 that  k»ew  him  :iot  jhallrtinne  vnto  him.  Paul  faith  to  the  Ephcfians  that  in  for- 
 mer times  the}'  were  reithout  God,5nd  mthout  Chrifr  ,Jira^gers  fiom  the  co/iemt, 
 Eph.  2.1  2.  And  to  the  Athenians  he  faith ,  that  the  ttmeshcfore  the  comming 
 of  Chriit  were  times  ofigyjorofice,  A^V.l  7. 7,  o.  And  that  it  mfty  not  be  thought 
 that  this  ignorance  was  affefted,Paul  faith  further  that  God  «;  times  fafi  fuffe.- 
 redthe  Cjentilestoyvaike in  their  orvnetvaies^h^.^a,- 1  6.  and  thatthe«2;y?<?n>of 
 the  Gofpcll  1VAS  kef  t  fecret  from  the  beginning  of  the  world ,  and  if  now  in  the  laft 
 ao-e  reuealedto  thewhols  worId,Kcm.i  6.1  <^.Some  alleadgc  that  the  Icwes  bee- 
 ino-  the  church  of  God/nad  traffique  with  all  nations,  and  by  this  means  fpred 
 ^  fome  little  knowledge  oftheMeffias  through  the  v.hole  world:  lanfwera- 
 
 o-ain  that  the  conference  and  fpeach  of  Icwilli  mnrchants  with  forrainers  was 
 no  fufficicnt  means  to  publilh  the  promifc  of  faluation  by  Chrift  to  the  whol 
 world :  tirft  becaufe  the  lewes  for  the  mod:  part  haue  alwaies  bin  more  rcadic"" 
 to  receiae  any  new  andfalfc  religion,  then  to  teach  their  owne :  fecondly,  be- 
 caufe the  very  Icwes  themfelues ,  though  they  were  well  acquainted  with  the 
 ceremonies  of  their  relig!on,yet  the  fubiinncc  thereof  which  was  Chrifl:  figu- 
 red by  cxternall  ceremonies,the)  knew  not:  and  hereupon  the  Pharifes  when 
 they  made  a  Profelyte,they  made  him  tcnne  times  more  the  child  ofthe  deuill 
 then  themfelues.  Thirdly ,  becaufe  m.en  are  feldome  or  neuer  fuffercd  to  prO" 
 felTe  or  make  any  fpeach  of  then-  religion  in  forrainc  countries.  Againc,if  it  be 
 allcadged  that  the  doftrine  is  fet  downe  in  the  bookcs  of  the  old  Telbmcnt, 
 which  men  through  the  whole  world  might  haue  read,  fcarched, and  knownc 
 if  they  would;  I  anfwer  that  the  keeping  ofthe  bookes  of  the  old  Tellament, 
 was  committed  to  the  lewes  alone,Rom.^2.and  therefore  they  were  not  gi- 
 uen to  the  whole  world,as  alfo  the  Pfalmift  teflifieth,  Hefheweth  his  word  vnto 
 T^fal.  14.7,2,  Iacob,hUfiattites  and  his  itidgements  vnto  Jfraei.he hath  not  dealt fo  with enery  na* 
 tion,  neither  haue  they  knowne  his  iudgements. 
 
 Now  touchino-  fach  perfons  as  haue  not  ^o  much  as  heard  of  Chrifl:,though 
 they  are  apt  and  fitte  to  be  bound  in  confcienceby  the  Gofpel!  in  as  much  as 
 they  are  the  creatures  of  God,  yet  are  they  not  indeed  adually  bound  till  fiich 
 time  as  the  Gofpel  be  reueale^  orattheleaft  meanes  of  reuclation  offered. 
 •Rcafons  hereof  may  be  thefe :  L  Whatfoeuer  doftrine  or  law  doth  bind  con- 
 fcience ,  muft  in  fome  part  be  knowne  by  nature  or  by  grace  or  by  both :  the 
 vnderftanding  muft  fir  ft  of  all  concciue ,  or  at  the  leaft  haue  meanes  of  con- 
 cciuing,  before  confcience  can  cbnflraine :  becaufe  it  bindcth  by  vcrtue  of 
 knovm  coclufions  in  the  mind.  Therfore  things  that  are  altogether  vnknown 
 and  vnconceiued  ofthe  vnder.Qanding,  doe  not  bind  in  confcience :  now,thc 
 Gofpel  is  altogether  vnknowne  and  vnconceiuedofmany ,  as  I  haue  alreadic 
 proouex!,and  therefore  it  binds  not  them  in  confcience.  1 1.  Paul  faith,  Rom. 
 
 2.12. 
 
22. 
 I. 
 
 ofCortfcience,  g^I 
 
 a. T  2  .Thej  Mhfime  mthoMt  the  /^[mntcn'^Aa/i>e  co>)^em»edmthotit  the  Urv: 
 therefore  they  which  finnc  without  the  G  ofpel,  Oialbe  condemned  without 
 the  Gofpel.-and  fuch  as  (halbc  condemned  without  the  Gofpel  after  this  life, 
 were  not  bound  by  it  in  this  lifb.  Angufitne  the  mof  t  ludiciall  Diuine  of  all  the 
 auncicnt  fathers  vpon  thefe  wordes'of  Chrift ,  but  ncm  they  haue  no  excuje  for  ^"^'  ^S.20, 
 tlmrfrfine,  faith  on  this  manner  -.  A  doubt  r:^ay  bemooued  rvhether  they  to  rohcme  ^»g-tra^> 
 -portflhath  not  come,netther  hathjpoken  -unto  them,  hake  a»  excufefor  their fmne,  ^^  •*«  ^^^> 
 Jar  if  they  hake  it  not ,  vehy  is  it  faidthat  /^fy?(name]y  the  lewes)  haue  no  excufe 
 becmfe  he  came  andjpake  to  them  ?  and  if  they  ktue  u,  whether  tt  be  that  their  pu- 
 mfnment  may  be  taken  away  ^mte,  or  mpnrt  /effened.  To  thefe  demands  to  my  capa- 
 citie<uthe  Lcrdfhadinablemelanfiverythattheyto  n^home  Chrijl  came  not,  nei- 
 they  hathjpoken  vnto  them ,  hane  an  excufe  not  ofeueryfnne  but  of  this  pnne ,  that 
 they  hatie not  beleeuedin  Chrif}.  Againe,  //  remainesto  imjuire-Jhether  thofe,rrho 
 before  ChriJ?  came  in  his  Church  to  the  Q  entiles,  and  before  they  heard  his  G off  ell, 
 haue  bin  or  arepreuented  by  death ,  may  -^fe  this  excufe  /  Doubt les  they  may ,  but 
 they Pjall not  therefore  efcape  damnation.  Forrvhofoeuer  hauefinr.ed  mthout  the 
 law,  fballperif J  without  the  law. 
 
 As  for  the  rcafons  which  fomc  of  the  fchoolcmen  haue  alleadged  to  the 
 contrarie,  they  are  anfwered  all  by  ^  men  of  the  fame  order,  and  I  will  briefly  ^Tl:o.,_. 
 touch  the  principall.  Firft  it  is  obicded ,  that  the  holy  Ghoft  fhall  iudge  the  q.  lOjtrt. 
 world  ofimne,becaf'jfe  they  haue  not  beleeuedin  Chrif, ioh.  1 6.9. 1  anfwcr,that  by 
 the  rvorlJwe  mufi;  not  vndcrfland  a/I  and  euerymm  fince  the  creation  ,  but  all 
 nations  and  kingdomesin  ^^z  laft  ageof  the  vvorld,towhome  the  Gofpel  was 
 reuealed.Thus  hath  Paul  expounded  this  word,  Rom.i  i.i  2.  The  fall  of  them 
 is  the  richesofths  world,  and  the  dimimfhin^  of  them  is  the  riches  of  the  Cj  entiles. 
 v.!  5 .77?f  cafiino^  of  them  away  is  the  reconciling  of  the  world.  Secondly  it  is  obie- 
 ^ed,that  the  law  binds  all  men  in  confcicnce,  though  the  greatcR  part  of  it  be 
 vnknowne  to  ihem.  Anfw.  The  law  was  once  giuen  to  Adam  and  imprinted 
 in  his  heart  in  his  firll  creation,  and  in  him  as  beeing  the  roote  of  all  mankind, 
 it  was  giuen  to  all  men:  and  as  when  he  finned  all  men  finned  in  him,  fo  when 
 he  was  enlightened  all  were  enlightncd  in  him,  and  confequently  when  his 
 confcicnce  was  bound  by  the  law ,  all  were  bound  in  him.  And  though  this 
 knowledge  be  lofl  by  mans  default,  \et  the  bond  rcmainesflill  on  Gods  part. 
 Now  the  cafe  is  othervvife  with  the  Gofpel,  which  was  neucr  written  in  mans 
 nature.but  was  giuen  after  the  fill,  and  is  aboue  nature.  Here  a  further  rcplic 
 is  made, that  the  couennnt  made  with  KdiiXufThefeede  of  the  woman  fjalhrmft 
 thsferpents  head,  was  alfo  made  with  his  fecde  which  is  all  mankind,  and  was 
 afterward  continued  with  Abraham  to  all  nations.  I  anfwer  again, that  Adam 
 was  a  root  of  mankind  oncly  in  refped-  of  mans  n.Atire  w  ith  C[\c  gifts  and  fnnes 
 thereof;  he  was  no  roote  in  refpe«rt  of  ^r^^^"  which  is  aboue  natuve,but  Chnfl: 
 the  fecond  Adam.  And  therefore  when  God  gaucthe  promife  vnto  him 
 and  hithto  bcleeue  the  promife,  he  did  not  in  him  giue  themboth  to  all 
 mankjnde :  neither ,  if  Adam  had  afterward  fallen  from  f  lith  in  the  Me/Iias, 
 fliould  all  mankind  againe  haue  fallen  in  him.  Morcouer  tliat  the  promife  of 
 grace  was  not  made  to  Adams  {c:c:^z  vniuerfally  but  indefmteh  it  appcarcs ; 
 tecaufevy^eaGod  did  afterward  renew  the  coueuant,  he  retrained  it  to  the 
 
 '  ianiiliff 
 
84s  ^  ATreatiJe 
 
 familic  of  Noc  and  Abrahani,ancl  in  Abraharasfimilicit  wrfj  retrained  tol- 
 faac.  In  Ifaac  (faith  the  Lord)  (haUthj  feede  be  called:  yea  in  the  very  tenour  of 
 the  couenant  there  isadiftinftion  made  of  the  fcede  of  the  woman  and  the** 
 •/  loh^  S    ^^^^^  °^'^*^  ferpent;  which  feedc  of  the  ferpent  is  a  =»  part  of mankind,and  it  is* 
 
 "  *-  *  '  excluded  from  the  couenant.  And  whereas  the  Lord  proraifed  to  Abrahara 
 that  in  his  (cede  all  the  nations  of  the  earth  fliould  be  blcfledjthe  promife  mufl:^ 
 not  be  vnderftood  of  all  men  in  euery  age,but  of  all  nations  in  the  laft  age  of 
 the  world.  And  thus  Paul  hath  cleared  the  text,  Gal.  :^ .  8.  The  Scrtptureforc' 
 jeeing  that  God  vpomU  iufitfie  the  Qentiles  through  faiih(w\iKh  was  done  after 
 Chrifts  afccnfion)  he  preached  before  the  Goffel  to  tyibrahamJntheefijaHnati" 
 ons  be  bleJfed.Liii\\y^\t  may  be  obiefted,  that  if  any  man  be  ignorant  of  the  do- 
 £^rinc  of  faluation  by  Chrift,it  is  through  his  owne  faultritis  trueindeede  that 
 all  ignorance  of  the  dodrine  of  faluation  comes  through  mans  fault  &:  finne: 
 but  linnc  rauft  be  diftinguillied*,  it  is  either  pcrfonall,or  the  finne  of  mans  na- 
 ture. Now  in  them  that  neucr  heard  of  Chrifl: ,  their  ignorance  in  this  point 
 proceedes  not  of  any  perfbnall  finne  in  them ,  but  onely  from  the  finne  of 
 mans  nature,that  is,  the  firft  finne  of  Adam  common  to  all  mankindcj  which 
 ilnne  is  piinilhed  when  God  leaues  men  wholly  to  themfelues .  Now  many 
 things  there  be  in  men  proceeding  from  this  finne ,  which  neuerthelefie  arc 
 no  mines,  as  the  manifold  miferies  of  this  life :  and  fo  I  take  the  ignorance  of 
 things  aboue  mans  nature  altogether  vnreuealed,to  be  no  finne  but  a  puni/h- 
 tnentoforiginall  finne. 
 
 Thus  much  of  the  perfons  which  arc  bound  by  the  Gofpcl :  now  let  vs  Ccc 
 how  farre  forth  they  are  bound  by  it. 
 
 God  in  the  Gofpcll  generally  reueales  two  points  vnto  vs :  the  firft,  that 
 there  is  pei  feft  righteoufnes  and  life  euerlafting  to  be  obtained  by  Chrift:thc 
 fecond,  that  the  inft rument  to  obtaine  righteoufnes  and  hfe  etcrnall  is  faith  in 
 Chrifl:.  Moreouer  when  this  Gofpel  is  difpenfed  and  preached  vnto  vs,  God 
 reueales  vnto  vs  two  points  morerthe  firfl:,that  he  will  make  vs  particularly  to 
 be  partakers  of  true  righteoufnes  and  life  euerlafting  by  Chrifl  ;  thefecord, 
 that  he  will  haue  vs  without  doubting  to  beleeue  thus  much  of  our  felucs. 
 And  for  this  caufc  euery  man  to  whome  the  Gofpel  is  rcucaled ,  is  bound  to 
 beleeue  his  owne  eleftion,iuftification,fanftification,and  glorification  in  and 
 by  Chrifl.  The  reafons  and  grounds  of  this  point  out  of  the  word  of  God  arc 
 thefe :  L  i  .loh. ; .  2  3 .  Thi^  n  hit  commandement  that  we  beleeue  tn  thename  ofhU 
 Sonne  lefm  (^hrift,andh»e  one  another  oi  hegaue  vs  commandenier.t^QW  to  be- 
 leeue in  Chi  ift ,  is  not  confufedly  to  beleeue ,  that  he  is  a  Redeemer  of  man- 
 kindjbut  withall  to  bcleeuethat  he  is  my  Sauiour,and  that  I  am  ele£l^cd,iufti- 
 licd,fan£lified,and  iliall  be  glorified  by  him.  This  is  graunted  of  all  men,  yea 
 of  the  Papifts  themfelues ,  which  otherwise  are  enemies  of  this  do^rine.  For 
 
 r      i  tt       Lumberd  faith ,  To  beleeue  in  God  is  by  belceuino  to  hue ,  andoi  it  were  toqoe  into 
 rt  Cj od:  by  beleetnng  to  clcaue  vnto  mm.  ar.d  Oi  it  were  to  be  mccrperate into  lots  fKem- 
 
 '^*  "  •**         bers.  1 1.  Paul,  Gal.  2. 1  <5  firfl  of  all  propounds  a  generall  (entence,  7  hat  a 
 
 man  is  nctiuflifiedby  the  workes  of  the  LiWybut  by  the  faith  of  Chri/I.  Afterward  he 
 
 vaddes  a  fpcciall  application ,  Fuenwe  (namely  lewes) haue beleetted  in  lefm 
 
 Chrijl,  that  we  wight  be  iuflifed  by  the  faith  ofjejks  Chrijl :  and  in  V.  20.  he  dcC- 
 
 cends 
 
•fCoytfiUnee,  %^^ 
 
 cendsmore  fpcdally  toapplic  the  Gorpcltohimfdfc,/A«/(raithhe)^7/i&* 
 fdttb  of  the  Some  ofGod.who  hath  iouedme  andgiuen  himfelfefor  «wf .  And  in  this 
 kindcof  application  there  is  nothing  peculiar  to  Paul,  for  in  this  very  aftion 
 ofhis,hc  auoucheth  himfclfc  to  be  an  example  vnto  vs,  i  .Tim.  1.16.  F»rthu 
 w«/^(faith  hc)ivai  Ireceiuedto  mercie ,  that  lefm  Chrififhouldpjcwfirfi  on  me  aU 
 longfHJferingwnio  the  cnfamplc  of  them  rvhichJhaUin  timetocomeheteeuein 
 him  to  etemalllife.  Againe,Philip.  3 .8.  he  faith,  /  thwkea/I  things  &Ht  loffe.that  I 
 might  Tvtnne  Chrifi ,  and  might  he  found  in  him  not  hamng  mine  owne  right  eoufner, 
 Sftt  that  which  is  through  the^ffuthofChriji^  that  I  may  k^nphim  and  the  vertue  of 
 i)is  refurreBicn:8c  afterward  he  addeth,v.  1 5 .  Let  vs  a6  many  at  heferfeU  be  thus 
 mnded.  Ill.Whatfoeuer  we  pray  for  according  to  Gods  will,we  arc  bound  t<> 
 belceue  that  it  fliall  be  giucn  vnto  vs,  Mark.  11.24.  fVhatfoeuerye  defirs  if  hen 
 ye  fray,  beleeuethatye/hallhaueit ,  andttJhaHbedone  vnto  you.  But  we  pray  for 
 the  pardon  of  our  finncs,  andforlife  euerlartingbyCnrift*,andthataccor» 
 ding  tothe  will  of  God.  Therefore  we  are  bound  in  confciencc  tobcleeue 
 the  pardon  of  our  finnc  j  and  life  cuerlafting.  I  V.  If G  od  Oiould  fpcake  par- 
 ticularly to  any  man ,  and  fay  vnto  him^,  Cornelius,  or  Peter ,  beleeue  thou  i» 
 Chrift,and  thou  fhalt  be  faued  *,  thiscommandement  fliould  bind  him  parti- 
 cularly. Now  when  the  Minifter  lawfully  called ,  in  the  name  and  flcad  of 
 God  publiilieth  the  Gofpcl  to  the  congregation,  that  is  as  much  as  if  God 
 hirafclfe  had  fpoken  to  them  particularly,callingcach  of  them  by  their  names 
 and  promifing  vnto  them  life  cuerlaftingin  Chriff.2.Cor.  j.2o.W(f  Af  rfw^^A 
 fadours  for  Chrifti  as  though  God  did  befeech  you  through  vs  y  fray  you  inChnfis 
 fieadithatye  be  reconciled  to  ^od. 
 
 It  may  be  and  is  obicfled ,  that  if  eucry  man  be  bound  in  confcicnce  to  be- 
 lceue his  owne  Eled^ion  and  faluation  by  Chrift,then  fome  men  are  bound  to 
 beleeue  that  which  is  faKe ,  becaui^  fome  there  be  cucn  in  the  middeft  of  the 
 Church  ,  which  in  the  counfell  of  God  were  neuer  chofen  to  faluation.  I  an- 
 fvcr ,  that  this  reafon  were  good  ,  if  men  were  bound  abfolutdy  to  belceue 
 their  faluation  without  further  rcfpeft  or  condition :  but  the  bond  is  conditi- 
 onall,according  to  the  tenour  of  the  couenant  of  grace :  for  we  are  bound  to 
 beleeue  in  Chriff ,  if  we  would:  come  to  life  eueriafting  ,  or  if  we  would  be  in 
 the  fauour  of  G  od,  or  if  wc  would  be  good  difciplcs  and  membersof  Chriff . 
 I  anfwcr  agnine,that  whatfoeuera  man  is  bound  to  bclceuc,is  tme:  yet  not  al- 
 waics  in  Xhe  euent ,  but  true  in  the  intention  of  God  that  bindeth .  Now  the 
 commaundemcnt  of  beleeuing  and  applying  the  G  ofpcll  is  by  God  giuen  to 
 all  within  the  Church:-,  butnot  in  the  fame  manner  to  all.  It  is  giuen  to  the  E- 
 left 3  that  by  beleeuing  they  mio;ht  indeede  be  fiued ;  God  inabling  them  to 
 doe  that  which  he  commands.  To  the  reff ,whome  God  in  iuffice  will  refufe, 
 the  fame  cormnandcment  is  giuen  notfor  the  fame  caufe,  but  to  another  end, 
 that  they  migbtfec  hc^v  they  could  not  beleeue,  and  by  this  mearesbe  bereft 
 of  all  excufe  in  the  day  of  iudgcment.God  doth  not  alwaies  giue  commande- 
 ments  fimply  that  they  might  be  done ,  but  fometimes  for  other  rerpe<^s,  that 
 they  mightbe  meanesoftriall,  as  the  commaundemcnt  giucn  \o  Abraham  of 
 killing  Ifaacragaine  that  they  might  feruetokeepe  men  at  thcleaff  in  outward 
 ©bedience  inthis  life,aRdlf  o^their  mouihes  before  the  inbunall  feat  of  God- . 
 
§44  ATreattfe 
 
 In  that  we  arc  bounc!  in  confcicncc  on  this  manner  to  hclccue  the  proftift* 
 of  the  GofpcljVvith  an  application  of  the  benefits  tlicreof  to  pur  fclucs/undry 
 necefTaric  and  profitable  points  of  inftru£tion  may  be  learned.  The  fir(l,that 
 the  Popi(h  D  odours  abolifh  a  great  part  of  the  Gofpel,vvhen  they  teach  that 
 men  are  bound  to  belceuc  the  Gofpel  oncly  by  a  Cathohkc  faith,  which  they 
 make  to  be  nothing  els  buta  gift  of  God.or  illumination  of  the  mind,  where*» 
 by  affent  is  giuen  to  the  word  of  God  that  it  is  truc;and  morefpecially  thatle- 
 fus  is  Chriftjthat  is,  an  all-fufficient  Sauiour  of  mankind.  All  which  the  dam- 
 ned (pirits  beleeueiwhereas  the  Gofpel  for  the  comfort  and  faluation  of  mens 
 {bules ,  hath  a  further  reach,  namely  to  enioyne  men  to  beleeue  that  the  pro- 
 mife  of  faluation  is  not  onely  true  in  it  felfe,  but  alfo  true  in  the  very  perfon  of 
 the  bclecuer ,  as  appeares  euidcntly  by  the  Sacraments  which  are  as  it  were  4 
 vifible  Gofpel,  in  which  Chrifl  with  all  his  benefits  is  offered  and  applied  to 
 the  particular  perfons  of  men  ;  to  this  endc,no  doubt,  that  they  might  belceuc 
 iheaccomplifhmentofthepromifeinthcmfelues.  :oytiib 
 
 :  Secondly ,  we  learnc  that  it  is  not  prefumption  for  any  man  to  belccue  thie 
 remiflion  of  his  ownc  finnes:for  to  doe  the  wil  of  God  to  which  we  are  boud, 
 is  not  to  prefumernow  it  is  the  will  of  God  to  which  he  hath  bound  vs  in  con- 
 fcienccjto  beleeue  the  remifTion  of  our  owne  fmnes ;  and  therefore  rather  not 
 doe  it,  is  prefumptuous  difobedience. 
 
 ■  Thirdly ,  we  are  here  to  marke  and  to  remember  with  care,  the  foundation 
 of  the  vnfr.ihble  certentie  of  mans  faluation.  For  if  man  be  bound  in  confci- 
 cncefirrt  to  giueafTent  to  the  Gofpel, and fecondly  to  applie  ittohimfelfe  by 
 true  faith ,  then  without  doubt  a  man  by  faith  maybe  ccrtenly  perfwaded  of 
 his  owne  Election  and  faluation  in  this  life  without  any  extraordinanereue- 
 lation :  Gods  commandementsbeeini:;  in  this  and  the  like  cafes  po/Iible.  For 
 commandements  arceithcr  Legal  or  Euangelical.Legall  ihew  ys  our  difeafc, 
 but  giue  YS  no  remedie:and  the  perfeft  domg  of  them  according  to  the  intent 
 of  the  Lawgiuer ,  by  reafon  of  mans  weaknes  and  through  mans  default ,  is 
 impofliblc  in  this  world.  As  for  Euangehcal  commandcments,they  haue  this 
 priuiledge,  that  they  may  and  can  be  performed  according  to  the  intent  of 
 the  Lawgiuer  in  this  life ;  becaufe  with  the  commandement  is  ioyned  the  in- 
 ward operation  of  the  fpirit  in  the  cle£l ,  to  inable  them  to  efFe<5t  the  dutic  c6- 
 niaundcd:  and  the  will  of  God  is  not  to  require  abfolute  perfeftion  at  our 
 hands  in  the  Gofpel  as  in  the  law ,  but  rather  to  cpalifie  the  rigour  of  the  law 
 by  the  fatisfaflion  of  a  Mediatour  in  our  ftead;  and  of  vs(wc  being  in  Chrifl) 
 to  accept  the  vpright  will^nd  indeauour  for  the  deede;  as  the  will  to  repent, 
 and  the  will  to  beleaic ,  for  repentance  and  true  faith  indecde .  Now  then,  if 
 things  required  in  the  Go^ell,be  both  ordinarie  and  pofTible,  then  for  a  ma« 
 to  hauc  an  vnfaliible  certentie  of  his  owne  faluation ,  is  both  ordinarie  and 
 poflibic.But  more  of  this  point  afterward. 
 
 LaiUy,  all  fuchperfbns  as  are  troubled  with  doubtings,  diflruflings.vnbft. 
 lccfe,dcfpaire  of  Gods  mercie,  are  ^o  learnc  &  confider  that  God  by  his  word 
 bindes  them  in  confcicncc  to  beleeue  the  pardon  of  their  owne  finncs  be  they 
 ncuer  fb  grieuous  or  many ,  and  to  beleeue  their  owne  eleiHiion  to  faluation 
 whereof  they  doubt.  Men  that  are  but  ciuill  haue  care  to  auoid  robbing  and 
 
 kiUing, 
 
•fConfcience.  j.- 
 
 killlng.bccaufe  God  giucs  commandemcnts  againft  dealing  and  killing:  why 
 Uienlhouldnotwe  much  more  ftriuc  againft  our  manifold  doubtin?sana 
 di  trultings  ot Gods  louc  in  Chrift ,  hauing  a  commaundcment  of  G od  that 
 calls  vpon  vs  and  binds  vs  to  fo. 
 
 Thus  we  fee  how  Gods  word  bindcs  confcicncc:  nowconfcicncebcein» 
 thus  bound,  againe  bindcs  the  man  in  whomc  it  is.  ^ 
 
 The  bond  of  confcience  is  called^m/r;w/ .  Guiltines  is  nothing  elfe  but  a 
 worke  of  the  confcience ,  bindmg  eucry  fmncr  to  the  punifl^.mcnt^of  euerla- 
 fting  death,  before  God  for  this  or  that  (innc. 
 
 Thus  much  of  the  proper  binder  of  the  confcicncc :  now  followcs  the  im- 
 proper. 
 
 The  improper  binder  is  that  which  hath  no  power  at  all  or  vei  tuc  in  it 
 felfe  to  bmde  confcience :  but  doth  it  onely  by  the  authoritic  and  vertue  of 
 Gods  vvord  or  forae  part  thereof.  It  is  threefold ,  Humane  lawes,  an  Oath,  a 
 Promifc. 
 
 Touching  humane  lawes,  the  fpeciall  point  to  be  confidcrcd  is ,  In  what  § 
 manner  they  binde.That  this  may  in  part  be  cleared,!  will  ftand  a  while  to  ex-  Uv»  buSf 
 amine  and  confute  the  opinion ,  that  the  very  pillars  ofthe  PopiHi  Church  at 
 this  day  maintaine ;  namely,that  CiMamdEcclefuifitca!liunJdimon  hauea  coa- 
 ftiue  power  in  the  confcience ,  and  that  the  latpes  made  thereby  doe  ai  truly  and 
 properly  bwde  (as  they  fpeake)  to  mortall  andventallfmne ,  as  gods  law  it  felfe. 
 The  arguments  which  they  commonly  vfe  arc  thefe. 
 
 -Argum.  I  .Deut.  i  -j. That  man  that  mhdoej)reftimpt:toftp..-f,andnot  obey  the^  an-  a  J^peria. 
 thoritie  ofthe  Prtef,  or  Ittdge,  (hall  die :  and  thou /halt  t^.ke  away  einllfom  IfratL 
 Here(fay  they)the  precepts  ofthe  high  Priell:  TLrt^' Ir/iperia ,  not  admonitions  bprinceiyrora. 
 or  exhortations,&  they  bind  in  confcicncc,  otherwife  the  tranfgre flours  ther-'"-'"'^''""^ 
 of  /hould  not  haue  bin  puniOied  fo  feuerely .  Jnf.  The  intent  of  tliis  lavv(as  a 
 very  child  may  perceiue)  is  to  cftablrfh  the  authoritic  and  right  ofthe  higheft 
 appeales  for  all  matters  ofcontrouerfie  in  ihc  Synedritim  or  great  court  at  le- 
 rufalera.  Therefore  the  words  alleadged,doe  not  giue  vnto  the  Prieft  a  fouc- 
 raignc  power  of  making  laws,  buta  power  of  giuingnidgcmct  of  controucr- 
 fies,6c  that  according  to  laws  alrcadie  made  by  God  himfclffro  which  iudge- 
 met  thercmight  be  no  appealc.  Now  this  power  of  determining  doth  not  co- 
 (Irainc  confcience,but  the  outward  man  to  maintain  order  &  pence. For  wiiat 
 rcafon  is  there,that,that  fentence,  which  might  be  either  a  gainfiying  of  Gods 
 lavv,or  a  miftaking  of  it,fhould  bind  the  confcience  to  a  finne  Again  ,not  euc- 
 ry one  that  refufed  tofubiccl  themfelues  to  the  fentence  of  tliis  court,  were 
 firaightway  guiltie  of  finne,(for  this  did  Icremiethc  Prophet.and  Chriil  our  Jer.26.nt 
 Sauiour,when  the  lewes  condencd  them  for  wicked  perfons)but  he  that  pre-  ' ^' 
 fumptuonfly  dcfpifed  the  fentence ,  and  by  confequent  the  authoritic  it  feife, 
 which  was  the  ordinance  of  God,vvas  guiltie.  Ladly  ,the  feueritic  ofthe  puni- 
 fhment,  wlikh  is  tcmporall  death ,  doth  not  argue  any  power  in  the  iudge  of 
 binding  confcience :  this  they  might  haue  learned  of  their  owne  ^T)cRor  Cjcr-  Lih.devsta 
 /tf^jwho  holdeth  that  tiiey  that  bind  any  man  to  moitall  finne,  muH  be  able  ioSpirit.Je^l.-f 
 punilli  him  with  anfwerable  punifhment.which  is  eternal!  death. 
 ^  Arg.  1.  Malth.  1 6,  WhatfoenerjepjaUbrndin earthy  fjaU  be  bwndm  heoMen, 
 
«4^  ^ATreAtife 
 
 Here  ((ay  they)  to  &incle,tsto  make  lawes  conftraining  conlcience  jccording 
 to  Mattn.  25.4.  They  binde  heante  burdens,  andUy  them  »n  mens  Jhoulders .  Anf, 
 The  foucraignc  power  of  bindm»  and  loofing,  is  not  belonging  to  any  crca- 
 ture,but  is  proper  to  Chnll:,  who  nath  the  kcycs  of  heaucn  and  hell :  he  ope* 
 nethandnomanfhuttethjhelljuttcthandno  manopcneth.Reuel.j.j.Asfor 
 thcpowerof  the  Church,  it  is  nothing  but  a  roiniftcricor  feruicc  whereby 
 men  publilli  and  pronounce  that  Chrift  bindeth  or  loofcth.  Againc,this  bin- 
 ding rtands  not  in  the  power  of  making  lawes,  but  in  remitting  and  retaining 
 of  mens  (innes,as  the  words  going  before  declare,  v.  1 8.  'ffthy  brother jitme  H" 
 gahfl  thse,  &c.  and  Chrifl:  flieweth  his  owne  meaning  when  he  faith,  Who/e 
 Jinnesye  remit  they  are  remittedtand  vchofe  finnes ye  retmne  they  are  retained,  loh. 
 ^  20.  ^  5  .iiauing  before  in  the  perfon  of  Peter  promifed  them  this  honour,  in 
 
 ihis  forme  of  words,  Math.  1 6. 1  wilt  giue  vnto  thee  the  keyes  efthe  ktngdcme  ef 
 heauen ,  what/oeuer  theufhait  binde  vpon  earth , /hall  be  bound  in  heanen.  This 
 which  I  fay,is  approoued  by  confcnt  ofauncicni  Diuines.  Auguft.Pfal.  1 01. 
 ferm.  i.RemiJfion  ofjmne  (faith  \v€)is  loofng ;  therefore  by  the  law  of  contraries, 
 binding  is  to  hold  finne  vnpardoned. Hilar,  vpon  Matth.cap.  1 8.  Whomethey 
 binde  on  earth,that  ^(faith  \\c)leaue  vntiedofthe  k^ottes  of  their Jtnnes.humherd 
 Zib.dJiff.    ^^^  popifli  mafter  of  fentenceSjT^ff  LordMth  htjjath  gitten  to  Triefls  power  of 
 i  S  C.4.,         bindtmi  and  looJing,that  is,of  making  manife/}  that  men  are  bound  or  loofed.A^Amc 
 *on  Mat.  1 8  both  Origen,*  Auguftine,and^Theophyla£l  attribute  the  power  of  binding 
 ^vpo»  loh,   'o  ^  Chriftians ,  and  therefore  thev  for  their  parts ,  neuer  dreamed  that  the 
 *   power  of  binding  fhould  be  an  authoritie  to  make  lawes.  Laflly ,  the  place 
 jVlatih.2  ^.  4.  ouerturnes  the  argument,  for  there  the  Scribes  and  Pharifes  arc 
 condemned,  becaufc  they  laid  vpon  mens  flioulders  the  burdens  of  their  tra- 
 cIitions,as  meanes  ofGods  worAiip  and  things  binding  confciencc. 
 
 Argum.  g.  Aft.  1 5.  Itfeemes goodvntovsandthehoh  Ghofl,to layn§mort 
 burden  on  you  then  thefe  necejfarie  things,  that  ye  abfiainefrom  things  offered  to  i* 
 do/s,andblood,andthat  which  isfirangled,  and  fornication.  Hcrc(fay  they)the  A- 
 poftlcs  by  the  inlfincl  of  the  holy  Ghofl  make  a  new  law  not  tot  this  or  that 
 refpcft,but  fimply  to  bind  confciences  of  the  Gentiles,  that  they  might  be  ex- 
 ercifed  in  obedience.  And  this  is  prooued  becaufc  the  Apofllcs  call  this  law  a 
 burden,diX\^  call  the  things  }^xckt\hcAnecefarie,^nA  S.Lukctearmcsthem,  the 
 commandements  of  the  Apoflles :  and  Chryfbftomc  calls  the  Epiftlefcntto  the 
 Church, /z«/?m«w,  that  is,  a  lordly  charge.  To  this  they  adde,  the  teflimonics 
 of  Tertul!ian,Origen,  Augufline.  ^«/Though  all  be  graunted  thatthe  law  is 
 a  burden  impofed,a  precept  of  the  Apo{\les,a  charge  \  againc ,  that  things  re- 
 quired therein  are  neccffarie:  yet  will  it  not  follow  by  good  confequent ,  that 
 the  law  fimply  bindes  confcience ;  becaufe  it  was  giuen  with  a  referuation  of 
 Chriftian  libertie,(b  as  out  ofthe  cafe  of fcandall,that  is,if  no  offence  were  g;!- 
 uen  to  the  wcake  Iewes,it  might  freely  be  omitted.  And  that  will  appcarel)y 
 thefe  rcafons.  Firfl:  of  all  Peter  faith ,  that  it  is  a  tempting  of  God,  to  impofe 
 vpon  the  Gentiles  the  yoke  of  lewifh  ceremonies:he  therefore  muff  needs  be 
 *  contraric  to  himfelfc,  if  he  intend  to  binde  mens  confciences  to  abff  inencc 
 
 from  ftrangled,blood,and  things  offered  to  idols.  A  rcplie  is  made ,  that  this 
 abftinence  is  prcfcribed  not  by  the  auncient  law  of  Mofts ,  but  by  a  new  Ec- 
 
 defuIUcali 
 
ofConjfcience,  g^, 
 
 ■  «kfiafticatl  or  Apoflolicall  authoritic.  I  anfwer  againc,tliata  Moraicall  cerc- 
 .fijonie  is  ftill  the  fame  thing,though  it  be  llablilLcd  by  a  new  authoritic.  And 
 •whereas  Chrift  by  his  death  put  an  ende  to  the  cercmoniall  lawe,  it  is  abfurd 
 to  thmke  that  the  Apoftles  by  their  authoritie  reuiued  fome  part*of  it  ao-aine 
 &  bound  mens  confciences  thereto .  Secondly  the  Church  otGod  in  afl  pla- 
 ces fuflfered  this  commandement  to  ceafcjvvhich  the  faithfull  feruants  of  G od 
 I  would  neuer  haue  done,if  they  had  beene  perfwaded  that  this  law  had  bound 
 confcience  fimply  .  It  is  aunfwered  ,  that  this  lawe.  ceafed  not  becaufe  the 
 eiuing  of  offence  vnto  the  lewes  ceafed,  but  becaufe  it  ceafed  vmfterfallj:  yea 
 but  it  could  not  haue  ceafed  vniuerfally,if  it  had  bound  confcience,  fpecially 
 confidering  it  was  propounded  to  the  Church  without  any  mention  or  limi- 
 tation of  time.Thirdly  Paul  was  prefcnt  in  this  counfelhand  knew  the  intent 
 -of  the  law  very  welland  therefore  no  doubt  hee  did  not  in  any  of  his  Epiflles 
 eainc-fay  the  (ame.This  bccing  grauntcd,it  cannot  bee,  that  this  lawe  fliould 
 bind  confcience  out  of  the  cafe  of  offence .  For  hee  teacheth  Corinthians  that     ^ 
 'things  offered  to  idols  may  be  eaten,fo  be  it  the  weake  brother  be  not  offen-  '"  ^°^'^'9 
 <lcd.Hcrc  it  is  anfwered,that  when  Paul  writ  his  firft  Epiflle  to  the  Corinthi- 
 'ans,this  commandement  of  the  Apoftles  touching  things  flrangledfic  blood 
 'Was  riot  come  vnto  thcm.Wd,to  grant  all  this,which  can  not  bcprooucd,1et 
 it  be  anfwcred,why  Paul  did  not  no  wc  deliuer  it,and  why  he  deliuereth  a  do- 
 ctrine cotrarje  to  that  which  he  had  decreed  at  lerufalem,  which  was  that  the 
 Gentiles  fliould  abfolutcly  abltainefrom  things  offered  toidolls .  As  for  the 
 IcQimonieofthe  fathers  they  are  abufed. Indeed  Tcrtulhan  faith  plainly,  that  j^  i       / 
 Chriftians  iii  his  daics  abfhincd  from  eating  of  blood,and  he  perfwades  men  ^        ;     • 
 to  continue  in  fo  doing,  becaufe  he  is  of  opinion(beeing  indeede  farre  decci  Qot     r  IC 
 ucd)that  this  very  lawe  of  the  Apoftles  mufl  lafl  to  the  ende  of  the  world '-  ul  ^ 
 which  c5ceit  if  the  Papiftshcld  not,  what  mean  they  to  build  vpo  him.  Orige 
 laithjthatthis  law  was  very  neceflarie  in  his  daiesrand  no  maruell.For  by  Ido- 
 lithytes  he  vnderflandes,not  things  that  haue  beene  offered  to  idols ,  and  arc      ^ 
 afterward  brought  to  priuat  houfes  or  to  the  market  as  other  common  meats;  ^ 
 
 but  hee  vnderftandes  things  that  remaine  confccrated  to  idols,  and  are  no 
 where  elfe  vfcd  but  in  their  templcs,vvhich  we  graunt  with  hi  n  muf^  for  euer 
 be  auoided  as  meanes  and  inftrumcnts  of  Idolatrie.  Whereas  the  lawe  of  the 
 Apoftles  (peakesonely  of  the  firft  kind.  As  for  things  ftrangled  and  blood, 
 lie  takes  them  to  be  the  deuils  foode;  and  for  this  caufe  hee  approoues  abfti- 
 nence  from  them- And  whereas  Auguftine  faith,that  it  is  a  good  thing  to  ab-  ^    n  ^ 
 {fainefrom  things  offered  to  idolsjthoughitbe  inncccflitic-,heemuftbecvn-    f^^'  , .  *^_ 
 derftood  of  the  firft  kind  of  Idolithytes  which  arc  yet  remaining  in  the   'ol~  , 
 temples  ft  ill  confecrated  vnto  them, and  not  of  the  fecond,of  which  the  Apo- 
 ftles law(as  Ihaucfaid)muftbe  vndcrftood. 
 
 Argum.4.Toh.  21. Chrift  faith  to  Petcr,(To»//rtm)/?r^w7y^^f/'.thatis/as  the 
 word  importeth)feed  and  rule  my  ftieepe.  /^«/This  feeding  and  ruling  ftands 
 notin  making  ncwclaweSjbut  in  teaching  and  gouerningthe  Cliurch  of  god 
 according  to  the  doctrine  which  the)' had  rcceiued  from  Chrift.  And  this  a- 
 £tion  of  feeding  is  afcribed  to  all  Chriftians. Rcuel.  5 . 2  7.  Who  cannot  thcrc- 
 Vpon  chalcnge  a  power  ofmaking  lawes  to  the  confcience'. 
 *  Kkk  I  Argura. 
 
1^8  ATrealft 
 
 Argam.5.lDh.20.*x^  my  father  fcnt  me /o  lferj<iyott:\m  Chrif!  wasfcfltof 
 his  father  not  onely  with  power  of  preaching  and  mini (Iring  the  Sacraments, 
 but  alfb  with  authoritie  of  commanding  and  giuing  iudgemcflt.  Anfw.  If  diis 
 kind  of  reafoning  may  ftand,all  the  Apoftles  fhall  be  made  redeemers;  for 
 they  were  all  fcnt  as  Chrift  was :  and  hee  was  fent  not  onely  to  preach  the  re- 
 demption of  mankind,but  alfo  to  cffeft  and  work  the  fame.lf  this  be  abfiird, 
 then  it  is  a  flat  abufing  of  Scripture  to  gather  from  this  layin»  ot  Chrift,that 
 the  Apoflles  had  power  of  binding  confcience  becaufe  he  had  fo.It  is  true  in- 
 deede  that  there  is  a  fimilitude  or  analogic  betwecne  the  calling  of  Chrift  and 
 his  Apoftlesjbut  it  wholly  ftandes  in  ihefe  points.  Chrift  was  ordained  to  his 
 office  before  all  worldes.andfo  were  the  Apoftles:  Chrift  was  called  ofhis 
 father  iramedially,and  (6  were  they  of  Chrift:  Chrift  was  fent  to  the  whole 
 world,and  fo  were  they  :Chrift  receiued  all  power  in  heauen  and  earth  as  bee- 
 ingneceflaric  for  a  Mediatour:and  they  receiued  an  extraordinarie  authority 
 from  him  with  fuch  a  plentiful!  meafure  of  the  fpirit  as  was  necelTarie  for  the 
 Apoftilicall  fun^lionLaftly  Chrift  was  fenteuen  a^he  was  man  to  bee  a  tea- 
 cher of  the  lewes:  and  therefore  hee  is  called  the  ininifter  of  circumcinon, 
 Rom.i5.8.and(bihcApoftlesarefcntbyhirato  teach  the  Gentiles.  Thus 
 farre  is  the  coraparifon  to  bee  enlarged,  and  no  further.  And  that  no  man 
 mio^ht  imagine  that  fbmepart  of  thisrefemblance  ftandes  in  a  power  of  bin* 
 ding  confcience>Chrift  hath  put  a  fpeciall  exception,when  he  ^ith,Go  teacb 
 aH  nationsjteaching  them  to  obferuc  all  things  that  Ihaue  commanded  you  ^m^ 
 not  comraandements  of  your  ownc. 
 
 Aro-ura.6.RonLi3  .fVhofeetier  reffleth  thepeiver^rejifieth  the  ordinanceof 
 God.^andythey  that  ref^Jhallrecetue  tothemfelues  wdgement:  and^^e  «»«/?  befub* 
 ieEi  not  onely  for  wrath  y  hut  alfo  for  confcience  fake.  Anf.  Magiftracie  indeedc  is 
 '  an  ordinance  of  G  od  to  which  wc  owe  fubieftio n,but  how  farrc  (ubie£lion 
 bdue  there  is  the  queftion.For  bodic  and  goods  and  outward  conuetfation, 
 I  grant  alhbut  a  fubic^ion  of  confcience  to  mens  laws,  I  denie.Andbetween 
 thefc  two  there  is  a  great  differenccvto  be  fubie(ft  to  authoritie  in  confcience ySl 
 tobefubie<fltait/orr5«,'?;>»f<r,aswillbcmaniftftifwee  doe  butconHderthe 
 phrafcofthe  Apoftle,the  meaning  whereof  is,  tliat  wee  muft  performe  obe- 
 dience not  onely  for  anger,thatis,Tor  the  auoiding  of  puniiliment,  but  al(a 
 for  the  auoiding  of  finne.and  foby  confcquent  for  auoiding  a  breach  in  con» 
 (cience.No  w  this  breach  is  not  properly  made  becaufe  mans  law  is  negle^edj 
 But  becau(e  Gods  lawe  i«  broken  which  ordaineth  magiftracie,  and  withall 
 feindcsmensconfciences  ta  obey  their  lawefull  commandements.  And  the 
 damnation  that  is  due  vntomen  for  rcfifting  theordinance  ofgod,comesnot 
 by  the  fingle  breach  of  magiftrats  commandement,  but  by  a  tranigreflion  of 
 the  lawe  of  G  od  which  appointcth  magiftrates  and  their  authoritie .  To  this 
 anfwcr  Papiftsreplie nothing  thatis  of rnoment.Thereforc  I  proceed. 
 
 Argum.  7. 1  .Cor.4  .^*^^/  mllyou  thattcome  vnto  yo»  with  a  rod,orin  thefpit> 
 rit  ofmeekenes?^QVit  this  rod  is.a  iudiciall  power  ofpuniOiing  (inncrs.  Anfw,. 
 For-the  re2;iment  and  prote<ftion  of  Gods  Church ,  there  bee  two  rodsmen* 
 Ooned  in  Scripture;the  rod  of  Ghrift,and  \k\z  Apoftolicall  roddcTherod  of" 
 Chrift  istcarincd:a.ra^  of^ron^t^  ndofhis  «w/^/^jand  it  fignifies  that  abfb- 
 
6fCo*tfcieM4,  '  %^^ 
 
 ktc  aiid  foucraignc  power  which  Chrift  hath  oucr  his  crcatures,whcrcby  he 
 is  able  to  conucrt  and  faue  them,  or  to  forfake  and  dcrtroy  them .  And  it  is  a 
 peculiar  priuiledgeofthis  rod,  to  finite  and  wound  the  confcicnce.Thc  A- 
 poftohcall  rod  was  acertainc  extraordinarie  power  whereby  God  inablcd  to 
 plague  and  punifh  rebellious  offenders  with  grieuous  ludgenicnts ,  not  in 
 their  foulcs  but  in  their  bodies  alone.  With  this  rod  Paul  fmotc  Elimasblindc, 
 and  Peter  fmote  Ananias  and  Saphira  with  bodily  death.  And  it  may  bee  that 
 Paul  by  .his  power  did  giue  vp  the  inccfluous  man,when  hee  was  excommu- 
 oicate.tobevexedinhisbodic  and  tormented  by  the  deuil:  but  that  by  this 
 r^d  the  ApofHes  could  fmite  confcience,it  can  not  be  prooued. 
 vf.  Argum.8. 1  .Tim. 3. Paul  made  alawethat  nonehauing  two  wiues  fhouM 
 be  ordained  a  bifhoprnowe  this  lawe  is  pofitiue  and  Ecclefiafticall  and  binds 
 conscience.  An  ffverV^u\  is  not  the  maker  of  this  lawe,but  Godhimfc!fe,who 
 ordained  that  in  marriage  not  three  but  two  alone  fhould  be  oneflefh;&  that 
 they  which  ferue  at  the  altar  of  the  Lord,/}iould  be  holy.  And  to  eraunt  that 
 this  lawe  were  a  new  law  befide  the  written  word  of  G  od,  yet  dcih  it  not  fol- 
 low that  Paul  was  the  maker  of  it:becaufe  he  vfed  not  to  dcliucr  any  doflrinc 
 to  the  Churches  but  which  he  receiued  ofthe  Lord. 
 
 t  Argu m.9 . Luk.  I  o. i^i?  which  hearethyoujhenreth  me,  A»f.ThQCc  words  pro- 
 perly conceine  the  Apoftles,and  doc  not  in  like  manner  belong  to  the  Pa^ 
 flours  and  teachers  ofthe  Church.  And  the  end  of  thefe  words  is  not  to  con- 
 firme  any  Apollolicallauthoritie  in  making  lawestothc  confcicnce ;  but  to 
 (ignifiethepriuiledgc  which  hee  had  vouchfafed  them  abouc  all  othcrs,that 
 lit  would  fo  farre  forth  aflill  them  with  his  fpirit,that  they  fhould  not  errcor 
 tcdeceiucdin  teaching  and  [  ubhfhing  the  doOrine  of  Valuation,  though  o- 
 therwi(ethey  werefinfull  menraccordingtoMath.  to./f  ^«o/^<?«  that (peake^ 
 hut  thefpirit  of  my  father  rvhtch  ipeal^th  t^jou.  And  the  promife  to  be  lead  into 
 all  truethjwas  dire£led  vnto  them. 
 
 ArguiTi.  I  o.  f .  Cor.  11./  praifeyou  that  you  t(eepe  mycommandements ,  Anfw, 
 Paul  deliuered  nothing  of  his  owne  concerning  the  flibftance  ofthe  doOrinc 
 of  faluation  and  the  worfhip  of  God,but  that  which  he  receiued  from  Chrift. 
 The  precepts  here  meant  are  nothing:  els  but  rules  of  decency  and  comely  or- 
 der in  the  congregation;nnd  though  they  were  not  to  be  obeyed,  yet  Pauls 
 meaning  was  not  to  bind  any  mans  con(cience  therewith.  For  of  greater  mat- 
 ters he  faith,7)5?^  Ifpeakeforyour  commoditte ^^  not  to  intangleyou  in  afnare,  i . 
 Cor.7.?5. 
 
 Argum.i  I  .Councelsofauncicnt  fathers  when  they  commaund  or  forbid 
 any  thing,doe  it  with  thrcatning  of  a  curfe  to  the  offenders.  Anf  The  Church 
 in  former  time  vfed  to  annexe  vnto  her  Canons  the  curfe  rf«^r/7«wrf,becau{e 
 thin2;s  decreed  bv  them  wercindecde,or  at  the  leelf  thought  to  be  the  will  «Sc 
 Worde  of  Godrand  they  had  refpcft  in  thefaying  of  Paul,  If  any  teach  other- 
 wife  though  hee  bee  an  angel  from  hcauenjet  him  bee  accurfcd. Therefore 
 Councelsin  this  a^Vion  were  no  more  but  inllruracnts  of  God  toaccurfc 
 thofe.whomehcfirflhad  accurfed. 
 
 Ar^um.  1 2.  A  n  aft  indifferent  if  it  be  commanded,  is  made  ncccffarie:  and 
 
 the  keeping  of  it  is  the  pradjfe  of  vcr  tue.  therefore  eucry  lawe  bindes  confci  - 
 
 ^  Kkk  a  cncc 
 
8  JO  JTreatife 
 
 ence  to  a  finne.c^»/^An  a£V  in  it  felfe  indifferent  bcin^  commanded  by  minf 
 law,it  is  not  made  fimply  neceffarie/or  that  is  as  much  as  Gods  law  doeth  or 
 can  doe,biit  onely  m fome  part,that  is,fo  farre forthas thefaide  a£^  or  a^ion 
 tends  lomaintaine  and  pi  cferue  the  good  cnde  for  which  the  lavve  is  made. 
 And  thou^^htheai^ionbe  in  this  regard  neceffarie',  yet  doeth  it  ftill  remaine 
 indifferent,  as  it  is  confidered  in  it  felfe  out  oftheendeofthelawc:  foasif 
 peace,  the  common  good,and  comely  order  may  bee  maintained  and  all  of- 
 fence auoided  by.any  other  roeancs,tnc  aft  may  be  done  or  not  done  without 
 finnc  before  God.For  whereas  God  himfelfe  haih  giuen  libcrtie  and  feedom 
 in  the  vfc  of  things  indtftcrentjthe  lavve  of  man  doeth  not  take  away  thefanje 
 but  onely  moderate  and  drder  the  ouercommon  vfe  of  it  for  the  common 
 good. 
 
 Argum.  I  %  .The  faft  of  lent  ffands  by  a  lawc  and  commandement  ofraeni: 
 and  this  law  binds  confcience (imply:for  the  auncient  fathers  haue  called  it» 
 Tradition  Apoftolicali  and  make  the  keeping  of  it  to  bee  neceffarie,  and  thtf 
 not  keeping  ofit  a  finne,and  punilh  the  offenders  with  excommunication. 
 Anf\\.  is  plaine  to  him  that  will  not  be  obftinate,  that  Lent  faft  was  not  com- 
 manded in  the  primitiue  Church,but  was  freely  at  mens  pleafores,  and  in  (e- 
 uefall  Churches  diuerfly  both  in  regard  of  fpace  of  time,  as  alfo  in  refpeft  of 
 diuerfitie  of  meates.Treneusin  his  epiftle  to  Viftor  cited  by  Eufebius  faith^ 
 Suj.l.f.  2  6»    ^Qjffg  Ijatie  thought  that  they  mujifaji  one  daie^fome  two  dates, fome  more  fome  jfO». 
 Sox,om.L  7.  ijffftycs  date  and  night  ^rphich  dtuerptie  of  fafting  commendeth  the  vnitie  of  faiths 
 ea^,  //.         Spiridion  a  good  man  did  cate  flefh  in  Lent,  and  caufcd  his  gucft  to  doe  the 
 famc,and  this  he  did  vpon  iudgement,becaufe  he  was  perfwadcd  out  of  gods 
 word,that  to  the  cleane  all  things  werecleanc.  And  Eufebius  recordes,that 
 Montanus  the  hereticke  was  the  firft  that  prefcribed  folemne  and  fet  lawes  oF 
 feftino^.  And  whereas  this  faft  is  called  Apoftolicall  tradition/it  is  no  great 
 matter,  for  it  was  the  manner  of  the  auncient  Church  in  former  times  ta 
 tearme  rites  and  orders  Ecclefiafticall  not  fet  downe  in  Scriptures  Apoftoli- 
 call orders,thatby  this  meanes  they  might  commend  them  to  the  people :  as 
 ITter.  epifi     lerome  Xt^\^t\\\y^iieryprottwce{(A\t\\  \\e)may  think^  the  conflittttions  ofthe^^n'. 
 J  iS.ad  Luc.  ceflours  to  be  t^pojiohcall  lavpes.  And  whereas  it  is  (aid  to  be  a  finne  not  to  faft: 
 Serm.de       in  Lent(as  Auguftine  fpeaketh)  it  is  not  by  reafon  of  any  commandement 
 Temp.62.S-  binding  confcience,fdr  Auguftine  faith  plainely,  that  neither  Chrift  nor  his 
 vifl.SS.         Apoftles  appointed  any  fet  time  offaftingrand  Chryfoftomcthat  Chrift  nc- 
 Chryf.oH      uer  commanded  vs  to  followe  his  faft;but  the  true  reafon  hereof  is  borrowed 
 /I/^r/?.^*?»?.  from  the  ehdc.For  the  Primitiue  Church  vfed  not  the  Popifti  faft,  which  is 
 f/.  toeatewhitmeatealone,butanabftinencefrom  all  meates  vfed  fpecially  to 
 
 mortifie  the  flefh  and  to  prepare  men  before  hand  to  a  worthie  rcceiuing 
 of  the  Eucharift.  And  in  regard  of  this  good  end  was  the  offence.  And  wher- 
 as  it  is  fiid  that  auncient  fathers  taught  a  neccffitie  of  keeping  this  faft,euen 
 Hicrome  whoinethey  alleadge  to  this  purpofe faith  the  contrarie.For  confu- 
 tino-  the  errour  of  Montanus  who  had  his  fet  time  of  faft  to  be  kept  of  necef^ 
 %r    h    ad     fit\C)hc(iiith,rve  fa/}  in  Lent  accordifj^ to  the  ^pof^Us  tradition  04  in  a  time  meete 
 M       id     f°^  vs:dnd  yve  do  it  not^as  though  it  were  not  Litv full  for  vs  tofii/fin  the  ref  of  the 
 -  rar  MonJ^^^  except  Pentecofihuttfisone  thingto  doe  a  thiyg  ofnecejftii^  an  other fo  offer- 
 
 agifii 
 
ofConfcunee.  g  . 
 
 ^g^f^  ^'ffi^^  ^*^^-  Laftiv,  excommunication  was  for  open  contempt  of  this  or- 
 der taken  vp  in  the  Church,which  was,that  men  /hould  faft  before  Eafter  for 
 their  further  humiliation  and  preparation  to  the  facrament.  So  the  zp.canon 
 of  the  Councill  of  Gan^res  muft  be  vnderftood .  As  for  the  Canons  of  the 
 Apoftles(fo  faifly  cailed)andthc  8.  Councill  of  Toledo ,  I  much  refpcft  not 
 what  they  fay  in  this  cafe.  * 
 
 Arg.  1 4.  Gods  authoritic  binds  confcience :  magiftrates  authoritie  is  Gods 
 aulhoritie  :  therefore  magiftrates  authoritie  binds  confcience  properly,  ^m/, 
 Gods  authority  may  be  taken  two  waiesrfirft  for  that  foueraignc  and  abfolutc 
 power  which  he  vfeth  ouer  all  his  creatures:fecondly  for  that  finit  and  limited 
 power  which  he  hath  ordained  that  men  fliould  exercifc  ouer  men.  If  thcms* 
 wnnamely  that  magiftrates  authoritie  is  Gods  authoritie,be  taken  in  the  firft 
 fcnfe,it  is  falfe:  for  the  foueraigne  power  of  God  is  incommunicable.  If  it  be 
 taken  in  the  fecond  (enfe,  the propojition  is  falfe.  For  there  be  fundric  authori- 
 ties ordained  of  God,  as  the  authoritie  of  the  father  ouer  a  child,of  the  maftcr 
 ouer  the  feiuant,the  authority  of  the  matter  ouer  his  fcholler,which  doc  bind 
 in  confcience  as  the  authoritie  of  Gods  lawes  doth. 
 
 By  thefe  arguments  which  I  haue  now  anfwered ,  and  by  many  other  bec- 
 ing  but  lightly  skanned,  it  will  appeare  thatneceflarie  obedience  is  to  be  per- 
 formed both  to  ciuill  and  Ecclefiafticall  iurifdi(flion:but  that  they  hauea  con- 
 ftraining  power  to  bind  confcience  and  that  properly  as  Gods  laws  doe ,  it  is 
 not  yet  prooucd,  neither  can  be ;  as  I  will  make  raanifcft  by  other  arguments. 
 Arg.  1  .He  that  makes  a  law  binding  confcience  to  mortall  finne,hath  pow- 
 er, if  not  to  faue ,  yet  to  deftroy :  bccaufe  by  finne  *,  which  followes  vpon  the 
 tranfgreflion  of  his  law ,  comes  death  and  damnation .  But  God  is  the  onely 
 Lawgiuer  that  hath  this  priuiledge;  which  is,after  he  hath  giuen  his  law,vpon 
 the  breaking  or  keeping  thereof,  to  (aue  or  deftroy,  lam.  4. 1  i.Thereisone 
 LavDgifier  that  can  fane  or  dejiroy.  Therefore  God  alone  makes  lawes  binding 
 confcience  propcrly,and  no  creature  can  doe  the  like.  Anfwer  is  made  that  S. 
 lames  fpeakes  of  the  principall  Lawgiuer  ,that  by  his  owne  proper  authoritic 
 makes  laws,and  doth  in  fuch  manner  faue  and  deftroy,that  he  neede  not  fearc 
 to  bedeftroied  of  anyrand  that  he  fpeakes  not  of  fecondarie  lawgiuers  that  arc 
 deputies  of  God, &  makelaws  in  his  name.I  fay  againe  that  this  anfwer  ftands 
 not  with  the  text.  For  S.Taraes  fpeakes  fimply  without  diftinflion,limitation, 
 or  exception  :  and  the  effect  of  his  rcafbn  is  this.  No  man  at  all  muft  flaunder 
 his  brother,  becaufe  no  man  muftbeiudgeof  thelaw:  and  no  man  can  be 
 iudge  of  the  law ,  becaufe  no  man  can  be  a  lawgiuer  to  fiue  or  deftroy.  Now 
 then  where  be  thofc  perfbns  that  fhall  make  lawes  to  the  fbules  of  men ,  and 
 bind  them  vnto  punifhment  of  mortall  finne ;  con(5dcring  that  God  alone  is 
 the  fauing  and  deftroying  Lawgiuer. 
 
 Argum.2.  He  that  can  make  lawes  as  truly  binding  confcience  asGods 
 Iawes,can  alfb  prefcribe  rules  ofGods  worfhip :  becaufe  lo  binde  the  confci- 
 ence is  nothing  elfe  but  to  caufe  it  to  cxcufe  for  things  that  are  well  done,  and 
 therefore  truly  pleafe  God;  and  to  accufe  for  finne  whereby  God  is  diOio- 
 noured:  but  no  man  can  prefcribe  rules  of  Gods  worfhip;  and  humane  lawes 
 as  they  arc  humane  lawes ,  appoint  not  the  feruice  of  God.  Efa.  :^.  1 3  •  Thar 
 
 Kkk  3  /^^^^ 
 
8p  ty4Treauf^ 
 
 feare  towards  me  wM  taught  hthepreceft  of  men.  Mat. I  ^.S.TheyworJ^ipMek 
 vaine  teaching  doUrims  which  are  the  cowmnndements  <?/w£';j.Papifts  here  make 
 anfwerjthatbvlawesofmenwemaftvnderftanciruch  lavvesas  be  vnlawfuU 
 or  vnprofitatle  beeing  made  without  the  authoritie  of  God,or  inltind  of  his 
 fpirit.Il  is  true  indeed  that  thefe  commandements  of  men  were  vnlawefuhbut 
 the  caufc  mull  be  conIidered;they  were  vnlawfiill  not  becaufe  they  comman- 
 ded that  which  was  vnlawefull  and  againft  the  wil  of  God,but  becaufe  things 
 in  themfelues  lawefull  were  commanded  as  parts  of  Gods  worfhip.  To  walh 
 the  outward  part  of  the  cup  or  platter,  and  to  wafli  handes  before  mcatcarc 
 thino-s  in  refpeft  of  ciuil  vfe  very  lawfull,andyet  are  thefe  blamed  by  Chrift, 
 and  no  other  reafon  can  be  rendred  but  this;that  they  were  prefcribed  not  as 
 thinf^s  indifferent  or  ciuil,but  as  matters  pertaining  to  Gods  worfhip.Ttisuot 
 a<»^ainll:  Gods  word  in  fome  politicke  regards  to  make  diftin^ion  of  meates, 
 and  drinkcs,  and  times  :  yet  Paul  calls  thefe  things  doElrmesofdeMlU,\iC^ 
 caufc  they  were  comraaunded  as  thinges  wherein  God  fhould  be  wor (hip- 
 ped. 
 
 Aro-.  5.  God  hath  now  in  the  new  Teftaraent  giuen  a  libcrtic  to  the  con- 
 fcience,  whereby  it  is  freed  from  all  lawes  of  his  owne  whatfoeuer ,  excepting 
 fuch  lawes  and  doftrines  as  are  neceflaric  to  faluation,  Col.  2.10.  Jfye  be  dead 
 mth  Chrift^ye  are  free  from  the  elements  of  the  T»or/d.G  al  5 .  l .  Standyee  in  the  It" 
 hertie  wherewith  Chr'tjl  hath  freed yaft,a}td  be  not  againe  intangled  vcith  the  yoke 
 <7f^W4^<?.Now,if  humane  lawes  made  after  the  graunt  of  this  hbertie,  binds 
 confcience  ofthemfelues,the  muft  they  either  take  away  the  forefaid  liberty, 
 or  diminifh  the  famc;but  that  they  cannot  doe:for  that  which  is  graunted  by 
 anhio-her  authoritie,namely  God  himfelfe,cannot  be  reuoked  or  repealed  by 
 the  inferiour  authoritie  ofany  man. It  is  anfwered^that  this  frcedomc  is  onely 
 from  the  bondage  of  (inne,  from  the  curfe  of  the  morall  lawe,from  the  cere- 
 moniall  and  iudiciall  lawes  of  Mofes,  and  not  from  the  lawes  of  our  fuperi- 
 ours.  And  I  anfwer  againe,thatit  is  abfurd  to  thinke  that  God  giues  vs  liberty 
 in  confcience  from  any  of  his  owne  lawes,  and  yet  will  haue  our  confciences 
 ftill  to  remaine  in  fubie(n:ion,to  the  lawes  of  finnefull  men. 
 
 Aro-um.4.Whofoeuer  bindes  confcicnce,commandes  confcience. For  th« 
 bond  is  made  by  a  commandement  vrging  confcience  to  doe  his  dutie,which 
 istoaccufeor  excufeforeuillorwelldoing.  Now  Gods  lawes  command  co~ 
 fciencein  as  much  as  they  are  fpiritualI,commanding  bodie  and  fpirit,  with  al 
 the  thoughts,will,affeftions,defires,and  faculties,and  requiring  obedience  of 
 them  all  according  to  their  kind  As  for  the  lawes  of  men  ,  they  want  power 
 to  command  confcience.  Indeed  if  it  were  poflible  for  our  gouernours  by 
 hwe  to  command  mens  thoughts  and  affeclions,then  alfo  might  they  com- 
 mand confcience:but  thefirllis  not  poffiblejfor  their  lawes  can  reach  no 
 further  then  the  outward  man,  that  is,  to  body  and  goods,  with  the  fpeeches 
 and  deedes  thcreofiand  tlieendofthem  all,is  not  io  maintaine  (pirituall  peace 
 of  confcience,  vvhich  is  betweene  man  and  God,  but  oncly  that  extcrnall  and 
 ciuill  peacewhich  is  betweene  man  and  man.  And  it  were  not  meete  tliat  men 
 fliould  command  confcience,  which  cannot  fee  confcience  and  iirdgcofall 
 her  acbonsjwliich  appeare  not  outwaEdly,and  whereof  there  beno  vvitnefles, 
 
 but 
 
tifConJcienee.  g^^ 
 
 fcut  God  and  the  confcience  of  the  doer  .Laftly,  men  are  not  fittc  commaun- 
 dcrs  of  confcience  ,  becaufe  they  are  no  Lordes  of  it, but  God  hinifelfc 
 alone. 
 
 Argum.5.Men  in  making  lawes  arefubie£l  to  ignorance  and  crrour:  and 
 therefore  when  tiiey  haue  madea  lawe(as  neerea^  poflibly  thcv  can;  aorcea- 
 ble  to  the  equitie  of  Gods  lawe,yet  can  they  not  aflhrc  thcmfelues  and  others 
 that  they  haue  faded  in  no  point  or  circumrtance.Thereforc  it  is  ao-ainll  rea- 
 fon  that  humane  lawes  beeingfubiedto  defects, fau]ts,errour8,  and  manifold 
 imperfeifVionSjChould  trucly  bind  confciencc,as  Gods  lawes  doc ,  which  arc 
 the  rule  of  righteoufnes.  All  gouernours  in  the  world,  { by  reafon  that  to  their 
 old  lawesjthcy  are  conrtrained  to  put  f eftriaions,anip]iations,and  modifica- 
 tions of  all  kinds,with  new  readings  and  interpretations)vpon  their  daily  ex- 
 perience fee  and  acknowledge  this  to  bee  true  which  I  fay.fauing  the  Bilhop 
 of  Rome(fofainytearmed) which  perfwadeshimfelfe  to  haue  when  he  is  in 
 his  confifl:orie,fuch  an  infallible  arfiftance  ofihe  fpirit,lhat  he  cannot  poflibly 
 crre  in  iudgemcnt. 
 
 -^■^  Argum.6.Ifmcns  lawes  by  inward  vcrtue  bindes  confcience  properly  as 
 Gods  lawes,  then  ourdutieis  to  learnc,fl:udic,and  remember  them  as  well  as 
 Gods  laws,yea  minifters  muft  be  diligent  to  preach  them,as  they  are  dilicrent 
 in  preaching  tlie  doftrine  of  the  gofpelhbccaufe  cuery  one  of  them  bindes  to 
 mortall  finne,as  the  Papifts  teach. But  that  they  (liould  be  taught  and  learned 
 as  Gods  iawes,itis  molt  abfurd  in  the  iudgemcnt  of  all  men,  Papifts  thefclucs 
 not  excepted. 
 
 Argum.y.Inferiour  authoritic  cannot  bind  the  fuperiourmowe  the  courts 
 of  men  and  their  authority  are  vnder  confciencc.For  God  in  the  heart  of  eue- 
 ry^  man  hath  ere<fled  a  tribunall  fcate,and  in  his  (lead  hce  hath  placed  neither 
 Saint  nor  AngeIl,nor  any  other  creature  whatfbeuer,  but  confcience  it  felfe, 
 who  therefore  is  the  highefl:  ludge  that  is  or  can  be  vnder  God;by  whofc  di- 
 ireftion  alio  courts  are  kept,and  lawes  are  made. 
 
 Thusmucho^thePopifh  opinion;  by  which  it  appeares  that  one  of  the 
 principall  notes  of  Antichrift  agrees  fittely  tothcPopeofRome.  Paul,2. 
 The{r2.makesitafpeciallpropertieofAnnchrin:  to  exalt  himfelfe  againfl; 
 or  aboue  all  that  is  called  God,  or  worfhipped.  Now  what  doth  the  Pope  els, 
 when  he  takes  vpon  him  authoritie  to  make  fuch  lawes  as  Oiall  bind  the  co- 
 fcienccas  properly  and  truely  as  Gods  lawe.«?and  what  doth  heels  when  hcc 
 afcribes  to  himfelfe  power  to  free  mens  confciences  fro  the  bond  of  fuch  !r.  .^s 
 ofGod,asarevnchangcablc;as  may  appearein  a  Canon  of  the  Council!  of 
 ^rent:the  words  are  wt^t^lf^^nyfhdfayythat  thofe degrees  of  confcnzKuiitie  that  Sejf,24.catt. 
 he  expreffed in  Letiiticm-,doe  onsly  hinder  matrimonie  to  be  made^^.ncl  brcake  it  be-  3. 
 inqmadpy  and  that  the  Church  cannot  difpenfevrith  fome  of  them  yOraf point  that 
 more  decrees  M.<iy  hinder  or  breake  marriage  Jet  htm  be  accurCed.  O  *'ncrilegious 
 irnpietie .'  confideringthe  lawesof affinitie and  confanguinitie,Lciiiticu$  1 8. 
 are  not  ceremoniall,or  iudiciall  lawes  peculiar  to  the  lewes,  but  th.-  very  h.\\% 
 ofnature.  Wh;!tis  tliis  Canon  el(e,  but  a  publike  procliMiation  to  the  world, 
 that  the  pope  &  chnrch  of  Rome  do  fit  aslords,or  rathci ;  -lo''  in  the  hearts  & 
 confcieccs  of  mcn.This  wil  yet  more  fully  appeare  to  any  inan,il  ',\  e  r ead  po- 
 
 Kkk  4  piHi 
 
b] 
 
 854  JTreatifi 
 
 idi  bookes  o£pyaBicd!tox  Cafe-dmmitie,  in  which  the  common  manner  \s^q 
 inde  confcicncc  where  God  loofeth  it,and  to  loofe  where  he  binds:but  a  de- 
 claration of  this ,  requires  long  time. 
 
 Now  I  come  (as  neere  as  poffibly  I  can)to  fet  down  the  true  manner.how 
 mens  lawes  by  the  common  ludgemcnt  of  Diuincs  may  be  faid  to  bindc  con- 
 fcience.That  this  point  may  be  cleared,two  thmgs  muft  be  handled.  By  what 
 mcanes  they  binde,and  How  farre  forth. 
 
 Touching  the  meanes,!  fet  downe  this  rule.  Wholefome  Uroes  of  men,  made 
 ofthiyigs  indtferentjo farre  forth  btnd  confcience  by  vertne  of  the  gerjermll  comma- 
 dement  of  god, which  ordaineth  the  Magiflrates  authoritie:  that  vohofoeuer  /hall 
 mttingly  and  willingly,  with  a  difloyall  minde,either  breake'  or  omit  fuck  Imes  ,u 
 cHiltie  ofjlnne  before. 
 
 By  wholefomelaweSjl  vnderftand  fuch  pofitiue  conftitutions,as  are  not  a- 
 o-ainft  thelawe  of  God,and  wilhall  tend  to  maintaine  the  peaceable  eftate and 
 common  good  of  men. 
 
 Furthermore  I  adde  this  chuCc,madf  of  things  indifferent, to  note  the  pecu- 
 liar matter  whereof  humane  lawes  properly  intreatmamely  fuch  things  as  arc 
 neither  expreffely  commanded  orrorbidden  by  God. 
 
 Now  fuch  kind  of  laws  haue  no  vertue  or  power  in  thefelues  to  conftrainc 
 confcienccjbut  they  binde  onely  by  vertue  of  an  higher  commandement.£r/ 
 eueryfotile  befubieSi  to  the  higher  powers, Kom.  15.1  .or,  Honour  father  and  me- 
 rWjExod.  20. which  commandcmcnts  binds  vsin  confcience  to  pcrforme  o- 
 bcdicnce  to  the  good  lawes  of  men.  As  S.Peter  faith,  Submit  your  felues  to  eui' 
 rj  humane  ordinance  for  the  Lord,  i  .Pet.  2.  i  5  .that  \s,for  confcience  of  god,  as  he 
 fayeth  afterward,v.  i  p.whercby  he  fignifielh  two  things:  firfl  that  God  hath 
 ordained  the  authoritie  otgouernours,fecondly  that  he  hath  appointed  in  his 
 Word,and  thereby  bound  men  in  conlcience  to  obey  their  gouernours  lawful 
 "commsndemcnts. 
 
 If  the  cafe  fall  out  otherwife,as  commonly  it  doeth,that  humane  lawes  bee 
 not  inafted  of  things  indifferet,but  of  things  that  be  good  in  themfelues,  that 
 iSjCommanded  by  Godjthen  are  they  not  humane  properly  hut  dwinehvjes. 
 Mens  lawes  intreating  of  things  that  are  morally  good,  and  the  parts  of  C7o^i 
 Tvoy/hip,are  the  fame  with  Gods  lawesrand  therefore  bind  confcience,  not  bc- 
 caufe  they  were  ina£led  by  mcn,but  becaufe  they  were  firft  made  by  God:mc 
 beeinty  no  more  but  inftruments  and  minillers  in  his  name  toreuiue,rencwc, 
 and  to  put  in  exequution  fuch  precepts  and  lawes  as  prefcribe  the  worfhip  of 
 God,fl;anding  in  the  praflife  of  true  religion  and  vertue.  Of  this  kindc  are  all 
 pofitiue  lawes  touching  articles  of  faith,and  the  duties  of  the  morall  law.  And 
 the  man  that  brcakesfuch  lawes  finnes  two  waies,firlf  becaufe  he  breaks  that 
 which  is  in  confcience  a  lawe  of  God,fecondly  becaufe  in  difobej'ing  his  law- 
 fiiU  Magi(l:rate,hc  difobeyes  the  generall  coramandement  of  God  touching 
 magiftracie. 
 
 But  if  it  fliall  fall  out  that  mens  lawes  bee  made  of  things  that  arc  euill  and 
 forbidden  by  God^then  is  there  no  bond  of  confcience  at  alj  but  contrariwife 
 men  are  bound  in  confcience  notto  obey,  Afl:.4. 19.  And  hereupon  the  three 
 children  are  commended  for  not  obeying  Nabuchadnezzar,wh€n  he  gaue  a 
 
 particu- 
 
particular  commandcment  vnto  them  to  fall  downc  and  woriLip  the  golden 
 JmagCjDan.^. 
 
 Morcouer,in  thatmanslaw  bindes  not  but  by  the  authoritic  ofGodslaw, 
 hence  it  followcs,thatGods  law  alone  hath  thispriuiledgC;that  the  breach  of 
 it  (hould  be  a finne.S.Iohn faith  i .  epift. i.S'tnneis the anomie ^or , tranfgt-ejjion 
 e//^r  Aijr.vnderftanding  Gods  law.  When  Dauid  by  adultcrieand  murder 
 had  offended  many  men,and  thatmany  waies,he  faith  Pfal.5  x.AgamJl  thee,a- 
 gainjl  thee  haue  I  finned.  AnA  Auguftine  defined  fmne  to  be  fome  thing  faid, 
 doncjor  defired  againft  the  lawe  of  God.Some  man  may  (ay,if  this  bee  fo,be- 
 likc  then  we  may  breake  mens  laws  without  finne.I  anfwer,  that  men  in  brea- 
 king humane  lawes,both  may  and  doe  finne;but  yet  not  fimply,bccaufe  they 
 breake  them,but  becaufe  in  breaking  thcm,they  doe  alfo  breake  the  lawe  of 
 God.  The  breach  ofa  law  muft  bee  confidered  two  waies.  Frfl:  as  it  is  a  tre- 
 fpafTcjhindcrance,  iniurie,  damage,  and  in  this  refped  it  is  committed  a- 
 gainft  mcnslawcs:  fccondly  the  breach  of  a  lawemuft  be  confidered  as  it  is 
 iinne,and  fo  it  is  oncly  againft  Gods  lawe ,  which  appoints  obedience  to  the 
 Magiftrate. 
 
 The  fecond  point,namely,Howe  farre  forth  mens  lawes  bind  confcience, 
 I  explane  on  this  maner.  It  is  all  that  the  lawes  of  God  do  or  can  doe,to  binde 
 confcience  fimply  and  abfblutely.Thercfonc  humane  lawes  binde  not  flmply 
 ofthemfeIues,but  fo  farrcfbrthas  they  are  agreeable  to  Gods  word,  feruc  for 
 the  common  good.ftand  with  good  order,and  hinder  not  the  libertic  of  co- 
 fcience.Thc  neccffitie  of  the  law  arifeth  of  the  neceffuie  of  the  «rood  end  ther- 
 of  And  as  the  ende  is  good  and  profitable  more  or  leUe  ,fo  is  the  lawe  it  fcife 
 neceflaric  more  or  leflTe.  Mens  lawes  are  like  their  tefl:imonics,vvhich  neither 
 prooue  nor  difprooue of  themfelues.but borrow  all  the  fhength  which  they 
 haue  to  conftraine,h-ora  the  trueth,wirdome,and  fidelitie  of  them  that  bcnie 
 witneflc. 
 
 Hence  it  follovveth  that  a  man  may  Aoc  any  thing  he(iJ.e  humane  Lwcs  and 
 conftitutions  without  breach  of  confcience.For  ifwe  fliall  omit  the  doing  of 
 anvlawj.withouthindercnceofthe  ende  and  particular confideiations,for 
 which  the  lawe  was  made:I  I.  without  offence  giuing,  as  much  as  in  vs  licth: 
 1 1 1.without  contempt  of  him  that  made  the  lawe,wee  are  not  to  beaccufed 
 of  finne.Example.In  time  of  vvarre,the  magiftrate  of  a  cittie  commands  that 
 no  man  fhall  open  the  gatesrthecnde  is,that  the  cittie  &  cuery  member  there- 
 of may  be  in  fafetie.Nowit  falls  out  that  certaine  cittizens,beeing  vpon  occa- 
 fion  without  the  cittic,are  purfued  by  the  cnemie  and  in  danger  of  ihcir  hues. 
 Hereupon  (bme  man  without  any  more  adoe  opencth  the  gate  to  rcskuc  the. 
 The  queftion  is,whether  he  haue  finned  or  no.  And  the  truth  is,  he  hath  not: 
 becaufe  he  did  not  hinder  the  ende  of  the  lawe,  but  rather  further  it,and  that 
 without  fcandal  to  men,or  contempt  to  the  magiftrate. 
 
 And  this  Itands  euen  by  the  equitie  of  G  ods  vvord.God  made  a  lawe,  that 
 thepriefts  onely  Oiould  eate  of  the  fhewbread:  now  Dauidbeeing  no  prieft, 
 did  vpon  vrgentoccafion  eate  of  it  without  finne.Ifthisbe  true  in  Gods  law, 
 then  it  may  alfo  be  true  in  the  lawes  of  mcn,tbat  they  may  in  fome  cafes  be  0- 
 
 niittcd  without  finnc  againft  G  od. 
 
 Kcither 
 
2^6  ATreatife 
 
 Neither  mufl  this  fecme  flraunge.  For  as  there  is  a  keeping  of  a  law,  and  a 
 
 breaking  of  the  famei  fo  there  is  a  middle  or  meancaciion  betwcenc  them 
 
 ^Tacereali"  both,  which  is,to  doc  a  thing  ^befuiethe  /««w,and  that  without  finne. 
 
 ejnidprater       To  proceecJe  fijrther,mens  lavvcs  be  either  Ciuill  or  Ecclenaflicall.   Ciuill 
 
 legem  >non    laws  arc  for  their  fubflancc  deterininations  of  neceirarie  and  profitable  cir- 
 
 contratame.  cumftances,  tending  to  vphold  and  maintainc  the  conimandemcnts  of  the  (e- 
 
 cond  table.  More  fpecially  they  prefcnbe  what  is  to  be  dene,  and  what  is  to 
 
 be  left  vndone ,  touching  adions  both  ciuill  and  criminal! ,  touching  offices 
 
 and  bargaincs  of  all  forts'^&c.  yea  they  conclude,  inioyne,  and  command  not 
 
 '  onclv  fuch  affaires  as  be  of  fmall  importance  j  but  alfb  things  and  ac'iions  of 
 
 ereat  waight,tending  to  maintaine  common  pcace,ciuill  focietie,and  the  very 
 
 ftate  of  the  common  wealth.  Now  fuch  lawes  bind  fo  Farre  forth,  that,  albeit 
 
 they  be  omitted  without  any  apparant  fcandall  or  contempt ,  yet  the  breach 
 
 of  them  is  a  finne  before  God.  Take  this  example.  A  fubictfr  in  this  land  vp- 
 
 on  pouertie ,  or  vpon  a  couetous  minde ,  againfl  the  good  law  of  the  land, 
 
 Coynes  money  ,which  afterward  by  a  Height  of  his  witte,is  cunning!)'  conuei- 
 
 ed  abroad  into  the  hands  of  men.and  is  not  efpied.Here  is  no  euident  offence 
 
 «^iuen  to  any  man,nor  open  contempt  ihewed  to  the  lawgiuer;  and  yet  in  this 
 
 a£lion  he  hath  finned ,  in  that  clofely  otherwife  then  he  ought  to  haue  done, 
 
 he  hath  hindred  the  good  of  the  commonwealth ;  and  robbed  the  foueraignc 
 
 Prince  of  her  right. 
 
 Ecclefiafticall  lawes ,  arc  certaine  ncceffarie  and  profitable  determinations 
 of  circumftanccsofthe  commandemcntsofthefirfl  table.  I  fay  here  circum- 
 y?/««ff/,becaufe  all  doftrines  pertaining  to  the  foundatior  and  good  effateof 
 the  Church,  as  alfo  the  whole  worfliip  of  God,arc  fct  downe  and  commaun- 
 ded  in  the  written  word  of  God,  and  can  notbe  prefci  ibed  and  concluded  o- 
 therwifc  by  all  the  Churches  in  the  world.  As  for  the  Cieedes  and  Confcffi- 
 ons  of  particular  Churches,  they  are  in  fubflancc  Gods  word,  and  they 
 bind  not  in  confcience  by  any  power  the  Church  hath ,  but  bccaufe  they  arc 
 the  word  of  God. 
 
 The  lawes  then  which  the  Church  in  proper  fpcach  is  faid  to  make,arc  de- 
 crees concerning  outward  order  and  comelmes  in  the  acminiflration  of  the 
 word  and  SacramentSjin  the  meetings  of  the  congregation, &c.  and  fuch  laws 
 made  according  to  the  general!  rules  of  Gods  word,  (which  requires  that  all 
 things  be  done  to  edification ,  in  comelines ,  for  the  auoiding  of  offence)  arc 
 necedaric  to  be  obferued.and  the  word  of  God  binds  all  men  to  them  fb  f^arre 
 forth  as  the  keeping  of  them  maintaines  decent  order,  andpreuents  open  of- 
 fence. Yet  if  a  law  concerning  fome  external!  rite  or  thing  indifferent,  be  at 
 (bmetime  or  vpon  fbmeoccafion  omitted ;  no  offence  giuen ,  nor  contempt 
 /hewed  to  Ecclefiaftica!  au.horiticthcrc  is  no  breach  made  in  the  confcience: 
 and  that  appearesbythe  example  before  handled.  The  Apoilles  guided  by 
 theholy  Ghoil ,  made  a  decree  for  the  auoiding  of  ofll^ence ,  necefTarie  lo  be 
 obferued ,  namely  that  the  G  entiles  ihould  abilaine  from  ftrangled  &  blood 
 &  Idolithytcs:  and  yet  Paul  out  of  the  cafe  offcandall  and  contempt,permits 
 the  Corinthians  to  doe  otherwife,  i  .Cor.8.  and  9-  vvhich  he  would  not  haue 
 done^ifto  doe  othcrwireout  of  the  cafe  of  fcandall  and  contcn)pt,had  bin  fin. 
 •  Againc, 
 
bfConfcknce,  857 
 
 Againe,  laws  are  either  mixt  or  niccrcly  penall.  Mixt,  are  fuch  lawcs  as  arc 
 of  vvaighiic  matters,  and  arc  propounded  incommaundingor  forbjdding 
 IcarmesMod  they  according  to  the  good  intention  of  the  Lavvgiucr,bHid  men 
 firft  ofall  to  obedience ,  for  ih-  neceflaric  good  of  humane  focicties ;  and  fe- 
 condly  to  apuniniment,iftheyobcynot,  that  a  fupphemay  be  made  of  the 
 hindrance  of  the  common  good. In  tiic  breach  ofthis  kind  of  lawcs^  though  a 
 man  be  neuer  {o  wilhn^  to  fuffer  the  puniOiment ,  yet  that  will  not  difchargc 
 his  confcicnce  before  God,when  he  offends.  Ifa  man  coyne  money  with  tins 
 mind  to  be  wilUng  to  die  when  he  is  conui£fed,yet  that  wil  not  free  him  from 
 a  finne  in  the  a<^ion ,  becaufe  Gods  law  bindes  vs  not  onely  to  fubieftion  in 
 bearing  of  puniiliroents,  but  alfo  to  obedience  of  his  bare  commandemcnt^it 
 becing  lawfull;  though  he  lliould  fet  downe  no  puniflimcnt. 
 
 A  law  nteerely  pemllis  that ,  which  beeing  made  of  matters  of  lefTe  impor- 
 tance ,  and  not  vttered  precifely  in  commanding  tcarmes ,  doth  onely  declare 
 and  lliew  what  is  to  be  done,or  conditionally  retjuirethis  or  that  with  rcfpeft 
 to  the  punil"hment,on  this  manner. If csny  pci  fon  doe  this  or  that,then  he  iLall 
 forfeit  thus  or  ihus.  This  kind  of  law  bindes  cfpecially  to  the  puni{hment,and 
 that  in  the  very  intent  of  the  lawgiuer,and.he  that  is  readie  in  omitting  the  law 
 to  pay  ihe  fine  or  puniinmcnt ,  is  not  to  be  charged  with  finne  before  God ; 
 thcpenahic  beeing  anfwerable  to  the  loffe  that  comes  by  theneg!c(n:ofthc 
 law.  Here  a  queffion  may  be  demanded;  whether  a  man  that  hath  taken  his 
 oath  to  kecpe  all  the  laws  or  orders  of  any  lowne  or  corporation ,  and  jet  af- 
 terward omits  the  doing  offbme  of  them>bc  periured  or  no.  The  anfwer  may 
 be  this,  that  the  lawesofeueryfocietie  and  corporation  mufl  bediftinguiOi- 
 ed.Some  are  very  weightie  (as  1  hauef^iid)  beeing  of  the  veiy  foundation  and 
 ftate  of  a  bodie ;  Co  as  it  can  not  well  ftand  without  themrand  whofocuer  wit- 
 tingly and  willingly  breakes  any  of  thefe  (they  beeing  good  and  lawfull,)  can 
 not  be  freed  from  periurie.  Againe  there  belavvesofleflcr  importance,  that 
 tend  onely  to  maintaine  decent  order  and  comelincsinthe  focieties  of  men  ; 
 and  they  are  of  that  nature  that  the  eflate  of  the  corporation  ortownemay 
 fland  without  them:and  wholoeuer  vponoccafion  omits  the  doing  of  any  of 
 thefe,! s  not  therefore  periured ,  fo  be  it  he  carrie  a  loyall  mind  and  be  content 
 to  pay  the  fine  or  penaltie.  For  fuch  kind  of  orders  and  conftitutions,  require 
 firtl  of  all  obedience ;  and  if  that  be  omitted ,  they  require  a  mulfl:  or  fine  > 
 which,  if  it  be  willingly  paied,the  lawisfiitisficd. 
 
 Thus  we  fee  how  farre  forth  mens  lawes  bind  confcience.  The  vfe  ofthis 
 point  is  this:  I.  Hence  we  learne  that  the  immunitieof  thePopiflicleargie, 
 whereby  they  take  themfelues  exempted  from  ciuill  courts  and  from  ciuill 
 authoritie  in  criminall  caufesjiath  no  warrant :  becaufe  Gods  comandcmentft 
 binds eucry  man  whatfoeuer ,  to  be  fubieiH:  to  the  magiflrate,Rom.  1 3^1.  Let 
 euerj  foule hefylne^  to  the Inrher powers.  I  I .  Hence  we  fee  ^Ifo,  what  notori- 
 ous rebells  thofc  are,that  beeing  borne  fubie<fl:s  of  this  land,yet  choofc  rather 
 to  die  then  to  acknowledge  (as  they  are  bound  in  confcience)  the  Qiicenes 
 Maiellie  tobefuprcamcgouernour  vnder  Godinallcaufes  &ouerallper- 
 fons.  III.  Laftly  wc  arc  taught  hereby  to  be  willing  to  giue  fubiet^ion^ 
 obedience ,  reuerence  >  and  all  other  diiiics  to  Magiftratcs ,  VYhcther  they 
 
 fee 
 
8j8  ATreAtife 
 
 be  (iipcriour  or  intcriour :  yea  with  chearefulncs  to  pay  taxes  and  fubfidics, 
 and  all  fuch  lawfull  charges  as  are  appointed  by  them.G^w/o  Cefur  that  which 
 is  Cefars,^  to  Godthnt  which  ii  (jods.Giue  to  allmen  their  duties:  trthnte  to  whom 
 tribute:  cujiome  to  vphome  cujhme.  Rom.  15.7« 
 §  Of  an  0  th  ^*^^  follows  the  Oathjwhich  is  either  airertoric,or  prominbrie.  Aflerto- 
 binding.  rie,by  which  a  man  auoucheth  that  a  thing  was  done  or  not  done.  Promiflo- 
 
 rie,by  which  a  man  promifeth  to  doe  a  thing  or  not  to  doe  it.  Of  both  thcfe  I 
 ineane  to  fpeake>but  fpecially  of  the  fccond .  And  here  two  points  muft  be 
 confidercd,  the  firft  by  what  meanes  an  oath  bindeth,the  fecond  when  it  bin- 
 deth. 
 
 An  oath  bindeth  by  vertue  of  fuch  particular  commanderaents,  as  require 
 the  keeping  of  othes  lawfully  taken.  Num.  50.3  .fVhofoetter  fneareth  an  oath  to 
 bindehisfoulebyabondt  hefhallmt  breake  his  word,  batjhall  doe  according  toad 
 '     thatproceedeoHtofhisntouth. 
 
 This  beeing  fo ,  a  queflion  may  be  made ,  whether  the  oathes  of  Infidels 
 bind  confcience,and  by  what  vertue,  cofidering  they  neither  know  the  Scrip- 
 a  7-;,/«  Qn'h  turcs  nor  the  true  God.«^»/Thcy  ^doe  bind  in  confcicnce.  For  example:Ia- 
 ^^j,^./;^^^  cob  and  Laban  make  a  couenant  confirmed  by  oath.  Jacob  fweares  by  the 
 I  ftlipub',  true  God ,  Laban  by  the  gods  of  Nachor ,  that  is  ,by  his  idols.  Novvlacob, 
 licokm.  C7-"  t^o^S^  ^^  approoue  not  the  forme  of  this  oath ,  yet  he  accepts  it  for  a  ciuill 
 Liimb  'fent    ^^"^  ok^t  couenant:and  no  doubtjthough  Laban  beleeued  not  Gods  word 
 Ls  M  9'  reuealed  to  the  Patriarkes ,  yet  he  was  bound  in  eonfcience  to  keepe  this  oath 
 "^'    cuen  by  the  law  of  nature :  and  though  he  knew  not  the  true  God,  yet  he  re- 
 puted the  falfe  god  of  Nachor  to  be  the  true  G  od.Gen.  ?  1 . 5  5 . 
 
 Againe,  ifa  lawfull  oath  by  vertue  of  Gods  commandements  bind  confci- 
 cnce,then  it  muft  ncedes  be  tnat  the  Romane  Church  hath  long  erred,  in  that 
 Tho.2.2.  q.    fhee  teachcth  and  maintaineth  that  gouernours,as  namely  thePopeand  other 
 ^3*  inferiour  Bil}iops,haue  power  to  giue  relaxations  and  difpen{ations,not  one- 
 
 ly  for  oathes  vnlawfiill  (from  which  the  word  of  God  doth  fufficienily  fi-ee 
 vs,  though  they  ihould  neucr  giue  abfolution)  but  from  a  true  and  lawfiill 
 oath  raa&  wittingly  and  willingly  without  error  or  deceit ,  of  a  thing  honcrt 
 and  pofllble  j  as  when  the  Pope  frees  the  fubiefts  of  this  land ,  as  occafion  is 
 offered,  from  their  fworne  allegiance  and  loyaltie  to  which  they  are  bound, 
 not  onely  by  the  law  of  nature ,  but  alfo  by  a  folemne  and  particular  oath  to 
 the  Supremacie,  which  none  euer  deemed  vnlawfull  but  fuch  as  carrie  tray- 
 tours  hearts.  Now  this  erronious  diuinitie  would  eafily  be  reuoked ,  if  men 
 did  but  confider  the  nature  of  an  oath ,  one  part  whereof  is  Inuocation ,  in 
 which  we  pray  vnto  God,firft  that  he  would  become  a  witnes  vnto  vs  that  wc 
 (peake  the  truth  and  purpofc  not  to  deceiue :  fecondly  if  we  faile  and  breake 
 our  promife,  that  he  would  take  rcuengc  vpon  vs :  and  in  both  thefe  petitions 
 wc  bind  our  (elut s  immediatly  to  God  himfelfe :  and  God  againe  who  is  the 
 ordainer  of  the  oath,accepts  this  bond  and  knits  it  by  his  comraandement,tilI 
 it  be  accomplillicd.  Hence  it  follows,  that  no  creature  can  haue  power  to  vn- 
 tic  the  bond  of  an  oath  that  is  truly  and  lawfully  an  oath,  vnleflc  we  will  exalt 
 the  creatures  aboue  God  himfelfe.  And  the  lewifih  teachers  gaue  better  coun- 
 fell  when  they  commanded  the  people  iofer forme  their  oathes  to  the  Lord,  for 
 
 the 
 
tfConfeienee,  %^p 
 
 thepreuerting  ofperlunc,andour  SauiourChrift  in  that gaincfaies  them 
 n6t.Math.5.3  3. 
 
 Next  let  vs  confider  the  time  when  an  oath  bindcth  or  bindcth  not. 
 An  oath  bindeth  then ,  when  it  is  made  of  things  ccrten  and  poflible ,  in 
 truth,iuftice,iudgement,for  the  glorie  of  God  &  the  good  of  our  nei«^hbour» 
 
 ^^7?. /.Whether  doth  an  oath  bind  confcience  if  by  the  kecpincr  ot  it  there 
 follow  loITes  and  hindrances  ?  iy^nf.  If  it  be  of  a  thing  that  is  lawfull,  and  the 
 damages  be  priuate  to  him  that  fvveareth ,  then  doth  it  bind  confcience.  For 
 example:  A  man  makes  a  purchafe  of  land  at  the  fea  fide :  his  baro-ame  is  con- 
 firmed onely  by  oath :  and  it  falls  out  that  before  he  doe  enter  poflcHion ,  the 
 fea  breakes  in  and  drownes  apart  of  that  purchafe.  Now  he  is  in  confcience  to 
 ftand  to  his  bargaine ,  becaufe  the  thing  is  lawfull,  and  the  damage  is  priuate, 
 and  great  reuerence  mufl:  be  had  of  the  name  of  God  ,  which  hath  bin  vfcd  in 
 the  bargaine  making.  Dauid  makes  it  the  propertie  of  a  good  man,  tofwcarc 
 to  hii  orone  hindrance  and  not  to  change,  Pfal.  1 5.4. 
 
 J^mfl.II.  Whether  the  oath  which  a  man  hath  taken,beeing  induced  ihcr- 
 to  by  fraud  and  guile,doth  bind  confcience.^;?/rIf  it  beftill  of  a  thino- lawfull, 
 and  bring  nothing  but  priuate  lodes,  it  is  to  be  kept.  When  the  Gibconite» 
 had  by  a  fraud  brought  loftia  to  make  a  league  with  them,and  to  bind  it  with 
 an  oath  *>  he  and  the  Princes  of  the  people  anfwer  them  thus ;  We  haucjvome 
 vnto  them  by  the  Lord^odof  Ifrael ■,  norv  therefore  we  may  not  touch  them,  Jof.  9. 
 tg.  And  ?  00.  yearcs  after,  wfien  Saul  flue  certaine  of  the  Gibeonitesao-ainft 
 this  oath,the  plague  was  vpon  the  people  of  Ifrael  three  yearcs ,  and  was  not 
 ftaied  till  certaine  perfons  of  Sauls  familie  for  a  recompence  were  put  to 
 death.  2.  Sam.  2 1.7. 
 
 QHefi.III.  Whether  an  oath  made  by  feare  or  compulfion  bind  in  con- 
 fcience. For  example:  Athiefedifappointedof  thebootiewhichhe  looked 
 .for,bindes  the  true  man  by  folemne  oath  vpon  paine  ofprefent  death  to  fetch 
 and  deliuervnto  him  fbme  portion  of  money,  as  one  100.  or  200.  crownes 
 for  the  redeeming  of  his  life.  Well,the  oath  is  taken^and  the  queftion  is  j  whe- 
 ther it  bind  him  or  not  to  performe  his  promife.  An  anfwer  may  be  this:fomc  ^-,  ^ 
 «Proteffantdiuinesthinkeitdothbindjfomeagainethinke^norbutltakeit   r  ^r    ^,    ' 
 thefafeftcour(ctoholdthemeanebetweeneboth,on  thismanner.  The  oath  ^'^""^"  ''^' 
 feemes  to  binde,and  is  to  be  performed  :  neither  is  it  againff  the  good  of  the  »>/*□• 
 common-wealth  (forthenit  were  vnlawfull)butit  is  rather  a  furtherance  in      , '      U 
 that  a  member  thereof  is  preferued:  and  the  lodes  which  follow  are  onc'y  pri-   ,     *  '^  ■'  ' 
 uate  to  the  man,rather  to  be  endured  then  lolTe  of  life.  Yet  that  a  remcdie  may  i,  ^  / 
 be  had  of  this  priuate  iniuric,  and  that  a  publike  mifchiefemay  be  prcucntcd,  cpr  / 
 the  partie  is  to  reueale  the  matter  to  the  Magiftiatc,whofe  office  it  istopu-    ^ 
 nifh  robbers  and  to  order  all  things  according  to  equitie  for  the  common 
 e-ood.But  if  the  cafefal  out,th3t  the  man  through  exceeding  feare  doc  further 
 fweare  to  keepe  filence ,  I  fte  not  how  his  oath  may  be  kept,exccpt  he  Le  furc 
 that  nothing  will  eniue  thereof,  but  a  priuate  domage  to  himfelfc.  For  other- 
 wife  perpetuall  filence  feemes  to  be  a  fecret  confenting  to  the  robber ,  .nd  an 
 
 ©ccafTon  that  others  fall  into  the  like  danger  and  hazard  of  their  jiucs. 
 
 *  Aoninejnfixecafes  an  oath  bindes  nothing  at  all  I,  Ifitrbe  made  of  a»  thing 
 
 .     ^  chaie 
 
8^0  ATreattfe 
 
 that  is  flat  againft  tlieword  ofGod.For  all  the  power  of  binding  which  ithath 
 is  by  the  word  of  God :  and  therefore  when  it  is  againft  Gods  will,  it  hath  no 
 power  to  conftrainc.  And  it  is  an  old  receiued  rule,that  an  oath  muft  not  be  a 
 bond  of  iniquitie.  Hereupon  Dauid  when  he  made  a  rafh  oath  to  kill  N^ibal 
 and  all  his  houQiold ,  reioyced  when  he  had  occafion  offered  by  Abigail  to 
 brcake  the  fame,  i .  Sam.  2  5 .  ?  7  .And  though  he  fwarc  to  Shcmi,that  he  would 
 faue  his  life,t.Sam.  1 9. z ; .  yet  afterward  vpon  better  con(ideration(as  it  may ^ 
 fee,me)he  commaunded  his  fonne  Salomon  to  put  him  to  death,  as  one  that 
 had  Jong  ago  dcfemed  the  fame.  1  ..King.  2.9.  And  Herod  was  farre  deceiued,  j 
 that  thought  hewnsboundby  hijoath  togiue  to  the  damfcll  John  Baptiftij 
 head  in  a'platter,  Matth.  14.7.  I  I.Ifjtbeagainfhhcgoodand  wholelom^r 
 laws  of  any  kingdoms  or  countrey,  whereof  a  man  is  a  member,  it  bindcs  not' 
 at  all :  becaufe  on  the  contrarie  Gods  commandement  bindes  vs  to  keepe  the 
 good  laws  of  men.  III.  If  it  be  made  by  fuch  perfons  as  want  fufficient  rei- 
 ion  and  difcretion,  as  young  children,fooles,madde  men.  For  die  confcience, 
 can  not  indcede  be  bound  where  the  vnderftandmg  can  not  difcerne. what  i$ 
 done,  i  V.  Ifjt  be  made  of  fuch  as  haueno  power  to  bind  themfelues.it  binds 
 *^MfttiiH'  not:  becaufe  it  is  made  againfl:  the  law  of  nature,which  is,that^he  which  is  not 
 rii  noejiob'  in  hisowne  power  can  notbinde  himfelfc.  Hence  it  follows,  that  Papiftserrc 
 ligarefenon  grolTely  when  they  teach ,  that  a  child^  may  enter  into  any  rule  or  order  of  rc- 
 foteft.  ligion,yca  bindc  himfelfc  thereto  by  oath,and  the  oath  to  be  good,flat  againft 
 
 }>'BelUr.  Uy.  his  parents  confent.  Num.  3  o.  4.  If  a  xpoman  vow  vnto  the  Lord,  andbinde  her 
 2,deMon.  felfe  by  a,  bond^  beein^  in  her  fathers  hottfe  in  the  time  ofheryouth,^c,v.6.  If  her 
 tap.  $6.        father  difaUow  her  the  fame  day  that  he  heareth  all  her  vovpes  and  bonds,  theyfljAli 
 ,  not  be  of  value.  And  an  ancient  Council  d  ecr  eed  tliat  all  children  that  vponpre^ 
 
 (/OKCuyan^,  ^^^^^  of  Gods  worpjip  fhouU  depart  from  their  parents,  and  not  doe  them  duereue» 
 e4pA6^  fence,  JhoHld  be  accnrfed  Secondly  they  errc  in  that  they  teach  thatthe  promife  - 
 made  priuately  by  a  child  in  way  of  marriage,  without  and  againlt  confent  of 
 wile  and  careful  parents,binds  them:  whereas  indeed  if  this  promise  were  fur- 
 ther bound  by  an  oth,it  could  not  ftand:  becaufe  children  vndcr  gouernment 
 and  tuition  of  parents,  can  not  giuc  therafelues.  V.  It  bindes  not  ifit  be  made 
 of  a  thing  that  is  out  of  a  mans  power,  as  if  a  man  fwearc  to  his  friend  to  giuc 
 him  an  other.mans  goods.  V  I.  If  at  the  firft  it  were  lawfull,and  afterward  by 
 fbme  meanes  become  either  impofllble  or  vnlawfull,  it  binds  not  confciencc. 
 For  when  it  becomes  impofliblc ,  then  we  may  fafely  thinke  that  God  from 
 hcauen  frees  a  man  from  his  oath.  And  when  it  begins  to  be  vnlawfull,then  it 
 ceafeth  to  bind ,  becaufe  the  binding  vertue  is  oncly  in  and  from  the  word  of 
 God.  For  example:  A  king  bindes  him  felfe  by  oath  to  a  for  rain  eChriflian 
 Prince  to  find  him  men  and  money  to  defend  his  people  againft  all  enemies. 
 This  oath  islawfull.  Well,  afterward  the  Prince  becomes  a  profefled  enemic 
 to  him.his  religton,and  people:  and  then  the  kings  oath  becomes  vnlawful  & 
 binds  him  not^  becaufe  the  word  forbids  that  there  /hould  be  any  league  of  a- 
 mitie  with  Gods  enemies :  though  there  may  bejeagues  of  concord  with  the. 
 Seeing  a  lawfull  oath  muft  bmd  confciencc ,  though  a  man  be  deeeiued  & 
 great  lofTes follow , it fhewes  inho«v  greatreuerence  wefliould  haueGods 
 name,  and  widi  what  care  indconfidcration  take  an  oath.  And  by  thiswc 
 
 mud 
 
efConfc'uttcs.  S^j 
 
 muft  be  acTuert'ifed  to  take  hcede  of  cuftomablc  fwearlng  in  cur  comon  talkc, 
 whether  our  oathcs  be  great  or  fmall.Wc  muft  thinkc  of  an  oath  as  a  part  of 
 Gods  vvoriLippe:  nay  the  holy  Gholt  often  puts  it  for  the  vvliole  worlliipof 
 God.Efa,  19.18./«  that  day  P^ali fine  cities  m  the  landofEgy^t  (pcAkjhe  lamuage 
 9fC'jma>:^andJ?:>allfrpeare  by  the  Lord  of  hojles, ihdit  is,  acknowledge  and  wor- 
 fhip  hini.ierem.  12.16.  If  they  tvtlUearne  the  watcs  of  my  peoplcytofrveare  iy  pty 
 nam^,The  Lord  liucth, then  Ptaii  they  bee  built  tn  the  nvdd.efl  of  my  feople .   This 
 feruesio  ilicwe  vnto  vs,that  fuch  as  giucthemfclues  to  fvveanng, want  rdio-i- 
 on  and  good  confcienceiand  that  thofe  families  in  which  there  isrifcnetle  of 
 »athes,abandon  all  care  of religion^and  baniOi  God  out  oftheir  houfes.  And 
 indcedeitisa  very  hard  thing  for  the  common  fwearcr  to  auoidc  common 
 periurie.If  we  fee  a  man  hold  vp  his  hand  at  the  barre  of  an  earthly  iudo-c,wec 
 pitiehimandareforricforhimroh  then  why  doc  we  not  pittie  blafphemers 
 and  common  fweareri.For  with  G06.  they  are  no  better  thcnrcbels,that  liold 
 vp  their  hands  at  the  barre  of  his  iudgement  feat  as  guiltie  malcfaftours  Ex- 
 bd  .20.7 .  Auguf  fine  faith  vjcWyThey  that  vcorfhtp flecks  &flonesfeare  tofrveare 
 fajly  by  ftofies  ^and  doefl  thoumtfeare  (jodthatisfrefentfiodthat  ItnethyGod  that  Serm.^e.  de 
 knoxvethyGodthat  taketh  renenge  of  contemner s?  but  ofbadcufiowe  vhen  the»  art  verbis  Apcfi 
 heleenedythoufivearefiiivhen  none  requires  itythoHfvpeareJltandwhenmen  cannot  <?- 
 hideit,thoHfwearefi.  ^■.  rcj-rt  cv;  i.  r\- •;   T).  • 
 
 '■  Thus  much  ofan  Oathmowe  followes  a  promi(e,v^;?bich  is  cither  to  God, 
 or  nian:the  firft  is  called  a  vo'vve,thefecond  a  (ingle  promifc. 
 
 ji' A  vowe  is  taken  three  waies.Fjrff  generally  for  a  promife  of  morall  obedi-  §  .«.ofavcwe 
 i^ncc:and  this  vowe  is  firff  madein  Baptifme  and  continued  in  the  Lords  fup-  binding. 
 per,as  alfo  in  the  fpirituall  cxercifes  ofinuocation  and  repentance.lt  is  called 
 of  Peter  i  .epifl:.  ^ .  2  i  .the  fiipptlation  vrhich  a  good  confcience  makes  to  God. 
 -  Thiskinde  of  vowe  bindesall  and  cuery  member  of  the  Church  of  God. 
 And  the  not  keepins:  of  it  is  the  common  (inne  of  the  world  :  for  moff  men 
 mak^  not  confcience  to  performe  that  which  they  haue  promifed  to  God  in 
 Baptifmccand  therefore  their  Baptifme  is  become  vnto  them  xhe  facrtfice  of 
 fooieSy^CQ\.4,  i  y.But  confidcring  we  are  bound  in  confcience  by  this  vow  Jet 
 vs  hereafter  indeauour  to  be  as  good  as  our  wordrand  that  fhall  bec,\vhen  we 
 i)€gin  to  die  to  our  (Innes  and  rife  to  newnefle  of  life.  There  is  no  manalmoll 
 but  MH  feeme  to  hauecarc  to  kecpe  touch  with  men ;  what  a  fliame  is  it  then 
 fdr  vs notto  keepe  couenant  with  God. 
 
 '  A2;a!neya.  vowcis  taken  for  a  promife  of ceremoniall  obedience ,  whereof 
 read  Num.6.and  jo.and  Leuit.27.This  vov/  is  peculiar  to  the  old  teflament, 
 and  did  not  bind  all  men,but  onely  fuch  as  iiad  pccuhar  occafion  to  vow,and 
 thereupon  bound  thcmfclues:as  the  Nazarite^and  others. 
 5t;  -Thirdlv.a  vov/c  is  taken  for  the  performance  of  fome  outward  and  hodily 
 ♦cxercifes  taken  vp  ofa  mans  owneaccord,as  beeing  things  in  a  mans  cwreli- 
 bertic.withautanv  commandemcnt  ofgodras  the  keeping  offetlime^  of  faff, 
 of  praying  or  rcading.the  performance  of  (el  taskcs,almcs  giuing.nbfiincncc 
 
 from  ccrtainemcatesand  drinkcsjn  the  vfe  whereof throrgh.  cui  own  wcak- 
 iiedc.we  feare  any  occafion  of  fame.  And  this  kind  of  vowe  is  more  pctuliar 
 ito  the  new  teftament.  • '-»,/ Ji  ii.  -    •:  .    ) 
 
 Lll  I  I" 
 
8^1  ATredtife 
 
 InthcmakingoTitjthatit  raiy  be  warrantable ,fburcthmgs  mufl  be  obler- 
 ueci:l.It  muft  be  agreeable  to  the  worde  of  God.  1 1.  It  muli  not  be  againft 
 a  mans  generali  or  particular  calling.  III.  It  maft  bee  in  a  mans  power, 
 and  not  againft  Chrillian  libertie.I  V.It  muft  be  (o  made  and  be  fo  obferued 
 vvilhout  any  opinion  ofmerit  or  worlhipofGod  to  this  end  aloncjthat  it  may 
 be  a  meanes  to  exercifeand  cherifh  repentance  and  inuocation,  temperance, 
 patience,and  to  Ihew  fordv  thankeftilnes  to  God. 
 
 A  vow  thus  made  bindes  confcience  by  vertue  of  Gods  commaudement, 
 'Jc.QQV^.^.^henthouhajivowedavowtoGodAeferrefiottofayit. 
 
 And  the  vow  once  made  continues  to  bind  (b  long  as  the  thing  is  in  force 
 which  was  the  occafion  of  the  vow.For  example:  A  man  defirous  to  praftifi: 
 fbbrietic  and  temperancie,  findcs  that  drinking  of  wine  is  hurtfiill  vnto  him: 
 hereupon  he  vowestoGodtodrinkenowine:  now  this  vowe  once  made^ 
 binds  him  till  the  elbte  of  his  bodic  alter ,  and  he  feeles  no  inconuenience  in 
 wine:  but  then  it  ceafeth  to  bind  any  longer. 
 
 ^t^efl.  Whether  Papifts  are  bound  in  confcience  to  kecpc  the  vowes  of 
 fingle  life,and  voluntarie  pouertie  which  they  make,or  no?  y^»/.No.The  rca- 
 fons  hereof  are  thefe :  I.  Such  vowes  are  flat  againft  Gods  conimandcmcnt : 
 Bfit  if  they  cannot  ahftaintylet  them  marrieifor  it  ii  better  to  marrie  then  to  burne^ 
 I  .Qot. "J. 9. This  we  warned  you  of ,  that  if  there  were  any  that  wenid  not  worker 
 theyjhould  noteate.  2  .Thcff.  3 . 1 0.  II.  They  are  not  in  the  power  of  him  that 
 vovveth:as  for  example,to  promife  perpetual  chaftitie  in  finglc  life.  III.They 
 abolilli  Chrillian  libertie  in  the  vfe  of  the  creatures  and  ordinances  of  God,, 
 as  riches,and  marriage,meatc,drinke,apparrcll'j  making  that  neceflarie  which 
 Godileft  to  our  liberne.  IV.  They  are  made  to  this  ende  that  men  may  there- 
 by merit  life  eternall  and  worfliip  God;  whereas  Paul  faith,  i  .Tim.4.8 .  'Bodi^ 
 iy  exercife profit eth  little ,  bfit gjidlinesisfrvfitahleforjiUihiifgi. .  TJie^efore  they 
 are  better  brokenthen  kept.         1'  norn  n  "  ■  i'.  , :  .n  ',-!»}>;  jt^l  :ut.  -t .'.  V^.\ 
 As^for  afingle  promife,  italfobinds  aman,  according  as  he  wilt  to  whome 
 f  n.ofafinele    thc  promife  is  made ;  though  he  be  an » heretikc  or  an  infidel.  As  for  the  pur» 
 promife  binding,  pofe  of  the  mind,  it  binds  not,  but  may  vpon  conucnientcaufe,be  altered. 
 *  A^4g.  epifl.      Yet  we  muft  remember  that  there  are  fome  cafes,in  which  a  promife  made 
 ^^■^'  binds  not.  I.  If  it  be  againfl:  Gods  word .  One  fii  th  well ,  fn  emSl  promifes  cut  off 
 
 «^  ,.    ,  thy  faith.  It  is  a  wicked  promife  thatcan  not  be  performed  wtthont  a»  offetfce*  1 1.  If 
 
 Jt  .  w.^..     j^^  v^Fhich  makes  it  want  reafon  or  fufficient  difcretion.  1 1 1.  If  he  make  the 
 ^j^,  '*'''*•      promife  who  can  not  bindie  himfelfe :  as  a  child  vnder  the  goucrnmcnt  of  hii 
 parents.  I V.  If  a  man  be  induced  to  make  his  promife  by  fraud  and  guile.  V. 
 If  the  promife  becing  at  the  firlV  lawful!  become  afterward  cither  impoflible 
 orvnlawfiill.  ; 
 
 And  though  men  be  bound  in  confcience  to  kcepe  their  promifcs:  yet  this 
 hinders  not  but  that  there  is  and  may  be  a  good  and  lawfull  vfe  of  Indentures 
 and  obligations.  For  the  bond  of  confcience  is  betwcenemanandGod  :but 
 the  bondof  an  obligation  palTeth  onely  betweene  man  and  man .  When  A- 
 braham  bought  a  purchafe  of  Ephron  the  Hittite  ,.he  paicd  bis  money ,  and; 
 33iadeitfurebeforewitfl£S.Geii;2  3.J7'..   ■     '•\ 
 
 Hfire^  w&muE  confider  the  generall  &int.  ofthii  agcy  which  is  to  ff3eak& 
 
 deceit?- 
 
«fCbnfcienee,  g^^ 
 
 ^«ceitfTilty  cuery  one  to  liis  neighbour.  It  is  an  hard  thing  to  fnde  a  man  that 
 will  ftand  to  his  word  and  lau  hill  pi  cmife .  ]t  is  a  rule  of  L^achi^ue/J  that  a 
 man  may  pra£iiCc  many  things  againft  his  faith,  againft  charitic,  and  humani- 
 ticjand  rehgion:and  that  it  is  not  nccclTarie  to  hauc  thefe  vcrtucs,but  to  coun- 
 tcrfait  and  diHTemble  them.  But  let  all  fuch  as  fearc  God ,  make  confcicnce  of 
 their  word,  becaufc  they  are  bound  fo  to  doe ;  and  hereby  they  fhall  rcfcmblc 
 their  heauenly  father  who  is  true  in  all  his  promifes  i  and  they  (liall  alfo  brin» 
 forth  a  notable  fruit  of  the  fpirit.Gal.5. 2  2.  ^ 
 
 Hitherto  I  haue  fpoken of  thecaufe  that  maketh  confciencc  to  <yiuc  iudsc* 
 tacnt.  Now  followeth  the  manner  of  iudgement. 
 
 ^-  Confciencc  giucs  iudgement  in  or  by  a  kinde  o  f reafoning  or  difoutino",  5  .    , 
 
 called  Apraaicalfyliogtfme.Kova.  2. 1 5  .Thetr  reafomngt{fc^i,  hsryunSfy^^  c.)accu-l\cn^^uj^ 
 Jing  Gr  excujtng  each  other.  iui^  csKm, 
 
 In  \\\c  making  of  this  rcafbn  confciencc  hath  two  afliftantsj  mind,  and  rac- 
 moric. 
 
 The  mindc  is  the  f^orehoufc  and  keeper  of  all  manner  of  rules  and  princi-   . 
 ples.Tt  may  be  compared  toa  booke  of  lawe,  in  which  arc  fet  downe  the  pc-  uEJ."'"'"'^ 
 nail  ftatutes  of  the  land.Thc  duiie  of  it  is  to  preferrc  and  prcfent  to  the  confci- 
 encc rules  of  diuine  law  whereby  it  is  to  giue  iudgement. 
 
 Memorie  ferues  to  bring  to  mindc  the  particular  a£lions  whicha  man  hath  ^'«f»"7|i•l«• 
 done  or  not  donc,that  confciencc  may  determine  of  them.  tuiuuj«. 
 
 Nowe  confciencc  afliftcd  by  thefe  twaincjprocecdes  in  iudgement  by  a 
 kind  ofargumentation:an  example  whcrofwc  may  take  from  the  confciencc 
 ofa  murdercr,thus: 
 
 Enery  murderer  is  CMrfedSihh  the  mindc: 
 
 Xhoft  art  a  murderer ^^2i\i\\  confciencc  affifled  by  memorie: 
 €X2p, Thou  art  accur/ed>(a\t\\  confciencc,and  Co  giueth  herfcnlcncc. 
 
 To  proceed: Confciencc  giucs  iudgement  either  of  tilings  pafl  or  thingcs 
 tocom^. 
 
 Of  things  pafl  two  waics,cither  by  accufing  and  condcmning,or  by  cxcu-  §  rjHowe  ounif 
 fmgandabfoluing,Rom.2.T^      .  _      .  T^i^i^S^ 
 
 Toaccfife  is  an  action  of  confciencc  2;iuin2r  iudsicmcnt  that  this  or  that 
 thing  was.euill  donc*,and  that  flill  by  reafoning  on  this  manner: 
 
 Suery  murder  u  afmne: 
 
 This  thy  aFttoK  is  murder: 
 
 ergo,  T^ois  thy  aB'ton  is  afintte. 
 
 To  roW^-w»*?  is  another  action  of  the  confciencc  ioyncd  with  the  former, 
 whereby  it  giueth  iudgement  that  a  man  by  this  or  that  finnc  hath  defcrued 
 «death,on  this  manner: 
 
 tuery  murderer  deferueth  a.  double  death: 
 
 Thou  art  a  murderer: 
 
 tx^o,Thouhajl  deferred  a  double  death. 
 
 Thefetwoa^lionsareveryforcible  and  terrible:  for  they  arc  the  f<:r«/»»<#- 
 f7iWand  prickings  that  be  in  thehenrt,  Aft.  2.  57.  they  are  thcflripesas  it 
 were, of  an  yron  rod,  wherewith  the  heart  ofa  man  (miteth  it  felfe,2  .Ssm.?^. 
 10.  And  by  reafon  of  them,  confcicnce  is  compared  to  awoiwc  that  neirer 
 
8^4  ATreatife 
 
 diethjbut  alwaics  lies  gnawing  and  grabbling,ancl  pulling  at  the  heart  ofmarT, 
 Mark:.p.24.&  caufeth  more  paine  and  anguifh^ihen  any  difeafe  in  the  world- 
 can  doe.  ; 
 
 The  time  when  confcienceperformes  thefeaftions/isnot  before  the  finne 
 br  in  the  ^(\  of  finning, but  efpeciairy  after  the  finne  is  done  and  part.  Reafon. 
 I.Beforea  man  finneth^ihe  dcuill  doth  extenuate  the  fault  and  make  finne  to 
 l)e  no  fmnc.l  L  Corrupt  affedions  doe  for  a  time  fo  blind  and  ouercall  ludg- 
 mentjthat  it  dceth  not  fee  or  at  ihc  lealt  confider  what  is  good  or  badde,  till 
 afterward. 
 
 Neither  doth  confcience  accufe  and  condemne  onely  for  time  preferit^  bu^ 
 alfo  long  after  a  thing  is  done.  The  confcienccs  of  lofephs  brethren  accufed 
 them  2  2.yeares  after  they  had  fold  him  into  Egypt,Gen.42.2 1 . 
 
 The  etfe*^  of  the  accufing  and  condemning  confcience,  is  to  ftirrc  vp  fun- 
 drie  paflions  and  motions  in  the  heari,but  fpeciaily  thefe  fiue. 
 
 The  firll  isT^^iWf, which  is  an  affection  of  the  hcart,\\  licreby  a  man  is  gric- 
 ucdand  difpleafed  with  him{elfe,lhat  he  hath  done  any  euill:  and  this  fhame 
 fbeweth  it  felfe  by  the  rifing  of  the  blood  from  the  heait  to  the  face. 
 
 Yet  vveemufl:  here  remember  that  eu  en  fuch  as  hauc  the  pardon  of  their 
 finneSjand  are  not  guiltie,raay  be  alhamed  and  bluOi,  Rom.  6.  2 1  .ivhat  fnue^ 
 hadje  m  thof&  things, whereat yee  nowe  hbt^yor^bee  afhamedXti  for  all  this,euen 
 thofe  which  are  iiioH:  guiltie,may  be  without  all  fiiame,Tcr.6.i  5.  Were  they  a^ 
 fjitrhe^  when  they  had  committed  abomtnatioM?Kayy>i(iy,tbey  were  not  ajhamedtfjei- 
 ther  cotildthey  haue  any pjame :  becaufe  they  are  growne  to  fome  great  height 
 infinne.EpH4.18. 
 
 The  (ccond  padion  is  fadnes  and  forrowe:  which  is  commonly  thought  to 
 be  nothing  elfe  but  we/ancho/ichnt  betwecne  them  twaine,there  is  great  Sffc-' 
 rcnce.SorroWjthat  comes  by  melancholy,arifeth  only  of  that  humour  annoy- 
 ing the  bodie:but  this  other  fo.rrowarifcth  of  a  mans  finnes,f-or  which  his  c6- 
 fcience  accufeth  him.MelanchoIly  may  be  cured  by  phyficke:this  fbrrow  can 
 not  be  cured  by  any  thing  but  by  the  blood  of  Chrift:. 
 
 The  third  is  feare:  in  caufing  whereof  confcience  is  very  forcible.  If  a  man 
 had  all  the  dehghts  and  plcafures  that  heart  can  willi,they  can  not  doe  him  a- 
 ny  goodjif  confcience  be  guiltie.  Be/Jhaz.zar  when  hee  was  in  the  middefi:  of 
 all  his  delights,and  fawe  the  hand  writing  vpon  the  wall,^<y  countemnce  chan- 
 ged,h:4  thoughts  troubled  him  Jm  ioynts  loofed^  and  hui  knees  fmote  togtther,T)2n. 
 5. 9.  Yea  the  guiltie  confcience  will  make  a  man  afraid,if  hee  fee  but  a  wormc 
 peepe  out  of  the  ground:  or  a  filly  creature  to  goe  croffe  his  way:or  if  hee  fee 
 but  his  owne  ihadow  on  a  fuddainror  if  he  doe  but  forccaft  an  euil  with  him- 
 felfe.Prou.  2  8.  t  .The  nicked ftieth  trhen  no  man^urfueth  him. 
 
 Terrours  of  confcience,whcn  they  arc  more  vehement  caufe  other  pafli- 
 ons in  the  body,as  exceeding  heate,hke  that  which  is  in  the  fitteofanague, 
 the  rifing  of  the  entrails  towardesthe  mouth  :  and  fbuning:  as  experience 
 Iiath  often  (liewed.  And  the  writer  of  the  booke  of  wifdome  faith  truely,c.ip. 
 Ij. IQ. It  isa  f ear  ef fill  thing  when  malice  is  condemned  by  her  ovene  tejii^onj :  and 
 a  confcience  that  is  touched ^  doeth  cucrfartccfi  cruell  things.  For  feare  is  nothing 
 clfe^bkt  the  betrayingof the  fuccoHyj, that  reafoH  e^ercth  >  ^c,  ihtj  that  did  pn- 
 
ofConfcience,  8(^r 
 
 dure  the  *night  thMyvA4intdllerahle,&c.fcmetmes-w€re  tYonhleAtvnhwor.Jlrctii  ^thedark^ 
 viforis^andfometiwei  they  jvPOumd^At  though  their  cypr.cfoHlcsJhcnld  he  tray  them :  ^ejfe  oj  E^ 
 for  *  ftiddcrtfeare  not  looked  for,  CAtne  vpon  the?M.  gjpf^ 
 
 The  fourth  ]S  defberation ,  whereby  a  man  through  the  vehement  and  con- 
 ftantaccufationot  hjsconfcience,conKS  to  beout'of  all  hope  of  the  pardon 
 of  his  finnes.This  made  Saul,  Achitophel,and  Iudas,fo  hang  thcnifelues:  this 
 makes  many  in  thefc  daics  to  ^^ot  the  like :  as  appcarcth  by  the  declarations  of 
 feich  as  haue  bcene  preuented,when  they  were  about  t-ohang  or  drowne  the' 
 felues,  or  to  cut  their  owne  throates. 
 
 The  lafl:  isa/>f;'///r^^//(?«or  difquictnelTc  of  the  whole  man:  whereby  all 
 the  powers  and  faculties  of  the  whole  man  arc  forth  of  order.  Efa.  5  7. 2  o.  The 
 mckednre  like  the  raging  ofthefea  that  cannot  reft ,  vchofe  waters  cafl  vp  mtre  and 
 Srt. 
 
 Thus  much  of  the  two  firfl:  actions  ofconfciencc ,  which  are  to  accufe  and 
 condemne:  the  fccond  fblloweth  to  excufeand  abfoiuc. 
 
 Toexcufe,  is  an  adlion  of  the  confaence  giuing  ludgement  that  the  thing 
 is  well  done. 
 
 To  abfoiuc ,  is  an  a^ion  of  the  confcience  giuing  iudgement  that  a  man  is 
 free  and  cleare  from  fiult  and  fo  from  puniOiment. 
 
 From  thefe  two  aftions  arife  foine  (peciall  affediom :  I.  hcldnes zvA  coyfi' 
 dence,Pi'o\i.  iS,  1  .The  righteoiis are  bolda^  a  lyon.  1 1.  Ivy  and  reioycing,  2 .Cor.  i . 
 1  z.Our  retoycing  is  theteftimomeofmy  conjcienceithat  in  nil fm^licitte  ar.d  godly 
 pHrenes  I  hane  had  my  comerfatton  in  the  jror/i^. Hence  it  is  faid,that  a  good  con- 
 fcience  is  a  continuall  fead. 
 
 Hitherto  1  haue  fpoken  how  confcience  giues  iudgement  of  things  done 
 and  paR;  now  foUowelh  hir  iudgement  ofthmgs  to  be  done. 
 
 Confcience  giues  iudgement  of  things  to  come,  by  foretelling,  andfas  it 
 were)  faying  invvardly  in  the  heart ,  that  the  thing  may  be  well  done.  Of  this 
 kind  of  judgement  euery  man  may  haue  experience  in  himfelfe,  when  he  is  a- 
 bout  to  cnterpnfe  any  bufines  either  good  or  bad. 
 
 By  this  we  may  fee  the  goodnes  of  God  to  all  men.  If  a  man  becing  to  make 
 an  vnknowne  iourncy ,  fhould  finde  one  that  would  goe  with  him  and  /licw 
 iiim  the  way,  and  all  the  turnings  thereof,  he  could  not  but  take  it  for  a  point 
 of  curtefie.  Well,  we  are  pilgrimes  in  this  world,  our  life  is  our  iourrey:  God 
 alfo  hath  appointed  our  confcience  \o  be  our  companion  and  guide ,  to  iliew 
 vs  what  courfc  we  may  take  and  what  we  may  not. 
 
 And  here  it  mud  be  noted ,  that  in  all  things  to  be  done,  confcience  is  of 
 e;rcat  force  and  bearcs  a  great  ftrokc.  For ,  this  ii  the  beginning  ofagoodrvorke, 
 that  the  confcience fir(l  of  Mhwe  her  iudgement  truly,  that  the  thing  may  be  done, 
 And  is  acceptable  to  God.  Rowi.i  ^.2  ^.ff^hafjoef^er  is  not  o//i7//A,that  is,whnffbe- 
 uer  is  not  done  of  a  fctled  perfv.afion  iniuda.cment  &  confcience  out  ofGods 
 word,  howfoeuer  men  iudge  of  it,'>ywMr.  Agninc ,  God  regards  not  the  out- 
 ward pompc  of  the  artion  or  the  doer,  but  obedience  and  efpccially  the  obc- 
 clience  of  the  heart:therfore  vnles  the  cofciencc  firft  of  all  approouc  the  tiling  \y^\\  uifomtd. 
 to  be  <yood  and  agreeable  to  Gods  will,  it  can  be  nothing  els  but  a  finne.  And 
 he  thai  fiiall  doe  a  thin2;,becaufe  it  is  ^ood  in  his  ownc  eyes,not knowing  that 
 
 III  7  God 
 
^66  t^Treati/e 
 
 God  dpth  allowe  of it,preferres  himfclfe  before  God,&  difobcies  as  tfic  (er- 
 uant  that  in  his  maftcrs  houfe  will  not  doc  his  mafters  will  but  his  owne  will. 
 FroiDthisformerrulearifethreeother :  the  fii{)[ywhatfoeuer  U  donervithA 
 douhmgconfcunce  isaJinne.Vox  example: fome  beleeuers  in  the  Primiiiuc 
 Church  hcld^that  ftill  after  the  afccnfion  of  Chrift  there  remained  a  difFcrecc 
 betweene  meate  and  meate,and  therefore  it  was  a  fcruple  to  them  to  eate  of 
 fundrie  kind  of  meates:now  put  the  cafe,that  by  example  they  arc  drawne  on 
 to  eate  fwines  fleih,or  fome  other  thing  which  they  thinke  is  forbidden  j  thisv 
 clone,thcre  is  no  queftion  but  they  haue  (inned,as  Paul  prooucth,  Rom.  1 4. 
 I  A.I  ky}owe  and  am  perfrvaded  through  the  Lord  Jefnt  ^that  there  is  mthing  vn^ 
 cleane  ofitfelfe-.hut  vnto  him  that  iudgcth  any  thing  vncleancyit  is  vncleane: andi^ 
 y.Zi.He  that  dofibtethiis  condemned^ifhe  eate^  becaufe  he  eateth  not  of  faith. 
 
 The  Cccof)d,n>hat/oerier  thing  is  done  in,  orwith  an  erroniotis  confcience,  it  is  a 
 /tnne.VoY  eKample:in  thePrimitiue  Church  diucrsof  the  gentiles  held  this  er* 
 rour,tliat  fornication  was  a  thing  indifferent,  and  therefore  confcience  tolde 
 themthatthcy  niightdoeit:andyct  ncuerthelelTe  fornication  in  them  was  a 
 finn€,becauferConfcicnce  erred  in  her  iudgement.  And  cuill  remaines  cuill, 
 though  confcience  (ay  the  contrariea  thousand  times. 
 
 The  thir d,what  is  done  *  againfl  confcience  though  it  erre  and  bee  deceiued^  it  is 
 £«bil!a«r*/»*''  r^f  io^r. Example.  An  Anabaptift  holding  it  vtterly  vnlawful  to  fweare, 
 fofarforch,that  isbrought  beforca  magillratcand  vrgcd  either  through  feare  orfomehkc 
 ^Ji^SreS,  caufe,takcs  an  oath  and  that  againfl:  hisownc  confcience:  nowethequeAion 
 thou^gh  fthdy,  is,whether  he  hath  finned  or  no?€^^/Hee  hath  indeede  finned;  not  fo  much 
 d^eSfhaT''^  becaufe  he  hath  taken  an  oath ,  for  that  is  the  ordinance  of  Godrbut  becaufe 
 finneJ  if  diQio  ^gehath  takcnan  oath  in  abad  manner,thatis,agaiBft  hisconfciencejSc  thcF- 
 
 nouredGoiiai     /•  •     r  •  l. 
 
 rou  has  johiw  torc  not  m raitn. 
 
 U^  Thus  itismanifeft  that  confcience  beares  a  great  ftrokein  all  things  that 
 
 arc  to  be  faid  or  done.  And  hereby  we  are  aduertifed  of  many  things.  Firfl,if 
 athino-  done  without  good  dtrcflion  of  confcience  bee  a  finne  ,  then  much 
 more  that  which  is  done  without  good  direction  of  Gods  word  is  a  fiat  finner 
 for  without  direftion  of  Gods  word,  confcience  can  giue  no  good  direftion. 
 And  if  God  will  hold  that  for  a  finne  which  is  done  without  dire£^ion  of  his 
 wordjthen  no  doubt  Gods  word  minifl:ers  fufficient  dire(rtion  for  all  anions 
 whatfoeuer:fo  asif  a  man  be  but  torcceiue  a  morfel  of  bread  into  his  mouth, 
 it  can  fo  farre  forth  direft  him ,  that  in  doing  of  it,  hee  fl»all  be  able  to  pleafe 
 God.lf  this  were  not  trucmas  cafe  were  mofl:  raifcrable.  For  then  we  fliould 
 /inne  in  manifold  aftions,and  that  without  rcmedic.  And  hereby  the  Wordj 
 Imeane  nothing  but  the  Scriptures  of  the  oldeandneweteftament,which 
 contameinthemfelues  fufficient  direftion  for  all  aftions.  As  for  the  lawe  of 
 iiaturc,though  it  aflFoard  mdeede  fome  direftionjy et  is  it  corrupt,  imperfeft, 
 vncerten:&  whatfoeuer  is  right  and  good  therein,  is  contained  m  the  written 
 word  of  god.  And  as  for  the  beft  vn  written  traditions,let  all  the  Papifls  in  the 
 world  anfw'er  if  ihev  can.howe  I  may  in  confcience  be  perfwaded  that  they 
 are  the  word  of  God.  If  they  fay  that  the  auncient  fathers  of  the  Primitiue 
 Church  auouch  in  their  writings  that  they  are  Apoflolicall  tradi  tions,  laun- 
 der a  s^ine,howc  fliali  I  know€  and  be  ceruinein  confcience  that  tlie  fathers- 
 
 fub*-- 
 
fubicft  to  errour,in  faying  Tchaue  not  erred. 
 
 Againe  we  learne  hence ,  that  a  good  intention  isnot  fufficicnt  to  make  s 
 ^Qod  workjvnies  withall  confcicncc  giue  Judgement  that  G  od  doth  approuc 
 the  adion.  This  fliewes  the  ignorance  of  our  people,  that  when  as,  in  their 
 deahngs  the^'  runne  vpon  a  good  nieaning,then  alwaies  they  thinkc  they  do 
 Vvell  and  pleaic  God. 
 
 Thirdly.henccitapnearcs  that  all  things  deuifed  by  man  for  the  worftiip 
 of  G  od,are  flat  linnes;becaufe  confcicncc  cannot  fay  of  them  that  they  plcafc 
 <}od,Efay  29.1  j.Mar.y.y. 
 
 Lartly  we  learne  here  that  ignorance  of  Gods  will  and  word,  is  a  dange*- 
 rous  thing,and  makes  the  hfe  of  man  to  abound,yea  to  flowe  with  a  fea  of  of- 
 fences againfl:  God.  Men  commonly  thinke  that  if  they  keepe  themfclucs  fro 
 periuric,blafphemie,murder,  theft,  whoredome,all  is  well  with  ihem:but  the 
 trueth  is,that  fo  long  as  they  Hue  in  ignorance,they  want  right  and  true  dire- 
 ftion  of confcience  out  of  Gods  worde,  and  thereforetheir  beft  afticns  arc 
 finneSjCUen  their  eating  and  drinking, their  fleeping  and  waking,  their  buy- 
 ing and  fclhngjtheir  fpecch  and  filence,yea  their  praying  and  feruing  of  god. 
 For  they  do  thefe  a£Hons  either  of  cuftome,or  example,or  neceffitie>as  bcafts 
 doe,and  not  offaith:becaufe  they  know  not  Gods  will  touching  things  to  be 
 done  or  left  vndone.The  confideration  of  this  point  fhould  make  euerj'  man 
 moll  carefuU  to  feeke  for  knowledge  of  Gods  word,  and  daily  to  incrcafe  in 
 it  .that  hee  may  in  all  his  affaires  haue  G  ods  lawcs  to  bee  the  men  of  his  coun* 
 felljPfal.  1 1(5. 2  4.  that  hee  may  giue  heede  to  tfiem  as  to  the  light  fliining  in  a 
 darkeplacc,2.Pet.i .  ip.thathe  may  fay  with  Peter,  when  Chriff  commanded 
 him  to  launch  forth  into  the  deepc,and  to  cafl  forth  hismncLorcl  we  haue 
 hin  all  night ^and  haw  catched  tiothing:yet  in  thy  word  vpill  1  let  doreve  my  netted 
 )Luk.J.y, 
 
 CHAP.   III. 
 
 Of  the  ki»des  of confcie»ce:and  of  confcience 
 
 regenerate* 
 
 COnfciencc  is  either  good  or  baddc. 
 Good  confcience  is  that  which  rightly  according  to  Gods  word,  ex- 
 cufeth  andcomforteth.For  the  excellency, goodnefle ,  and  dignitie  of  confci- 
 cnce,ftandes  not  in  accu(ing,but  in  excufmg.  And  by  doing  any  finnc  what- 
 ibeuertogiueanoccafionto  the  confcience  toaccufe  and  condcmne,  is  to 
 wound  it  and  to  offend  it.Thus  Paul  faith  that  the  Corinthians  wounded  the 
 confciences  oftheir  weake  brethren,whcn  they  vfed  dieirlibertic  as  an  occafi- 
 on  of  offence  to  them,  i.Cor.8,9, 1 2.Againe,hec  calleth  a  good  confcience,  a 
 confcicncc  without  offence,that  is,which  hath  no  flop  or  impcdimet  to  hin- 
 der it  from  excufing.  Aft.  24. 19. 
 
 Good  confcience,is  either  good  by  creation  or  regeneration. 
 
 Good  by  creation  was  the  confcience  of  Adam  ,  which  in  the  eflate  of  in- 
 nocency  didonely  excufe  and  could  not  accufe  him  for  any  thinp: :  thou<ih  it 
 may  be,an  aptncs  to  accufe  was  not  wanting,  if  afterward  an  occafion  fiiould 
 be  offered.  And  hence  we  haue  further  direftion  to  conlidcr  uhata  good  co- 
 fcicnce  is,naiiiely  fuchan  one  as  by  tlie  order  fa  downc  in  the  creation,  excu- 
 ^  ill  4  fcih 
 
8d3  ATreAtife 
 
 aTnrefpeaof    cxcufeth  onely  vv'itliout  accufing.Yea  to  accufc  ha*  defect  in  true  confci^cej 
 th  .ciKceiieiu      following  after  the  Hril:  creation.  For  uatutaily  there  is  an  agreement  and  har- 
 mliwaiasated.monie  betweene  the  parts  and  the  whole:  but  li:  the  confcience  iliould  natu- 
 rally accufe  there  fhould  be  a  dilTent  and  diragvcemeni  and  diujfion  between 
 the  confcience  and  the  man  hnnfeife. 
 
 Regenerate  confcience  is  that  which  beeing  corrupt  bv  nature,  is  renewed 
 and  purged  by  faith  in  the  blood  ohChrifli.For  t.)  the  regenerating  of  the  co- 
 fcience,there  is  required  a  conuerfion  or  change ;  bccaufe  by  nature  all  mens 
 confciencesfincethe  fail  are  euiU,  and  none  are  good  but  by  grace. The ini»  - 
 ftrun-sent  feiuuig  to  make  this  change  is  faith,  Aft.  15.'.  p.  Tatth  punfieth  the 
 heart.  The  meritorious  caufe  is  thebloodofChrift.Heb.9.i4.//(?jri?w7«<:A 
 wore  fh  all  the  blood  ofChrift^^c.  purge  your  confcience  from  dead  workes  to  ferne 
 the  Iming  Cjod. 
 
 The  propertie  of  regenerate  confcience  is  twofold-.Chriftian  libertie,and 
 Certcntie  of  filuation.Becaufe  both  thefehaue  their  place,not  inihe  outward 
 nian,but  in  the  fpirit  and  confcience. 
 
 fi   ^r  ^.  -fi-         Chriftian  l;bertie,is  a  fpirituall  and  holy  frcedomc  purchafed  bv  Chrin-. 
 ^  t.OF  Chruuaa       _  _     .   .    „ .  .       „V  n  1  rr  1  ■  i        'n  1  1 
 
 li;j8ttia.  IU'\Vwtis//'/^//«'««,nrIttoput  a  ditterence  betweene  it  and  ciuiil  hbertie, 
 
 which  ftandes  in  outward  and  bodily  freedomes-  and  priuiledgesrfecondly, 
 to  confute  the  Icwes,that  looke  for  eardily  hbertie  by  Chrift :  and  the  Ana- 
 baptiib,who  imagine  a  freedome  from  all  authentic  ofMagiftratcsinthc 
 kingdome  of  Chrifl. 
 
 Againe,!  fay  il.is  an  holy  freedomejto  confute  the  Libertines,  whothinkc 
 that  by  the  death  of  Chriil:  they  haue  libcrtic  to  liue  as  they  lift, 
 
 La'ftly,!  C^xy'it  is  purchafed  ify  Chrifi^io  fhewe  the  authoritie  thereof  Gal.  j. 
 I  .Stand  fa(}  in  the  hbertie  wherewith  Chrif}  hath  r/iade  you  free.  And  to  confute 
 the  Papiftsjwhofe  doftrine  in  effeft  is  thus  much,  that  this  libertie  is  procu- 
 red indeede  by  Chnfli^but  is  continued  partly  byChrift,and  partly  by  the 
 iKan  himfclfe. 
 
 Chriffian  libertie  hath  three  parts. 
 
 The  firfl:,is  a  freedome  from  the  iuOification  of  the  morall  law.For  he  that 
 is  a  member  ofChrift,is  not  bound  in  confcience  to  bring  the  perf  eft  rightc* 
 oufnes  of  the  lawc  in  his  owne  perfon  for  his  iuflitication  before  GGd,Gal.  5* 
 . I. with  V. 5.  "J' 
 
 Henceitfolloweth,thathethatis  a  ChrilVian  ,  is  likewife  freed  from  the 
 curfe  and  condemnation  of  the  law,  Rom.  ii.  i .  There  h  no  condemnation  to  the 
 that  are  in  Chri/i.G  a  1 . :? .  I  5 .  Chrijl  hath  redeemed  vs  from,  the  curfe.  of  the  lavps^ 
 rphen  he  rva<  made  a  curfe  for  vs. 
 
 By  thisfirfl:  part  of  Chrif^ian  libertie,it  appear^s  that  there  cannot  be  any 
 iuffification  of  a  finncr  by  works  of  grace  before  God.  For  he  that  wil  beiu- 
 fiified  but  by  one  worke  >/^  debter  to  the  vohole  /-tn^f  ,Gal  9 .  ■? .  but  no  man  that 
 is  a  member  of  Chrift  is  debter  to  the  whole  law;forhis  hbertie  is  to  be  free  in 
 that  point:thereforeno  man  is  iuffifiedTo  much  as  bv  one  worke  ofhis  own. 
 The  fecond  part, is  freedome  from  the  rigour  of  the  lawe,  which  exafteth 
 perfeftobedicnceandcondemnethallimperfeftion,  Rom.  6.  14.  Stn/tehath 
 ne  mor^e  dominio  otter yoti-fprje  Are  not  tinder-  the  lAwJ^Ht  Vfider-^race.i  .loh.  ^.  ?. 
 
ofConfi'tfiice.  g^^ 
 
 rhisPi  thekueofqod,thAtyckee^ehis  commmddmnts:  Andhis  cmm^inclememj 
 are  not  ^rienoHS . 
 
 Hence  it  followeth^tliat  God  will  accept  of  our  irapeirca  obcdiencc/ifit 
 be  fiiKcreiyea  he  accepts  the  will,defire,ancl  indcauour  to  obey  for  obcdicce 
 itfelfe,Malach.j.l7./fW/B;;///^.?r^  themasamanfiareth  hs  owytefome  th.tt 
 Jerneth  him. 
 
 The  tliird  part  is,that  the  confciece  is  freed  from  the  bond  of  the  ccretro- 
 niall  h\-^ yQv\.l.i$.Btit after  that fiiith IS comeivee are  nonwre  vnder  ujihoch- 
 P7after.Eph2. « <j.^?idhath  brof^nthefioppeofthe  p^iriition  roall ,in  abrogMtu'r 
 through  hisjlefhythe  lawe  ofcomniandements  vnhkhflandeth  i^ ordimftces. Colo'A'. 
 ^.\  ^.Ayidhath  put  out  the  handv)!'rsi!.ng  of  ordinances  rvhich  vrxsajatnjQvs.v.  :<5. 
 Let  no  man  therefore  condemns  you  m  meat  and  drmkefir  in  refpeEl  of  any  holj  day 
 or  of  the  nerve  moone-,^c. 
 
 Hence  it  follcuvethjthat  all  Chriflians  may  freely  vvithout  fcruple  of  con- 
 fcience.vfeall  things  indifFercnt/o  be  it  the  manner  of  vfino-  them  be  "-ood. 
 
 And  firft,when  I  fiy  diat  all  may  vfe  them ,  I  vnderlbnd  a  tvvo-folie  vfe; 
 naturall,or  fpirituall. 
 
 The  naturallvfejs  either  to  releeue  our  neceflities ,  or  for  honcli  delite. 
 Thus  the  Pfilmin:  fiith,  that  God  giues  not  onely  bread  to  ftrcngthen  the 
 heart  of  man,but  alfo  wine  to  nake  glad  the  heart ,  and  oyle  to  malce  the  face 
 to  (liine,Pfal.  104.1  5.and  God  hath  put  into  his  creatures  infinit  varieties  of 
 colours,ruiours,ta(ls,and  formes, to  this  ende  that  men  mi^-ht  take  deli'>ht  in 
 them.Hence  it  followes,that  Recreation^  lawefull.and  a  part  of  ChrillKin  li- 
 bertie,ifitbe  svel  vfed.By  recreation^  I  vnderft.ind  excrcifcs  &  rports/eiuino- 
 to  refreih  either  the  bodie  or  the  minde:  and  that  thev  may  be  well  vfed  two 
 rules  efpecially  mufl  be  remembred .  The  tTrH: ,  that  Inn  fu'l recreation  flands 
 onely  in  the  vfe  of  things  indifferent.  For  if  dre  things  be  commanded  bv  c;odi 
 there  is  no  fporting  in  them;  or  if  they  bee  forbidden,  there  is  no  vrins;  oi  ihfi 
 at  all.Vpon  this  ground, fundrie  kinds  of  recreation  arc  to  benegletfted.  As  I. 
 the  dauncing  commonly  vfcd  in  thefe  daies,in  whicli  nijen  and  women,  voijo- 
 men  and  !naides,all  mixed  togither,daunce  to  the  found  of  the  inllrument  os 
 voice  in  time  and  meafure/vvith  manywantongellures,and  that  in  folemne 
 meetings  after  great  fealh.  ThiseKcrcifc  cannot  bcniiinbredafnon;>- ti;ii!gs 
 indifFercnt:forexperiencefheweth,thatit  huth  bcene  vfu'.jlly  eitijeraiiuiteor 
 a  follower  of- great  vv!ckcdnes,asidb!ntric/ornication,drunkern€flc;herciip- 
 Vh,one  wel  compared  itto  a  ^  circ!e,who(c  center  was  the  dcuil.  Acvv;n,i{  wc  a  Triptfditi 
 mull  giue  an  account  of  euery  idie  worde,then  a:fo  of  euery  idle  gclUire  and  cfi  circubu 
 pace:  and  what  account  can  bee  gmen  of  th.efe  paces  backward  v?':k->»\vard,  (f.itn  cemr» 
 •cfcaprings,iumps,gambols,  turnings,  with  many  other  fi  tsks  of  lightncs  and  Diatohs, 
 yanitic,morebefeeining(^oates  andapcs,  ofwhome  thev  are  commoniv  v- 
 lcd,thenmcn.  Whereas  Salomon  eileemed  laughter  as  madneire,hce  would 
 (no  doubt  jhaue  condemned  our  common  lafciuious  d:auncing  much  itiore 
 for  madneflfe, laughter  beein':?;  but  the  lealt  partofit.  Ik   Dftin2;,wl)ich  is 
 precifely  the  cafbng  of  a  lotte.not  to  be  \it{\  at  our  pl^afures.but  in  matters  of 
 vvei-^lit  and  importance.  And  ofthiskinde  are  all  games, the  groundvvhere* 
 of  are  not  tlie  Height  ofmans.wilte,  but  lotta  alone.    H  L  PLuesandcn- 
 
 CKjjiadcsi, 
 
Syo  ATreatife 
 
 tcrludes,  that  Hand  in  the  reprcfcntationof  the  vices  andmlfdenicaBOUrof 
 the  world.For  if  it  be  not  lawftiU  to  name  vices,  vnlcfTc  it  be  in  the  way  of  diC 
 like,  Eph.  J.  5 .  much  leflc  is  it  warrantable  to  gcfturc  and  reprefcnt  vice  in  the 
 way  of  recreation  and  dehte.  Thcfecond  rule  is ,  that  recreation  mud  be  fpa* 
 ring ,  moderate ,  and  lawfull  vfe  of  things  indifferent ,  according  to  the  rules 
 ^TAg.Sji,  »  following. 
 
 The  (pirituall  vfe  is ,  when  we  take  occafion  by  the  creatures  to  meditate ' 
 and  fpeake  of  heauenly  things:  as.vpon  the  fight  of  the  vine  and  the  branches 
 thereofjto  confider  the  myfticall  coniundion  bctvvec nc  Chnft  5c  his  church; 
 by  the  fight  of  the  raincbow  to  thinke  ofthepromifc  of  God  of  not  drowning 
 the  world  by  waters :  and  by  any  thing  that  befalls,to  take  occafion  to  conh- 
 der  in  it  the  wifdome,  goodnes,  iu{l:ice,mcrcic,prouidence  of  God,  &c. 
 
 I  adde  further,that  tnings  indifferent ;  as  bondage, outward  libertic,riches, 
 pouertie,fingle  eftate,mariage,mcate,drinke,apparcll,  buildings,may  be  vfcd 
 fieelyhccdknit  they  are  neither  commaded  by  God  nor  forbidden:  &in  them- 
 feluesconfideredjthcy  may  be  vfed  or  not  vfed  without  breach  c^confcience. 
 
 Theri^ht  manner  of  vnng  them,is  to  (ancTlifie  them  by  the  word  &  praier, 
 l.Tim.4.  j,4.andnotonely(0roeofthem,butthevfeoftheiTiallIVlcat,drink, 
 and  marriage  arc  thus  to  be  fani^ified ,  as  the  place  before  noted  declareth. 
 Paul  fanftined  his  iourney  on  this  manner,  A^.  21.5.  And  the  levves  were 
 commanded  todcdicatetncirhoufesatthefirftcntrance,Deut. 20.5.  By  this  , 
 dedication  we  may  w^cll  vnderftand  not  oncly  the  letting  of  the  houfe ,  or  the 
 prouidingof  atenant,butalfoth«fan£lif}'ingof  it  by  inuocation  of  Gods 
 name ,  that  by  his  bleffing  the  place  with  the  roomes  thereof  might  ferue  for 
 their  benefit  and  comfort.  And  on  this  manner  to  blcffe  our  dwelling  places;  ♦ 
 when  we  firft  enter  into  them ,  is  the  beft  way  that  can  be  to  prefcrue  them  ^ 
 from  the  cafiialties  of  fire  within ,  and  lightning  from  heaucn ,  and  from  the 
 annoyance  and  molellation  of  euill  fpirits,  and  other  iudgements  of  God.,  r?. 
 
 Things  indifferent  are  fan£lified  by  Gods  word ,  becaufe  it  fhewes  what 
 things  we  may  vfe,and  what  things  we  may  not:  &  if  we  may  vfe  thcm,in  what 
 manner  it  is  to  be  done.  And  to  this  purpofc  the  Scripture  afford  foure  rules. 
 
 The  firfl,  that  all  things  mufl:  be  done  to  Gods  glorie,  i  .Cor.  1  o.  fj  i  .TVhe* 
 therye  eat  or  drink^or  vphatfoeuer  ye  doe,doe  all  to  the  glorie  of  God.  And  that  this 
 maybe  performed, thingsindifferentmuft  be  vfed  as  fignes  5c  tables,in  which 
 we  may  fliew  forth  the  graces  &  vertues  that  God  hath  wrought  in  the  heart. 
 For  example:  we  mull  fo  make  our  apparel  both  for  matter  and  fafliion,  and 
 fo  weare  it,  that  it  may  in  fome  fort  fet  forth  to  the  beholder  our  modeftie,  fo- 
 brictie,  frugalitie,  humilitie,  &c.  that  hereby  he  may  be  occafioned  to  fay,  be- 
 hold a  graue,fober,modeft  perfon:and  fo  of  the  reft.  And  the  common  finne , 
 of  this  time  is ,  that  meate ,  arinke ,  apparell,  buildings,are  vfed  as  banners  di-^ 
 fplaied  to  fet  fxirth  to  the  world,  mans  riot,cxce{re,and  pride  of  heart. 
 
 The  fccond.  Wc  mufl  fuffer  our  feiucs  lawfully  to  be  limited  and  retrained 
 in  the  oucrmuch  or  oucrcomon  vfe  of  things  indifferet.T  fay  the  ouercommo 
 vfe,  becaufe  it  is  not  Gods  will  vtterly  and  abfolutcly  to  barrc  vs  of  the  vfe  of 
 fuch  things.  Now  the  reflrainers  of  our  vfe,are  two;  the  firfl  is  the  law  ofcha- 
 filic.  For  as  charitie  giues  place  to  pietiei  fo  Chnflian  Iibertie  in  the  vfe  of  out- 
 ward 
 
ofConfcience.  ©_- 
 
 ware!  tliings.giues  place  to  cliaritie.  And  the  law  of  charitic  is,that  we  Oiould 
 not  vfe  things  indifferent  to  the  hurt  or  offence  of  our  brother,  i  .Cor.  8.1  ?. 
 
 ^^y?.  whether  may  a  man  vfe  his  hbertie  before  fuch  as  are  weake ,  arid 
 not  yetperfwaded  of  their  hbertie.  v^w/Some  are  weake  of  fimplc  i<^norance, 
 or  becaufe  they  hauc  bin  deceiued  by  the  abufe  of  long  cuflome:  a^d  yet  are 
 willing  to  be  reformed.  And  before  fuch  we  rauft  abftaine,  leaft  bv  example 
 we  draw  them  to  fmne  by  giuing  occafion  tothemofdoin»  that  whereof 
 they  doubt.  Againe  fomc  are  weake  vpon  affcfted  ignorance  or  ofmalice,and 
 in  the  prefence  of  fuch  we  neede  not  abftaine.  Vpon  this  ground  Paul  who 
 circumcifed  Timothie  would  not  circumcife  Titus. 
 
 The  fccond  reftrainer,isthewholefomelawesofmcn,whetherCiuillor 
 EcclefiafticalLFor  howfoeuer  things  indifferent,after  the  law  is  once  made  of 
 jhcm,remaine  ftillindifferent  in  themfelues:  yet  obedience  to  the  law  is  neccf- 
 ^ic,and  that  for  confcience  fake.  Aft.  i  <j .  2  8. 
 
 The  third.Wc  rauft  vfe  things  indifferent  fo  farrc  forth  as  they  ffial  further 
 VS  in  godlines.  For  we  ought  to  doc  all  things  not  onely  to  the  edification  of 
 others,but  alfo  of  our  own  felues.  And  therfore  it  is  a  flat  abufe  of  Chriftia  li- 
 bertie,for  men  fo  to  pamper  their  bodies  with  meateand  drinke,  that  thereby 
 they  difable  themfelues  to  heare  Gods  word ,  to  pray,  to  giue  good  counfell^ 
 to  doe  the  ordinarie  works  of  their  callings. 
 
 The  fourth.  Things  indifferent  muft  be  vfed  within  #ompaffe  of  our  cal- 
 lingSjihat  is,  according  to  our  abilitie,degree,fbie,and  condition  of  life.  And 
 it  IS  a  common  abufe  of  this  hbertie  in  our  daies,  that  the  meane  man  will  be 
 in  meate,  drinke,  apparell,  building,  as  the  gentleman ;  the  gentleman  as  the 
 knight ',  the  knight  asthe  lord  or  Earle. 
 
 Now  then  things  indifferent  are  fanftificd  tovsby  the  word,  when  our 
 confaences  are  refolued  out  of  the  word  that  we  may  vfe  them,fo  it  be  in  the 
 jnanner  before  named, and  according  to  the  rules  here  {tx  downe. 
 
 They  are  fanftified  by  praier ,  when  we  craue  at  Gods  hands  the  right  vfe 
 of  them,andhauing obtained  the  fimc,  giue  him  thanks  therefore. Colofli  ^. 
 I  'j.WhMfoeHerye  d»e  in  word  or  deede,do$  aliin  the  name  of  our  Lard  lefftfigwing 
 thankfs  to  God  the  father  by  hin%. 
 
 Thus  much  ofChriftian  hbertie,  by  which  we  are  admonifhed  of  fundric 
 duties:  I.  to  labour  to  become  good  members  of  Chrifljof  what  eftate  or  c6- 
 dition  fo  euer  we  be.  The  hbertie  of  the  citie  of  Rome ,  made  not  onely  Ro- 
 manes borne  but  euen  the  men  of  other  countries  feeke  to  be  citizens  there- 
 of Aft.  22.28.  Thepriuiledgesof  the  lewesin  Perfia  made  many  become 
 Iewes.Heft.8. 1 7,  O  then,much  more  fhould  the  fpirituall  libertie  ofconfci- 
 ence  purchafed  by  the  blood  of  Chrift ,  mooue  vs  to  feeke  for  the  kingdoroc 
 of  hcauen,and  that  we  might  become  good  members  thereof  1 1.  Againe  by 
 this  we  are  taught  to  ftudic,  learne,  and  louc  the  Scriptures ,  in  which  our  li- 
 berties are  recorded.  We  make  account  of  our  charters  whereby  we  hold  our 
 earthly  l!berties,yea  we  gladly  read  them  and  acquaint  our  fclucs  with  them: 
 what  a  Oiame  then  will  it  be  for  vs ,  to  make  no  moreaecount  of  the  word  of 
 Ciodthat  is  the  law  of  fpirituall  hbertie.  lam.  2. 1 6. 1 1 1.  Laffly  we  are  aducr- 
 ^fedmofl  heartily  toobe)'  and  (crucGod  according^to  his  word ,  for  that  15 
 
 'lift' 
 
Sji  L/€Treatife 
 
 the  end  of  our  libcrtic:  the  (eruant  doth  all  his  bufincs  more  chearefulivjin  the 
 hope  and  expe«flation  he  hath  ot  hberne.  Againeourlibcrtie  moll  of  ail  ap- 
 pcares  m  our  feiuicc  and  obedience;  becanle  tlie  ieruiceof  God  ispcifcA 
 freedome:  as  on  the  contranem  thedifobedience  of  Gods  commandcnienis,; 
 ftands  our  fpirituall  bondage.  j 
 
 -.  Thcfecond  propertie  of  confcicnce  is  an  vnfal!ible  certcntie  of  the  pardon 
 
 ii/«?i  Juatioij.   of  finne  and  life  euerlaflmg.That  this  point  may  be  cleared,  1  will  handlethc' 
 quel  honbetwcenevs and  Papilh  touchmgthecertentie  oFfalualion.  An4j 
 that  I  may  proccede  m  order  we  mufl:  diflinguifli  the  kinds  of  certcntie.  Firftj 
 of  all ,  Certcntie  IS  either  A'^'nfalhble  or  Coniefturall.   Vnfalhble,  wherein  a- 
 man  is  neuer  difappointed.  Coniefturall,  which  is  not  fo  euideiitjbecaufe  it  is 
 grounded  onely  vpon  likelihoods.  The  kcon<\  all  Papifts  graunt,but  the  fiift 
 they  denie  in  the  matter  of  faluation.  Againe  certcntie  is  either  of  faith,  orcx-. 
 pcriraentalljwhich  Papiils  call  morall.  Certcntie  of  faith  is,whereby  any  thingj 
 is  certenly  bcleeued :  and  it  is  either  generall  or  fpcciall.  Generall  certentie,is 
 to  beleeue  aiTuredJy  that  the  word  of  God  is  truth  it  fclfe ,  and  this  both  wc 
 and  Papiflis  allow.  Speciall  certentie  is  by  fai*h  to  applie  the  promife  of  (alua- 
 tion  to  our  felues ,  and  to  beleeue  without  doubt ,  that  rcmiflion  of  finnes  by 
 Chrift  and  life  euerlafting  belongs  vnto  vs .  This  kinde  of  certentie  we  hold  • 
 and  maintaine,  and  papiius  with  one  conient  denie  it ;  acknowledging  no  a{^^ 
 {Uranccbut  by  hope^  j/(?r*j// certentie  is  that  which  proceedes  from  fan<ffifi- 
 cation  and  good  workes,  as  fignes  and  tokens  of  true  faith.  This  we  both  al- 
 low, yet  with  fome  difference.  For  they  effeeme  all  certentie  that  comes  by 
 works  to  be  vncerten  and  often  to  deceme;but  we  doe  othcrwiife,ifthe  works^ 
 be  done  in  vprightnes  of  heart.  •' 
 
 The  queftion  then  is,whcther  a  man  in  thislife  may  ordinarily  witboutrc-  " 
 uelation,  be  vnfallibly  certen  of  his  owne  faluation,  fird  of  all  and  principally 
 by  faith,  and  then  (econdly  by  fuch  workes  as  arc  vnfeparable  companions  oJ^ 
 faith.  We  hold  this  for  a  cleare  and  euident  principle  of  the  word  ofGod,and 
 contrariwife  the  Papift s  denie  it  wholly.  I  will  therefore  proouc  the  truth  by 
 (brae  few  arguments,  and  then  anfwer  the  common  obicftions. 
 
 Arg.  \ .  That  whjch  the  fpirit  of  God  doth  firlf  of  all  tcllifie  in  the  hear^ 
 and  conlcience  of  any  man,  and  then  afterward  fully  confirme  *,  is  tobe  belee- 
 ued  of  the  fame  man  as  vnfallibly  certen  :  but  the  fpirit  of  God  firft  of  all  dotI\  , 
 teflifie  to  fome  men,  namely  true  beleeuers,  that  they  are  the  fonnes  of  QoA\ 
 and  afterward  confirmes  the  fame  vnto  them.  Therefore  men  are  vnfalhbly 
 to  beleeue  theirowne  adoption.  Now  that  die  Spirit  of  God  doth  giue  this 
 teftimonie  to  the  confcienceof  man ,  the  Scripture  is  more  then  plaine,Rom. 
 8. 1  5  .Te  haue  received  the  jpirtt  ofadcpiion  roherebj  ree  crie ,  Abbn,  Father.  The 
 fame  Spirit  bcareth  ivttrwjfe  rvith  ourfpirit ,  that -we  are  the  fonnes  of^od.  An-^ 
 fwcr  is  made ,  that  this  teflimonic  of  the  Spirit  is  giuen  onely  by  an  experi- 
 ment or  feeling  of  an  inward  deliglit  or  peace  ,  which  breedes  in  vs  not  an  in- 
 fallible but  a  conieifturall  certentie.  And  I  anfwer  againe  that  this  cxpofition  is 
 flat  againfl:  the  text.  For  the  Spirit  of  adoption  is  faide  here  not  to  make  vs  to 
 thinke  or  fpeake,but  to  eric  Abba,Tather:  and  crying  to  God  as  to  a  father  ar- 
 "gties  courage,  confidence,  and  boldncs.  Againe  the  fame  Spirit  of  adoption 
 
efCoyifcietJce.  87  J 
 
 IS  oppofed  to  x\\tfj}mt  ofhotidnge  caufing/r^rr;  and  therefore  it  muf^  needs  be 
 a  Spirit  giuing  aiTurdiice  of  ]jbertie,aija  by  that  meanes  drilling  away  dillruft- 
 fiillfearcs.  And  the  ende,no  doubt, why  the  holy  GhoH  conies  into  the  heart 
 as  a  Witnes  of  adoption  is,that  the  truth  in  this  cafe  hidden  &  therefore  doubl- 
 ful,inight  be  clearedand  made  manifelilfGodhimfelfehaueappointed  that 
 a  doubtful!  truth  among  men ,  Oiall  be  confirmed  and  put  out  of  doubt  by 
 the  mouth  of  two  or  three  witnelTes,  it  is  abfurd  to  thinke  that  the  tellimonie 
 of  God  himfelfc  knowing  all  things  and  taking  vpon  him  to  be  a  vvitnefl'e, 
 fhould  be  conietfturall.  Saint  Bernard  had  learned  better  diuinitie,  when  he 
 faidyf^ho  is  ifift.but  he  that  beeing  lotiea  ofGod,returnes  hue  to  him  againe?  which  Bernard.  C' 
 is  not  done  but  bj  the  Spirit  of  god  •«  reuealing  by  faith  vnto  man  thceternallpur-  ^tfi.  lOy, 
 pofe  of  (jod  concerning  hts  faluation  tn  time  to  come :  which  reuelation  vndoubtedly  ^  markc  it 
 J4  nothing  elfebtit  aninfujlon  of fpirituall gr.^ce:bj  vchich  .rvhtltfl  the  deed(  s  of  the  y^iW, 
 jiefh  are  morttfisd,  the  man  is  prepared  to  the  ktngdome  of^od,  receiving  yvithall 
 that  whereby  he  may  pre  fume  that  he  is  lone  d^and  lone  againe. 
 
 Furthermore  that  the  Spirit  ofGod  doth  not  onely  perfwade  men  of  their 
 adoption  ,  but  alfo  confirme  the  fame  vnto  them ,  it  is  inort  manifeft.  Eph.4. 
 3  O.  Grieue  not  tl^e  Spirit  reherebyye  are  fealed  vp  to  the  day  of  redemption,  and  I . 
 V.  .1  5 .  After  ye  beleeued,ye  were  fealed  with  the  Spirit  of  pro'mife  which  is  the  ear^ 
 nefi  of  our  inheritance.  2 .  Cor.  f .  2  r  f^i  is  God  that  h^th fealed  vs  andgiuen  vs  the 
 earned  of  his  Spirit  tn  our  hearts.  Here  the  words  o^fe'aling  and  earneJ},Mc  to  be 
 confidercd.  For  ihings  that  palfetooandfroamongmen  ,  though  tlicy  be  in 
 quellion,yet  when  the  feale  is  put  too,they  arc  made  out  of  doubt:and  there- 
 fore when  God  by  his  fpirit  is  faide  to  feale  the  promife  in  the  heart  of  cuery 
 particular  beleeucr,it  fignifieth  that  he  giues  vnto  them  euident  aflurance  that 
 the  promife  of  life  belon2;s  vnto  them  And  the  giuingofearncfi:  is  an  vnFal- 
 lible  token  vnto  him  tliat  receiueth  it.that  tlie  bargame  is  ratified  ,  and  that  he 
 iliall  receiue  the  things  agreed  vpon.  And  it  vverc  a  great  dillionour  vnto 
 God,  to  thinke  that  the  earncll:  of  his  ovvne  Spirit  giuen  vnto  vs,l]iouldbe  an 
 euidence  of  eternall  life, not  vnfalhble  but  coniedurall. 
 
 Arg.  z.  The  faidi  of  the  Eicc^  or  fauing  Bith,  is  a  certen  pcrfwafion  and  a 
 farticnlar  pcrfwafion  of  remidion  of  finne  and  life  euerlafling.TouclMng  the 
 firfl:  of  thefe  twainc,namely  that  faith  is  a  certen  perfvvafion,yea  that  ccrtcntie 
 is  of  the  nature  of  faith,it  appearcs  by  exprelfe  teftimonie  of  Scripture.  Mat. 
 1 4. :?  I  .(9  thoH  of  lit  tie  faith,  why  haft  thou  doubted?  and  1 1 .  v.  2 1 .  If  ye  haue  faith 
 and  doubt  not.l^m.  1.6.  Let  htm  Oikf  in  faith  ,  andwauer  not :  for  he  that  wauereth 
 ii  like  a  waueofthefea,to(i  of  the  wuid>and  carried  away.  Rom.4. 10.  Neither  did 
 he  doubt  of  the  promife  of  god  through  v/ibelecfe ,  but  wasflrengthcnedwfuth.  I 
 will  not  rtand  longeron  thcs  point  which  is  not  denied  of  any. 
 
 Touching  the  fecond  part  of  my  reafon,that  futh  is  a  particular  perfwafioii 
 a^plyinti;  things  beleeued:  I  prcoue  it  thus.The  property  of  faith  is  to  rcceiue 
 the  promife,G>il.  1.14.  and  the  thing  promifcd  which  is  Chrift  with  his  fpirir, 
 loh.  I .  I  r.Now  Chrift  is  receiued  by  a  particular  application,  as  will  appcarc 
 if  we  doe  but  marke  the  cnde  and  vfe  of  the  minifferie  of  the  word  and  of  the 
 Sacraments.  For  when  God  giues  anv  blefiing  to  man ,  it  is  to  be  ixcciued  by 
 man  as  God  2;iucth  it .  Now  God  giues  Chrift  or  at  the  leaft  oflercih  r.mi 
 °  not 
 
8^4  i/fTreatifi 
 
 not  generally  to  mankind ,  but  to  the  feuerall  anc!  particular  members  of  the 
 ChurchJn  the  Lords  Suppcr,as  in  cucry  facramcnt,therc  isa  relation  or  ana- 
 logic bctweene  the  outward  fignes  and  the  things  (ignified.  The  a^ion  of  the 
 fniniftcr  giuing  the  bread  and  wine  to  the  hands  of  particular  communicants^ 
 '    rcprcfentcth  G  ods  aftion  in  giuing  Chrid:  with  his  benefits  to  the  fame  parti-» 
 cular  communicants.  Agaiiie  the  action  of  receiuing  the  bread  and  wine  par- 
 ticularly ,reprcfenteth  an  other  fpiritual]a<n:ion  of  the  belceuing  heart  which 
 applieth  Cnrillvnto  it  felfe  for  the  pardon  of  finneand  life  euerlaflmg.  Pa-» 
 pifts  yeeld  not  to  this :  yet  if  they  reftife  to  maintainc  this  analc^ie,  they  oucN 
 turne'the  facrament  and  diHent from  antii^uitie.  Auguftine  faith ,  The  hdieof 
 ty4u£.  traB.  ^rij}  is  afcended  into  heauen  :fome  may  anffver  and  fay ,  Hot»  /hall  I  hoidhim  hee-a 
 SO^onlok     imabfent?how  Pj4.!1!  reach  vprmne  handto  heauenthAt  I  no  ay  lay  hold  cf him  (it- 
 nn(T  there  ?  Send  vp  tljy  faith ,  and  thou  haft  laidholdofhim.   And  what  is  more 
 common  then  an  other  faying  o^\\\%'What  meaneft  thou  to  prepare  thy  hellte  and 
 teeth,  'Bcleene  and  thou  haft  eaten.  Againe  Eph.  g .  i  2 .  Paul  faith ,  By  Chrifl  w^ 
 haue  hold-ies  and  entrance  rcith  coKfidence  by  faith  in  him.  Jn  which  words  arc  fet 
 downe  two  notable  effeds  and  fruitsoffiith:  boldnes,and  confidence.  Bold- 
 «es  is  s  vT'hen  a  poorc  finner  dare  come  into  the  prefenceof  Qod,not  beeing 
 terrified  with  thethreatningsof  the  law,  nor  with  theconfiderationof  his 
 ovvne  vnworthines,nor  with  the  manifold  afiaults  of  the  deuill ;  and  it  ismore 
 then  ccrtentie  of  Gods  fauour.  Now  whereas  Papifts  anfwer  that  this  libertic 
 or  boldnes  in  comming  vnto  God,proccedes  of  a  gcncrallfaith,thc)'arefarre 
 wide.It  is  not  poffible  that  a  gcnerall  perfwafion  of  the  goodnes  and  truth  of 
 God,and  of  his  mercie  in  Chrift,  fhould  breed  confidence  and  boldnes  in  the 
 heart  of  a  guiltie  finner,  and  no  example  can  be  brought  thereof.  This  genc- 
 rall  faith  concerning  the  articles  of  our  beleefe ,  was  no  doubt  in  Caine,  Saul, 
 Achitophel,Iudas,yea  in  the  deuill  himfelfe:  and  yet  they  defpaired  and  fbme 
 of  them  made  away  themfclues :  and  the  deuill  for  all  his  faith ,  trembleth  be- 
 fore God.  Wherefore  that  faith  which  is  the  rootc  of  thefe  excellent  vertues 
 of  boldnes  and  confidence,  muft  needes  be  a  fpeciall  faith ,  that  is,a  large  and 
 pientifiill  perfwafion  of  the  pardon  ofa  mans  owne  finnes  and  ofiife  euerla- 
 uing.  Againe  Heb.  1 1. 1 .  faith  is  called  hypoftafts,  that  is,  a  fubf^ance  or  fubfi- 
 ff  ancc  of  things  hoped  for :  where  faith,  in  the  matter  of  our  faluation  and  o- 
 ther  like  things,  is  made  to  goe  beyond  hope :  for  hope  waites  for  things  to 
 come  till  they  haue  a  beeing  in  theperfon  hoping,  but  faith  in  prefcntpues  a 
 fubfifting  or  beeing  vnto  them.  This  can  notbc  that  generall  faith(of  Papifts 
 tearmedCatholicke)for  it  comes  (hortof  hope,butit  muftneedes  be  a  fpeci- 
 all faith  that  makes  vs  vndoubtedly  beleeue  our  owne  eleftion,  adoption,iu- 
 flification  and  faluation  by  Chrifh  And  to  this  purpofe  haue  (bme  of  the  fa- 
 Anf  ^ever-  ^^^^^  ^^'^  excellent  well.  Auguftinc  faith,  I  demand  of  thee  j  O finner,  doeUthoM 
 his  dom         be/eeue  Chrift  or  no?  thou  faiefi,  I  beleeue.  What  beleeuefl  thou  ?  that  he  cart  freely 
 fr        '       for^iue  thee  all  thy  finnes. ThoM  haft  that  n>hich  thou  haft  beleeued.  Ambrofefaith, 
 Ambr  0»  1  "^^  *^  ^  thing  ordained  of  god,  that  he  which  beleeueth  in  Chrift  Jhould  befaned 
 ^       *        *  without  any  xvorke,by  faith  alone  freely  receiuingremiffion  of  finnes. KtxA  with  Am- 
 Hekc'h  on      ^*"®^  ^  ioyne  the  teftimonic  of  Kefichius  vpon  Leuiticus,  who  faith, God pity^- 
 Lfvtt '         *"£  wankind,whenhefaiv  it  dtfabledfor  tkefHlftlUttg  of  the  vrotki  of  the  Uw,  mtled 
 
 that 
 
4hittma»fi^uU  he  fauedhy  grace  withoHt  thervorhes  of  the  U».  tAndgtMepro- 
 uedtng  ofmercie  is  apprehended  by  faith  alone  rvithom  rporkes .  Whereas  in  the  / 
 
 two  laft  teftimonies/aith  is  oppofcd  generally  to  all  works,ancl  is  withall  faid 
 to  apprehend  and  receiuc ,  yea  alone  to  apprehend  and  receiue  grace  and  re- 
 mimon  of  (inncsjthey  can  nor  be  vndcrftood  of  a  gencrall  but  ot  a  fpccial  ap- 
 plyingfaith.  Bernard  hath  thefe  Vioxdsjfthou  beleettefi  that  thyfnnes  can  not  be  jf  , 
 
 blotted  out  but  bjhim  agatnfi  whome  thou  haji /tnned^thou  dojl  rvelkbut goe yet  fttr-  ^^*'^' 
 ther,andbeleeHethathepardoneththyJi/ines.Jhis  U  the  teflimonieyvhich  theholj''^''        '^' 
 ghoHgiusth  in  our  hearts,  fayingy  Thyfinnes  areforgmen  thee.  Forfo  the  sAfoftle  "^^^'  ^'^' 
 thinketh  that  a  man  is  iuftifiedfeely  by  faith.  Papifts  beeing  much  choked  with  ^^' 
 this  place,  make  anfwer  that  S.Bernard  doth  not  fay  that  we  muft  beleeue  the 
 pardon  of  our  finns  abfolutely  without  refpe^fV  of  works,  but  that  he  requires 
 the  condition  of  our  conucrfation  and  repcntance,as  fignes  whereby  this  pcr- 
 fwafion  is  wrought.  I  anfwer  againc  that  he  auouchelh  plainely,  thegcneraU 
 faith  whereby  the  points  of  rehgion  are  belecucd,  to  be  but  a  beo^innino^  or 
 rudiment  of  faith,  and  therefore  not  fufficient  vnlefle  we  goe  further  and^p- 
 pliethe  grace  of  God  to  our  feluesby  faith  fimply  without  refpeft  of  any 
 condition  performed  on  mans  part.  Indeed  I  graunt  that  the  truth  of  conuer- 
 fion  and  other  workes  are  by  him  mentioned  afterward ,  but  that  was  for  this 
 ende  tofhcw  how  any  man  may  haue  a  fenfible  and  euident  experience  by 
 workes ,  as  fruits  of  the  pardon  of  his  owne  finncs  and  life  euerlafting,  whicn 
 he  beleeueth. 
 
 "V  Arg.  % .  S.Iohn  penned  his  firfl:  epiflle  that  he  mi^ht  fliew  vnto  the  church 
 of  God  a  way  how  they  might  ordinarily  and  fully  be  afliired  of  the  Joue  of 
 God  and  of  eternall  life :  and  therefore  he  affoardeth  vs  many  pregnant  tedi^ 
 monies  for  this  purpofe.  i .  loh.  2. 5 .  And  by  this  we  know  that  roe  haue  knorvHe 
 him,  if  we  k^efe  his  commandements.  And  y.^.He  rvhich  keepeth  his  wordjn  him  is 
 the  TvordofGod  truly  accomplijhed:  by  this  we  know  that  rve  are  in  him.  chap.  7 . 
 1  Qt.'B)  this  are  manifeft:  the  children  of  (jod  and  the  children  of  the  dew'il.  a  "  d  /. 
 ig.  By  this  we  know  that  we  are  of  the  truth ,  and  before  him  we  fjJl  f.n  tke  our 
 hearts  confident,  chap.  4.  IT,. 'By  this  we  know  that  tve  dwell  in  him  O'  he  in  vs, 
 becaufe  he  hathgwen  vs  of  his  Spirit,  chap.  5.2.*^  this  we  know  that  we  hue  the 
 fonnesofGoiywhen  we  lone  Godandkeepe  his  comman^ements.  v.  i  g .  /  haue  writ- 
 fin  thefe  things  vntoyott  which  beleeue  in  the  name  of  the  Sonne  of  God ,  that  ye 
 may  know  thatyost  haue  Itfe  eternall.  To  thefe  teftimonies,  firft  of  all  anfwer  is 
 madcjthat  none  of  them  doe  necelTarily  implie  a  certentie  of  diuine  faith ",  be- 
 caufc  we  are  faid  to  know  the  things  which  we  learne  by  conieilures.  Behold 
 a  fillie  and  poore  fliift.  Saint  lohn  faith,  chap.  1.4.  Thefe  things  we  write  vnto 
 you  that  your  toy  may  be  full.  Now  it  is  but  an  vncerten  ioy  that  rifeth  by  conie- 
 ^urall  knowledge.  Againethis  knowledpie  brings  forth  corfidence  and  bold- 
 neseuen  before  God.ci^.v.  \  9,2 1 .  and  therefore  it  can  not  butinclude  nn  infal- 
 lible certentie:  and  to  putit  out  ofquelVion  that  the  knowledge  here  mentio- 
 ned is  the  knowledge  of  diuine  fakh ,  or  as  vnfallible  as  it  is  or  can  be,  it  is  ad- 
 ^d,chap.4.i  <5.  ^yfnd  we  haue  k^owne  and  beleeuedthe  lone  which  God  h.tth  tc.^ 
 wardvf.  Secondly 'tis  anfvvered,tharall  thefe  fpeaches  are  gcncrnll  and  not 
 «oncerningparticvilai;  msnibut  itisfalfe^fox  whenSaintlohn  Qii{h[jre  %w] 
 
 hft: 
 
8;^  ^Treatife 
 
 he  fpcakes  of  himfelfc  and  includes  the  reft  of  the  Church  in  the  (ame  condi- 
 tion with  himfelfc.  Now  he  hmifelfe  was  fully  affured  ot  his  owne  faluation. 
 For  Chrirt  a  httle  before  his  departure  out  of  the  world  ,  didcomfoit  aii  his 
 difciples  partly  by  rencvying  the  promifc  of  life  cueilafting  and  of  the  pro- 
 fence  of  his  Spirit  vnto  them  -,  and  partly  by  praying  ynto  the  father  tor  their 
 finall  preferuatisn :  fo  as  they  could  not  be  tullyrcioiuedot"  their  happicic- 
 ftate  both  in  this  life  and  in  the  life  to  come.  ^  -^ 
 
 AriT./^ .  Abrahams  faith  was  a  full  pcrfvvafion  whereby  he  applied  the  ptos- 
 mife  vnto  himfelfcjRom.^.i  i .  And  this  fiuh  of  his  is  an  example  propoufiu 
 ded  vnto  vs  according  to  which  we  are  to  beleeue :  and  theiefore  he  is  called 
 the fiither  ofrkefitfthfa//,  v.i6.  and  Paul  hauing  fct  downe  the  nature  and  ef^ 
 fcdis  of  his  faith,faith//  rroi  writte?7  not  only  for  him  Lmalfofor  vs  which  heleeue. 
 V.2  2.  It  isobie^ied  that  Abrahams  faith  was  not  offaluation  but  it  concerned 
 his  iOiue  in  his  old  age;  as  Paul  faith,  Rom. 4.  1 8.  Abraham  abotie  hope  belee\ 
 uedthatheJhouU  he  ihe father  of  many  nations :  acccrdmgto  that  vohich  neAiff>o- 
 kefi,Soj%allthyfeede  he.  tAnf.  Wc  muft  diftinguiCh  the  obiedl  of  faith,  which 
 is  either priKcipa/I or /epprificipa/i.  Priiicipall /is  al wares  Chrift  with  ins  bene- 
 -fits :  lede  principall,are  other  lefTe  and  particular  benefits  obtained  by  Chrift. 
 As  of  Abrahams  faith  the  obicft  lefle  princip  all  was  a  carnall  feedc  or  iHiuc: 
 and  the  principall  obie£t  itioft  of  all  refpefted  as  the  foundation  of  all  other 
 blefiingSjWas  the  blefTedieede  Chrift  Icfus:  G^l.-^.vOiTo  Abraham  and  hii 
 feede  were  the promifes  made. He  faith  not,<i^)idto  theJeedes,aiofmahy;h.tit,a-/idtH 
 thyfeede,as  cfone.rehtch  is  (^hrifl.Kr\Av.i^.  fyeheChrifl-s;then  Abrahams  feede. 
 Thus  it  is  plaine  thatifhue  was  neither  promifed  nor  defired  but  with  refpeft 
 to  Chriftjwho  could  not  haue  defcended  of  Abraham,  if  he  had  becnc  whol- 
 ly without  feede.  .1  :. 
 Hauingthusalleadgedfomc  arguments  for  the  truth,  I  come  now  to  con* 
 fider  the  obieftions  ofthePapifts.  Ohie^.l.lch  beemg  a  righteous  man  wan-? 
 ted  certentie  ofgrace  inhimfelfe,Tob.p.:o.  JfIrvotdi(tfifiifier/jyfe/fe,mme  owne 
 mouth  Piailcondemne  me :  if  I  would  be  perfeH,  he /hall  iudge  me  wic  kfd :  though  I 
 n>ereperfetl,yet  myfoule /ball  not  k^ow  it.  Again  v.  ^.  '^.  I  am  afraid  of  all  my  works, 
 knowinji  that  thou  wilt  not  iud(re  me  innocent.  Anf.  Bildad  in  the  former  chapter 
 extolled  the  iuftice  of  God  :  and  lob  in  this  chapter  glues  aflent  thereto,  fay- 
 in«^  V.  1. 1  know  verely  it  isfo:  and  he  likewife  fpcnds  the  whole  chapter  in  mag'? 
 ni^'ing  the  iuftice  of  God :  and  hauing  propounded  this  ende  of  his  fpcacli, 
 athusHierom»  hedothnot  fpeake  ofhimfelfe  and  his  ownc  eftate^fimply,  as  it  is  confidered 
 W^rilandsth^  initfclfe:butas  he  efteemedhimfelfe  beeing  compared  with  God,  fpecially 
 then,whcn  he  cntreth  into  a  ftraight  examination  of  his  creature.  And  fo  mufl 
 thefpeech  be  vnderftood.  If  IwereperfeB,myfcHleP)Ould  not  kriowit,  that  is,I 
 will  not  acknowledge  or  ftand  vpon  any  righteoufnes  of  mine  owne ,  when 
 God  fhall  enter  into  iudgement  with  me.  And  thus  much  the  very  Ele£V  an- 
 gels beeing  in  potTeftion  of  heauen,  and  therfore  hauing  more  then  aflurancc 
 thereof,  can  not  but  fay ,  when  they  are  compared  with  God .  Againe ,  the 
 wordes  according  to  the  originall,  are  commonly  of  all  and  fo  may  well  be 
 tranflated  thus,  Am  I  perfeEl :  1  k*}ow  not  my  Joule, J  abhorre  my  life :  that  is ,  if  I 
 thinke  my  felfe  perfect,  I  haue  no  refpeift  of  mine  ownc  loule :  or  thus,  I  am 
 
 perfeO: 
 
of^onfcience,  gy^ 
 
 perfect  in  refpea  ofyou,and  I  knowe  not  my  foule ,  and  I  abhorrc  my  life, 
 namely  in  refpCiH:  of  mine  owne  vprighmes.  And  the  other  place  is  thus  to  fce 
 tranflatcd,  fenre  allmyforrorees.^iw^.  not  all  my  workes:  for  this  is  Hat  ao-ainlt 
 the  Hebrew  text,and  PopiOi  tranllatours  themfelucs  followe  it  not. 
 
 0^ie8.2.EcQUs.Q.(Jl'fa»  k»orves  »ot  whether  hee  bee  wort  hte  of  lone  or  hatred. 
 For  all  things  are  ksft  vncerten  till  the  time  to  come.Anf.Yw^  I  fay,  the  tranflati- 
 on  is  not  righf,the  words  are  thus  in  the  Hebrew  and  in  the  Scvcntie.  No  man 
 kfjovpcth  lone  or  hatrtcl^all  things  are  before  them.  h%  for  thefe  wordcs  [all  t  hinges 
 are  k^pt  vncerten  till  the  time  to  come)^xt  thrufl:  into  the  text  by  head  &  fhoul- 
 dersiand  Hierome  hath  them  not.  Secondly  I  anfwere,  that  the  holy  Ghoft 
 doth  not  deny  fimplie  the  knowledge  of  gods  loue  or  hatrcd,as  though  there 
 could  be  no  certaine  aflarance  of  it  m  this  life.  If  wee  vnderf  bnd  the  wordes 
 thuSjthcn  the  argument  of  the  holy  Ghoft  mull  be  framed  on  this  manner.lf 
 loue  or  hatred  were  to  bee  knowne ,  then  it  muft  be  knownc  b\'  the  outward 
 bie(IingsofGod;but  it  cannot  be  knowne  by  the  outward  blcmngs  ot  God, 
 for  all  things  come  alike  to  all  therefore  loue  and  hatred  cannot  be  known. 
 The  propofition  is  falfe.  For  loue  may  bee  knowne  other  waies  then  by  out- 
 ward benefitsrand  therefore  the  rcafon  is  notmeeteto  be  afcribcd  to  the  fpi- 
 ritoftrueth.Wherefore  the  true  and  proper  fenfe  ofthe  wordes,is,thatlouc 
 or  hatred  can  not  be  Judged  or  difcerned  by  outward  bleffings  of  God.  Saint  Bern.ferm, 
 Bernard  fpeakes  ofthis  text  on  this  manner^that  no  man  knowes  loue  or  ha-  de  o^au.faf" 
 tredjUamely  by  himryet  that  God  giucs  moft  certaine  teftimonies  thereof  lo_/rf. 
 men  vpon  earth. And  (txm.<^.deT)edic.\\\s  words  are  ihdc-.fVho  kporvesifhe  be 
 rrorthte  lone  or  hatred^who  knotpes  the  mind  ofthe  Lord?  Here  both  faith  and  truth 
 tnufl  needes  helpe  vs, that, that  rvhich  is  hidd,en  in  the  heart  of  the  father  ^may  be  re- 
 tiealedvnto  vs  by  thefpirif.andhisfpiritgttwtg  teflimonyperfrvades  our  [pirity  that 
 tveare  thefonnes  of  G odiandthis perfwafionis  caufed by  his  calling^andififlifying  vs 
 freely  by  faith.  And  S.  Hierome  (though  commonly  abufed  to  the  contrarie)  "'""^'  °"**"* 
 ftith  no  more  but  that  men  cannot  knowe  loue  or  hatred  by  the  prefcnt  affli- 
 ctions which  they  fuifer,becaufe  they  know  not  whether  they  fuffer  them  for 
 iriall  or  puniOiment. 
 
 OhieE}.  -i^  .1  XZo'i.^.Vtudge  not  my  felfe^i  k^oiv nothing  by  my  Jelfe.  Here  Paul 
 asnotbeingpiiuietohisowneeftate,  refufeth  to  giue  any  iudgementof  his 
 righteoufnes./f>7/^Tt  is  manifeft  by  the  wordes  of  this  epj file,  that  certaine  in 
 Coriruh,boldly  more  then  wifely  .cenfured  the  Apoftles  mir.iftericand  with- 
 alldira;raceditinrefpe£^of  thcminifterieofother  teachers.  Therefore  Paul 
 in  this  chapter  goes  about  to  make  an  Apologic  for  himfclFc/pcaking  no- 
 thing of  his  owncperfon  and  the  eftate  thereof  before  CJod,  but  onely  of  his 
 minifterie  and  the  excellency  thereof  And  this  is  the  iudgemcnt  of  Theodo- 
 ret,Aquinas,&  Lira  vpon  this  text.  And  when  he  (m\\,l  wdge  r.otmy  fclfe,V:\s 
 meaningisj  takcnot  vpon  mc  to  iudgc  o£what  value  and  price  my  minille- 
 rieis  before  God  in  refpc^:  ofthe  miriifterie  ofthis  or  that  man:  but  I  le.iueal 
 to  God. Here  then  Paul  rcfufeth  onely  to  giue  iudgement  ofthe  cxcellencje 
 of  his  owne  minifterie,  and  in  other  caufes  he  rcfufeth  not  to  iudge  hiirfclfc, 
 as  when  he  {M  J  haue  fought  agoodfghtj  hane  kfpt  the  faith, hence  forth  is  laid 
 vpfor  me  the  crowfje  of  right  eotifneQe  which  the  Lord  the  righteous  iudge  (halgitie 
 
 Mmm  I  ^'-i 
 
8^8  '        '     v^Tretitife 
 
 «^,2.Tiiii.4.8.  And  Chrj'foftome  en  this  place  faith ,  that  Paul  refufcH  to 
 iucige  himfclFc  notfimplyjbut  onely  for  this  ende,  that  he  might  reftrainc  o- 
 thers.and  teach  them  modeftie.  And  where  Paul  faith,  /  knor^e  nothing  bj  t»y 
 yfi^fjthefpeechisnotgcneralljbutmuft  bee  vnderftood  of  the  negligences 
 and  offences  m  the  compafle  of  his  minifterie.For  hee  waspriuie  to  himfelfc 
 that  in  Iimplicitic  and  godly  purenes,hee  had  his  conuerfation  in  the  worlde, 
 2.Cor.  1 .1  2. and  he  knew  this  by  himfelfe,that  nothing  fliould  feucr  him  fro 
 the  loue  of  G  od  in  Chrift.Rom.  8.3  8. 
 
 Gbie^.^.T\\dit.  we  may  be  iuftified  there  is  fomewhat  required  in  vs,  name^ 
 ly  faith  and  repentnnce:and  where  thcfe  arc  vvanting,a  man  cannot  be  luflifi- 
 ed.Now  no  man  can  be  certen  by  the  certainiie  offaith,that  he  repents  of  his 
 fmnes  with  all  his  heart,and  that  hehath  fuch  afaith  ,as  God  requires  at  our 
 hands,confidering  there  is  no  tcftiraoniein  the  word,  of  our  faith  and  repen- 
 tance in  particular.  Therefore  no  man  can  be  certaine  by  certaintie  of  faith, 
 thathisiinnes  arcpardoned-^^/Itisnotneceflariethatany  man  /hculdbec 
 certaine  by  faith  of  his  faith  &  repentancejbecaufe  faith  is  only  of  fuch  things 
 as  are  prefent, whereas  faith  and  repentance  aretruely  prcfent  in  all  that  truc- 
 ly  beleeaeand  repent,itfhall  be  fuffieientifa  man  may  any  way  be  vnfallibly 
 certaine  that  he  hath  them.  And  though  fome  men  falfly  perfwadc  thcmfelucs 
 thatthey  beleeue,yet  he  that  hath  true  faith  indecde  knowcs  that  he  hath  true 
 faith;euen  as  certainly  as  he  that  vnderflandsjthat  hee  vnderfVands.  Paul  faith 
 to  the  Corinthians,  Pr^5«^7o»r 7^/«^/  nphetheryee  bee  tn  the  faith  or  ttOyLi"^.^, 
 hereby  giuing  them  to  vnderfhnd  thatall  which  beleeue  ,.haue  the  fpirit  of 
 difcernino-  to  know  certainely  that  they  doebcleeuc.Againc,he  faith  of  him»^ 
 felfcz.Tira.i.i  z.U^ovpetvhome  I hane beleetted.An^.  S.Iohn faith,  i.  epifl.j*. 
 2  A.  By  this  ype  knovoe  that  he  Jwels  in  vs  by  the  fpirit  ivhtch  he  hathgitten  T7/;ma- 
 kino;  no  queflionofitjbut  that  he  which  hath  the  fpirit  knowes  that  hee  hath- 
 ^tAk-jiib.    the  fame.  And  tcfhraonies  of  mcnavenot  wanting  in  this  cafe.  tAugufi^  bue» 
 1  rjy'-  "V  ry  one  feethfatth  to  be  m  his  oryne  heart  jif hee  beleeue  y  if  not  ^  he  feet  hit  to  be  watjm 
 '  /«;?■.  Ao-aine,^  A beleener  feeth  his  ownefaith,by  vhich  heeanfwereth  that  hee  be» 
 ^  Foif}   1 12  ^^^'^^^^  without  doubt,  and, '  Hee  rt-hich  louethhis  brother^  more  kvoyptththe  hue 
 ^Lih  S  de  '  '^^"^^h  ^^  hneth,then  his  brother  rvhome  hee  loueth.  Againe  whereas  it^is  faid^ 
 T  re  8       ^^^^^  hauing  faith,yet  we  know  not  whether  it  be  fufficient  or  no:  I  anfvver  that 
 faith beein»^  without  hypociifie,isfufHcient  to  faluation  thoughitbc  vnper- 
 fe£l.Godmorerefpeftsthetruethof  our  futh  then  the  perfe^ion  thereof 
 And  as  the  hand  ofthe  child  or  ofthepalfie  man  though  it  be  feeble,  is  able 
 to  reach  out  it  felfe  and  receiue  an  almes  of  a  Prince,  fo  the  faith  that  is  but 
 weake,isableto  apprehend  and  receiue  Chrifl  with  all  his  benefits. 
 
 ObicEi. 5 .Prov. 2 8 .  "B/efedis  the  man  thatfeareth  aivpaies.V\\\\.z.li^crkeyetir 
 faluation  rvithfeare  and  trembling.  Anf.  There  is  threefold  fearc,one  oinature, 
 the  fecond  o^ grace, xht  third  o{d/fir.'iJ?.¥caTe  of  nature  is  that  wherby  the  na- 
 ture of  man  is  troubled  with  any  thing  that  is  hurtful!  vnto  it, and  therefore  a- 
 uoideth  it.Feare  of  grace,  is  that  excellent  gift  which  is  called  the  beginning  af 
 ypt'dome^in^.  it  isa  certaine  awe  or  reuerence  vnto  God,in  whofeprefcnce  we 
 doe  whatfbeuer  wee  doe.  Fcare  ofdillruft  is,vvhen  men  tren^blc  at  the  judge- 
 men  tsofGodfbr  their lm«es>becaufc  they  haueno  hope  of  mcrcicOf thcfe- 
 
 three». 
 
efConfciettce.  ^yg 
 
 tfirecthc firft  was  goodby  creation,&  therefore  it  was  in  our  Sauiour  Chrift, 
 but  fince  the  fall  it  is  dcfeaiue.The  third  is  a  vice  called  flauifh  fearc.  And  the 
 fecond  is  that  which  is  commanded  in  thefc  and  the  hke  places  of  Scripture; 
 the  intent  whereof  is  to  make  vs  circumfped  and  feareful,leaft  we  fliould  of- 
 fend God  by  any  finnejourowneweakneire  confidered,and  the  imminent 
 iiadgements  of  God.  And  this  kind  of  fcare,as  all  the  firft,may  ftand  with  ccr- 
 taintie  of  faith.Rom.  i  i  .Jhonjiandefi  by  faith,  be  not  high  minded  but  feare.V^:!. 
 
 I.Serue  the  Lord  in  fear  ey^ind  reioice  in  trembling, 
 
 1  Obie^.  d.  Where  there  is  no  word,therc  is  no  faith,For  faith  and  the  worde 
 of  God  be  relatiues.But  there  is  no  word  of  God  that  faith  to  particular  men; 
 Corneliusjor  Peter,or  Iohn,thy  finnes  arc  pardoned,  excepting  a  fewc  per- 
 fons,as  Marie  Magdalen^and  the  palfie  man,&c  Therefore  the're  is  no  parti- 
 cular faith. /^/j/Thdugh  there  be  no  wordfet  down  in  Scripture  touching  the 
 faluition  of  this  or  that  particular  man,  yet  there  is  fct  downe  that  which  is  e- 
 quiuolent  to  a  particular  worde,  and  as  much  in  effed.For  the  promife  of  rc- 
 milfion  of  finnes  and  life  euerlafting ,  is  giucn  with  a  con)manderaent  that  e- 
 uery  man  ^  apply  the  promifeto  himfelfe,as  I  haue  before  prooued :  and  this  iRead  Ber^ 
 isaltogither  as  much  as  ifeuery  mans  particular  name  hadbeeneputinthej;^^^/^^;;,. 
 promife.Iadde  further  that  the  promifes  of  the  gofpel  muft  bee  con{\iiQvc<k  de  Anmnc 
 two  waieSjfirll:  as  they  are  generally  fet  downe  in  Scripture  without  applica- 
 tion to  any  pcrfon:fecondly  asthey  are  taught  and  publiQied  in  the  miniftcry 
 of  the  word,the  end  whereof  is  to  apply  them  to  theperfons  of  men,pnrtly  by 
 preaching  and  partly  by  adminiftring  the  Sacraments  of  Baptifme  and  the 
 Lords  fupper,  which  are  feales  ofrighteoufnes  of  faith.Nowethepromife  ap- 
 plied and  (as  T  may  fay)particularized  to  the  members  of  the  Church,  is  by 
 the  vertue  of  Gods  ordinance  as  much  as  if  God  himfclfe  had  giuen  the  pro- 
 mifc  particularly,  and  annexed  mens  names  vnto  it.  It  is  further  aunfwered 
 that  the  promife  of  remiffion  of  finne,  is  preached  not  fimply  but  vpon 
 condition  of  mens  faith  and  repentance, which  indecde  cannot  be  certaine- 
 ly  knowne  .  lanfwereagaine,(nsl  haue  alreadie  prooued)  that  he  which 
 truly  bcleeueth  and  repentcthjknoweththat  he  doth  certainly  beleeue  and  re- 
 pent. 
 
 O^V^.y.Tobelecuethcpardonof  a  man  ownefinnes,isnoncofthearti- 
 cles  of  faith,propounded  in  any  Creed  either  of  the  Apoftlcs,  or  the  Nicenc 
 fatherSjOr  Athanafius,or  any  other  creed. //«/'^T'.This  faith  is  contained  vnder 
 i}nQ.(zv^or^t%'JbeleeueremiJponofimncs:3inA\^xoo\\z  it  thus.  Thefe  wordcs 
 are  an  article  of  Chi  illian  faith,  and  therefore  they  muff  in  fenfe  containe 
 more  then  the  deuil  doth  or  can  beleeue;  now  the  deuill  beleueth  thus  much, 
 that  Codgiuesremiffion  of  finnes  to  his  Church.  Chriffian  men  therefore 
 mufl  go  one  (tep  furthcr,and  beleeue  particularly  the  rcmidion  of  their  own 
 finnes!Otherwifeifthel^apiffs  will  haue  the  Catholikc  faith  to  beleeue  no 
 morein  this  point,then  the  damned  fpirits  beleeue,  let  them  take  it  tothcm- 
 feluesBut  they  reply  further,  that  if  there  were  any  fucharticlecf  faith  then 
 fomc  perfons  'muff  bcleeue.that  they  areiuff ,  thouoh  they  willingly  commit 
 mortall  finne,which  is  an  enidcnt  fal0.ood.^>?/.HeUat  beleeues  the  pardon 
 of  his  ownc  finnes  by  true  faith  ,hath  the  fpirit  of  God  in  him,  and.a  conllmt 
 
 Mmra  2  purpofc 
 
886  ATreatife 
 
 piirpofcnottofinoc  againflGcxliancl  tbcrfoic  if hec  finnc,itisagairift  his 
 3Uvpore,andwithoutanyfulIconrentof  will:and  It  is.nothcc  that  doelh,il 
 jut  the  finnethat  d  welleth  in  him.  But  if  it  fo  fall  out,that  the  childe  of  God 
 3e  ouertakcn  with  any  a^luall  finnc ,  then  hi»  cafe  fbndeth  thus:  Hec  hath 
 by  his  fall  wounded  his  confcience ,  weakened  his  faith ,  bcrcaued  him- 
 felfc  of  Gods  fauour,asmuch  as  in  him  hethj  made  himfclfe  guilticof  a 
 iinne  andworthie  of  damnationrand  God  for  his  part  accordingly  turncsthc 
 wonted  fignes  of  his  fauour  into  fignes  of  anger  and  difpleafiirc :  and  ihougb 
 it  be  pardoned  in  the  purpofc  of  God ,  yel  is  it  not  actually  pardoned,till  thf 
 partie  repent.Things  {landing  thus,  we  teach  not  that  men  muft  beleeue  the 
 pardon  of  their  finnes  while  they  hue  and  lie  in  them;for  that  were  flatly  to 
 teach  fahhood  for  tructh:but  our  do£^rinc  is,that  fuch  perfons  rauftfirll  of  al 
 humble  themfelues,and  fay  with  the  prodJgall  child,  that  they  hauc  finned  a- 
 gainfl:  God,and  are  not  wortliicto  be  called  his  children  any  more:and  again 
 renuc  their  decaied  faith  and  repentance,  that  they  may  beleeue  (as  before) 
 their  perfe<fl  reconciliation  with  God. 
 
 ObieSl.  8  .In  re(pe<ft  of  God,who  is  trueth  it  felfe.we  arc  to  beleeue  the  pro- 
 niifeinpaiticular:yetifwere(pe^  ourownc  vnworthineflTc  and  indifpofiti- 
 on,we  arc  to  fearc  and  in  (bmepart  to  doubt. For  theproraife  of  remiffion  of 
 (innesis  not  abfolute,but  depends  vpon  the  condition  of  our  vvorkcs. There- 
 fore our  certentie  is  onely  conie^lurall.  <l^«/I  anfwer ,  firft  that  in  refpcft of 
 our  owne  vnvvorihines,we  are  not  to  doubt  ofour  faluation,  but  to  be  out  of 
 all  doubt,yca  to  defpairc  before  the  iudgcment  feat  of  G  od.  For  they  which 
 are  of  the  worksof  the  law,arc  vnder  the  curfe,Gal. ; .  i  oand  Paul  faith  of  his 
 own  works  of  grace,/»  this  lam  not  iftfltfedy  i  .Cor.4.4.  AndDauid  being  out 
 of  al  doubt  of  his  ownedcferueddanation  in  regard  of  his  own  vnworthines, 
 faith  freely ,  Enter  net  into  tudgeinent  rc'ith  thy  feruant/) Lord^for  noflePjJh^ll  bee 
 iu/fifiedffi  thy  fight.  K^d\Y\c  the  conCderation  of  any  vnworthines  in  our  fclues 
 doth  not  hinder  a  refolution  concerning  Gods  mercie  in  Chriff.For  true  faith 
 makes  an  entrance  vnto  God  with  hldnes,(  I  fay  with  boldnes)eucn  for  thofe 
 perfbnsthatarevnworthieinthemfelues,  Eph.4.  i  2.  And  Abraham (whofc 
 faith  is  to  be  folio  ved  of  vs)did  not  vpon  the  confideration  of  his  old  decaied 
 bodie,refl  himfeife  with  bare  hope  vpon  a  hkelihood  of  the  accompliOiment 
 of  gods  promife,but  he  be/eeaed  vnder  hope  etfenagainJ}hope.Kom.j^.iS.h!i{k'' 
 ly  1  anfwer  that  the  ground  of  the  former  obieftion  is  erronious,  namely  that 
 the  promifeoffaluation  depends  on  the  condition  of  our  works:  becaufe  the 
 Scripture  faith,  it  is  made  and  accomplifhed  on  mans  part  freely  .1  graunt  in- 
 deede  that  to  the  promife  there  is  annexed  a  condition  of  faith:  yet  faith  muft 
 not  here  be  confidered  .is  a  worke,but  as  an  inffrument  apprehending  Chrift 
 with  his  bcncfits:andwithall,repentance  with  thefuiits  thereof,  are  on  our 
 part  requircd;yet  no  othcrwifcjbut  as  they  are  neceflary  confequents  df  faith, 
 and  the  fignes  and  documents  thereof; 
 
 Obie^.Q.Ho  man  knowes  all  his  finnrs:no  man  therefore  can  certainly 
 knowe  that  all  his  Hnncs  are  pardoned,and  that  he  is  accepted  ofGod.  e^w/T 
 The  ground  of  this  argument  is  falfe:  namely  thnt  a  man  cannot  be  afTured  of 
 the  pardon  of  his  finnes,iffome  of  them  be  Vnknowne  .  And  to  make  this 
 
 manifeft. 
 
ofConfcienc^.  ggj 
 
 Wanifcfl:,  Twill  lay  cJowne  a  more  certengroundjWhichMlbetKis.  Asthc 
 cafe  is  in  Repentance,  fo  it  isalfo  in  faith  :  but  there  may  be  true  and  fufficicnt 
 
 repentance ofvnknownfinnes.  God  indeed  requires  a  pavticularrcpcntancc 
 for  particular  knowne  (inncsjbut  if  they  be  hidden  and  vnkiiowne,he  accepts 
 a  general]  repentance.  An  example  whereof  we  haue  in  Dauid ,  Who  knorves, 
 (aith  he ,  the  err  ours  ef  thu  life  ?  then  purge  me  from  my  fecretftnnes.  If  it  were 
 not  as  I  hane  faid,  neither  Dauid  nor  any  man  clfe  could  be  faued.  For  when 
 Dauid  repented  greatly  of  his  murder  and  adultcne ,  yet  vv'c  finde  not  diat  he 
 repented  particularly  of  his  polygamic:  wliich  in  all  likelihoode,  throu^^h  the 
 fwinge  and  cuftomc  of  thofe  times,was  not  then  reputed  to  be  any  finne;  fpc- 
 cially  in  the  perfon  of  a  king :  and  yet  bccaufe  (as  we  know)  he  is  ccrtenly  fa- 
 wed,  this  vcr)'  finnc  is  pardoned.  Therefore  when  God  pardons  the  knowne 
 /inncs  of  men,  whereof  they  doe  in  particular  repent ,  he  doth  withall  pardon 
 the  reft  that  arevnknownc.  And  by  thisitappeares,that  the  ignorance  of 
 fome  hidden  finnes.after  a  man  with  diligence  hath  fcarchcd  himfelfe,  cannot 
 preiudicc  an  vnfallible  aflurance  of  the  pardon  of  them  all  and  of  his  ownc 
 (aluation. 
 
 OhieEl.  10.  Weprayforthcpardonof  our  ownc  finnes,  and  therefore  we 
 arc  vncerten  of  pardon :  the  man  which  knowes  that  he  hath  pardon ,  needo 
 not  pray  for  it.  I  anfwcr  firfl ,  when  we  arc  taught  by  Chrift  to  pray  for  the 
 forgiuencs  of  our  debts ,  wc  arc  put  in  minde  not  to  feeke  the  pardon  of  all 
 our  linncs,vvhether  pafl  or  prefent  *,  but  fpecially  of  our  prcfent  and  daily  of- 
 fences ,  whereby  we  make  our  fclues  day  by  day  guiltie,till  fiich  time  as  wc 
 humble  our  (clues  &  repent  of  them.  Secondly  by  this  petition  wc  are  taught 
 to  askc  the  incrcafe  of  our  adiirancc ;  bccaufe  though  God  bcflow  endlelTc 
 mercie  on  vs,  yet  we  arc  skant  in  receiuing  of  it :  our  hearts  beeinglikc  a  nar- 
 row necked  velTell ,  which  beeing  cafl  cuen  into  the  Ocean  fca,  rccciueth  in 
 water  onely  droppc  by  droppe. 
 
 <?^/<?^.i  i.No  man  can  beleeue  his  ownc  faluation ,  as  hcbeleeues  the  arti- 
 cles offaith :  therefore  no  man  can  belccuc  the  pardon  of  his  finnes  and  his 
 iaiuation  by  an  infallible  ccrtcntic.  I  anfwcr,  firfl  that  eucry  one  that  lookes 
 for  faluation  by  Chrift,is  bound  in  confciencc  as  certenly  to  beleeue  his  ownc 
 (aluation  and  adoption  by  Chrifl: ,  as  he  beleeues  the  arndes  of  faith.  Bccaufe 
 to  the  promife  of  life  there  is  annexed  acommandement  to  beleeue  and  ap- 
 plieit.  Secondly  this  faith  whereby  wc  are  to  beleeue  our  ovvne  faluation,  if 
 we  refpeft  the  true  and  proper  nature  thereof,  is  as  certen  as  thatfaithjwhc-e- 
 bv  we  beleeue  the  articles  offaith.  Thirdly,  as  there  be  diuerfe  ages  in  the  life 
 ofman,fo  there  be  diucrs  degrees  and  meafures  of  true  faith.  There  is  firrt  of 
 all  a  be2;inning  or  rudiment  offaith ,  like  xhtfrnokingfAxe^xi^iA  hrtnfe^rcede, 
 which  (thrift  will  neither  quench  nor  bruife.  Againe  there  is  weake  f.ith, 
 which  beleeUeth  the  promife  truly,but  yet  is  perplexed  with  many  doublings. 
 Laftly , there  \s ftrong faith ,\Nhic\\hzi\\  ouercome  all  doubtings,andisnot 
 onely  for  nature  certen  (as  the  former  is,)  but  alfo  a  large  and  plentifull  pcr- 
 fwafion  of  Gods  mercie  in  Chrifl.  Examples  of  this  wc  haue  in  Abrah^im, 
 Dauidjthe  Martyrs  and  fuch  like  worthic  men.Now  by  the  fecond  raiui,mcn 
 doc  as  certenly  beleeue  their  adoption  as  the  articIes,butnot  (ofirmely  and  ful- 
 
 Mmm  3  ^y. 
 
83  J  JTremJe 
 
 h'.But  by  the  laft,  rcniiflion  of  finnes  is  not  ondy  as  ccrtenly  But  alfo  as  fully 
 
 Selecued  as  any  article  of  faith. 
 
 OhieSl.i  2.  Ancient  fathers  the  lights  of  Gods  Church ,  haue  alwaies  con- 
 demned this  vnfallible  and  fpcciall  cerlentie  of  faith,  which  the  ProtcQants 
 hold  and  maintaine.  ^n/rShou^  wee  builde  not  the  doftrine  of  our  religion 
 vpon  the  iudgements  of  raen^yet  we  rcfufe  not  in  this  and  other  points  to  bee 
 tried  by  the  fathers,whofc  writings  well  vndeiilood,  make  more  for  vs,thcn 
 for  the  PopiOi  religion.  And  their  teftimonies  commonly  alleadgcd  to  con- 
 fute the  cerlentie  of  fpeciall  fiaith,aremuch  abufed.  I.  Many  of  them  feruc  to 
 prooue  that  a  man  cannot  iadge  and  difcerne  ofeuery  particular  motion  and 
 grace  ofhisheart,  of  the  increafe  of  thefe  graces,  and  the  contrariedifeafe;of 
 fpcciall  vices  and  wants,many  whereof  arc  hidden  from  the  vndcrftandingj; 
 Theodoretin  his  comment,  i.  Cox.  ^.  I  will  not  ((di\\\\\\e)freemyfelfefromJin, 
 hut  rvaste  thefentence  of  God:  for  it  oft  en  falls  out  that  men^nne  ofignorancetariX 
 thbk£  that  to  be  eqnall  and  iufl  which  the  G<fd  of  all  fees  to  he  otherwife.Kyx^^, 
 de  verbis  dei.ferm.  2  T^.TeradUenture  ihoufndes  nothing  in  thy  confcience:but  hee 
 pidesfoweihing  thatjeeth  better. Kn^  vpon  Pfal.  4 1 .  Iknowe  that  the  iujlice  of 
 myGodJhiillabideJjutwhetherminepjaliornoJfknowe  notfor  the  faying  of  the 
 jipofle  terrifh'th  me^  Hee  which  thinkes  heeflandes^  let  him  take  heed  leaf}  hefalL 
 Here  he  fpeakes  of  bis  inward  righteoufhes,  and  that,  as  it  is  confidered  in  it 
 felfe  without  the  afliftance  ofGod.For  he  addes  afterward,  Therefore  becattfe 
 there  ii  no  flahilitie  inmefortny  felfcyheretifon  myfonleu  troubled  for  my  felfe, 
 Chrvfofbom.homil.Sy.onlohn,  lamgrieued,  leafl peraduenture  fnppojing  ryjf 
 felfe  to  loue^doe  not  hue  04  beforetwhen  ! feemed  conflant  and  couragiom  vntomy 
 fclfe^  wa6  fonnd  but  a  daflard  Thefe  and  a  thoufand  like  teftimonies  prooue 
 nothing.  For  though  a  man  cannot  fully  difcerne  his  heart ,  either  in  refpeft 
 ofeuery  one  of  his  owne  finnes,or  in  refpe£l  ofeuery  grace;  yet  this  hinders 
 not  but  th.u  he  may  haue  an  vnfallible  certcntie  ofhis  faluation,and  alfb  a  fii^ 
 ficicntgifi  to  difcerne  his  owne  faith  and  repentance.  1 1.  Other  places  mufl 
 be  vndeidood  of  proud'  prefumption,  and  of  a  kindc  of  fecuritic,  in  which 
 men  dreomeofeafc and  hbertie  without  trouble  or  temptation.  Auguft.  dc 
 corrept.&  grat.cap.  I  ■^.Whoofallthe  companie  of  the  faithfull /u  long  a4he  Itf.es 
 in  this  rmrt  all  condition  ^can  f  re  fume  ^  that  hee  is  of  the  number  ofthefredeflinate  ? 
 And,  de  bona  perfevercap;  2  2 .  No  man  can  be  fecure  touching  eternall  life^  till 
 this  life  be  ^  «i?^<?^.Bernard.ep3ft.  i  o  y.Hauing  now  receiued  the  knowledge  of  him* 
 felfe  in  part, he  may  reioyce  in  hopeibut  not  infecuritie  as  yet.  Hieron.  Dan.  a^.Let 
 no  man  boldly  promife  to  another  the  pardon-of  finnes.  III.  Sonie  places  auouch 
 that  a  man  cannot  be  (lire  of  perfeucrance  to  the  end  without  fals  and  decaies 
 in  grace:all  which  we  grant.  Auguft.  de  ciuit.  dei.lib.  i  i.cap:i  2.  Althoughthe 
 8M»f-<eIt«eU.   Saints  be  ^  certaine  of  the  reward  of  their  perfeuerance  ,yet  they  arefoundtobee 
 'Vncertatneoftheperfeueranceitftlfe'.forwhatmancanknoi»  that  he  Piali  ferfe~ 
 uere  in  the  pra^i'e  and.  increafe  of  right  eoufnes  vnto  the  ende^  except  he  beajfured 
 oft  byfome  reuelatiofj.l  V.Some  places  muft  be  vnderftood  of  experrmentaU 
 certentie,when  the  euentisaccoinplilTied.Hieron.book  z.againfi:  Pelagians. 
 ^al/  ho  rnan  blejfed  before  his  ende,f>r  as  long  an,  we  hue  here  rrr  are  in  thefght^and 
 f}4Mi^a^yp.ear^inthef^hliWeha0e.Mc<ertaii7e:vi^ifrie.Y 
 
ff'ConJctence»  gg- 
 
 oftlicvncertenticorothcrmcnsfaluation,v\'liichwcgram.Thc  author  of  the 
 booke  de  vocat.Gent.  i  .claft.faith,  }Ve  can  pronounce  ofm  man  before  his  ends 
 that  kejhall  he  in  the  glorte  of  the  «-/f*^.  Auguil.  lib.  dc  pcrfeucr.  cap.  1 2  .tj^en 
 arenotrvithanycertaf/ieajfeneration  to  amuch  that  others  belongto this  callinjT, 
 VLSomefpeakcofthatccrtaintie  which  comes  by  reuelation  without  the 
 Word.Greg.Iib.^.epiil.  2  2 .  to  G  regoria.  Whereas  you  adde  injottr  cftflles  that 
 you  mil  he  earneft  mth  me  ttUltvrite^that  it  hath  beene  made  knorpn  vnto  me  that 
 jaurfnnes  areforgiuenyott  ham  required  a  hard  and  vnfrof table  thing.Hard,  be- 
 caufe  lam  vtitvorthie  to  rrhome  a  re/euation/^ould  be  made.  Vnorcfitable,  becaufe 
 you  mufl  not  be  made  fur  e  toHchingyourfmnes  ,  vnlejje  it  bee  in  the  lafl  day  of  your 
 life  for  thenyoujhouldnot  be  able  to  hewaile  thefamepnnes.  VII.  Some  places 
 denie  vnto  man  that  cei  tentie  which  is  proper  to  God, which  is,to  difcerne  in 
 hmifelfe  all  things  to  come  plainely,as  they  fliall  come  to  pafle  without  helpc 
 efteQimonie  and  outward  fignes.Bcrnard.feim. I. de  Scptuagerff/?of<?»y;;;v,/' 
 tmt  of  the  SleEiUam  of  the  ^redefinateto  lifcuertenly  ree  hauenoneasyet ,  but  the 
 affiance  of  osir  hopeccmfirtethvs.Confenc  thefc  words  with  ihofe  that  follow. 
 For  this  caufe  certaine  ^gnes  andmamfefi  tokens  offaluation  aregiuen  ,  that  it  way 
 heeathingoHtofdoubt  thatheeism  the  number  of  the  eleU  in  -whome  thefeftgnes 
 are, 
 
 Thuslhaueinfomepart  made  manifcfl: ,  that  an  vnfalhblc  certentie  of 
 pardon  of  finne  and  life  euerlafting  is  the  propcrtie  of  euery  renued  confci- 
 cnce.NowiheieforcIwillproceede  further  to  confidcr  howe  this  certentie 
 is  caufed  and  imprinted  in  the  confcicnce.The  principall  agent  and  beginner 
 thereofjis  the  holy  Gholljinlfghtning  the  mind  and  confcience  with  fpiritual 
 and  diuine  lightrand  the  inllrumtnt  in  this  aftion,is  the  miniflcrie  of  the  Go- 
 fpel  whereby  the  word  of  life  is  applied  in  the  name  of  God  to  the  perfon  of 
 <uery  hearer.  And  this  certaintie  is  by  httle  and  little  conceiued  in  a  forme  of 
 reafoning  or  pra<fbicall  fyllogifme  framed  in  the  mind  by  the  holy  G  hofl ,  on 
 fthismannen 
 
 .  Euery  one  that  beleenes  is  the  child  ofGodi 
 
 'But  I  doe  beleeue: 
 
 Therefore  J  am  the  child  of  God. 
 ;\  Thepropofiticnismadebythe  miniftcr  of  the  word  in  the  publike  con- 
 gregation:and  it  is  nothing  elfe  but  the  proraifc  of  etern.iU  life  applied  to  the 
 particular  hearers.  The  fecond  part  or  the  affumption  is  the  voice  of  confci- 
 ence regenerate  or  the  voice  of  Gods  fpirit  in  the  fame .  NowePapifls  write 
 andauouch  that  the  aflumptionisfalfe  :  but  the  reafons  which  they  vfe  to 
 prooue  the  (ame,are  of  fmall  moment.  Firrt  they  allcadge,  that  many  are  de- 
 ceiuedin  their  perfwafionSjthinking  they  haue  that  which  they  hauc  not:l  an- 
 fwer  a^aine  that  many  doe  falily  prefume  of  Gods  mercie,  and  imr.ginc  they 
 haue  thatfaith  which  they  haue  not:  and  in  allfuih  the  aflumption  isfilfc; 
 yet  in  all  them  that  are  cli'ofen  to  faluation  and  triuly  called  ,  it  isvnfalbMy 
 true.For  flich  as  haue  recciued  the  gift  of  true  faith.haue  alfo  another  gift  of 
 di(cerningwhcreby  they  fee  and  knowe  their  own  faith.  It  is  further  ohic(f!cd^ 
 that  Icreniie  faith ,  i  7.9  .T/^^  heart  is  deceitful!  and  wicked  abcue  all  things, vho  cii 
 %«r //.^But  the  intent  of  this  place  is  onlv  to  fiicw,  that  no  man  can  fearch  his 
 
 Mmm  4  heart 
 
g84  ^TreanJe 
 
 heart  to  the  very  bottomc,  to  fee  all  and  cucry  want,infirmitic  and  wicked  in- 
 cliiiation  that  is  therein .  For  originall  fin  wherewith  the  heart  of  njan  is  tain- 
 tedjis  a  pronnes  or  difpofitio  to  all  the  finnes  that  are  or  may  be.  And  though 
 men  can  not  difcerneall  their  finnes,  yet  many  of  them  are  certenly  knowne: 
 whv  may  not  then  many  ofthe  graces  of  God  be  certenly  knowne,  cfpecially 
 thole  which  be  ot- the  principall,as  faith,ran£tification,  repentance.  Againe  it 
 jsaiieadt^ed.that  Peter  beleeued  that  hec  was  able  tolay  downehislife  for 
 Chrilis  ia!<e,and  yet  indeede  was  not  as  the  euent  declared:  for  v\  hen  the  time 
 cam?, he  denied  Chrifl:.  ^nf.Vtttr  at  that  time  was  but  weake  in  faith,and  hec 
 was  much  carried  away  with  a  confidence  of  his  owne  ftrength,which  made 
 him  fj  cake  thote  wordes  of  prefumption:  and  though  he  failed  in  this  one 
 particular  a<^ion,yet  failed  he  not  in  theprincipall,thatis,in  theperfwafion  of^ 
 the  pardon  of  his  owne  finnes  and  of  life  euerlalling.  In  a  word, it  is  certainc 
 that  many  perfwadc  themfclues  of  Gods  roercie,and  yet  are  deceiuedmeuer- 
 thelefTc  all  fuch  as  doc  truely  beleeue  arc  not  decciued.The  holy  Ghoft  ma- 
 kingthem  to  fee  that  in  themfelues  which  by  nature  they  cannot  difcerne,as 
 Paul  fignified,when  hee  faid,I  fpeake  the  trueth,!  lie  not,my  confcience  bea-. 
 im^V[ic\\\XVit%lpythe holy  ghoft ^^om.gA, 
 
 Againe  the  fame  teftimonie  is  giuen  othcrwifethu?: 
 Euery  child  of  G  od  hath  the  p^araon  of  his f fines, Ciiith  Gods  word : 
 "But  lam  (jods  child:  and  therefore  ha»e  the  pardon  of  my  finnes  ^{d^V{Jc\  the  rcnU"». 
 cd  confciencc,by  the  direftion  of  Gods  fpirit,Rom.8. 1 6.Gal.  4.6. 
 After  that  this  teilimony  is  once  begun,it  is  confirmed  by  the  fame  means, 
 as  alfo  by  prater  and  the  Sacraments.  But  it  may  be  demanded,  howe  a  bodily 
 c!ement,as  brcad,wine,watcr,fhould  be  able  to  confii  me  a  perfwafion  of  our 
 adoption  that  is  in  the  confcience. •^«/'»'.  The  element  in  the  facrament  is  an 
 outward  feale  or  inftrument  to  confirme  faith,not  as  a  medicine  reftores  and 
 confirmes  health,whether  we  thinke  on  it  or  not.whether  we  flecpe  or  wake, 
 and  that  by  his  owne  inherent  vertue:  but  by  reafoningin  a  fvHogifme  made 
 by  the  good  confcience :  that  ^  medinm  thereof  beeing  the  outward  figne  in 
 the  Sacrament.By  meanes  of  which  fyllogifinc  the  holy  Gholl  mQOUcs  and 
 ftirres  the  minde.yea  cherifheth  and  increafeth  faith  on  this  manner: 
 He  vehich  vfeth  the  elements  aright  Pjail  receiue  the  promifes: 
 Btit  I  doe, or  I  haste  vfed  the  elements  aright: 
 Therefore  I  (hall  receiue  the  promifes. 
 
 Whereas  prefumption  and  the  illufion  of  Satan  vfc  as  wel  to  tel  a  man,that 
 he  is  the  child  of  God,as  the  true  teftimonie  of  regenerate  confcience, the  way 
 to  put  difference  between  them  is  thisI.Prefumption  is  natural  and  from  the 
 vervwombe,butthisteflimonie  of  confcience  is  fupernatuiall.lI.Prcfumpti- 
 on  is  in  them  that  make  no  account  of  the  ordinaric  meanes  of  faluation. This 
 teftimonic  comes  by  the  reuerent  and  carefull  hearing  of  Gods  worde.  1 1 1. 
 Prefumption  is  in  them  that  vfe  not  to  call  on  the  name  of  Gcd:but  this  tcfJi- 
 inonie  of  confcience  is  ioyned  with  the  fpirit  of  adoption  which  is  the  fpirit  of 
 praier.T  V.Prefumption  is  iovned  with  loofenes  of  life, this  tcilimcnie  brings 
 with  Jt  aUvaies  an  happy  change  and  alteration. For  he  v\  hu  h  hath  a  good  c6- 
 fcicncc  hath  alfo  care  to  kcepe  good  confcience  in  all  things.  V-Prefuniption 
 
ofQ>yifcience.  88  j 
 
 isperemptorie  without  doubtm?:  whereas  the  teftimonic  of  confcience  is 
 mingled  with  manifolcldoublingsMark.9.24.Luk.  1 7.  5.yea  othervvhiles  o- 
 uercharged  withihem.Pral.77-7»^-V  I.Prefumption  will  giue  amanilieflip 
 in  the  time  oFfickenes,  and  in  the  houre  of  death;and  the  teRimonic  of  good 
 confcience  ftickes  L>y  him  to  the  ende,and  cuen  makes  him  fay ,  Lord  rcman^ 
 her  mwe  howe  J  hatte  yvalked  before  thee  m  trHcthiAndhaHe  done  that  rvhtch  t-s  ac-' 
 ceptahle  in  thyJight.\(^A.  3  8. 2. 
 
 The  duties  of  confcience  regenerate  arc  tworin  fpeciall  manner  to  giuc  te-  §  ^-^^^^  '^"»e» 
 flimonie,and  to  excufe.  to^udice," 
 
 The  fpeciall  thmg  of  which  confcience  giues  teftimonie  is,that  wc  are  the 
 children  of  God  predeftin  jte  to  life  euerlafting.  And  that  appcarcs  by  thefc 
 reafons.I.Rom.8.1 6.Thc  fpirit  of  God  witncflxth  togither  nith  our  /pint  that 
 wc  are  the  (bnnes  of  God.  Now  the  fpirit  of  man  here  mentioned  is  the  minde 
 or  confcience  renewed  and  fanftified.To  this  purpofe  faith  Iohn,Hl?  that  be 
 leeueth  hath  a  witnejfe  m  himfelfe^  I  .Ioh.5;.  I  o.  I  I.That  which  Gods  fpirit  doth 
 teflifie  to  the  confcience,the  confcience  can  againe  teftifie  to  vs:but  Gods  fpi- 
 rit doth  teflifie  to  the  confcience  of  a  man  regenerate  that  he  is  thechildcof 
 God,  I  .Cor.  2. 1 2.Therefore  the  confcience  alfo  doeth  the  fame.1 1 1.  He  that 
 is  iuftified  hath  peace  of  confcience,  Rom.  5.1.  Nowe  there  can  bee  no  peace 
 in  confctence  till  confcience  tel  the  man  which  is  iulhfied  that  he  is  indeed  iu- 
 ftified.I  V.That  which  the  confcience  may  know  certenly,it  may  teflifie:  but 
 confcience  may  know  certenly  without  reuelation,  the  mans  eleftion,and  a- 
 doption,as  I  haue  before  prooucd:  therefore  it  is  able  togiue  tcflimonie  of 
 thefe. 
 
 Againe,  the  regenerate  confcience  giucth  teftimonic  of  a  certainc  kindc  of 
 righteoufneftejbeeing  an  vnfeparable  companion  thereof:  and  for  tins  caufe, 
 it  is  called  of  fome  the  n^hteo^fnejfe  of  a  good  coKfcience.^ow  this  righteoufnes 
 is  nothing  els,but  an  vnfaincd,earnen-,and  conlhnt  purpofe  with  endeauour 
 ahfwerable  thereto  notto  flnne  in  any  thing,  but  in  all  things  whatfocuer  to. 
 pleafe  God  and  doe  his  will  Hcbr.  15.18.  'Pray  for  vs.for  ivee  are affhred that 
 voehapte  aoodconfcieyicem  all  things  deiinng  to  hue honefilj.  i.Cor.  i .  i  z^Our  rt^ 
 ioyciyjgii  thii  the  teflimonie  of  our  confdence ,  that  in  fifnplicitie  and godJy  pHrenejfe, 
 andnot  inflefhlj  vp'tfdome  voce  haue  had  our  conuerfation  in  the  worlds,  r  .Cor  .:^ .  4 . 
 /  knowe  nothing  by  my  fclfe.\S\  .3  8.2.  Lord  remember  now  horve  I  h  an  eve  elks  d 
 before  thee  with  an  v^nght  heart  y  and  haue  done  that  which  it  acceptabl:  m  thy 
 /tght. 
 
 I  adde  this  claufe,w  all  thi-^gsX^tcmk  that  obedience  which  is  (I^e  fi;;',ne  or 
 fruit  ofgoodconfcience,of  which  alfo  It  giues  teftimonie  is  (';cticrall,nievving 
 it  fclFe  in  all  and  cuery  commandement  ofCiod  .  Philofophcrs  hauefaid  that 
 lufticeisvniuerfil!,becaufehevvhich  hath  it  hath  all  vertuc:, .  Butitismore 
 truelv  faid  of  this  Chriftian  righteoufnes  or  new  obedte?3ce,thzr  it  is  vniuei  fill, 
 and  that  he  which  can  performe  true  obcoience  in  one  comniar'<^cmcnt  can 
 doe  the  f  ime  in  all.A»^l.i  ^i.Men  and  brethren  I  hruc  in^llocuAfcnfdni^e 
 {av.Pf»!- 1  \9.6.Then(hdlI  not  bee  ccnfctfndedr\Le>^  Ipxill 
 
 hauerefpeBtoaUthyronirna-'idtmcnis.  hdi.  24.16.  In  the  means  fcafon  1  e>idea- 
 murtnyfelff.or^t^kz^aiitestobiiKea  confcience  wuhoxt  c^eiicetowaids^oi  .m-i 
 
 ioyyarasmen^ 
 
S96  l/fTrtatife 
 
 This  rhcwcs  that  there  is  a  great  number  of  men  profcfling  theGofpclf 
 that  want  good  confcience.  For  though  they  fhcw  themfelucs  very  forward 
 and  willing  to  obey  God  in  many  things,yet  in  fome  one  thing  or  other,  they 
 vfe  to  follow  the  fwinge  of  their  owne  wills.  Many  arc  diligent  to  frequent 
 the  place  of  Godsworlhip,to  heare  the  word  preached  withTiking,to  rcceiuc 
 tlie  SacraoKnts  at  times  appointed ,  and  to  approouc  of  any  good  thing  :  all 
 this  is  very  commendablerj'et  thefe  men  often,  whenihey  depart  home  from. 
 the  congregation,  fay  in  effeft  on  this  manner ;  Religion  (by  thou  here  at  the 
 Church  do  ore  nil  the  next  Sabbath.For  it  we  looke  into  their  priuate  conuer- 
 fations,  the  gouernment  of  their  families ,  or  their  dealings  in  their  particular 
 callings ,  \\'€  Ihall  with  griefe  fee  much  diforder,  and  little  confcience.  It  is  a 
 common  praftife  with  ficke  men  when  they  make  their  wills  en  their  death- 
 beds ,  in  the  very  firrt  place  to  commend  their  bodies  to  the  grauc ,  and  their 
 Ibules  to  God  that  gaue  them  in  hope  of  a  better  rcfurredi on  randallthisJs. 
 well  done;  but  afterward  they  bequeath  their  goods  gotten  by  fraud,  op- 
 prefllon ,  and  forged  cauiUation  to  their  owne  friends  and  children ,  without 
 making  any  recompence  orfatisKa<fl:ion.But,alas,this  fliould  not  be  fb:  for  o- 
 bedicnce  that  goes  with  good  confcience  mull;  be  performed  to  all  Gods 
 commandements  without  exception;  and  if  it  be  done  but  to  fomc  alone,  it  is 
 butcountcrfait  obedience:  and  he  that  is  guilue  in  one  isguiltiein  all. 
 
 As  regenerate  confcience  giues  tcftimonie  of  our  new  obedience;fo  it  doth 
 ahb  by  certaine  fwecte  motions  ftirre  men  forward  to  performc  the  fame. . 
 Pfal.  1 6.j,A<f^r-epes[t\\cii  is,  the  mindcar.d  confcience  inlightcned  by  the  fpi-.. 
 nt  of  Go(\)t  each  we  M  the  night  feafon.  Efai.jo.ii.yf»^  thtne  earcsjhaliheareHi 
 rvord  behind  thee,  faying ,  This  h  the  vcay ,  rvaikeye  in  it,  ychen  thou  turnefi  to  the 
 right  hand,  and  when  thou  tsirneji  to  the  left.   Now  this  word  is  notonelythc 
 voice  of  Paftours  and  teachers  in  the  open  miniflerie,  but  alfo  the  voice  of 
 renewed  confcience  inwardly  by  many  fecret  cogitations  fiiibbing  them  that 
 are  about  to  finne.  A  Chriftian  man  is  not  onely  a  prieft  and  a  prophet,  but 
 alfb  a  fpirituall  king,euen  in  thislife:  and  the  Lord  in  mercie  hath  vouch^fed 
 him  this  honour,  that  his  confciencerenewed  within  him  Oiall  be  his  folliciter 
 to  put  him  in  minde  of  al!  1-us  aflfaires  and  duties  which  he  is  to  peiforme  ta^ 
 God :  yea  it  is  the  controller  to  fee  all  things  kept  in  order  in  the  heart,  which 
 is  the  temple  and  habitation  of  the  holy  Ghoft. 
 
 The  fecond  office  of  confcience  regenerate  is  K.oexcufe,'^^2\  is,tocleareand 
 defend  a  man  eucn  before  God  againflall  his  enemies  both  bodily  &ghof^- , 
 ly.Pfiil.y.S. ludqe  thofimc,  O  Lord,according to ir,y  righteoufiies ,  itnd accor^inff  to 
 mine  innocencie  in  me.  A  2;ain  c  2  (5. 1 , 2 .  ludge  me,  O  Lord ,  for  I  hAue  rcalkfd  in 
 min?  inyiorencie.(^c,  l^rc-oue  me,  O  Lord,  and  trie  me :  examine  my  reynes  and  my 
 heart.  That  the  confcience  can  doe  this ,  it  fpeciallyappearcs  in  theconflKfl: 
 and  combat  made  by  it  againfl  the  deuill,on  this  manner. 
 
 The  deaill  beginncs  and  difputes  thus.  Thou.O  wretched  man,arta  mofl 
 grieuous  (inner: therefore  thou  art  but  a  damned  wretch.  The  confciencean- 
 {wereth  :in<\  fairh,  I  know  that  Chrift  hath  made  a  fatisfncflion  for  mv  finnes, 
 and  freed  me  from  danation.The  deuill  replieth  againe  thus", Though  Chrift . 
 hiith  freed  dice  from  death  by  his,  death )  yet  thou  art  quite  barred  from  hea- 
 
.     .  ffConfcience,  ggy 
 
 Uen^ccaafe  thou  neucr  didft  fulfil  the  law.The  confcience  anfvvcrcihj  know 
 that  Chrili  is  my  rightcoufnes  and  hath  fulfilled  the  law  for  me.  Thirdly  the 
 deuili  replies  and  faith,Chrifts  benefits  belong  not  to  thee,thou  art  but  anhy* 
 pocrite  and  wanteft  faith.  Now  when  a  man  is  driuen  to  this  ftraight,it  is  nei- 
 ther wit,nor  learning,  nor  fauour,  nor  honour,  that  can  repulfe  this  temptati- 
 on ,  but  onely  the  poore  confcience  direftcd  and  fanaified  by  the  Spirit  of 
 God  which  boldly  and  confbntly  anfwereth,  Iknorv  that  I bekcue. 
 
 And  though  it  be  the  office  of  the  confcience  after  it  is  renued  principally 
 tocxcufe,yetdothitalfo  in  partaccufe.  When  Dauid  had  numbred  the  peo- 
 ple his  heart  fmote  htm,  2.Sam.24.io.  lob  faith  in  his  affiiftionthat  god  did 
 vrite  bitter  things  againflhim,ayidmadehtmfoffejfe  the  fmnes  cf his  youth. \oh\  ^. 
 ad.Thcreafonhereofis,  becaufe  the  whole  man  and  the  very  confcience  is 
 onely  in  part  regenerate,  and  therefore  in  fomcpart  remaines  ftill  corrupt. 
 
 Neither  mu(t  itfeemcltraunge  that  one  and  the  fame  confcience  i>ioulcI 
 bothaccufc  and  excufe,  becaufe  it  doth  it  not  in  one  and  thefamerefpe£l.  It 
 cxcufcth ,  in  that  it  affureth  a  man  that  his  perfon  ftands  righteous  before 
 <jod,  and  that  he  hath  an  indeauour  in  the  generall  courfe  of  his  life  to  pleafc 
 God:  it  accufeth  him  for  his  particular  flippes,  and  for  the  wants  that  be  in  hij 
 good  aftions- 
 
 If  any  fhall  demaund  why  God  doth  not  perfe^ly  regenerate  the  confci* 
 cncc  and  caufe  it  onely  to  excufe ,  the  anfA'er  is  this.  God  doth  it  for  the  pre* 
 Uentmg  of  great  mifchiefes.  When  the  Ifraelitcs  came  into  the  land  of  Cana- 
 an,the  Cananites  were  not  at  the  firfl:  wholly  difplaced.  Why?IVlores  rendreth  ^^'-S'^P'*- 
 ihe  rcafomleafl  wild  bealis  come  and  inhabit  fomc  parts  of  the  land  that  were 
 difpeopled  ,  and  more  annoy  them  then  the  Cananites .  In  like  manner  God 
 renues  the  confcience,  but  fo  as  it  lliaU  ftil!  accufe  when  occafion  feructh  •,  for 
 the  preuenting  oFmany  dangerous  finnes  which  like  wild  bealb  vvould  make 
 hauocke  of  the  foule. 
 
 Thus  much  of  good  confcience ;  now  follows  euill  confcience:  and  that  is  §  oftuia 
 (b  called  partly  becaufe  it  is  defiled  and  corrupted  by  originall  finnc,  &  partly  ctnicitwe, 
 becaufe  it  is  euill ,  that  is ,  troublefomc  and  painefull  in  our  fenfe  and  feeling*, 
 as  all  forrowes ,  calamities,  and  miferies  are ,  which  for  this  very  caufe  alfo  arc 
 called  emlls.  And  though  confcience  be  thus  tearmed  euill ,  yet  hath  it  fomc 
 refpefts  of  generall  goodneS)  in  as  much  as  it  is  an  inflrument  of  the  executi- 
 on of  diuine  lufhcc ;  becaufe  it  ferues  to  accufe  them  before  God ,  wliich  arc 
 iuflly  to  be  accufed. 
 
 It  hath  fpread  itfelFe  ouer  mankind  as  generally  as  originall  finiie:&  there- 
 fore it  is  to  be  found  in  all  men  that  come  of  Adam  by  ordinarie  gencratiorj. 
 ThepropertieofitiSjWith  all  the  power  it  hath,toaccufe  and  condemne;and 
 thereby  to  make  a  man  afraid  of  the  prefcnceof  God,  and  to  caufe  him  to  flic 
 from  God  as  from  an  cncmie .This  the  Lord  fignified  when  he  fnid  Xo  Adam, 
 'Adam  vphere  art  thoit?\N\\tn  Peter  faw  fome  little  2;limbr!ng  of  the  power  and 
 inaiefVie  of  God  in  the  great  draught  of  fii'h ,  he  fell  on  his  knees  and  faide  to  ..  , . 
 ^^x\^^Lord,(i6e  ^omtnefor  1  am  ai^nnefullnjar}.  ^ 
 
 Euill  confcience  is  ather  dead  jdt  fitrrifig.  Dead  confcienceis  that,  which 
 though  it  cm  doe  nothing  butaccufe^yet  commonly  it  lies  cjuxet,accufing  lit^  ^^^      ^**" 
 tko/nathinsiatail,  Th«x. 
 
88  S  ATre4tife 
 
 The  caufes  why  confcicncc  heth  dead  in  all  men ,  cither  more  or  IcfTe,  arc 
 many.  I.  Dcfcftofreafonorvnderflandingjntrafed  braines.  II.  Violence' 
 and  llren^th  ofaffe£lions ,  which  as  a  cloud  dec  ouercaft  theniinde,and  as  a 
 gulfe  of  water  fwallow  vp  the  iudgemcnt  and  reafon  :  and  thereby  hinder  the 
 confciencc  from  accufing :  for  when  reafon  can  not  doe  his  part,  then  confci- 
 cncc doth  nothing.  For  example:  fomc  one  in  hss  rage  bchaues  hinifelfe  like  a 
 madde  man  ,  and  willingly  commits  any  mifchiefc  without  controlmentof 
 confcience:  but  when  choller  is  downe,he  beginnes  to  be  afhamcd  and  troub- 
 led in  hinifcife,not  alwaies  by  grace,  but  euen  by  the  force  of  hisnaturall  con» 
 fcience,which  when  affedionis  calmed  beginnes  to  ftirrc,asappeareth  in  the 
 example  of  Cain.  III.  Ignorance  of  Gods  will  and  errours  in  iudgemcnt 
 caufe  the  confciencc  to  be  quiet,when  it  ought  to  accufe.  This  we  find  by  ex- 
 perience in  the  deaths  of  obftinate  heretikes ,  which  fuffer  for  their  damnable 
 opinions  without  checke  of  confcicncc. 
 
 Dead  confciencc  hath  two  degrees.  The  firft  is  the  flumbring  or  the  be- 
 namraed  confciencc ;  the  fecond  is  the  feared  confcicncc. 
 
 The  ^^««ww^^  confciencc  is  that  which  doth  not  accufe  a  man  for  any 
 finne  vnlcfTc it  be  grieuous  or  capitall;  and  not  alwaies  forthatbutonelyin 
 thctimeof  fbmegrieuous  fickncs  orcalamitie.  lofephs  brethren  were  not 
 much  troubled  in  confcicncc  for  their  villanie  in  felling  their  brother ,  till  af^ 
 terward  when  they  were  afflicted  with  famine  and  diftre-fTed  in  Egypt.  Gen, 
 42.  2.  This  is  the  confcience  that  commonly  raignes  in  the  hearts  of  droufic 
 Proteflants,ofall  carnall  and  lukewarme  go(pellers,and  of  fuch  as  are  com- 
 monly tearmed  ciuill  honeft  men,  whofe  apparant  intcgritic  will  not  free 
 them  from  guiltie  confcienccs. 
 
 Such  a  confciencc  is  to  be  taken  hecdc  of  vs,  as  bceing  mofl  daugerous.  It 
 is  like  a  wild  beaff ,  which  fb  long  as  he  lies  afleepe,feeroes  very  tame  and  gen- 
 tle, and  hurts  no  man :  but  when  he  is  roufed ,  he  then  awakes  and  flies  in  a 
 mans  face,  and  offers  to  pull  out  his  throatc.  And  fb  it  is  the  manner  of  dead 
 confcience,  to  lie  ffill  and  quiet  euen  through  the  courfeof  a  mans  life:  and 
 hereupon  a  man  would  thinkc(asmoftdoe)thatitwerc  a  good  confcicncc 
 indeede:but  when  fickncs  or  death  approcheth,it  becing  awaked  by  the  hand 
 of Godjbeginncs  to  fland  vp  on  his  legges,and  Hiewes  his  fierce  eyes,and  of^ 
 fcrs  to  rend  out  euen  the  very  throat  of  the  foule.  And  heathen  Poets  know- 
 ing this  right  well,  haue  compared  euill  confciencc  to  Furies  purfuing  men 
 with  firebrands. 
 
 Tht  feared  confcience  is  that  which  doth  not  accufe  for  any  finne ;  no  not 
 for  great  finncs.  It  is  compared  by  Paul,  i  .Tim. 4.2.  to  the  part  of  a  mans  bo- 
 die  which  is  not  oncly  bereft  of  ^nfe,  life,  and  motion  by  the  gangrene ,  but 
 alfo  is  burnt  with  a  fearing  yron:  and  therefore  mufl:  ncedes  be  vtterly  pall  all 
 feeling. 
 
 This  kind  of  confcicncc  is  not  in  all  men  ,but  in  fuch  pcrfbns  as  are  become 
 obttinate  heretikes  and  notorious  malefa(f^ours.  And  it  is  not  in  them  by  na- 
 ture, but  by  an  incrcafe  of  the  corruption  of  nature ;  and  that  by  certainc 
 fleppes  and  degrees. For  naturally  cuery  man  hath  in  him  blindnes  ofmindc» 
 and  obftinacie  or  firowardnes  of  heart ;  yet  fo,as  widi  the  blindnes  and  igno- 
 rance 
 
cfConfcience.  ggp 
 
 rancc  of  ininde ,  arc  ioyncd  fome  remnants  of  the  light  of ratiire,  /j  ,cv\  jne  vs 
 what  is  good  and  cuill.  Now  the  heart  of  man  becingexcetdin«]y  ob/linate 
 and  peruerfcjcarricth  him  to  comnut  finr.es  cuen  agamfi  the  lioht  of  natuic 
 and  common  confciencc  :  by  praftife  of  fuch  finnes  the  lighl  of  nature  i$ 
 cxtinguiHied :  and  then  commeth  the  reprobate  w/We,  which  ludo'cth  cuiU 
 good,and  good  cuilh  after  this  followcs  xhc feared confcience,  in  which  there  is 
 no  feeling  or  remorfe ;  and  after  this  comes  an  exceeding greedwes  to  all  man- 
 ner of  finne.  Eph.4. 1 8.  Rom.  1.28. 
 
 Here  it  may  be  demanded  ,  how  mens  confciences  fliall  accufe  them  in  the 
 day  of  iudgement,  if  they  be  thus  benummed  and  feared  in  this  life.  An[.\i  \% 
 fai'd,Rev.  10. 1 2 .  that  at  the  lafl:  iudgement  all  Hiall  be  brought  before  Chrift, 
 and  that  the  bookes  then  (hall  be  opened  :  among  thcfe  bookes,  no  doubt, 
 confciencc  is  one. Wherefore  though  a  dead  confcience  in  this  hfe  be  as  a  do- 
 fed  or  fealed  booke  ( becaufe  it  doth  either  Iitde  or  nothing  accufe,)  yet  after 
 thislife,it  fhall  be  as  abookelaidc  open:  becaufe  God  fiiali  inhghten  it,and  fo 
 ftirre  it  vp  by  his  mightiepower,that  it  fhall  be  able  torcuealeand  difcouer  all 
 the  (Tnnes  that  a  man  euer  committed. 
 
 Stirring  confcienre,  is  that  w  hich  doth  fenfibly  cither  accufe  or  excufe.  And  stimng  «». 
 h  hath  foure  differences.  f<icii«. 
 
 The  firft  which  accufeth  a  m^n  for  doing  cuill.  This  mull:  needcs  be  an  e- 
 uill  confciencc.  Becaufe  to  accufe  is  not  a  propcrtic  that  belongs  to  it  by  crea- 
 tion ,  but  a  defe^  that  followcth  after  the  fall .  And  if  the  confcience  w  hich 
 truly  accufeth  a  man  for  his  finnes,  were  a  good  confcience ,  then  the  worft 
 man  that  is.might  hauc  a  good  confcience ;  which  can  not  be. 
 
 When  the  accufation  of  the  confciencc  is  more  forcible  and  violent ,  it  is 
 called  a  wounded  or  troubled  confcience :  which  though  of  it  fclfc  it  be  not  good 
 nor  any  grace  of  God;  yet  by  the  goodnesof  God  itferueth  often  to  be  an 
 occafion  or  preparation  to  grace;  as  a  needle  >  that  dra  wes  the  ihrecd  into  llie 
 cloath,  is  fome  meanes  whereby  the  cloath  is  few  cd  togither. 
 
 The  fecondjis  that  which  accufeth  for  doing  well.  And  it  is  to  be  found  in 
 them  that  are  giuen  to  idolatrie  and  fuperftition.  As  in  the  Church  of  Rome: 
 in  which,  becaufe  mens  confciences  are  infnared  and  intangled  with  humane 
 traditions,  many  are  troubled  for  doing  that  which  is  good  in  it  fclfe,or  at  the 
 leaf^  a  thing  indifferent .  As  for  exaplc:  leta  prieff  omit  to  fiy  maffc  &  to  fay 
 his  canonical  houres,his  confciece  will  accufe  him  therfore :  though  the  omit- 
 ting of  the  canonicall  houres  and  of  the  idolatrous  maffe,  be  indeed  by  Gods 
 wordnofinne. 
 
 The  third,  is  the  confciencc  which  excufeth  fordoing  that  which  is  euill. 
 Thisalfo  is  to  be  found  in  them  that  are  giuen  to  idolatrie  and  fupcrfbtion. 
 And  there  is  a  particular  example  hereof,  loh.  1 6.  -  .7ca,the  tiwejhalcome  that 
 tvhofoepfer  yUcthycp^.reill thii^ke  that  he  doth  Cjodgoodferuice.  Such  is  the  confci- 
 ence of  PopiOi  traytours  in  thefe  daics,  that  are  ncuer  touched  at  all,  though 
 they  intend  and  enterprife  horrible  villanies,and  be  put  to  death  therefore. 
 
 The  fourthjis  that  which  excufcth  for  well  doing  at  fome  times, &  in  fome 
 particular  aiTtions  of carnall  men.  When  Abimelech  had  taken  Sarai  from 
 Abrahafn,God  faid  vnto  him  in  a  dreame,  Jkr.ow  that  thou  dtddejl  thu  mth  an 
 
 vpri^ht 
 
900  ATreatife 
 
 ^Moraiiur  •vprkhtmltt^Cy  Gcfli.io.^.  This  may  be  tcarmcd  *  goodconfcicnce,  tutisifl- 
 homfedin  dec3e  othcrwifc.  For  though  it  doc  truly  cxcufe  in  one  particular  a^ion,  yet 
 rott  remtU  becaufe  the  man  in  whom  it  is,  may  be  vnregcnerate  ana  as  yet  out  of  Chrift, 
 mala,  and  becaufe  it  doth  accufe  in  many  other  mattersttherefore  it  is  no  good  con- 
 
 '^Splendida  {ciencc.  If  all  the  vertucs  of  natural!  men,  arc  indeede  but  certaine  ^  beautiful! 
 pecuta,        finnes,  and  their  righteoufnes  but  a  carnall  righteoufhes ;  tlien  the  confcienc^ 
 alfo  of  a  carnall  man^though  it  excufc  him  for  well  doing,is  but  a  carnall  con- 
 fcicncc. 
 
 CHAP.     IIII. 
 A^afudtitie  touching  confcieisce. 
 §rMa   firft      Ti  4  Ans  dutic  Concerning  confcicnceistwo-fold.  Thcfirftis,ifhcwant 
 dutis  to  g«        iVl  good  confciencc  aboue  all  things  to  labour  to  obtaine  it:  for  it  is  not  gi- 
 goodcoHftieac*.  y^^^i^y  nature  to  any  man,  but  comes  by  grace. 
 
 For  the  obtainmg  of  good  confcience,  three  tilings  muftbe  procured;  a 
 preparation  to  good  confcicnce,  theapplyingof  theremedie,  the  reformat!-, 
 on  of  confciencc.  .  : '  \ 
 
 In  the  preparation /oure  things  are  requircd.Thefirfl:  is,the  knowledge  o£ 
 -<  the  law ,  and  the  particular  commandements  thereof,  whereby  we  are  taught 
 
 what  is  goodjwhat  is  badde ;  what  may  be  done,and  what  may  not  be  done. 
 -  Themen  of  our  daies,  that  they  may  hauc  the  right  knowledge  of  the  law, 
 muft  lay  afide  many  crronious  and  foolifh  opinions ,  which  they  hold  flat  a-, 
 gainft  the  true  meanin  »  of  the  law  of  God :  otherwifc  they  can  neuer  be  able» 
 to  difcerne  betweene  (mne  and  no  finne.  Their  fpeciall  and  common  opini- 
 ons arc  thefe:  I.That  they  can  loue  God  with  all  their  hearts,and  their  neigh- 
 bours as  themfelues;  that  they  fearcGod  aboue  all,  and  truft  in  him  alone; 
 and  that  they  cuer  ^d  fo.  1 1.  That  to  rchearfe  the  Lords  praier,  the  bclecfe, 
 and  ten  Commandements,  (without  vndcrftandingof  the  wordcs,andwith- 
 --  out  afFe«n:ion)  is  the  true  and  whole  worfhip  of  God.  III.  That  a  man  may 
 feekc  to  wizzards  and  foothfaiers  without  offence ,  becaufe  God  hath  proui- 
 ded  a  falue  for  cuery  fore.  I V.  Thatto  fwcare  by  good  things  and  in  the  way 
 of  truth,isnotafinnc.  V.  That  a  man  going  about  his  ordinarie  affaires  at 
 home  or  abroad  on  the  Sabbath  day  ,  may  as  well  ferue  God  as  they  which 
 hearc  all  in  the  fermonsinthc  worli  VI.  That  rehgion  and  the  praftifc 
 thereof,  is  nothing  but  an  aflfe^^ed  precifencsrthat  couctoufnes  theroote  of  c- 
 uilljis  nothing  but  worldlincs:  that  prideis  nothing  but  a  care  of  honeftic  an^ 
 cleanlinesrthat  fingle  fornication  is  nothing  but  thctrickc  of  youth  :that  {wea- 
 ring and  blafpheming  argue  the  couragious  mindc  of  a  braue  gentleman, 
 V 11.  That  a  man  may  doe  with  his  owne  what  he  wi]l,and  make  as  much  of 
 it  as  he  can.  Hence  anfe  all  the  frauds  and  bad  prafiifes  in  trafficke  bctwcenc 
 man  and  man. 
 
 The  fccond  thing  re<]uired,  is  the  knorvledge  of  the  iudiciall  fcntence  of  the 
 law,  which  refoluteiy  pronounceth  that  a  curfc  is  due  to  man  for  eucry  finnc. 
 Gal.  7 . 1  o.  A^cry  few  are  refolued  of  the  truth  of  this  point,and  very  few  doe 
 vnfainedly  belceue  it,  becaufe  mens  '.ninds  arc  poflefled  with  a  contrarie  opi- 
 nion, tliat  chough  they  (innc  againft  God,yet  they  ihall  efcape  death  &  dam- 
 lution .  Dauid  faith^  The  vkkeammiAx^X  is,  cuery  man  naturally  )^/tjp''/^  htm^ 
 
cfCottfcience,  .^j 
 
 T^^.Pfal.  T  o. 5 .  an d  ^tf  maketh  a  league  mth  hell  and  tJeath,  Efa.  2  S .  1 5 .  This  ap- 
 peareth  alfo  t»y  experience.  Let  the  miniftcrs  of  the  Gofpcll  rcproouc  finnc, 
 and  denounce  Gods  Judgements  againflir,  accordingto  the  luleofGods 
 word ,  yet  men  will  not  feare:  ftones  will  almoft  as  foone  moouc  in  the  walls, 
 and  the  pillars  of  our  Churches ,  as  the  flintie  hearts  of  men .  And  the  reafon 
 hereof  IS ,  becaufe  their  mindcs  are  foreftallcd  with  this  abfurd  conceit ,  that 
 thty  are  not  in  danger  of  the  wrath  of  God,thdugh  they  offend.  And  the*op'i- 
 nJon  of  our  common  people  is  hereunto  anfwerable,  who  thinke,that  if  they 
 haue  a  good  meaning ,  and  doe  no  man  hurt,  God  will  haue  them  excufcd 
 both  inthislifeandintheday  ofiudgeraent. 
 
 The  third,  is  a  iuj}  aiidferioas  examimtiof7  of  the  confcience  by  the  law,that 
 we  may  fee  what  is  our  cftate  before  God.  And  this  is  a  dutie  vpon  which  the 
 Prophets  ftand  very  much.Lam.  5 .40.  Manfitfferethfor  hisfmne :  let  vsfearch 
 and  trie  our  hearts ,  andturtje  againe  to  the  Lord.  Zeph.  2.  i .  Fame  your felues^ 
 fameyouy  0  nation,  not  rvorthie  to  be  beloued.  In  making  examination,  we  muft 
 fpecially  take  notice  of  that  which  doth  now  lie,or  may  hereafter  lie  vpon  the 
 confcience.  And  after  due  examination  hath  beenc  made,  a  man  comes  to  a 
 knowledge  of  his  finnes  in  particular ,  and  of  his  wretched  and  mifcrabic  c- 
 ftate.  When  one  enters  into  his  houfe  at  midnight ,  he  findes  or  fees  nothing 
 out  of  order:  but  let  him  come  in  the  day  time  when  the  funne  fliineth,and  he 
 (hall  then  efpie  many  fiults  in  the  houfe ,  and  the  very  motes  that  flie  vp  and 
 downerfoleta  man  fearch  his  heart  in  the  ignorance  and  blindnelTeof  his 
 minde,he  will  ftraightway  thinke  all  is  well :  but  let  him  once  begin  to  fearch 
 himfclfe  with  the  light  and  lanterne  of  the  law ,  and  he  (hall  finde  many  foulc 
 coi  ners  in  his  heart,and  heapes  of  finnes  in  his  life. 
 
 The  fourth,  is  d.forro-a>  in  refpetft  of  the  punifhmcnt  of  finne,ari(ing  of  the 
 three  former  atfiions*  And  though  this  forrowbe  no  grace,for  it  bcfals  as  well 
 the  wicked  as  the  godly  :yct  may  it  be  an  occafion  of  grace,becaufe  by  the  ap- 
 prehenfion  of  C  j  ods  anger,  we  come  to  the  nppi  ehenfio  of  his  mercie.  And  it 
 is  better  that  confcience  Ihould  gs  ieue  &  wound  vs  &:  do  his  worft  againft  vs 
 in  th3s  hfc,\vhile  remcdie  may  be  had,then  after  this  lifc,when  remedy  is  paf}. 
 
 Thus  much  of  preparation  :  now  follows  the  rcmedie.and  the  application 
 of  it.  The  remedie  is  nothing  elfc  but  the  blood  or  the  merits  ofChrifl,  who 
 fpecially  in  confcience  felt  the  wrath  of  God,  as  when  he  fiid,  My  Joule  tshea- 
 uie  vnto  death :  and  his  agonie  was  not  Co  much  a  paine  and  torment  in  bodie, , 
 as  the  apprehenfion  of  the  feare  and  anger  of  God  in  confcience :  and  when 
 the  holy  Ghoft  fiith ,  That  he  offeredvnto  God  praters  ivith  (!ro>;q_  cries  aadrpas 
 heard f'ow  feare,  he  direftly  notes  the  diftrede  and  anguilh  of  hismoflholy 
 confcience  for  our  finnes.  And  as  the  blood  of  Chi  ift  isan  all-fufficicnt  remc- 
 die ,  (b  is  it  alfo  the  alone  remedie  of  all  the  (ores  and  wounds  of  confcience. 
 For  nothingcan  ftanch  or  (Kiy  the  terrrours  of  confcience,  but  the  blood  of 
 the  immaculate  lambc  of  God:nothing  can  fatisfie  thciudgemcnt  of  the  con- 
 fci€nce,much  leflc  the  moft  feuere  judgement  of  God ,  but  the  onely  Ciiisfa" 
 ftion  of  Chrifl.ln  the  application  of  the  remedie,  two  things  arcrequircdrthc 
 Gofpell  preached,  and  faith:  theGofpell  isthehandofGod,thatoffereth 
 mceto  vs.;  and  iaith  is.our  h^nd  whereby  w^xcceiueis» 
 
 TJiaXt 
 
pCi  ATreatife 
 
 That  wc  indccdc  by  faith  rccciue  CHrift  with  all  his  benefits ,  wc  mud  put 
 in  praftjfc  two  lefFons.  The  firrt  is ,  vnfaincdly  to  humble  our  felues  before 
 God  for  all  ourwantj,brcaches,and  wounds  in  confdencetwhiclijbeeina  vn- 
 to  vs  a  paradife  of  God ,  by  our  default  we  hauc  made  as  it  were  a  little  hell 
 within  vs.  This  humiliation  is  the  beginning  of  all  grace  and  religion :  pride 
 and  goodconfcience  can  ncuer  goc  togither.Andruchas  haue  knowledge  in 
 religion  and  many  other  good  gifts  without  humiliation,  are  butvnbridled, 
 vnmortified,  and  vnreformed  pet  fens.  This  humiliation  contames  in  it  two 
 clutics,the  firflis  confeflion  of  our  linnes,efpccialIyofthofethat  he  vponour 
 confciences :  wherewith  mufl:  be  ioyned  the  accufing  and  condemning  of 
 our  fducs :  for  then  we  put  confcience  out  of  office,  and  difpatch  that  labour 
 before  our  God  in  this  life,  which  confcience  would  performe  to  our  eternall 
 damnation  after  this  hfe.  The  fecond  dutie  is  Deprecation,  which  is  a  kind  of 
 praier  made  with  groanes  and  defires  of  heart,in  which  we  intreat  for  nothing 
 but  for  pardon  of  our  finnes,and  that  for  Chrift s  (ake,til  fuch  time  as  the  con- 
 fcience be  pacified. 
 
 To  this  humiliation  (landing  on  thefc  two  parts ,  excellent  promifes  of 
 grace  and  life  eucrlalHng  are  made.  Prou.  2  8.  i  ^ .  //<?  that  hideth  hupr.nes.pjalt 
 not  projper:  but  he  that  cottfejfeth  anAforCakfth  them Jh all fiytcle  ntercie.  I .  loh.  1 .6, 
 If  roe  acknowledge  onr  (innes ,  he  is  fait  hf ft!!  and  iuj!  to  forgiue  vs  our  fnnes,  and  to 
 clenfe  vsfrom  all  vnrighteoufftes.  Luk.  l.^^.He  hath  filled  the  hun^rie  with  good 
 things,  andfent  the  rich  emptie  away.  Which  are  alfo  verified  b)'  experience  in 
 fundric  examples, ' .Sam.  1 2 . i  -^SDauidfaid  to  Nathan,  1  haue finfied mainfl  the 
 Lord.»y4nd  Nathan  faidto  T)amd,  The  Lord  alfo  hath  put  array  thyfinne.  2  .Chr. 
 :?  ^  .4  ^ .  when  C^a;7affes  was  in  tribulation,  hepraiedto  the  Lord  his  (jod,andhii- 
 He  J  himfelfe  greatly  before  the  (jod  of  his  fathers,  and  praiedvnto  loim :  and  God 
 heard  his  praier.  Lu  k.  2  ^ .  4  ^ .  And  the  thief efaid  to  lefns.  Lord  remember  me  wheit 
 thou  commefl  to  thy  kingdome.  Then  leftafaidvnto  him ,  Verely  I  fay  vnto  thee ,  /* 
 day  /halt  thm  be  with  me  in  T^aradi/e.  By  thcCc^nd  many  other  places  it  ap- 
 peaies,that  when  a  man  doth  truly  humble  himfelfe  before  God,  he  is  at  that 
 inflnnt  reconciled  to  God,  and  hath  the  pardon  of  his  finnes  in  heaucn :  and 
 fhall  afterward  haue  the  alTurance  thereof  in  hisowne  confcience. 
 
 The  fecond  lefTon  is,  when  we  arc  touched  in  confcience  for  our  finnes, 
 not  to  yeeld  to  naturall  doublings  and  diflruft ;  but  to  refill:  the  fame,  and  to 
 indeauour  by  G  ods  grace  to  refbluc  our  felues  that  the  promifes  of  faluation 
 by  Chrifl,  belong  to  vs  particularly :  becaufc  to  doc  thus  much ,  is  the  very 
 commandcment  of  God. 
 
 The  third  thing  is,  the  reformation  of  confcience  •,  which  is ,  when  it  doth 
 «'ftuftSSth."  ^^^^'^  ^°  accufc  and  terrifie,and  begins  to  excufe  and  tellifie  vnto  vs  by  the  ho- 
 ly Gholf  ,that  we  are  the  children  of  God  and  haue  the  pardon  of  our  finnes. 
 And  this  it  will  doe  after  that  men  hauc  fcrioufly  humbled  themfelues,  and 
 praied  carneftly  and  conftantly  with  fiojhes  and  grones  of  fpirit  for  reconcili- 
 ation with  God  in  Chriff.  For  then  the  Lord  will  fend  downe  his  fpirit  into 
 the  confcience  by  a  fweete  and  heaucnly  teftimonie  to  affurc  vs  that  we  are  at 
 peace  with  God. 
 
 Thus  wc  fee  how  good  confcience  is  gotten :  and  becaufe  it  is  fb  pretious  a 
 
 icwell. 
 
ofConfaence,  po* 
 
 icwell,Twifli  all  perfons,  that  as  yet  ncucr  laboured  to  get  good  confciencc, 
 now  to  begin.Rcafons  to  induce  men  thereto  may  be  thcfc:  I.you  fceke  daic 
 and  night  from  yere  to  yere  for  honours,  riches,and  pleafurcSjwhich  yemuft 
 leaue  behind  you:much  more  therefore  ought  you  to  feeke  for  renewed  and 
 reformed  confcicnccs,c6fidering  that  cofcieiKe;  wil  be  with  you  in  this  life,  in 
 death,at  the  lafl:  iudgement,  &  for  euer.  1 1. He  that  wants  a  cofcience  pur<yed 
 in  the  blood  of  Chrift.can  neuerh.jue  any  true  andlafting  comfort  m  this  \\ic. 
 Suppofe  a  man  araicd  in  cloath  of  tiiliue/et  in  a  chaire  of-  elhte ,  before  hira  a 
 table  furnifihed  with  all  daintie  prouifiomhis  fcruants,Monarclies,  and  Prin- 
 cesihis  riches  the  chiefcft  treafures  and  kingdomes  in  the  vvorlde :  but  withall 
 fuppofe  one  ftanding  by,with  a  naked  fword  to  cut  his  throat,or  a  wild  beaft 
 readie  euer  and  anon  to  pull  him  in  peeces:nowe,vvhat  can  wee  fay  of  this 
 mans  eftate,but  that  all  his  happincs  is  nothing  but  wo  and  miferic?And  fiich 
 is  the  eftate  of  all  men  that  abounding  with  riches,honour  j,and  plcafures,car- 
 rie  about  them  an  euiU  confcience,which  is  as  a  fword  to  flay  the  foule,  or  as  a 
 rauenousbeafl  rcadic  to  fucke  the  blood  of  thefoulcand  to  rend  it  in  peeccs. 
 II  I. He  which  wants  good  confcience  can  doe  doe  nothingbutfinneihis  ve- 
 ry eating  and  drinking,his  fleeping  and  waking,and  all  he  doth,turnes  to  fin: 
 the  confciencemuftfirfl  be  good,  before  the  aftion  can  be  good;ifthe  rootc 
 i?ecorrupt,the  fruits  are  anfwerable.  I  V.  Aneuillconfcienccisthe  greateil: 
 enemie  a  man  can  haue,becaufe  it  doeih  execute  all  the  parts  of  iudgement  a- 
 gainfl  him.It  is  the  Lords  fcrgeant.God  neede  notfende  out  procefle  by  any 
 of  his  creatures  for  man:the  confcience  within  man  will  areft  him,  and  bring 
 him  before  God.It  is  the  gayler  to  keep  man  in  prifon  in  bolts  and  irons, that 
 fie  may  be  forth  comming  at  the  daie  of  iudgement.lt  is  the  witnefleto  accufc 
 }iim,the  iudgc  to  condemne  him,the  hangman  to  execute  him,  and  the  flafh- 
 ings  of  the  fire  of  hell  to  torment  him.  Againe,it  makes  a  man  to  be  an  enemy 
 to  God:becaufe  it  accufeth  him  to  God,and  makes  him  flie  from  God,as  A- 
 dam  did  when  he  had  finned.  Alio  he  makes  a  man  to  be  his  owne  enemie,  in 
 that  it  doth  caufe  to  lay  violent  hands  vpon  himfelfe,and  become  hisownc 
 hangman.or  his  own  cut-throate.  And  on  the  contrarica  good  confcience  is 
 a  mans  belf  friendrwhen  all  men  intreat  him  hardly , it  will  fpeake  him  faire  & 
 comfort  him:it  is  a  continuall  feaf^,and  a  paradife  vpon  earth. V.  The  Scrip- 
 ture fheweth  that  they  which  neuer  feeke  good  confcience,haue  terrible  ends. 
 For  either  they  die  blockes,as  Nabal  did;or  they  die  defperate,as  Caine,SauI, 
 Achitophel,Iudas. V  iWe  muH:  c6nfic!er*orten  the  terrible  day  ofiudgemet, 
 in  which  euery  man  mufi:  recciue  according  to  his  doings.  And  that  wee  may 
 then  be  abfolued,thc  bell  way  is  to  feeke  for  a  good  confcience;for  if  our  co- 
 fcience be  euill,and  condemne  vs  in  this  life,God  will  much  more  condemne 
 vs.  And  whereas  we  muflpafTc  through  three  iudgementsv  the  iudgement  of 
 mcn,the  iudgement  of  our  confcience,&  the  lafl  iudgement  of  God:  we  lliall 
 neuer  be  ftrengthenedagainll  them,  and  cleared  in  them  all;  but  by  the  fee- 
 king  ofa  2;ood  confcience. 
 
 After  ttiat  man  hath  got  good  confcience ,  his  (econddutieistokeepeit. 
 And  as  the  o;ouerning  the  fliippe  on  the  fea,  the  pilote  holding  the  helme  in  ? '.Sc?rT'* 
 his  hand,hathalwaies  an  eicto  the  compnlleuo  wc  likewne^in  the  ordering  otgoJcouicuitrr. 
 
 Nnn  I  our 
 
,p04  tATreAtife 
 
 our  liucs  and  conucr(ations,muft  alwaies  hauc  a  fpccial  regard  to  confcicncc 
 
 That  we  may  keepe  good  confcieneCjWe  muft  doe  two  thingsjauoide  the 
 impediment  thereof,and  vfe  coniienient  preferuations. 
 
 Impediments  of  good  confcience,arc  either  in  vs  or  forth  of  vs.  In  vs,  our 
 owne  finnes  and  corruptions.When  mens  bodies  he  dead  in  the  earth,  there 
 breede  certaine  wormes  in  them,whcreby  they  are  confiimed.For  ofthe  fle(h 
 come  the  wormes  which  condimc  the  flcOi:  but  vnleiTe  we  take  great  hccde, 
 oat  ofthe  finnes  and  corruptions  of  our  hearts,there  will  breede  a  worme  a 
 thoufandfoidemoreterribIe,eucn  the  tvorme of  confc'tence  that  ncuer  dietb, 
 which  will  in  a  lingring  manner  waft  the  confciencejthe  foule,  and  the  whole 
 man',becau.(e  he  fhall  be  alwaies  dying  and  neuer  dead.  Thefe  finnes  arc  Spe- 
 cially threc',Ignorance,vnmortified  affeiftions,  worldly  lufts. 
 
 Touching  the  firft,  namely  ignorance,  it  is  a  great  and  vfuall  impediment 
 of  good  confcience.For  when  the  mind  erreth  or  mifconceiueth,  it  doth  mi-  • 
 flead  the  confcience^and  deceiue  the  whole  man.  The  waie  to  auoid  this  im- 
 ped4ment  is,to  doe  our  indeauour  that  we  ma)'  daiely  incrcafc  in  the  knowc- 
 ledge  ofthe  word  of  God,that  it  may  dwell  in  vs  plentifully  ,to  this  cndc  wee 
 mut^  pray  with  Dauid,that  he  would  open  our  eies,that  we  might  vnderftad 
 the  wonders  of  his  lawe:and  withall  wee  muft  daily  fearch  the  Scriptures  for 
 vnderftandmg  as  men  vfe  to  fearch  the  mines  ofthe  earth  for  gold  ore.  Prom 
 2.4Xaftly,weemuftlabour  forfpirituall  wiG:lome,that  wee  might haue the 
 right  v{e  of  gods  word  in  euery  particular  aftionrthatbcingby  it  dire^cd,we 
 may  difcerne  what  we  may  with  good  confcicnce  doc  ox  Icaue  vndone. 
 
 The  fecond  impediment,is  vnftaicd  and  vnmortificd  affeftions:  whichiif 
 they  hauc  their  fwing,ns  wild  horfcs  ouerturne  the  chariot  with  men  and  all, 
 fo  they  ouerturne  and  ouercarrie  the  iudgcment  and  conscience  of  man:  and 
 therefore  when  they  beare  rule.good  confcience  takes  no  place.Now  to  pre- 
 uent  the  daunger  that  comes  hereby, this  couifc  muft  be  followed.  When  we  . 
 wouldhaucafwordoraknifenottohurtour  feluei  or  othcrs>we  turne  the 
 edge ofit.  And  fO)that  we  may  prcuent  our  afiPe£>ions  from  hurting  and  an- 
 noying the  confcience,we  muft  turne  the  courfe  of  them,  by  dircftingthem 
 from  our  neighbour^to  our  felues  and  our  owne  {innes,or  by  inclining  them 
 to  God  and  Chrift.For  cxamplc:choller  and  anger  directs  it  felfe  vpon  euery 
 occafion  againft  our  ncighbounand  thereby  greatly  indamageth  the  confci'- 
 ence.Now,the  courfe  of  it  is  turned,when  we  begin  to  be  difpleafcdand  to  be 
 ano-rie  with  our  felues  for  our  owne  finncs .  Our  loue  fet  vpon  the  worlde  is 
 hurtfull  to  theconfcience^but  when  we  once  begin  to  fet  our  loue  on  God  in 
 Chrift,and  to  loue  the  blood  of  Chrift  aboue  all  the  world,then  contrariwifc 
 it  is  a  furtherance  of  good  confciencc; 
 
 The  third  impediment,is  worldly  lufts,that is ,  the  loue  and  exceeding  dc- 
 fire  of  riches,honours,pleafures.Euery  man  is  as  Adam,  his  good  confcicncc 
 is  his  paradifcUhe  forbidden  fruit,is  the  ftrongdefire  of  thefe  earthly  things; 
 ihe  (erpent  is  the  old  enemic  the  deuill:  who  if  he  may  bee  fuffcred  to  intanglle 
 vs  with  the  loue  ofthe  worldiwill  ftraightwaieput  vs  out  of  our  paradife,  and 
 barrc  vs  from  al  good  confcienccTheremedie  is  to  learne  the  leflon  of  Paul, 
 Fhjl,4^i  2.  which  isineuery  eftaltiii  which  God  llial  place  Vito  be  conteni;. 
 
 (sfteoning 
 
efConfaenee.  p^- 
 
 «ftcemmg  euermorc  tlie  prcfcnt  condition  the  befl  for  ^f*s  of  all.Now  that  this 
 kflbn  may  be  leurned,  we  rauft  further  labour  to  be  refolued  of  Gods  fpecial 
 prouidence  towards  vsin  cuery  cafe  &  condition  of  hfe:  &  when  we  haue  fo 
 well  proHtedin  the  fchooic  of  Chiift,that  we  can  fee  and  acknowledoc  Gods 
 prouidence  &  goodHes,as  well  in  fickncs  as  in  heahh,in  pouertie  as  ui  wealth, 
 in  hunger  as  in  tulnes^in  life  as  in  dcath,wc  (liall  be  very  well  content,whatfo* 
 cucr  any  way  befalls  vnto  vs. 
 
 The  prefcruatiues  of  good  condiencearetwo,  the  firfl  is  to  prcferue  and 
 cherifh  that  fauing  taith  whereby  we  are  perfwaded  of  our  reconciliatio  with 
 God  in  Chriftjfor  this  is  the  rootc  of  good  confciencCjas  hath  beene  fliewed. 
 Nowe  this  faith  is  cheriflied  and  confirmed  by  the  daiely  excrcifes  ofinuoca- 
 tion  and  repentanccwhich  bc,to  humble  our  felues,  to  bewaile  and  confeflc 
 our  finnes  to  God,to  condemne  our  felues  for  them,  to  pray  for  pardon  and 
 Orength  againft  finne,to  praife  God  and  giue  himthankcs  for  his  daily  bcne- 
 iits.And  by  the  vnfainedand  ferious  praftifeofthefe  duties ,  repentance  and 
 faith  are  daiely  renewed  and  confirmed.The  fecond  prefcruatiuc  is  the  main- 
 taining ohhtrighteohfiiesofagoodconfcicnce:  which  rightcoulhefre  (as  1  hauc 
 <aid)is  nothing  cIs  but  a  conflant  indeauour  and  defire  to  obey  the  wil  of  god 
 in  all  things-That  this  righteoufnes  may  be  kept  to  the  end,  we  muft  praSifc 
 three  rules.Thcfirfl:is,that  wcareto  carry  in  our  heaits  ^  apurpofcneucr  to  ^^°*V<^'^^*'^ 
 finnc  againfi:  God  in  any  thing:  for  where  a  purpofe  is  of  committing  any  fin  *''^"j'  ^/  '^*'* 
 wittingly  and  vvillingly,therc  is  neither  good  faith  nor  good  confcicncc.  The  P^°?°f*f^ 
 (econdisto  walke  with  God  as  Enoch  did^Gen.  5. 24.  which  is,  to  order  theP^^^^  " 
 whole  courfe  of  our  hues  as  in  th^  prefcnce  of  God,defiring  to  app  roouc  all 
 our  doings  cuer  vnto  him. Now  this  perfwafion  that  wherefocucr  wcarc,wc 
 doe  fland  in  the  prefenceof  God,is  a  notable  meancs  to  maintaine  finccritie, 
 Gc.  I  -j.iJamgodal-fiifficientjtcaike  beforeme  &  beperfeSi.AxiA  the  wat  of  this 
 is  the  occafion  of  many  ofFcnces;as  Abraham  Ci\d,'Becaf*j€  1  thought  (urely  the 
 feare  of  God  is  not  in  this  place  y  they  rvilljlay  me  for  my  mncs  fake,Qtti\.io.\  I. 
 The  third  rule  is,careful!y  to  walk  in  our  particular  calljngs,doing  the  duties 
 thereof  to  the  gloric  of  G  od,to  the  good  of  the  common  weal(h,and  the  edi- 
 fication ofthe  Church;auoiding  therein  fraud,  couetoufnefTcjand  ambition, 
 which  caufc  men  oftentimes  to  let  their  confcienccs  on  the  tenters,  and  make 
 them  ftrctchhkccheuerill. 
 
 Thus  we  fee  how  good  confciencc  may  be  preferucd  .  Reafons  to  induce 
 hcreuntoare  many.I.Gods  flraight  commandement,!  .Tim.  i  .1  g.Keepfmth 
 And  <ipodconfcienc€.h.vi6i  Prou  .4. 2  ^.Keepe  thine  heart  with  all  diltgence.\  I  .The 
 good  confcience  is  the  mofl  tender  part  of  the  (bulc,  like  to  the  apple  ofthe 
 €ie;which  beeing  pierced  by  the  Icafl  pinne  that  may  bce,is  not  onely  blcmi- 
 /hed,but  alfo  loofethhis  fight.ThercforeasGod  doth  to  the  cie,fo  muft  wee 
 deale  with  the  confcience.God  giues  to  the  eie  ccrtaine  lids  of  flefli,  to  defend 
 and  couer  it  from  outward  iniuries:and  fo  mufl:  we  vfc  rrcancs  to  auoid  what- 
 (bcuer  may  offend  or  annoy  confcienccl  1 1  Manifolde  benefits  rcdoundc 
 vnto  vs  by  keeping  good  confciencc.Firftfo  long  as  we  h.iuc  care  tokeepc 
 jtjwe  keepe  &inioy  all  other  gifts  of  Gods  fpirit.Good  confcience  &  the  reft 
 ©f  Gods  «traces  are  as  a  pai;  c  of  turtle  doucs,  when  the  one  k^dts,  the  other 
 ^  Nnn  2  fccdeth} 
 
^0(5  ATrenttJe  ofQonfcience, 
 
 fecdeth'jwhcn  the  otic  likes  not,thc  other  likes  not;  when  the  one  dies,  the  o- 
 ther  dics:fo,wherc  good  confciencc  is  maintained,  there  are  many  other  ex» 
 cellent  gifts  of  God  flourifhing  :  and  where  confcicnce  decaies,thcy  alfo  dc- 
 caie.  Againe,good  confcience  gmes  alacritie  vnto  vs,and  boldncfle  in  calling 
 on  Gods  name,  i  John.  5.21  .If  our  heart  condemne  vs  mt-ytve  haue  beldne^e  tO' 
 ■tvards  (j<>^.Thirdly  it  makes  vs  patient  in  affli6lioh,6c  comforts  vs  grcatly:& 
 when  by  reafon  of  the  grieuoufnefle  ofour  afflidion,wec  are  conlTrained  to 
 kneele  on  both  knees  and  take  vp  our  cro{Ie,regenerate  confcience  as  a  fweet 
 companion,orlikeagoodSimon,laiestoo  hislhouldcr  and  helpes  to  bearc 
 one  end  ofit.Laftly,when  none  can  comfort  vSjit  will  be  an  amiable  comfor- 
 ter,&  a  friend  fpeaking  fweetly  vnto  vs,in  the  very  agoiiy  and  pang  of  death. 
 I  V.Not  to  prderue  the  confcience  without  fpot,is  the  way  to  defperation.lt 
 is  the  pollicy  of  the  deuilto  vfe  meanes  to  cad  the  confcienceinto  thefieep  of 
 lecuritie,that  he  may  the  more  eafily  bring  ma  to  his  own  deftrudlion.For  as 
 difcaleSjifthey  be  long  neglcfted  become  incurable:  fo  the  confcience  much 
 and  often  wounded,admits  little  or  no  comfort.  Neither  will  it  alwaies  boote 
 a  man  after  many  yeares  to  fay  at  the  laft  cafl:,Lord  be  mercifiill  to  me,l  haue 
 finned.Though  fome  be  receiued  to  mercie  in  ihe  time  of  death,  yet  far  more 
 perifh  in  defperation,  that  liue  in  their  finnes  wittingly  and  willingly  a^ainll 
 their  owne  confcience.Pharao,Saul,  and  ludas  cried  ^feccaui^  h?.ue  nnned 
 againft  god:yet  Pharao  is  hardned  more  and  more  and  perilheth:  Saul  goeth 
 on  in  his  finnes  and  defpaireth-.Iudas  made  away  himfelfe.Andno  maruelfbr 
 the  multitude  of  finnes  opprefle  the  confcience,  and  make  the  heart  to  oucr- 
 flovve  with  fiich  a  meafiire  of  griefe  that  it  can  fallen  no  affiance  in  the  mercie 
 ofGod.Laftly  they  that  fhall  negleft  to  keepe  good  confcience,  procure  ma- 
 ny hurts,anddaungers,and  iudgements  of  God  to  therafclues.When  a  fhip  is 
 on  the  lca,ifitbce  not  well  ^ouerned,  or  if  there  bee  a  breach  made  into  itjil 
 drawes  water  and  finkcsrand  fo  borfi  men  and  wares  and  all  in  likehhood  arc- 
 cad  awav.Nowe  wee  all  are  as  paficngers;  the  world  is  an  huge  fea  through 
 which  wemull  pa{re:our  (hip  is  the  confcience  of  euery  raan,i  .Tim.  1 .  r  9.&- 
 :j.i  2.thewares  are  our  religion  and  faluation  &  all  other  gifts  of  God.  Ther- 
 fore  it  ftandes  vs  in  hand  to  be  alwaies  at  the  helme.and  to  carrie  our  fhip  with 
 as  euen  a  courfe  as  poflibly  we  can  ,  to  the  intended  port  of  happines,  which 
 is  the  fiiluation  ofour  foules  But  iffb  be  it  we  grow  carelefre,and  make  brea- 
 ches in  the  fhip  of  confcience,by  fuffei  ing  it  to  dalh  vpon  the  rocks  of  finne, 
 itis  a  thoufand  to  one,that  we  in  the  end  fhall  cafl  away  our  felues  and  all  wee 
 haue.  And  in  the  mean  feafon,as  confcience  decaieSjfo  proportionally  all  gra- 
 ces and  goodneffe  goes  from  vsrGods  commandements begin  to  be  vile  vn- 
 to vs',the  knowledge  thereofas  a1  fb  faith,hope,and  the  inuocation  of  Gods 
 name,decay.  Experience  fhcweth  that  men  of  excellent  gifts  by  vfingbadde 
 confcience, loofe  them  all. 
 
e>f 
 
 Reformed  Catholike: 
 
 OR, 
 
 A  DECLARATION    SHEW^ 
 
 ing  how  neere  we  may  come  to  the  prefent 
 
 church  of  Rome  in  fundrie  points  of%eligion:  andwhgrein  we  Wftji 
 for  cuer  depart  from  them : 
 
 with  Mi 
 
 Aduertifmentto  allfauourers  oftheRomane 
 "Jieligion^Jhewing  hon?  thejaidreligion  is 
 
 againd  the  Catliolikc  principles  andgroundcs 
 of  the  Catechi/me, 
 
 PRINTED  RY   lOHN  LEGAT,  PRINTER 
 
 to  the  VniucxHtic  of  Cambridge,    idoo. 
 
TO  THE  RIGHT  WORSHIP^ 
 
 full,SirWilliamBowesKnight,&c. 
 Grace  andpeace^ 
 
 jlght  Worfliipfiiljitis  a  notable  poUicicofthe  <!euil,wliich 
 hehathputinto  theheadcs  of  fundric  men  in  this  age,ta 
 thinkc  that  our  religion  and  the  religion  of  the  prefcnt 
 Church  of  Rome  arc  all  one  for  fubftancc :  atul  that  they 
 may  be  reunited  as(in  their  opinion)  they  were  before. 
 Writings  to  this  efFeft,  arc  fpread  abroad  in  the  French 
 tongue,and  refpe£led  of  Englifli  proteftants  more  then  is 
 incete,or  ought  to  be.  For,  let  men  irtfhew  of  moderation,pretend  the  peace 
 and  good  eftatc  of  the  Cathohke  Church  as  long^sfeegas  they  will;this  V- 
 nion  of  the  two  religions  can  neuer  be  made,  more  then  the  vnion  of  light  & 
 darkncs-And  this  {hall  appearCjifwe  doe  but  a  little  confider,  howethey  of 
 the  Romane  Church  haue  rafed  the  foundation.  For  though  in  wordes  they 
 honour  Chri(t,yctin  deed  they  turnc  h'lm  to  aPfeudo-Chnft  and  an  Idol  of 
 their  owne  braine.They  call  hiaiour  Lord,but  with  this  condition,  that  the 
 ScruantofSeruantsofthis  Lord  may  chaunge  and  addc  to  his  comraandc- 
 inems;hauing  fo  great  a  power,that  he  may  open  and  Ihut  heauen  to  whome 
 he  williand  bind  the  verie  conlciencc  with  his  owne  lawcs,  and  confcquently 
 be  partaker  of  the  (piritual  kingdome  ofChrift.  Againe  they  call  him  a  Saui- 
 our,butyetin  Vsrinthat  heegiues  this  grace  vntovs.that  by  our  merits  wee 
 may  be  our  owne  Sauioursrand  in  the  want  of  our  own  merits,  wee  may  per- 
 take  in  the  merits  of  the  Saints.  And  they  acknowledge  that  he  died  and  ftif- 
 feredfor  vs,but  with  this  caueat,that  the  Faultbecing  pardoned,wee  muft  fa- 
 tisfiefor  thg^ppnporall  punifliment  either  in  this  world  or  in  Purgatorie.In  a 
 word.they  make  him  our  mediatour  of  Interccffion  vnto  God:but  withal  his 
 Mother  mufl:  be  the  Queene  of  Heauen.and  by  the  right  of  a  Mother  com- 
 raaund  him  there. Thus,in  wordc  they  crie  Ofanna^  but  Wi  deede  they  crucifie 
 Chrifl-Therefore  wee  haue  good  cau{e  to  blefTe  the  name  ofGod,that  hath 
 freed  vs  from  the  yoke  of  this  Romane  bondage,  and  hath  brought  vs  to  the 
 true  light  &  libertieofthe  gofpel.And  itfhould  be  a  greathei^ht  ofvnthank- 
 fiilne(rcinvs,nottoftandout  againft  the  prefcnt  Church  ofRome,butto 
 yeeldour  (elues  to  plottes  ofreconciliation.To  thiseffedl  and  purpofe  I  haue 
 peimed  this  little  Treatife, which  I  prefent  to  your.  Wor/hip,defiring  it  might 
 be  (bme  token  of  a  thankfull  raind,fbr  vndeferuedloue  And  I  crauewitball, 
 not  onely  yourWorfhipfulI(which  is  more  common)  but  alfoyour  learned' 
 protedbonibeeing  well  afliir^l,  that  by  skill  and  arte  you  areabletoiufhfic 
 whatfbeuer  I  haue  trucly  taught.Thus  wifhingto  you  and  yours  the  continu» 
 ance  and  the  increaie  of  faith  and  good  confcicnce,  I  take  my  leaue.  Cam^ 
 bridge,  lun.  28.  15^  I)" 
 
 ,   XourWoiiljipsinthetordi 
 
THE  AVTHOR  TO    THE 
 
 Chriftian  Reader. 
 
 ^TaKtfortpedCulholikCyf  wder/fanci  anj  one  that  holdet  the 
 
 \\fame  ftecejjarte  heads  of  religion  tvith  the  %omaHe  Church: jet  ft , 
 
 ■  tts  he  fares  off  and  reieSls  all  errours  in  dortrifte  whereby  thefaid 
 
 religion  it  corrnpted.HoTve  this  may  be  donejhane  begun  to  tna^ 
 
 ) fame  little  declaration  inthiifmallTreatife-.the  intent  whereof ii 
 
 ^tojhevpehorcneereweemaycometo  thefrefent  (Ijttrch  of%Jme 
 
 in fhndrie  points  of  religion:  and  wherein  we  Tnuflfor  euer  diffent. 
 
 U^ypurpofe  in  penning  thUfmaHdifcottrfe  is  threefolde.Thefirfl  is, to  confute  aS 
 fftcb  T&litikesasholdandmaintainey  that  onr  religion ^  and  that  of  the  %^mane 
 QoPirch  differ  not  infubjlance^and  confequently  that  they  may  be  reconciled: yet  my 
 meaning  is  not  here  to  condemneatrj  Pactf^cation  that  tends  toperfivade  the  Romans 
 Church  to  our  religion.ThefecondiSythat  the  Tapijfswhich  thinkefo  bafely  of  our 
 religion,may  be  wonne  to  a  better  liki»g  of  it:  when  they  pjall fee  howeneere  we  come 
 vntotheminfundriepoints.Thethirdythat  the commom protefant  might  infom» 
 fart  fee  andconceiue  the  point  of  difference  betweene  vs  and  the  Church  of%om*: 
 And  know  in  what  manner  and  how farre forth  ^we  cendemnethe  opinions  ofthefaid 
 ^hurch. 
 
 f  crane  par  don  for  the  order  which  Jvfe  yin  handling  thefetterall  points.  For  I 
 bauefet  them  downe  one  by  onCyOi  they  came  to  mind^not  refpeUing  the  lawes  of  me» 
 t  hod.  If  any  Papifijhallfay  that  I  haue  not  alleadged  their  opinions  aright,  I  anjwer, 
 that  their  bookes  beat  hattd^and  1  can iujiife what  Ihauefaide, 
 
 Thus  crauing  thine  acceptation  of  this  my  paines ,  and  wifhing  vntothee  the  in- 
 creafe  of  knowledge  4mdloue  of  pure  and fonnd  religion,  I  take  my  leauc  andmaki 
 ^»€mde^ 
 
 u 
 
 Nnn   4 
 
The  places  ofdoBrine  handled, 
 are 
 Of  Free-will. 
 
 i^^iii: 
 
 I 
 
 %  OfOriginallfinne. 
 
 J  Afllirance  of faluation . 
 
 4.  luftification  of  afinnen. 
 
 5  Of  merits, 
 
 6  Satisfadtionsforfinne. 
 
 7  OfTraditions. 
 
 8  Of Vowes. 
 
 9  Of  Images. 
 
 10  OfReallprefence* 
 
 11  The  facrifice  of  the  Maffeo 
 li  OfFafting;^^^-'vy 
 
 15  The  ftate  ofperfedtion. 
 
 14.  Worftiipping  ofSaints  departecfc 
 
 15  Intercefsion  ofSaints. 
 
 16  Implicite  faith. 
 
 17  OfPurgatorie. 
 
 18  Ofthe  fupremacie. 
 
 19  Ofthe  efficacie  ofthe  Sacramen  ts». 
 lo  Offaith, 
 
 XI  OfRepentance» 
 
 %%  The  finiies  of  die  Romane  Church  vf  ^  i^^s 
 
5)07 
 REVELAT.  ig.  4. 
 
 An4l  heard  another  voice  from  heauenfay.goe  out  of  her  nty  people, that  ye  be  not 
 fartakers  ofherjinnes^ndrece'me  not  ofhertUgues» 
 
 N  the  former  chapter  S.  John  fetsdowne  a  dcfcription  of 
 the  whore  of  Babylon,&  that  at  large  as  he  faw  her  in  a  vi- 
 fion  defcribed  vnto  him.In  thefixtcenth  verfe  of  the  fame 
 chapter,heforeteUherdeftruaion:and  in  the  three  firft 
 \  verfes  of  this  1 8.  chapter,  hee  goeth  on  to  propound  the 
 'ifaid  de(lru6tion  yet  more  dircftly  and  plainely:vvithall  al- 
 jleadging  arguments  to  prooue  the  fame ,  in  all  the  verfes 
 following.Nowe  in  this  fourth  verfe  is  fet  downc  a  caueat  feruing  to  forc- 
 warnc  all  the  people  of  God,that  they  may  efcape  the  iudgement  which  Oial 
 befall  the  whore;and  the  words  containe  two  parts:  a  commandement,  and  a 
 reafon.The  commandement,  Cjw^  out  of  her  Mypeop/e,ihzt  is,  from  Babvlon. 
 The  reafon,taken  from  the  cwcnXyleafl  ye  he  partakers  ^(^c.  Touching  the  co- 
 liiandcment,firft  I  will  fearch  the  right  meaning  of  it,and  then  fet  downe  the 
 vfe  thereof  and  doftrine  flowing  thence.Inhiftorie  therefore  are  three  Baby 
 Ions  mentioned;one  is,Babylon  of  Allyria  ftanding  on  the  riuer  Euphrates, 
 where  wastheconfufion  of  Languages,and  where  the  lewes  were  in  captiui- 
 lie:which  Babylon  is  in  Scripture  reprochcd  for  Idolatrie  and  othei  iniqui- 
 ties. The  (econd  Babylon  is  in  Egypt  ftanding  on  the  riuer  Nylus ,  and  it  is 
 now  called  Cayr;ofthat mention  is  made,  1. Pet. 5 .1^. (as  foniethmkcjrhough 
 mdeede  it  is  as  likely  and  more  commonly  thought,thas  there  is  meant  Baby- 
 lon of  Aflj'rra.  The  third  Babylon  is  myiiicall ,  whereof  Babylon  of  Allyria 
 was  atype  and  figure;  and  that  is  Rome,which  is  without  qucHion  here  to  be 
 vndcrftood.  And  the  whore  of  Babylon,  as  by  all  circumftances  may  be  ga- 
 gatheredjis  the  ftatc  or  regiment  of  a  people  that  arc  the  inhabitats  of  Rome 
 andappertaincthereto.Thismay  beeprooued  by  the  interpretation  of  the 
 holy  gholhfor  in  the  lafi:  verfeofthe  i  y.chapter  the  woman  that  is  the  whore 
 of  Babvlon  is  (aid  to  he  ncitrieyvhtchratgyie^h  oner  the  ki»gsoftheearth:i\o\vt 
 in  the  daies  when  S.Iohn  penned  this  booke  of  Reuelation,there  was  no  cit- 
 tie  in  the  world  that  ruled  oucr  the  kings  of  the  earth  but  Romejit  then  being 
 the  feate  where  the  Emperour  put  in  execution  his  Imperiall  authoritie.  A- 
 o-aine  in  the  feuenth  verfe  fhee  is  faid  to  fn  on  a  heaft  bamngfenHen  heads  &  ten 
 W^^/.-whichy.heads  h^feuen  hH^s^v.^-  whereon  the  woman  iitteth,&  alfo  they 
 be  feaen  4«J7^/.Therefore  by  the  whore  of  Babylon  is  meant  a  cittie  ftanding 
 on  feuenhilIs.Now  it  is  well  known,  not  oncly  to  learned  men  in  the  Church 
 of  e;od,but  euen  to  the  heathen  themfeUies,  that  Rome  alone  is  the  cittie  built 
 ©n'feucn  dilHnft  hils,calledC4:/«Af,»>^«^«//wfj,<f;t^«//w/«,T.7r/)f/«j,or  Capita- 
 linmyVtmimlts,Palatiy,Hs,^^irinal!,s.V2i\)\{\.sto  helpc  themfelues,  doe  alleadge 
 that  old  Rome  ftood  on  feuen  hells ,  but  nowe  is  remcoued  liirthcr  to  f^m^ 
 pHirJPfartifu.l  anfwxr,th3thowfocuer  thegieateft  part  of  the  cittic  i;i  regard 
 of  habitation  be  not  nowe  on  feauen  hills,  yet  in  regard  of  regiment  nnd  pra- 
 aifeofreliojionitiscforeuentothisdav  vponthefe  hills  are  feated  ccrtainc" 
 CliuichcsindaMonaftaies  and  other  like  places  where  thePapal  autiionti^ 
 
po8  Satfjlon  the  frefifit 
 
 is  put  in  execution:  and  thus  Rome  bccing  put  for  a  ftatcand  regiment ;  eueft 
 at  this  day,  it  ftands  vpon  fcucn  hills.  And  though  it  be  come  to  palTe  that  the 
 harlot  in  regard  of  her  latter  daies  euen  changed  her  feat,  yet  in  refpeft  of  her 
 yohger  times  in  which  ihee  wasbred  &  borne,flie  fate  vpon  the  fcuen  hils.O- 
 thcrs ,  be<:aufe  they  feare  the  wounding  of  their  owne  heads,  labour  to  frame 
 thefe  words  to  an  other  meaning,and  fay,that  by  the  whore  is  meant  thecom- 
 panie  of  all  wicked  men  in  the  world  wherefoeuer,  the  deuill  being  the  head 
 thereof  But  this  expo  fition  is  flat  againft  thetext;forin  thcfccond  ver/cofthc 
 1 7. chapter,  iLeeis  oppofed  to  the  kings-ofthe  earth  with  whome/hce  is  faid 
 to  commit  formcatiomand  in  thelaft:  verfe  {heeis  called  a  citie  {landing  on  fc-» 
 uen  hills  and  raigning  oucr  the  kings  of  the  eartli(as  I  hauefaid,)and  therfbrc 
 muft  needs  be  alf  ate  of  men  in  fomc  particular  place.  And  the  Papifts  them- 
 Alues  perceiuing  that  this  fhift  wjU  not  fcrue  {heir  turne ,  make  two  Romcs, 
 heathenifh  Rome,and  that  wherof  the  Pope  is  hcad:now(fay  they)the  whore 
 fpoken  of ,  is  heathenifh  Rome,  which  was  ruled  by  cruell  tyrants,  as  Nero, 
 r)omitian,and  the  reft:  and  that  Rome  whereof  now  the  Pope  is  head,  is  not 
 here  meant.Behold  a  vaine  and  fbolifhdiftmftion:for  Ecclcfiaftical  Rome  in 
 rcfped  offtate,  princely  dominion ,  and  crucltiein  perfecuting  the  Saints  of 
 God,is  all  one  with  the  hcathenifli  Empire:  the  See  ofthc  Bifhop  beeine  tur- 
 ned into  the  Emperours  court,as  alliiiftories  doc mai>ifeft.  But  let  the  diftin* 
 <£lion  be  as  they  fuppofc ,  yet  bv  their  Icaues,  here  by  the  whore  muft  be  vn- 
 derftood  not  onely  heathenifh  Rome ,  but  euen  the  Papall  or  Ecclefiafficall 
 Rome:for  v.  5  .of  this  chapter  the  holy  Ghoft  faith  plainly,  that  f!ic  hath  made 
 nil  nations  drmks  ^t^  ^^^"  »^'  "f  ^^'  ^fath  ef  her  fornication :  yea  it  is  added, 
 that  fiee  hath  coritmitted fornication  with  the  ki^gs  of  the  earth,  whereby  is  figni- 
 ficd  that  flice  hath  endcauourcd  to  intanglc  all  the  nations  of  the  earth  in  her 
 fpirituall  idolatric ,  and  to  bring  the  kings  of  the  earth  to  her  religion. Which 
 thing  cannot  be  vnderft  ood  of  the  heathenifh  Rome,for  that  left  all  the  kings 
 of  the  earth  to  their  owne  religion  and  idolatrie :  neither  did  they  labour  to 
 bring  forrainc  kings  to  worfhip  their  gods.  Againe  chap.  1 7.  v.  1 6,  it  is  faidc, 
 that  the  ten  homes,  which  be  ten  kings,  JbaU  hate  the  where,  and  make  her  defolate 
 and  naked,w)^K\i  muft  not  be  vnderftood  of  heathenifli  Rome,  but  of  popifh 
 Rome :  for  whereas  in  former  times  all  the  kings  of  the  earth  did  fiibmit 
 themfelues  to  the  whore ,  now  they  haue  begun  to  withdraw  themfelues,  and 
 make  her  defolate;  as  the  Icing  of  Bohemia,  Denmarke,  Germanie,England, 
 ScotUnd,and  other  parts ;  therefore  this  diftinflion  is  alfo  friuolous .  They 
 further  alleadgc  that  the  whore  of  Babylon  is  drunke  with  the  blood  of  the 
 Saints  and  Mart)TS,  chap.  1 7.5.fhedde  not  in  Rome,  but  in  Jerufalem,  whel^e 
 the  Lordtfot  cructfied:3nd  the  two  prophets  beeing  flaine  He  there  inthejlreets, 
 Reuelat.  r  i  .8.  But  this  place  is  not  meant  of  Hierufalem ,  as  Hieromc  hath 
 fully  taught,  but  it  may  well  be  vnderftood  of  Rome :  Chrift  was  crucified 
 there,  either  becaufe  the  authoritie,  whereby  he  was  crucified  was  from  the 
 Romane  Empire,  or  els  becaufe  Chrift  in  his  members  was  and  is  there  daily 
 crucified,  though  locally  in  his  owne  perfon  he  was  crucified  at  Jerufalem. 
 And  thus ,  notwithftanding  all  which  hath  beenc  faide,  we  muft  here  by  the 
 whore  vndcrftand  the  ftatc  and  Empire  of  Rome,  not  (b  much  vnder  the 
 
 heathen 
 
r^/. 
 
 C.  in  H9wwi 
 
 ChstrchofRome,  ^op 
 
 heathen  Eropcrows  as  vndcr  the  head  thereof  the  PotxJ :  \^hich  expofition, 
 behdes  the  authoritie  ofthe  text,  hath  thefauour  and  defence  of auncicnt  and 
 learned  men.  Bernard  faith,  Thejf  Are  the  mimfters  ofChnfiM  thejferue  Ahu^  c,^  •  r^ 
 thrtfi  M^me,Thehcii\jpoke^cfm  the  Jpocalyps  towhtch^mouth  ugmcnto  ,' 
 peake  blafphemtes ,  And  to  make  warre  wtth  the  SAints  of  God,  u  now  gotten  into  J'n 
 Peters  chaire,^  a  lyon  prepared  to  his  pray.  It  will  be  faid ,  that  Bernard  fpeakes  ^*^ 
 thefe  latter  words  of  one  that  came  to  the  Popedome  by  intrufion  or  vfurpa- 
 tionJtistrueindeederbut  wherefore  was  hean  vfurper?Hc  rendreth  a  reafoa 
 «hereof  in  the  fame  place:  becaufe  the  Antipope  called  InmcentiHs\szi  chofcn 
 by  the  kings  of  Almaine ,  France ,  England,  Scotland ,  Spaine,  Hierufalem, 
 with  confent  ofthe  whole  Cleargie  and  people  in  thefe  nations,and  the  other 
 was  not.  And  thus  Bernard  hath  giuen  his  vcrdift,lhat  not  onely  this  vfurper, 
 but  all  the  Popes  for  this  many  yearcs  are  the  bealt  in  the  Apocalyps:becaufe 
 now  they  arc  onely  ehofen  by  the  colledge  of  Cardinalls.  To  this  agrecth  the 
 decree  of  Pope  Nicolas  the  fecond,  ann.  1 059.  that  the  Pope  /hall  afterward  ^'n"  *^ 
 be  created  by  the  fuffrages  ofthe  Cardinall  BiOiops  of  Rome ,  with  the  con-   •'     "^' 
 fent  ofthe  reft  of  die  cleargie  and  people,and  the  Empcrour  himfelfc:  and  all 
 Popes  are  excommhmcate  and accurfed as  <iAmichrifis ,  that  enter  otherwife,as  referenttJu^ 
 all  now  doc.  loachiraus  Abbas  faith, //«//V^rj/?  rvM  longftnce  borne  m%ome,^  fflo  2. 
 jhaU  be  yet  ad$ianced  higher  in  the  ApoftoHcke  See.  Petrarch  faith,C>wf  T^^*'»^,  Thef2>. 
 novp  Babylon.  And  Trenens  book*  5  .chap.laft,  faid  before  all  thefe ,  that  Anti^ 
 shriJi_^ou/d  be  Lateinffs,  a  Komanc. 
 
 Againe,  this  commandement  mufl:  not  fo  much  be  vnderftood  of  a  bodi- 
 ly departure  in  refpe£l  of  cohabitation  and  prefcnce ,  as  of  a  fpirituall  repara- 
 tion in  refpeft  of  faith  and  religion.  And  the  meaning  of  the  holy  Ghoft  is, 
 that  men  mufl:  depart  from  the  Romifh  Church  in  regard  of  ludgcment  and 
 do£lrinc,in  regard  of  their  faith  and  thcworfiiip  of  Godi 
 
 Thus  then  we  fee  that  the  words  containcacommandement  from  God^. 
 inioyning  his  Church  and  people  to  make  a  feparation  fro  Babylon.Wbence- 
 I  obferue,  That  allthofevoho  rptll  he  faHed^mufl  depart  andfeparate  themfe  lues  fit, 
 the  faith  and  religion  of  this  prefent  Church  of  Ti^tne.  And  whereas  they  arc 
 charged  with  fchifme  that  (eparate  on  this  manner;  thetruthis,  they  are  not; 
 (jchifmaucks  that  doe  fo ,  becaufe  they  hauc  the  commandcment  of  God  for 
 their  warrant:  and  that  partie  is  tlie  fchifmaticke  in  whome  the  caufc  of  this  fe- 
 paration lieth :  and  that  is  the  Church  of  Rome,  namely  the  cup  ofabomina- 
 tjon  in  the  whores  hand,  which  is,  their  hereticall  and  fchifmaticall  religion. 
 
 Now  touching  the  dutie  of  feparation  I  mcanc  to  fpeake  at  large,not  flan- 
 ding  fo  much  to  prooue  the  fame,  becaufe  it  is  euident  by  the  text,  as  to  Hiew 
 the  manner  and  meafure  ofmaking  this  feparation:  and  therein  I  will  handle, 
 iwpthings.  Firft  how  farforth  wc  may  ioync  with  them  in  the  matter  of  reli- 
 gion :.fecondly  howfarforthand  wherein  we  mull  difTent  and  depart  from. 
 Siem-  And  for  this  caufe  I  mcane  to  make  choice  of  certains  points  of  rcligi- 
 on,and  to  fpeake  of  them  in  as  good  order  as  I  can ,  (hewing  in  each  of  them- 
 our  confent  and  difference  j  and  the  rather,  becaufe  fome  harpc  much  vpon 
 shis  firing,  that  a  Vnion  may  be  made  of  our  two  rcligions,and  that  we  differ.- 
 jttotin  fubftancebutin  points  of  drciunftancsa.  , 
 
p  I O  A  reformed  Cktholike 
 
 The  firft  point  wherewith  I  meanc  to  bcginnc  fllalIbeth<?|Jo1tteflTec* 
 will  i  though  it  be  not  the  principall. 
 
 /.  Our  certfent. 
 
 Freewill  both  by  them  and  vs,i$  taken  for  a  raixt  power  in  the  minde  and 
 will  of  man :  whereby  difcerning  what  is  good  ami  what  is  euill,  he  doth  ac« 
 cordingly  choofe  or  refu(c  the  (arac 
 
 f.Conclhf,}A?in  mufl:  be  confidered  in  a  fbure-fold  eftatc,a$  he  was  created, 
 as  he  was  <r<3rrupted,as  he  is  renewed,  as  he  fhaJbe  glorified.  In  the  firft  eftatcj 
 iveafcribe  to  mans  will  libertie  of  nature  in  which  he  could  will  or  nilleithct 
 good  or  euillrin  the  thirdjibertie  of  grace:  in  the  laft  libertie  of  glorie.  All  th€ 
 doubt  is  of  the  fecond  cftate:  and  yet  therein  alfo  we  agic€,as  tfte  condufionj 
 following  will  declare.  ■■■*■ 
 
 1 1.  Conclnf.  The  matters  where  about  freewill  is  occupied  are  principallj^ 
 ihe  anions  of  mcn,which  be  of  three  forts;  naturall,humane,(J3irituall.  NatuL- 
 rail  aftions  are  fuch  as  are  eoraon  to  men  with  beads,  as  to  eate,  drink,fleepc, 
 hcare,fee,fmel!,tafti  and  to  mooue  from  place  to  place:  in  all  which  we  ioync 
 with  the  Papifl:s,and  hold  that  man  bath  freewil,and  cuen  fince  the  fall  of  A- 
 dam  by  naturall  power  of  the  mind  doth  freely  performc  any  of  thefc  a£lioni 
 or  the  like. 
 
 /  /  /.  (^oKc/»f.Humine  anions  are  (uch  as  are  common  to  all  men  good  & 
 bad,as  to  (pcake  and  vfe  reafon,the  praftife  of  all  mcchanicall  and  liberal  arts, 
 and  the  outward  performance  ofCiuill  and  Ecclefiafticall  duties,  as to  come 
 to  the  Church ,  to  fpeake  and  preach  the  word ,  to  reach  out  the  hand  to  rc- 
 ceiue  the  Sacrament,  and  to  lend  the  care  to  liften  outwardly  to  that  which  is 
 taught.  And  hither  wc  may  rcferre  the  outward  anions  ot  ciuill  vertues ;  as 
 namely  luftice,  temperance,  gentlenes,  liberalitie.  And  in  thefe  alfo  we  ioync' 
 with  the  Church  of  Rome ,  and  fay  (as  experience  tcacheth)  that  men  hauctf 
 naturall  freedome  of  will,  to  put  them  or  not  to  put  them  in  execution.  Paul 
 faith,  Rom.  2. 1 4.  The  Gentiles  that  haue  Kot  the  loiv  doe  the  things  of  the  lot»  by 
 tiature.'CazX.  is,by  natural  ffrengthcand  he  faith  ofhimfelfe,that  before  his  con- 
 uerfion  touching  the  righteoufnes  of  the  law,  he  rvas  vnblameahle,  Phil.  5 .  6, 
 And  for  thisexternall  obedience ,  naturall  men  receiue  reward  in  temporall' 
 things.Matth  5.5  .Ezech.  2  9. 1 9.  And  yet  here  fome  caueats  muff  be  remem-'' 
 bred :  I.  that  in  humane  a£lions,mans  will  is  weakc  and  feeble,and  his  vnder-' 
 rtanding  ditnme  and  darke ;  and  thereupon  he  often  failes  in  them.  And  in  all 
 fuch  actions  with  y^«(^«/?wif  I  vnderf  land  the  will  of  man  to  be  onely  woun- 
 ded or  halfc  dead.  I  I.That  the  will  of  man  is  vnder  the  will  of God,and  ther- 
 foreto  be  ordered  by  it :  as  leremic  faith,  chap.  1 0.2  3 .  (9  Lord^  J  know  thatthe 
 waj/  of  man  is  not  in  himfelfe ,  neither  is  in  man  to  waike  or  direB  hisfieppes. 
 "  IV.  Concluf.  The  third  kind  of  a£lions  are  fpirituall  more  necrely  concer- 
 ning the  heart  or  confcience ,  and  thefc  be  two-fold :  they  either  concemethc" 
 kingdome  of  darknes,  or  ^%  the  kingdome  of  God.  Thofe  that  conccrne  the 
 kingdomc  of  darknes  are  finnes  properlyrand  in  thefe  we  likewife  ioyne  with 
 the  Papirts  and  tcach,that  in  finnes  or  euill  ailionsman  hath  fi-cedome  ofwil. 
 Some  peraduenturc  will  (ay,  that  we  finne  neccflarily,becaufc  he  that  finneth 
 cannot  but  finne:  and  that  freewill  &  ncccffitie  cannotiland  together.  Indeed" 
 -•-  the 
 
touching  fie/Tfi>if!, 
 the  ncceffitie  of  compulfion  or  coa^Jon,and  freewill  cannot  a^^ree :  but  there 
 is  another  kind  of  neceflitie  which  may  ftand  with  frecdomeo? will:  for  fomc 
 things  may  be  done  neccffarily  and  alfo  freely.  A  man  that  is  in  clofe  prifon, 
 fiiuft  needes  there  abide  and  can  not  poflibiygct  forth  and  walke  where  he 
 will ;  yet  can  he  mooue  himfelfe  freely  and  walke  within  the  prifon :  fo  likc- 
 wife,though  mans  will  be  chained  naturally  by  the  bonds  of  fiiine,  and  there- 
 fore cannot  butfinne:  and  thereupon  fmneth  necefranly,yct  doth  it  alfo  finnc 
 freely. 
 
 V.  ConcUtf.  The  fecond  kind  of  fpirituall  actions  or  things,conccrnc  the 
 kingdome  of  Godras  repentancc,faith,ihe  conucrfion  of  a  finncr,new  obcdi- 
 cnce,andfuchhke:  in  which  we  likewife  in  part  ioynewith  the  Church  of 
 Rome  and  fay,that  in  the  firftconuerfion  of  a  finner,mans  freewill  concurrcs 
 with  Gods  grace,  as  a  fellow  or  coworker  in  fome  fort.  For  in  the  conuerfion 
 of  a  finner  three  things  arc  required;  the  word,Godsfpirit,and  mans  wiJlrfor 
 mans  will  is  not  pafliue  in  all  &eucry  refpeft,but  hath  an  aftio  in  the  firft  co- 
 ucrfion  and  change  of  the  foule.  When  any  man  is  conucrted ,  this  worke  of 
 God  is  not  done  by  compulfion,but  he  is  conucrted  willingly  rand  at  the  very 
 «ime  when  he  is  conucrted ,  by  G  ods  grace  he  wills  his  conucrfion .  To  this 
 endelaidc  Auguftine ,  Serm.  is.  de  verb.  Afoji.  He  vhich  made  thee  rpithout 
 thee,Vpitlnot faue  thee rvithom  thee.  h^imCyThat  is  cerfen,that  our  fcillis required  j    ^     ^y 
 inthi^ythatrvernaydoeanygoodthiyigyvelltbHtwehaueitmtJYomoiirownevorper     |      *^    • 
 butGodworkes  torpi/frrv(.Vor\ooke  at  what  time  God  giucsgrace,at  the  fame  irp^/f   '  n 
 time  he'giueth  a  will  t9  c/efire  and  will  the  lame  grace :  as  for  example,  when  ^  J?*^^^  P 
 G  od  workes  faith ,  at  the  lame  time  he  workes  alfo  vpon  the  will  caufino-  it  to  y 
 defire  faith  and  v^'llllngly  to  receiue  the  gift  of  beleeuing.  God  makes  of  the 
 vnwilling  will  a  willing  wilkbecaufeno  man  can  receiue  grace  vtterly  againft 
 his  will,confidering  will  conflrained  is  no  will.  But  here  we  muff  remember, 
 that  howfoeuer  inrelpeft  of  timethewoikiBg  of  grace  by  Godsfpirit,and 
 the  willing  of  it  in  man  goe  togither :  yet  in  regard  of  order ,  grace  is  fiifl 
 wrought ,  and  mans  will  muftfirftofall  beaded  and  mooued by  grace,  and 
 then  it  alfo  afteth,  willeth,  and  mooueth  it  fclfc.  And  this  is  the  lalt  point  of 
 confent  betweene  vs  and  the  Romane  Church  touching  freewill:  neither  may 
 we  procecde further  with  them. 
 
 /  /.  The  dijfent  or  difference. 
 
 The  point  of  difference  ftandeth  in  thccaufe  of  thcfreedomc  of  mans  will 
 jn  fpirituall  matters,  which  concerne  the  kingdome  of  God.  The  Papifts  fay, 
 mans  will  concurreth  and  worketh  with  G  ods  grace  in  the  fii  fl  corucrfion  of 
 a  finner  hyitfelfe,  and  bv  it  owne  naturall  power ;  and  is  oncly  helped  by  the 
 holy  Ghoft.  Wc  fay,  that  mans  will  worketh  with  grace  in  the  firfl  conuerfi-. 
 on,yet  not  of  it  felfe,but  by  grace.  Or  thus;  They  fay  will  hath  a  naturall  coo- 
 peration :  we  dcnie  it,  and  fay  it  hath  cooperation  onely  by  grace ,  beeing  in  it 
 fclfe  not  a£l-iiie  but  paflrue ;  willing  well  onely  as  it  is  mooucd  by  grace,wher- 
 by  it  muft  firfl  be  afted  and  mooued  ,  before  it  can  aft  or  will.  And  that  wc 
 miv  the  better  conceiue  the  difTcrcnccJ  will  vfc  this  comparifoniThechurch 
 of  Rome  fets  forth  the  effate  of  a  finner  by  the  condition  ofa  prifoner,  andfo' 
 dbe-we^marke.  then  the  differcncc.Itfuppofeth  the  faid  prifoner  to  hebound' 
 
 h;^ndi 
 
p  I J  A  reformed  Cathol^ 
 
 hand  and  footcwith  chainesand  fetters,  and  withall  to  be  ficlceandwcalce, 
 yet  not  wholly  dead  but  Jining  in  partrit  fuppofctlialfo  that  beingin  this  ca(c, 
 he  ftirreth  not  himfclfe-for  any  helpe,and  yet  hath  ability  and  power  to  ftirre. 
 Hereupon  if  the  keeper  come  and  take  away  his  bolts  and  fetters,  and  hold 
 him  by  the  hand,  6c  helpc  him  vp,  he  can  and  will  of  himfelfc  Oand  &  walkc 
 and  goe  out  of  prifon:  cucn  fb(n!y  ihey)is  a  finner  bound  hand  and  foot  with 
 the  cliaine  of  his  finnes :  and  yet  he  is  not  Ac:\<\  but  ficke,  like  to  the  wounded 
 man  in  the  vvaybctweene  lerico  and  IcruQlem.  And  tlicrcforedoth  henot 
 will  and  afFe(ft  that  which  is  good  :  but  if  the  holy  Ghofl  come  and  doc  but 
 ,vntie  his  bands,and  reach  him  his  hand  of  grace,  then  can  he  ftand  of  himfelf 
 and  will  his  ownc  (aluation ,  or  any  thing  els  that  is  good.  We  in  like  manner 
 graunt,  that  a  prifoner  fitly  refenibleth  a  naturall  man,  but  yet  fuch  a  prisoner 
 «luft  he  be,;is  isnotoncly  ficke  and  weake,  but  euen  flarke  dead  :  which  can 
 not  ftirre  though  the  keeper  vntie  his  bolts  and  chaines ,  nor  heare  though  he 
 found  a  trumpet  in  his  earc :  and  if  the  faid  keeper  would  haue  him  to  moouc 
 and  ftirre,  he  mufl  giue  hnn  not  oncly  his  hand  to  helpe  him ,  but  euen  fbulc 
 andhfeaKb:  and fuch  a  oneis  euery  man  by  nature*,  not  oncly  chained  &fct- 
 tercd  in  his  finnes  but  ftark  dead  thereinras  one  that  lieth  rotting  in  the  grauc, 
 nothauingany  abilitieor  power  to  mooue  or  flirre:  and  therefore  he  cannot 
 lb  much  as  dcfirc  or  do  any  thing  that  is  truly  good  of  himfelf,  but  God  muft 
 firrt  come  and  put  a  new  ibule  into  him ,  euen  the  fpirit  of  ^race  to  quicken 
 and  reuiuc  him :  and  then  bceing  thus  rcuiued ,  the  will  beginneth  to  will 
 good  things  at  the  very  fame  time, when  God  by  his  (piritfirft  infufeth  grace. 
 And  this  is  the  true  difference  betweenc  vs  and  the  Church  of  Rome  in  this 
 point  of  freewill. 
 
 ///.  Ourreafons. 
 Now  for  the  confirmation  of  the  do<flrinc  we  holdc,  namely,  that  a  man 
 Vvilleth  not  his  owncconuerfionof  himfelfe  by  nature  cither  in  whole  or  in 
 partjbut  by  grace  wholly  and  alone :  thcfe  rcafons  may  be  vfcd .  The  firfl  is 
 taken  from  the  nature  and  meafureofmanscorruption,which  may  be  diflin- 
 guiflicd  into  two  parts.  The  firfl  is  the  want  of  that  originall  righteoufhefTe, 
 which  was  in  man  by  creation:thefccond,is  a  pronenes  and  inclination  to  that 
 which  is  euill ,  and  to  nothing  that  is  truly  good.  This  appeareth,Gcn.J?.  2 1 . 
 the  frame  ef  mans  heart[(3X\h  Xhcl^ox  A)is  eutll fro  hii  childhGod:{h^ 
 (ition  of  the  vndcrffanding,wJl,affe£lions,with  all  that  the  heart  of  man  deui- 
 feth,formeth,or  iraagineth^is  wholly  euill.  And  Paul  faith,Rom.8.7.7i^<r»'/yC 
 dome  oftheflejh  is  cnmitic  againfi  God.  Which  wordes  are  very  fignificant :  for 
 the  word[<pf  owf««]tranflated  rt>ifdomeX\2^r\\^cih  that  the  bcfl  thoughts.the  befl: 
 /defires,afFeftions,  and  indeauour  that  be  in  any  naturall  man,  euen  thofe  that 
 come  mofl  neare  to  true  holmes ,  are  not  onely  contrarie  to  God ,  but  euen 
 enmitie  it  fclfe.  And  hence  I  gather,  that  the  very  heart  it  felfe,  tliat  is,thc  will 
 and  minde,  fronu^.» hence  thefe  defires  and  thoughts  doe  come.arcalfo  enmi- 
 tie vnto  God.  For  fuch  as  the  aftion  is ,  fuch  is  the  facultie  whence  it  procec- 
 deth :  fuch  as  the  fruit  is,  fuch  is  the  tree:  fuch  as  the  branches  are  fuch  are  the 
 rootes.By  both  thcfe  places  it  is  euident,that  in  man  there  is  not  onely  a  want, 
 tbfcncc ,  or  dcpriuation  of  originall  rightcoufncs ,  but  a  pronenefTc  alfo  by 
 
 nature 
 
touching  fietPfill,  pj» 
 
 nature  vnto  that  wliicli  is  cuill:  which  proncncfTc  inclucfes  in  it  an  inclination 
 not  to  fomc  fewc ,  but  to  all  and  eucry  finne :  the  very  fmnc  againft  the  holy 
 Ghoft  not  excepted.  Hence  therefore,  I  rcafons  thus : 
 
 Ifcuerj  man  by  nature  doth  both  rvant  origtAall  mjlice,  and  be  alfo  prone  vnto  all 
 enilly  then  wanteth  he  natttrallfreevDill  to  rvill  that  rs>hkh  is  truly  good  : 
 
 *But  etrery  man  by  natftre  wants  originall  tuflice ,  and  is  alfo  prone  vnto  all  r- 
 mll: 
 
 Ergo :  E  fiery  mannatttrally  wants  jreervtil,  to  will  that  which  is  good. 
 
 Reafon  II.  i .  Cor.  5.14.  The  natnrailman  perceiueth  not  the  things  of  the 
 ^irtt  of  God:  for  they  are  foolifhnes  vnto  him ,  neither  can  know  them,  becatife  they 
 arefpiritnally  difcemed.  In  thefe  wordcs  Saint  Paul  fets  downc  ihefe  points : 
 I.  that  a  natui'^ll  man  doth  not  fo  much  as  thinke  of  the  things  reuealed  in  the 
 Gofpcll.  I  T.  that  a  man  hearing,and  in  mind  conceiuing  them  ',  can  notgiue 
 content  vnto  them  ,  and  by  naturall  Judgement  approouc  of  them :  but  con- 
 trariwife  thinketh  them  to  be  foolifhnes.  III.  that  no  man  can  giuc  afTent  to 
 the  things  of  God^vnlelTe  he  be  enlightened  by  the  ^irit  of  God.  And  hence 
 I  reafon  thus: 
 
 If  a  man  by  nature  doth  not  know  andperceiue  the  things  ofGod,andwhen  he 
 Jkall  k^iow  them,  cannot  by  nature  glue  ajfent  vnto  them :  then  bath  he  no 
 power  to  will  them : 
 'But  thefirji is  euidently  true:  Ergo  r 
 
 For  firil  the  mindcmuft  approoue  and  giue  alTent,  before  the  will  can 
 choofe  or  wihand  when  the  mind  hath  not  power  to  conceiue  or  giue  a(rent> 
 there  the  will  hath  no  power  to  will. 
 
 Reafon  II  I.  Thirdly  the  holy  Ghoft  auouchcth,Eph.:.T.  Colodlz.  1 ;, 
 that  all  men  by  nature  are  dead  infnnes  and  trefpajfes :  not  as  the  Papifts  fay, 
 weake,(icke,or  halfe  dead.  Hence  I  gather ,  that  man  wantcth  natural]  pow- 
 er not  to  will  fimply ,  but  freely  and  frankly  to  will  that  which  istruly  good. 
 A  dead  man  in  his  grauc  can  not  (lirre  the  leall  finger  ,becaufe  he  wants  the 
 very  power  oflife,fenfe,&  motion  :  no  more  can  he  that  is  dead  in  (innc,  vvill 
 the  leaft  goodmay  if  he  could  either  wil  or  do  any  good,he  could  not  be  dead 
 in  finne.  And  as  a  dead  man  in  the  graue,cannot  rife  but  by  the  power  of  god; 
 no  more  can  he  that  is  dead  in  finne  rife,  but  by  the  power  of  G  ods  grace  a- 
 lone,  without  any  power  of  his  owne. 
 
 Reafon  IV.  Fourthly,in  thcconuerfionand  filuation  ofafinner,thcfcrip- 
 ture  afcribeth  all  to  God,nnd  nothing  to  mans  freewill.  loh.  ^  5  .Except  aman 
 he  borne  againe,  he  cannot  fee  the  kingdome  ofG-od.  Eph.  2.10.  IVe  are  his  worke- 
 wan/hip  created  inChrifl  lefm  to goodworkesi  And  C.4.V.24.  the  newmanis  cre^ 
 atedto  theimtgeofGodNow  to  be  borne  sgaine,is  a  workc  ofno  leflc  impor- 
 tance then  our  fir  ft  creation :  and  therefore  wholly  to  be  afcribed  to  God  as 
 our  creation  is.  Indeede  Paul,  Philip.  2.12,15  biddeth  the  Philippians  werke 
 out  their  fahation  with  fare  andtremb  ling :  not  meaning  to  afcribe  vnto  them" 
 a  power  of  doing  good  by  themfelues.  And  therefore  in  the  next  verfe  he  ad- 
 dcth,  //  is  Cjod  that  worketh  both  the  will  andthe  decde:  dirci^ly  excluding  all 
 natural!  free-will  in  things^  fpiritual!  :  and  yet  wiihall  he  ac.knowlcdgeth  ,, 
 ^lat  ruans  wJli  hath  a  vvork&in  doings  that  which,  is  gpod ,  not  by  nature- 
 
 iiuU 
 
p  1 4  preformed  (^Atholtke 
 
 but  by  grace.  Bccaufc  wbcn  God  giues  man  power  to  will  good  things,  then 
 he  can  will  them  r  and  when  he  giueth  him  a  power  to  doe  good,  then  he  can 
 doe  good,and  he  *.^oth  it. For  though  there  be  not  in  mans  conuerfion  a  natu- 
 rail  cooperation  or  his  will  with  Gods  fpirit ,  yet  is  there  a  (lipernaturall  coo- 
 peration by  grace,  enabling  man  when  he  is  to  be  conuerted ,  to  will  his  con- 
 uerfion:accordingto  which  S.  Paul  faith, i. Cor.  i  5.10.  Ihatie  Ubouredin  the 
 faith :  but  lead  any  man  fhould  imagine ,  that  this  was  done  by  any  naturall 
 power,  therefore  headdeth,  yet  not  1,  that  is,  not  by  any  thingin  me ,  hht  ^ods 
 grace  in  me,  inabling  my  will  to  doe  the  good  I  doc.  ■ 
 ,  .       Reafon  V.  The  ludgement  of  the  auncicnt  Church.  »  Auguft.  Theroillof 
 
 Augujt.  ae  ^^^  re<yenerate  is  ki^tdled  onelj  by  the  holy  ghofiuhat  they  may  therefore  be  able  bc" 
 correct.  &    ^^^|^  ^/^^  ^m  iljj^-.ani  they  willthtu,  btcaufe  God  works  in  them  to  will.  ^  And, 
 ^^^'% '  ^'      ^^  ^*^*^  ^^^  our  freewill  to  hue  God,  by  thegreatnes  ofottrfinne.  Serm. 2 .on  the 
 L  '^pj^'^  ^'  words  of  the  Apoftle:  U^»  vphen  he  yvai  created,  receiy.ed great  (irength  in  his 
 e  Vtd    Ih     f'^^^dl.  but  by  Ctnning  heXo^'wS  Yv^Z^tv\X\M%,Cjod giueth  grace  freely  to  the  vrrworm 
 •p     r'     *     t  hie  whereby  the  wicked  man  beei/igiuftfied  ii  e?7/(ghteMed  With  the  ^i^  of  £pod 
 WiWjandwtth  a  facultie  of  doing  goodrr^^^  by  mercie  frrpieming  himjhe  may  bc- 
 ginne  to  will  well,  ^«^^^^  mercie  camming  after,  he  may  doe  thegoodhe  vpUL  Ber- 
 d  "Bernard.L  "^^**^  faith ,  «^  /^ «  rohoJly  the  grace  of  G  od  that  we  are  created,heaIed,faued.Qovi' 
 de libro ar-   oil- Araufic 2 .cap.  6.7«?  beleeueandto  willif  pxacnfom aboae by infiifion, andin- 
 hitrio,  fiiratfon  of  the  holy  C/hofl.M.orc  teftimonies  and  reafbns  might  be  alleadged  to 
 
 prooue  this  conclufion, but  thcfe  fliall  fiifficc :  now  let  vs  fee  what  reafons  arc 
 alleadged  to  the  contrarie. 
 
 /  /  /.  ObieBioMS  ofPapip. 
 Obieft.  I,  Firll:  the}'  alleadge  that  man  by  nature  may  doe  that  which  is 
 o-ood,  and  therefore  will  that  which  is  good :  for  none  can  doe  that  which  he 
 neither  willeth  nor  thinketh  to  doe,  but  firfl:  we  muft  will  and  then  doe.  Now 
 (fay  they)men  can  doe  good  by  nature,  as  giue  almes,fpeake  thetruth,doc  iu- 
 ftice,and  pra^ife  other  duties  of  ciuiU  vertue:  and  therefore  will  that  which  is 
 good.  I  anfwer,th7kt  a  naturall  man  may  doe  good  workesfor  the  fubftance  of 
 the  outward  worke:  but  not  in  regard  of  the  goodnes  of  the  manner:the(e  are 
 two  diuers  things.  A  man  without  fupernatural  grace  may  giue  almes,doe  iu- 
 ftice,  (peake  the  truth,  &c.  which  be  good  things  confidercd  in  themfelucs  ; 
 as  Gog  hath  commanded  them;but  he  cannot  do  them  well.To  thinke  good 
 things  &  to  doe  good  things  are  naturall  workes :  but  to  thinke  good  things 
 in  a  good  maner,and  to  do  them  well,  fo  as  God  may  accept  the  adion  done, 
 are  workes  of  grace.  And  therefore  the  good  thing  done  by  a  naturall  man  is 
 a  finne ,  in  refpeft  of  the  doer;  becaufe  it  failes  both  for  his  right  beginning, 
 which  is  a  pure  heart,good  confcience,and  faith  vnfainedi  as  alfo  for  his  endc 
 which  is  the  glorie  of  God. 
 
 ObieEi.  1 1.  God  hath  commanded  all  men  to  beleeuc  and  repent:  therefore 
 they  haue  naturall  freewill :  by  vertue  whereof  (becing  helped  by  the  fpirit  of 
 God)they  can  beleeue  and  repent.  \^nf.  The  rea(bn  is  not  good;  for  by  ftich 
 commandementsGod  fheweth  not  what  men  are  able  to  doe ;  but  what  they 
 fliould  doe,and  what  they  cannot  doe.  Againe,  the  reafop  is  not  well  framed, 
 k  ought  rather  to  be  thus:  Becaufe  God  giues  mencommandement  to  repent 
 
 and 
 
touching  Originatljinne,  p ,  - 
 
 and  bclccUCjtlierefore  they  hauc  power  to  repent  and  beleeue,  cither  by  na- 
 ture or  by  gr3cc,and  then  we  hold  with  them.  For  when  God  in  the  Gofpel! 
 commandcth  men  to  rcpentand  to  belceue.at  the  fame  time  by  his  «^race  hec 
 inableth  them  both  to  will  or  defirc  to  beleeue  and  repent ,  as  alfo  adually  to 
 repent  and  beleeue 
 
 C>^/>^./  //.If  man  hauc  no  freewill  to  finne  or  not  to  finncthcn  no  man  ij 
 eo  be  puniflied  for  his  finnes:b€caure  hefinneth  by  a  neceflitie  not  to  be  auou 
 ded.//»,CThcTeafon  is  not  good:for  though  man  cannot  but  finne,  yet  is  the 
 fault  in  hirafelfe.and  therefore  he  is  to  be  punifhedjas  a  bankrupt  is  not  ther- 
 fore  freed  from  his  debts.becaufe  he  is  not  able  to  pay  them;  but  the  bills  a- 
 gainft  him  ftand  m  force,becaufe  the  debt  comes  ihrou«:h  his  own  default, " 
 
 ^heJecon^pointiofOriginall 
 Jinne. 
 
 Thencxt  point  to  be  handledjis  concerning  Crigirall fvr.e  after  baptifme; 
 that  isjhow  farrcforth  it  remaineth  after  baptilrre.  A  point  to  be  wcl  confidc- 
 redjbccaufe  hereupon  depend  many  points  of  popery. 
 
 /.   Our  Confent. 
 
 tConchf.Thty  fay,natura11  corruption  after  baptifme  is  abolill-.ed,  and  fb 
 fay  weibutletvsrcehowfaritisabolifl^ed.hiorjoinall  fnne  are  three  thint's; 
 I.thepuninimcnt,whichisthefirft  and  fecondcleaih.Il.Guiltines,which  is 
 the  binding  vp  of  the  creature  vnto  punishment. 1 1 1.the  fault  or  the  offen- 
 ding of  God,vnder  which  I  comprehend  our  GuiItinelTe  in  Adams  fii  \\  of- 
 fence,3s  alfo  the  corruption  ofthe  heart:  which  is  a  natural!  inclinntion  and 
 proneneile  to  any  thing  that  is  euiU  or  againfl  the  law  e  ofGod  .  For  the  firft 
 wefay  ,that  after  baptifme  in  the  regenei  ate,the  punill,mcnt  of  originall  finnc 
 SS  taken  SMav.T  here  ism  condtmnation  ((:i\\\\  the  Apofllc)/«'  ihctn  that  bein  Jem 
 fiu  C/?ny?.Rom.8. 1. For  the fecond,thatis,guiltines,we further  condescend  & 
 lay  :that  is  a!(b  taken  away  in  them  that  arc  borne  anew:for  confidcrino  there 
 is  no  condemnation.to  them,there  is  nothing  to  bind  them  to  punillmitt.  Yet 
 this  caueat  mud  be  remembrcd,namely  that  the  guiltmes  is  i  cmooued  from 
 the  perfon  regenerate,not  from  the  finne  in  the  per(bn:l  ut  of  tins  moi  e  afier- 
 ward.Thiidly,thc  guilt  in  Adams  firft  offence  is  pardoned.  Ard  torching 
 the  corruption  of  the  heart,!  aucuch  two  thjngs;l,That  that  vci  y  power  or 
 Orength  whereby  it  raigneth  in  man,is  taken  away  in  the  reocncrne  '  1  That 
 this  corrupnon  isabolirhcd(asalfothe  fault  oreuciya6luall  firnc  p.'Ojfc)  far 
 torth  as  it  isihc  fault  and  finne  ofthe  man  in  whon^e  it  is.Trdecdc  't  k  maincs 
 till  dcath,and  ir  is  finne  confidered  in  it  felf,  fo  long  as  it  rcmnines,but  it  is  not 
 imputed  vnto  the  perfoniand  in  that  refpcft  is  as  though  it  were  iict:it  bec- 
 «ng  pardoned. 
 
 /  I.Thediffent  or  diferenre. 
 
 Thus  farrc  we  confent  with  the  Church  of  Romemowe  the  diffci  cnce  be- 
 tweene  vsflandesnot  in  dicabohfliment,but  in  thcmanner,and  the  mcafurc 
 of  tVe  abolifhment  of  this  finne. 
 
 Papifts  teach,that  Originall  finnc  is  fofarre  forth  taken  away  aficrlnptif- 
 
 Ooo  X  QIC, 
 
iiic,tliatH  ceafcth  to  be  a  finne  properly :  and  is  nothrng  els  but  a  want,  c?c* 
 f cd.and  weaknes,making  the  he^rt  fitte  and  readie  to  conceiue  finnc:  much 
 bke  tii)der,which  though  it  be  not  fire  of  it  rclfe,yet  is  it  very  apt  and  fit  to  co- 
 ceiue  fire  And  they  of  the  Church  of  Rome  deny  it  to  be  finne  properly  ,that 
 thev  mio  ht  vphold  fomc  grolTe  opinions  of  theirs^  namciy,  that  a  man  in  this 
 life  mavfuUfiU  the  laweotGod:and  doe  good  workes  void  of  finnc:that  hec 
 may  Ibnd  righteous  at  the  barreofGods  iudgementby  them. 
 
 But  vvecTeach  othcrvvifc,  that  though  originall  finne  be  taken  away  in  the 
 rco-cneratc,and  that  in  fundric  refpeflsryet  doth  it  remainc  in  them  after  bap- 
 tifinc,not  onely  as  a  want  and  weakenelfe  but  as  a  finne,and  that  properly :as 
 may  by  thefe  reafons  be  prooued. 
 
 Rcafon  I.  Rom.7. 1 7. Paul  (aith  dircO:ly:/f  r/  no  mere  !that  doeityliUtlinMe 
 that  divelleth  innie:x\\2X  is,originall  fin. The  Papilts  anfwer  againe,  that  it  is  (b 
 called  improperlj:ht<:2iVi^c  it  commeth  of  finne  and  alfo  is  an  occafion  of  finne 
 to  be  done.  But  by  the  circumftances  of  the  text.it  is  finne  properly  .-for  in  the 
 wordes  following,Saint  Paul  faith,  that  this  finne  dwelling  in  him,  made  him 
 to  doe  the  euill  winch  he  hated.  And.  v.  24.hc  crieth  out,  O  wretched  man  that 
 lamywhcyJhaUdelmermefrom  this  h  die  of  death?  vjh^r\QC  I  reafbn  thus: 
 
 That  which  once  wa^Jlnne  properly ^andfiill  remaining  in  man  maketh  him  tojln^ 
 andintangleth  himir,  thepmifhment  of  jinne^nd  makes  him  miferable:  th/if 
 is  Jinne  proper /jfj 
 
 But  originalljinne  doth  all  thefe.   Ergo: 
 
 Rcafon  1 1.  Infants  baptized  and  regencratc,die  the  bodily  death  before 
 they  come  to  theyeares  ofdifcretionrthercfore  originall  finne  in  them  is  finne 
 properly ror.elfe they  fhould  notdie,  hauing  no  caufe  of  death  m  them:/<7^ 
 death  is  the  wages  offinne^  as  the  Apoftle  faith.  Ram.  6.  2^ .  and  Rom.  %.  1 2, 
 Deathentred  into  the  world  bypnne.  As  for  aftuall  finne  they  haue  none,  if  they 
 die  prefently  after  they  are  borne  before  they  come  to  any  vfe  either  of  reafbn 
 oraffeftion. 
 
 Reafon  1 1 1.That  which  lufteth  againft  the  fpirit,  5c  by  lufting  tempteth> 
 and  in  tempting  intifeth  and  draweth  the  heart  tofinne,)sfor  nature  finne  it 
 {elfe:but  concupifcence  in  the  regenerate  lufteth  againft  the  fpirit,  G  ah  5 . 1 7, 
 and  tempteth  as  I  hauefiid,  lam.i  .14.  God  tempteth-  noman^but  enery  man  is 
 tempt edwhenhe  is  drawne  away  by  his  owne  concHpifcence,andis  intifedthen  when 
 Infi  conceitieth,it  brinqeth forth  Jinne .  And  therefore  it  is  finne  properly:  fuch  as^ 
 *Atrf.contr.  the  fruit  is,fuch  is  ihcixtQ.^  AM%vS\.'ConcHpifcence again(l which  the fpirtplnfieth 
 iuU.j.C^S  •  'S  ^\nncMcaufe  in  it  there  is  dtfobedience  again/}  the  rule  of  the  min^eiand  it  is  tht 
 punijbment  of  finne  becaufeit  befalls  man  for  the  merits  of  his  difobedience:andit  ie 
 the  caufe  of  finne. 
 
 Reafon  V.The  iudgemcnt  of  the  auncient  Church.  Auguft.epift.  ig.Cha» 
 rttte  infome  is  more^infome  le^eytnfome  none:  the  highefl  degree  of  all  which  cannot 
 he  increafedyis  in  none,as  lon^  as  man  Hues  vDon  earth.  And  as  longas  it  may  lie  in* 
 creafed,  that  which  is  lefTe  then  it  O^ouM  be ,  is  in  faultily  which  fault  it  isjhat 
 there  is  no  iuf  man  vpon  earth  that  dcth  good  and  (inneth  notihy  which  fault  none  li-^ 
 uin^  (hall  be  lufiificdin  the  fight  of  God.  tor  which  fiult^if we  fay  we  haue  nofn^ne^ 
 ihereisna  trueth  in  vs'.for  ffhich  atfo-^  hough  we^rofi  neher  fonmch^it  is  Kecejfary 
 
 Jar 
 
toticlmgOngtnallfwne.  nty 
 
 for  vi  tofayfergttte  vs  our  dehs,  though  ail  our  words,  deedes, and  thoughts  hee  Al- 
 ready forgtuen  m  l^aptifme.lndeed  Augulhne in fundrie places  feemcs  to  denic 
 concupifccncc  to  be  llnnc  after  bapti(me:but  his  meaning  is ,  tliat  ccncupif- 
 ccnce  in  the  regenerate  is  not  the  (nine  of  the  perfon  in  whome  it  is.  For  thus 
 he  expounds  himfclfe/T"/?!/  ss  not  to  hauefmne^not  to  bee gmhie  offmne.hud,^  a  adVal     I 
 the  Uw  offtmein  baftifme  is  remitted  and  not  ended.  And,  "-Let  notfinne  ratgne:  ,  ^.        ^'**  * 
 he  faith  notjet  notfinne  be, but  let  it  net  raigne.  For  Oi  long  en  thou  Imejl^ofnecejpty  b  Vl  ^' 
 fmne  ryillhe  in  thy  members: At  the  leajfjooke  tt  raigne  not  in  thee^^c.  ,  i   '^'^^"^' 
 
 *■  Obie^ionsofl^nptfs.  c^-*    „ 
 
 The  arguments  which  the  Church  of  Rome  alleadgcth  to  the  contr.irie,^^/^^"  '^^' 
 are  thcfc:  Obie^.  I.  In  baptifmc  men  receiue  pcrfeft  and  abfolute pardon  of 
 finiie:and  finne  beeing  pardoned  is  taken  quite  away  ;  and  therefore  originall 
 iiftne  after  baptifmc  ceafeth  to  be  finne./^«/.Sinncisabohf>icdtwo  waies;firft 
 in  regard  ^  of  imputation  to  the  perfon:fecondly  in  regard  of  «^  exiftino-  atid  ^  ^^°^  ***• 
 beeing.Forthis  caufcjGod  vouchfafeth  to  man  two  bleffingsinbaptifme.Re-^'''''''^''^'''* 
 jniffion  of  rinne,and  Mortification  of  the  fame.Remiflion  or  pardon  abohfh-  ^^'""^  ^^" 
 eth  finne  wholly  in  refpe<ft  of  any  imputation  thereof  vnto  man^but  not  [\m"^^"^*^*^' 
 ply  in  regard  of  the  beeing  thereof  Mortification  therefore  goeth  further ,  & 
 aboliflieih  in  all  the  powers  of  body  and  fouie,the  very  concupifccnce  or  cor- 
 ruption it  felfe,in  rcfpe<fl  of  the  beeing  thereof.  And  bccaufe  mortification  is 
 not  accompli fhed  till  death ,  therefore  originall  corruption  remaineih  till 
 deathjthough not  imputed. 
 
 **  pbieSf.  II.  Euery  finne  is  voluntarie:  but  originall  finne  in  no  man  after 
 Baptifme  is  voluntarierand  therefore  no  finne. /^?/.The  propofition  is  a  polli- 
 Sicke  rule  pertaining  to  the  courts  of  mcn,and  mull:  be  vndcrllood  of  fuch  a- 
 ^ions  as  are  done  of  one  man  to  anotherrand  it  doth  not  belong  to  the  court 
 of  confcienccjwhich  God  holdeth  and  keepeth  in  mens-hearts,  in  which  eue- 
 ry want  of  confi^rmitie  to  the  la  we  is  made  a  finne.  Secondly  1  anfw'er,  that  o- 
 riginall  fin  was  volunlaric  in  our  firfl:  parent  Adamrfor  he  finned,&  brought 
 thlsmiferievpon  vs  willingly:  though  invsitbeotherwifc  vpon  iuftcaufe. 
 Adual  finncwasfirflinhim,'andthen  originall  corruption:  but  in  vs  origi- 
 nall corruption  isfirll,and  then  aftuall  finne. 
 
 Obie&A  1 1. Where  the  forme  ofany  thingistaken  away-  there  the  thingit 
 (e]fc  ceafeth  alfo:but  after  baptifme  in  the  rei^enerate ,  the  forme  of  originall 
 finne,that  n,thegi4ih  is  quite  remooued:  and  therefore  finne  ceafeth  to  be  fin. 
 -^»/n?.The  guilt,  or  obligation  to  punifhmentjs  not  the  forme  of  originall 
 corruption^but(aswer3yinrchooles)an  accident  or  neceffarie  companion 
 thereof.The  true  forme  of  ori2;inall  finne.is  a  defc^and  depriuation  of  that 
 which  the  lawe  requireth  at  our  hands  in  our  minde,will,n(Tcc>ions,and  in  al 
 the  powers  both  of  foulc  andbodie.But  they  vrge  this  reafon  further,  faying: 
 where  the  ^uilt  &  punifhment  is  taken  away,  there  is  no  fault  remaining:  but 
 after  baptifme  the  guilt  and  punilTsment  is  remooued:  and  therefore,  though 
 originall  corruption  remaine,it  is  not  as  a  fault  to  make  vsguiltie  before 
 Go'djbutonelvasaweakenes.^wy^Guilt  is  remooued, and  not  remooued. 
 It  is  remooued  from  the  perfon  regenerate,  whi(h  Hands  not  guiltieforany 
 finne  originall  or  aclualh.but  Guilt"is  notremooued  from  the  fin  it  fclfe:  oras 
 
 °  OqO    2  iOTTX 
 
pi  8  A  Reformed  C^tholi^ 
 
 fomean(vver,thercl)CCtwo  kindcs  of  guilt,a£luall,and  potcntialLTlie  a^uall 
 guilt  is,whercby  finne  snuketh  man  iland  guiltie  before  God:  and  that  is  rc- 
 mooued  in  the  regenerate. But  tlie  potential!  guilt,which  is  an  aptneife  in  fin» 
 to  make  a  man  ftand  guiltie  it  he  finnc ,  that  is  not  remooued:  and  therefore 
 ftill  finne  rcmaincih  finne.To  this  or  hkc  efFeft  faith  Au^^m^JVee  Jay  that, 
 the  guilt  ofconcupifcence,-/iot  v?herebj  it  is  Guiltie(/or  that  is  not  aperfotjjbut  that 
 tfiherebj it mAde man gtitltis fromthe  beginmtigyiifardonediAnd  that  thethingii 
 fclfc  is  euilly^  as  the  regenerate  defire  to  be  healedof this  plague, 
 
 (?^/>c7.///.La{lly,forourdifgracc  thcyalleadgc  that  we  in  ourdoftrine 
 teach,lhatoriginall  finne  after  baptifme  is  onely  dipped  or  pared,  like  the 
 haireofa  mans  headjwhofe  roots  ftill  remaine  in  the  nelli,  growing  and  ins* 
 crcafing  after  v xy  are  cut,as  ht(ovt.Anfw.O\xx  doftrine  is  abufed:  for  in  the 
 paring  of  any  thirjgias  in  cutting  of  the  haire  or  in  lopping  a  tree,the  rootc  re» 
 maines  vntouched.and  thereupon  multiplieth  as  beforc.Butin  theraortifica* 
 tion  of  originall  finne  after  baptifme, wc  hold  no  fuch  paring:  but  teach,  thaC 
 in  the  very  firft  inftant  of  the  conuerfion  of  a  finner,finne  rcceiueth  his  dead;» 
 ly  wound  in  the  roote,neuer  afterward  to  be  recouered. ^ 
 
 The  third  point :  Qertentieoffaluation. 
 
 I.  OurCdnfent, 
 J.Concl  We  holde  and  beleeue  thata  man  in  this  lif«jmay  be  certain  of  fal- 
 uation:and  the  fame  thing  doth  the  Church  of  Route  teach  and  holde. 
 
 /  /.C(7w/.We  hold  and  beleeue  that  a  man  is  to  put  a  certaine  affiance  in 
 GbdsmcrcieinChriftforthe  faluation  of  his  fbule :  and  the  fame  thing  by 
 common  confcnt  holdeth  the  forcfaid  Church:this  point  maketh  not  the  dit' 
 ference  bctweene  vs. 
 
 /  /  LQond.'^t  hold  that  with  afluranee  of  Ikluation  in  our  hearts  is  ioyned 
 doubting^and  there  is  no  man  fo  alTured  of  his  faluation,  but  he  at  (ometime 
 ctbubteththereofjcfpeciallyinthetiineoftemptationjandin  this  the  Papifts 
 agree  with  vs,and  we  with  them. 
 
 /  V.  O.w/.They  goe  further  and  (ay ,  that  a  man  may  be  certaine  of  the  (al* 
 uation  ofmenjor  of  the  Church  by  Catholike  faith  :and  fb  fay  we. 
 
 r.Ctf»r/.Yea  they  hold  that  a  man  by  faith  may  be  aflured  of  his  own  falua* 
 
 tion  through  extraordinariereuelatio,as  Abraha  &  others  were,&  fb  doc  wci 
 
 Sellkr  /'?.        F/.They  teach  that  we  are  to  be  certaine  of  our  faluation  by  fpeciall  faith 
 
 »  /  /.  'Q  cl '"  ^^%^^^  ofGod  thatpromifeth:though  in  regard  of  our  felues  and  our  indi^» 
 
 ^*  *   *  *      fpofition  we  can  notjand  in  the  former  point  they  confcnt  with  vs. 
 
 /  /.   The  dijfent  or  difference. 
 The  very  maine  point  ofdifFerence  lies  in  themanner  of  afluranee. 
 /  Concl.Wt  hold  that  a  man  may  bee  certaine  of  his  faluation  in  his  owne 
 confcienceeuenin  thislifc,and  thatbyan  ordinarie  aud  fpeciall  faith.  Theyr 
 hold  that  a  m..m  is  certaine  of  his  faluation  onely  by  hope:  both  ofvs  holde  a 
 certainty, we  by  faith,  they  by  hope. 
 
 //.Cf^.-ir/.FurtherjWe  hold  and  auouch  that  our  certainctj'  by  truefaithis» 
 'vnfallible:they  fay, their  cetaintie  is  onely  probable. 
 
 /.  /  LConcluf.  And  furtlicr  though  both  ofvs  fay,  that  wc  hauc  confidence- 
 mi 
 
touchm^  certentie  offaluatio».  o  j  _ 
 
 in  Gods  mercy  m  Chriftfor  our  faluationryet  we  doe  it  with  fome  difference. 
 For  our  confidence  commeth  from  certen  and  ordinarie  faith  :  theirs  from 
 hope,rainiftring(as  they  fay)but  a  conici^urall  cei  tentic. 
 
 Thus  much  of  the  difference :  now  let  vs  fee  the  realojvs  too  and  fro. 
 ///.  ObtentonsDfP,ipiJ}s. 
 ,     OhieEi.  I,  Where  there  is  no  word  there  is  no  faith :  for  ihcfe  two  are  rcla- 
 .imes:  but  there  is  no  word  of  God,  faying,  Cornelius  bcleeue  thou,Petcr  be- 
 leeue  thou,and  thou  fhalt  be  faued.  And  therefore  there  is  no  fuch  ordinarie 
 . , iaith  to  beleeuc  a  mans  owne  particular  faluation.  v^kjf.  The  propofition  is 
 ^ilfcjvnieire  it  befuppHcd  with  a  claufe  on  this  manncr:^^/^rr<r  there  u  no  rvord 
 ofpromife,nor  anything  that  doth  count eruatle a particnUr pomtfe ^ there  is  no 
 faitk  But((ay  they)th€reis  no  fuch  particular  word.  It  is  true ,  God  doth  not 
 fpeak  to  men  particularly,  Beleeue  thou,  &  thou  fhalt  be  faued.  But  yet  doth 
 he  that  which  is  anfwerable  hereunto,  in  that  he  giueth  agcnerall  promife, 
 •with  a  commandement  to  applie  the  fame:  and  hath  ordained  the  holy  mini- 
 ^^cric  of  the  word  to  applic  the  fame  to  the  perfons  ofthe  hearers  in  his  ownc 
 name:  and  that  is  as  much  as  if  the  Lord  himfelfe  fhould  fpeake  to  men  par- 
 ticularly. To  fpeake  more  plainely:  in  the  Scripture  the  promifes  of  faluation 
 be  indefinitely  propounded :  it  faith  not  any  where,  if  lohn  will  beleeue,  he 
 fhall  be  fauedjOr  if  Peter  will  beleeuc  he  fhall  be  faued ;  but  whofbeuer  belee- 
 ueth  lliall  be  faued.  Now  then  comes  the  miniver  ofthe  word,  who  Oandino- 
 in  the  roome  of  God,  and  in  the  ffead  of  Chrifl:  himfelfe,  takes  the  indefinite 
 promifes  of  the  Gofpel ,  and  laics  them  to  the  hearts  of  euery  particularman: 
 and  this  in  effeft  is  as  much  as  if  Chrifl:  himfelfe  fhould  fiyjCornelius  beleeuc 
 thou,and  thou  fiialt  be  fiued:  Peter  beleeue  thou,aiid  thou  Hialt  be  fiucd.  It  is 
 anfwered ,  that  this  applying  of  the  Gofpell  is  vpon  condition  of  mens  fuith 
 and  repentance ,  and  that  men  are  deceiucd  touching  their  owne  faith  and  re- 
 pentance: and  therefore  faile  in  applying  the  word  vnto  themfclues.  Anf.  In- 
 deede  this  manner  of  applying  isfalfein  all  hypocrites,  heretickcs,and  vnre- 
 pentant  perfons :  for  they  applie  vpon  carnall  prefumption,  and  not  by  fiith. 
 NeuertheleiTe  it  is  true  in  all  the  Elert  hauing  the  fpirit  of  grace,  and  praier : 
 for  when  God  in  the  miniflerie  ofthe  word  beeing  his  owneordinance,fiith, 
 Seekeye}nyface:xhc  heart  of  Gods  children  truly  anfwereth,0  Lordjmljetke 
 thjface^XA.  I  y.S.  And  when  God  fhall  fay ,  Thott  art  my  people ,  they  /liall  fav 
 :^n-:\\ne,The  Lord  ii  wy  (yod,Zach.i  :^.6.  And  it  is  a  truth  of  God,that  he  which 
 belceueth  knoweth  that  he  beiccueih  :  and  he  that  truly  repentcth  knoweth 
 that  he  repeteth  :  vnles  it  be  in  the  beginning  of  our  conuerfion,^  in  the  time 
 of  diflrefTe  and  temptation.  Otherwife  what  thankfulnefTe  can  there  be  for 
 grace  recciucd. 
 
 Obie^,  1 1.  It  is  no  article  ofthe  Creede,that  a  man  mufi:  beleeue  his  owne 
 faluationrand  therefore  no  man  is  bound  thereto. /^»/By  this  argument  it  ap- 
 peares  plainely  ,that  the  very  pillars  ofthe  Church  of  Rome  doe  not  vndcr- 
 rtand  the  Creede:  for  in  that  which  is  commonly  called  the  Apollles  Creede, 
 euery  article  implieth  in  it  this  particular  faith.  And  in  the  firfl  article, //'f/rr«<? 
 in  qod,z.Kt  three  things  contained :  the  firfl,to  beleeue  tliat  there  is  a  GoA,  the 
 fccond  to  beleeuc  the  fame  God  to  be  my  God ,  the  third  to  put  my  confi- 
 
 Ooo   3  dencc 
 
piO  tyi%e formed  Catholiki 
 
 dcnee  in  him  for  my  faluation:  and  fo  much  containe  the  other  articles,  whlcli 
 arc  concermn^  God. When  Thomas  fividjloh.  20,2  8.  A^  6'c?,a',Chrifl  anfwe- 
 rcd,Thoft  hafi  heleened  Thowa-i.  Whecc  we  fee  that  to  belceue  in  God,  is  to  bc- 
 leeucGodtobeourGod.AndP  al./H.  2>.to  bekcuc  in  God  and  to  put 
 trufl:  in  him  arc  all  ontyThey  beleeueA  not  tn  Go^,a»d  trujled  }iot  in  his  helpe.Knd. 
 the  articles  concerning  %emtJJion  offmnes  and  Life euerlaJJmg.do  include,  and 
 wcln  them  acknowledge  our  fpeciall  faith  concerning  our  ovvne  faluation;. 
 For  to  beleeuc  this  or  that,is  to  beleeue  there  is  iiich  <t  thing  and  that  the  fame 
 thino- belongs  to  nic:as  when  Dauid  faid,  I  lliould  haue  fainted  except  I  had 
 beleeaed  to  fee  the  gooclyiejfe  of  the  Lord  in  the  land  of  the  Ittiing  ■.  Pfal  .27.1?  .It  IS 
 anfweredjthat  in  thofe  articles  wee  onely  profefle  our  fclues  to  beleeue  remiC» 
 fion  offinncs,andlife  eucrlall:ing,to  be  vouchfafed  to  the  people  &  Church 
 ofGod.t>^«/This  indeede  is  the  expofitionof  raany,butit  ftandes  not  with 
 common  reafon.  For  ifthatbeeallthe  faith  that  is  there  confeflTedjthe  dcuill 
 liath  as  good  afaithas  ws.  He  knowethand  belceueth  that  there  is  a  God:& 
 that  this  God  imparteth  remififion  of  finnesand  hfe  euerlafting  to  his  church. 
 And  to  the  end  that  wee  beeing  Gods  children,  may  in  faith  goe  beyond  all 
 the  deuills  in  hell,we  muft  further  beleeue,that  remiflion  of  finnes  and  life  e- 
 uerlafting  belongs  vnto  vs:and  vnlefle  we  doc  particularly  apply  the  faid  ar- 
 ticles vnto  our  felu£s,we  fhall  little  or  nothing  differ  from  the  dcuill ,  in  ma- 
 king confcflion  of  faith. 
 
 Obie^X  I  I.Wc  are  taught  to  pray  for  the  pardon  ofour  finnes  day  bv  day, 
 Matth.6.  V  2.and  all  this  were  needlcflc,if  we  could  bee  afiured  of  pardon  in 
 this  life.  <ix^/n'.  The  fourth  petition  muft  be  vnderftood  not  fo  much  ofour 
 olde  debts  or  finnes,as  ofour  prefcntand  newc  Cnnes:for  as  we  goe  on  from 
 daie  to  daie,fb  we  addc  finne  to  finnc :  and  for  the  pardon  of  them  muft  wee 
 humble  our  felues  and  pray.I  anfwer  againe,  that  wee  pray  for  the  pardon  oF 
 Gurlinnes*>notbecaufe  wehaucno  aflurancc  thereof,  but  becaufe  our  aflu- 
 rancc  is  weake  and  fmall:  wee  growe  on  from  grace  to  grace  in  Chrift,as  chil- 
 dren doc  to  mans  eftate  by  little  and  little.Thc  heart  of  euery  beleeucr  is  like 
 a  vefTell  with  a  narrow  necke,vvhich  beeing  eail  into  the  fea  is  not  filled  at  the 
 firff:but  by  reafon  ofthe  fliaiglu  paflage,receiueth  water  drop  by  drop  God 
 giueth  vnto  vs  in  Chrift  euen  a  fea  of  raercie,but  the  fame  on  our  parts  is  ap- 
 prehended and  receiucd  onely  by  little  and  little,as  faith  groweth  from  age  to 
 as:e:and  this  is  the  caufe  why  men  hauins;  aflurance  pray  tor  more. 
 Our  reafons  to  the  contrane . 
 
 Reafon  I.  The  fir  ft  realbn  may  be  taken  from  the  nature  of  faith,  onthij 
 manner.True  faith  is  both  an  vnfallible  afluranEe  and  a  particular  affurancc 
 ofthe  remiffion  of  finnes  and  of  life  euerlnfting.  And  therefore  by  this  faith,  . 
 a  man  may  be  certenly  and  particntarly  affured  ofthe  rcmiflion  of  (inncs  and 
 life  cuerlafting.That  this  reafon  may  bee  of  force,  two  things  muft  beprpo»- 
 uedtfirft  that  true  faith  is  a  certaine  affurance  of  Gods  mercie  to  that  partic  in 
 whcme  it  is.Secondly  that  faith  is  a  particular  affurance  thereof  For  thefirft, 
 that  faith  is  a  certaine  afturance,Chrift  faith  to  Peter, Mat.  /  4-  ?  i  .O  thon  of  lir 
 tic f Ahh,vs>herefore didjl  thou donbt ^^h^xz  he  maketh  an  oppofition  betwcene 
 faith  and  doubting:  whereby  giuing  vs  dircflly  to  vnd?rfiand,that,,to  be  cej>- 
 
touching  ccrtentj  offahtaihn,  <j  2  f 
 
 tcn,an<^  to  giue  affuranccjis  of  the  nature  of  faith.  Rom.4. 20. 2  i.Psul  faith  of 
 Abraham,lliat  he  did  »<?/  douh  of  the  promt  fe  of  god  through  vnheleefc:hut  woi 
 fir  engthenedm faith, and gaite  glory  to  God^he'tngft^lh  aj]»red,ihi[i  he  which  had 
 promifed  was  able  to  doeit:  where  I  obferue  firft ,  that  doubting  is  made  a 
 fruit  ofvnbeleeferand  therefore  vnfallible  certentie  and  afTurance^beino-  con- 
 trarie  to  doubting  mult  necdcs  proceede  from  true  faithrconfidcriiig  lifat  c5- 
 trarie  effects  come  ofcontrane  caufcs:  and  contrane  caufes  produce^ontrary 
 effefts.SccodSyJ  note  that  the  llrength  of  Abrahams  faith,did  ftand  mfn/ȣj 
 ofa(ftirance-Sov  the  text  faith,he  was  ftrengthened  in  the  faith,being  fully  aflii- 
 red:andagaine,Heb.ir.T.trucfauingfaithisfaid  tobe  the  ground  and  fub- 
 fiftanccofthings  hoped for:& the  euidcncc  or  demonlf ration  ofthin<^sthat 
 are  not  fccne:butfaith  can  be  no  ground  or  cuidencc  of  things,  vnlelTe'ii  bee 
 for  nature  ccr ten  ty  it  felfejand  thus  the  firff  point  ismanifeU.Thcfecond,that 
 fauingfaithisa  particular  affurancc ,  isprooucdby  this,  that  the  propertic 
 of  faith  is  to  apprehendand  apply  the  promife,and  the  thing  promifed,Chri(l 
 with  his  benefitsJoh.  i.ii.As  w?^«j,f>icth  S.John,  as  rec  fitted  htm,  to  themhee 
 gaue  power  to  he  the  fames  of  god, namely  to  them  that  beleette  in  hts  name.  In  theft 
 words  to  belceue  in  Chriflrand  to  receiue  Chrift^areput  for  one  and  thcfamc 
 jhing.Nowe  to  receiue  Chrifl-jis  to  apprehend  and  apply  him  with  all  hisbe- 
 nefits  vnto  our  felues,as  he  is  offered  in  the  promifcs  of  the  gofpell.For  in  the 
 £ixt  chapter  following,firft:  of  all  he  fcts  forth  himfelfe  not  onely  asaRcdec- 
 mer  generally ,  but  alfo  as  the  bread  of  life  and  the  water  ofhfe:fecondIy, 
 he  fets  forth  his  befl  hearers  :i^  eaters  of  his  bodie  and  drinkers  of  his  blood; 
 and  thirdly  he  intends  to  prooue  this  concli3fion,that  to  eate  his  bodie  and  to 
 drinke  his  blood,and  to  beleeue  in  him,  are  all  one.Now  then  if  Chrift  be  as 
 fx)ode,and  if  to  eate  and  drinke  the  bodie  and  blood  ofChrid  be  to  beleeue  in 
 him,  then  mufl  there  be  a  proportion  bctwcene  eating  and  beleeuing.  Lookc 
 then  as  there  can  be  no  eating  without  taking  or  receiuing  of  nieate,(b  no  be- 
 leeuing inChrifl  without  a  fpirituall  receiuing  &  apprehending  of  liim.  And 
 as  the  bodie  hath  hishand,mouth,and  ftomacke  whereby  ittaketh.receiueth. 
 and  digeff  eth  meat  for  the  nourifliment  of  euery  part:  fo  likewifcin  the  foule 
 there  is  afaith,which  is  both  hand,  mouth  ,  and  (f  omacke  to  apprehend,  re- 
 ceiuc,&  apply  Chrifi  &  all  his  merits  for  the  nourifhment  of  the  foule.  And 
 Paul  faith  yet  more  plainIy,/W  through  faith  we  receiue  the  promife  cfthejftrit.  ^^l-  /•  '4» 
 
 Now  as  the  propertic  ofapprehending  &  applying  of  Chnfl:  belogcth  to 
 faith,foitagreethnottohope,loue,confidence,or  any  other  giftorgraceof 
 God.But  firfl:  by  faith  we  muff  apprehend  Chrifl,&:  apply  him  to  our  felues 
 before  we  can  haue  any  hope  or  confidence  in  him  And  this  applying  fecms 
 not  to  be  done  by  any  affcftion  of  the  will ,  but  by  a  fupernaturall  aft  of  the 
 inindjwhich  is  to  acknowledge,fet  downe,and  beleeue  that  rcmiffion  offins, 
 and  life  euerlaffing  by  the  merit  of  Clirift,  belong  to  vs  particularly.To  this 
 which  I  haue  faid  agreeth  Auguff  ine.  Traft .  2  <> .  on  loh.  Why  prepare/}  thou 
 teeth  a>id  i>e//y  :he]eeuc  and  thou  hafl  caten:and  Traft.  50.  How  pjall  I  reach  my 
 hand  into  heauen,that  I  may  hold  him Jtttingthere?  Sendvp  thy  fitth, and  thou  Ui- 
 eftholdonhlrru.hr\A  Bernard  faith,  horail.  in  Cant. 76.  Whereheeisthoucanft 
 
 not  come nowe :yet goetofollowehim  andfeeke  him^ — 1  beleette  andthcukifl 
 
 Ooo  4  fotit:d 
 
p  2  2  A  Reformed  Catholiks 
 
 leeuemdroeefee  lefmprefent  before  vs.Kvaht.on  L\x\s,.\\h.6x.^.Byfaith  Chrifi 
 is  toHched.hy  faith  Chrifi  iifeene.TcnniAa  refur.car.Hpf  mtiji  be  chewed  by  vn^ 
 derfiayidtng,and  be  digefled  by  faith. 
 
 Rcafon  1 1.  Whatfoeuerthe  holy  Ghoft  tcftifieth  vnto  vs,that  wc  may,yca 
 that  we  rouft  certcnly  by  faith  beleeue:but  the  holy  Gholt  doeth  particularly 
 tertifie  vnto  vs  our  ac!option,the  remiffion  of  our  finnes,  and  the  Hiluation  of 
 our  foules:and  therefore  we  may  and  muft  particularly  and  certainly  by  faith 
 beleeUe  the  fame.  The  firll:  part  of  this  reafon  is  true,  and  cannot  be  denied  of 
 any.Thefecondpartisprooued  thus:  Saint  Paul  faithjRom.  ^.i^^JVeehahe 
 not  recemedthefptrit  of  bondage  tofearetbfft  the  fprit  of  adoption,  vhereby  we  cry 
 Jbbayfather:2iA^\n^  fmthcr,lhat the Jkmefptru  bearethrpttnejfewith  ourfpiritSy 
 that  we  are  the  children  of  God.  Where  the  Apoftle  maketh  two  witnefles  of 
 our  adoptionrthe  fpifit  of  God,and  our  fpints,that  is,  the  confcience  fandifi- 
 ed  by  the  holy  Gholf .  The  Papifts  to  elude  this  reafon,  alleadge  that  the  fpi* 
 rit  ofGod  doth  indeede  witncffe  of  our  adoption,by  fome  comfortable  fee<- 
 lino-s  of  Gods  loue  and  fauour , being  fuch  as  are  weak  and  oftentimes  deceit- 
 ftilLBut  by  their  leaues,the  telf  imony  of  the  fpirit  is  more  then  a  bare  fenfe  or 
 ^  feelino-  of  Gods  grace  :  for  it  is  called  ihc  pledge  and  ear^iefi  of  Gods  fpirit  in 
 
 our  hearts,  2. Cor.  i .  2  2. and  thcrforeit  is  fit  to  take  away  all  occafion  of  doub- 
 ting- of  our  faluationras  in  a  bargaine  the  earnelf  is  giuen  betweene  the  parties 
 to  put  all  out  of  queffion.  Bernard  faith ,  that  the  tellimonie  of  the  fpirit  ij-a 
 moft  fure  teftimonie.^/'i/?.  1 07. 
 
 Reafon  1 1  l.That  which  we  mufl:  pray  for  by  Godscommandement.that 
 wc  tnulf  beleeue:but  euery  man  is  to  pray  for  the  pardon  of  his  ownc  finnes^ 
 and  for  life  euerlaff  ingrof  this  there  is  no  queftion:  therefore  hee  is  bound  to 
 beleeue  the  fame.The  propoGtion  is  moll:  of  all  doubtful! :  but  it  is  prooued 
 thus .  In  euery  petition  there  mull  bee  two  thingsra  dcfirc  of  the  things  wee 
 aske.and  a  particular  fiith  whereby  we  beleeue,  that  the  thing  vt'ee  aske  ihdl 
 be  o-iuen  vnto  vs.So  Chrift  (d^ith^Whatfoetterye  defire  when  you  pray, beleeue  that 
 Aiar.  I i»2^ you (hallhaiie it,andit /hall be giMe;ivnto you.KnASJc>hr\h\vi\\cr  noXtxh  out  of 
 thisparticularfaith,callingitour4//A!r4»r<?  that  godvallgtHe  vntovs^whatfoe- 
 iJoh.f.  14.  uerwe aske  according  to  his  will.  And  hence  it  is,  that  in  euery  petition  there 
 mufl  be  two  o-rounds:a  commandcmcnt  to  warrant  vs  in  making  3  petition, 
 andapromife  to  alTure  vs  of  the  accomph/hracnt  thereof  And  vpon  both 
 thefe  followes  necelTarily  an  application  ofthe  things  which  wc  aske  toour 
 
 felucs. 
 
 Reafon  I V.  WhatfoeucrGodcommandeth  in  the  Gofpell ,  that  a  ma» 
 muft  and  can  performcrbut  God  in  the  Gofpell  commaundeth  vs  to  beleeue 
 the  pardon  of  our  ownc  finnes,  and  life  eueilafhng :  and  therefore  wee  muft 
 beleeue  thus  much,and  maybeafTured  thereof  This  propofitionisplaine  by 
 the  diffiniffion  ofthe  commandemcnts  ofthe  lawe,  and  ofthe  Gofpell. The 
 commandements  ofthe  lawe  (hew  vs  what  wc  muff  doe,but  minJlTcr  no  po- 
 wer to  perfoiTne  the  thing  to  be  donc:but  the  doftrine  andcommandcments^ 
 _.  ofthe  o-ofpel  cloe  other wifemiid' therefore  they  are  c2\kA  fpirit  and  Ife:  Goci 
 
 lalj.dJ?'     ^^^]^  ^^^  comandement  gming^racc  that  the  thing  prefcr>b€d  may  be  done. 
 
 4   Q  :  '^  New 
 
toHch'wg  certentie  offalHmtion,  r^i\ 
 
 Now  this  is  a  commandement  of  the  G  ofpcli,  to  belecue  rcmifnon  of /innes: 
 for  it  was  the  fubftance  ofChrifts  m\w\{\^xityyefem  t^^bdeeue  the  GoJpcIl.Kud 
 that  IS  not  generally  to  beleeue  that  Q\mi\  is  a  Sauiour ,  and  that  the  promifes 
 made  in  him  are  (rue  (for  fo  tlie  dcuills  bclccuc  wjth  trembling: )  but  it  is  par- 
 ticularly to  beleeue  thatChrift  is  my  Sauiour.and  that  the  promifes  of  faluati- 
 ©n  in  Chrill  belong  in  fpeciall  to  me,as  Saint  lohn  (i^nh:! hu  t^  hu  comwaMcie- 
 meniythat  we  btldeue  in  the  name  of  leftu  Chrtj}:no\Nt  to  beleeue  in  Chrift  is  to 
 put  confidence  in  him:  which  none  can  do,vnIes  he  be  firft  allured  of  his  louc 
 and  fauour.And  therefore  mas  much,  as  wee  are  inioyned  to  put  our  confi- 
 dence in  Chri(l:,wee  are  alfoioyned  to  beleeue  our  reconciliation  with  him, 
 which  itandeth  in  the  remiffion  of  ourfmnes,and  our  acceptation  to  life  e- 
 
 uerlalfms: 
 
 Rcafon  V.  Whereas  the  Papifh  teach,that  a  man  may  be  aflurcd  of  his  fal- 
 uationby  hope:enen  hence  it  follows,  that  he  may  be  vnfalhbly  allured  ther- 
 of  For  the  propertie  of  true  and  liuely  hope  u  nener  to  mfik^  k  man  ap;amcd. 
 Rom.  5 . 5.  And  true  hope  followeth  faith  Ik  prefuppofeth  ccrtaintie  of  faith; 
 neither  can  any  man  truly  hope  for  hisfaluation  vnlelTe  by  faith  lie  be  cerlcn- 
 ly  aflured  thereof  in  fome  meafure. 
 
 The  Popiili  do£lors  :naL:e  exception  to  thefc  reafons  on  this  maner.Firfl 
 they  fiY^it  cannot  be  prooued  that  a  man  is  as  certain  of  his  faluaiion  by  faith, 
 as  he  is  ofthe  articles  of  the  creed. /^«^Wr.Firft  they  prooue  thus  much ,  that 
 we  ought  to  be  as  certen  ofthe  one  as  ofthe  other.For  lookc,  what  comman- 
 demet  we  haue  to  beleeue  the  articles  of  our  faith:  the  like  we  hauc  inioynino- 
 vs  to  beleeue  the  pardon  of  our  owne  finnes,  asl  haue  prooued.  SccoivJiy, 
 thefe  arguments  prooue  it  to  be  the  nature  or  eflcntiali  propertie  of  faith  ,  as 
 certainely  to  afTure  man  of  his  faluation,  as  it  doeth  alfure  hini  ofthe  arutlcs 
 which  he  belecueth.  And  howefoeuer  commonly  men  doe  not  beleeue  their 
 faluation  as  vnral!ible,as  they  Aoq  their  articles  of  faith:  yet  fome  fpcciall  men 
 doe:hauing  Gods  word  applyed  by  the  fpirit  as  a  fure  ground  of  their  fii.th, 
 whereby  they  belecue  their  own  f4luation,as  they  haue  it  for  a  ground  ofthe 
 articles  of  their  fiith.Thus  certainly  was  Abraham  affured  of  his  cwnc  f.lua- 
 tion:asalfotheProphetsand  Aport'es,  and  the  martyrs  of  Go  J  uj  all  ages: 
 whereupon  without  doubting  they  haue  bin  content  to  lay  downc  their  W<'% 
 for  the  name  of  Chrifl;:in  whome  [hey  were  affured  to  rr  »:eiue  cternall  li.ippi- 
 ijos.  And  there  is  no  queffion,  but  there  be  many  now,that  by  lon^  ^iid  often 
 experience  of  Gods  mercy,and  by  the  inward  certificate  of  the  holy  Glioff, 
 haue  attained  to  full  ailurancc  oftheir  faluation. 
 
 1 1.  Exception. Flowefoeuer  a  man  may  be  alTured  of  his  prcfent  effatc,yct 
 no  man  is  certaine  of  his  perfeuerance  vnto  the  ende.i-^^^'TIt  is  otherwi(c:for 
 ini\\t^\^t.VtU{\or\,Leadvs mt into tewrit.'itton.wzci^xxy  that  God  would  not 
 fuffervs  to  be  wholly  ouercomc  ofthe  deuill  many  temptation  rand  to  tills 
 petition  we  hauc  a  promife  anfwerable,  i  .Cor.  i  o.  That  C}od  with  tcmpi^inon 
 7vi//irtrie,i»t(fue::\nd  therefore  howefoeuer  the  deuill  may  buffit,  nu-Itff,nnci 
 wound  the  feruants  of God,yet  Oiallheneucrbeablc  to  ouercomc  tliem.A- 
 e;aine,hefhatisoncea  member  of  Chri(l,cnn  neucr  be  wholly  cut  off.  And  if 
 anv  by  fmne  were  wholly  (euered  from  ChriTt  for  a  tiaie,  in  his  rccouciie  he 
 
 15 
 
ozA  A  Reformed  Catholike 
 
 is  to  bcbaptifcd  the  fecond  time:  for  baptifme  is  the  facramcnt  of  initiation  or 
 ingrafting  into  Chrift.By  this  reafon  we  fhould  as  often  be  baptized  as  we  fal 
 into  any  hnnc ,  which  is  abfurd.  Againe  S.  lohn  (aith,  i . loh. : ,t p.  7 hey  reent 
 out  from  vSihtit  ihey  werer.ot  ofvstfor  tfthey  ht^d  be  cm  of vs, they  xvouUhaHe  con- 
 tinHedvffith  vs.  Where  he  taketh  it  for  graunted,that  fuch  ns  be  once  in  Chrift 
 fhall  neuer  wholly  be  feuercd  or  fall  from  him.  Though  our  eomirmnion 
 with  Chrift  may  be  lefTencd ,  yet  the  viiion  and  the  bond  of  coniunftion  is 
 neuer  diffolued. 
 
 III. Exception. They  fay,wc are indecde  to belceue our  (aluation  on  Gods 
 part:but  we  rauft  needs  doubt  in  regard  of  our  fc'ues*,  bccaufeihe  promifes  of 
 remidionof  finnes  are  giucn  vpon  condition  of  inans  faith  and  repentance. 
 Now  we  cannot  (fay  they)  be  aifured  that  we  haue  true  faith  and  repentance, 
 bccaufewe  may  lie  infecret  (innesjand  fb  want  that  indeed,  which  we  fuppofc 
 our  felues  to  haue.--^^/!  fay  again.he  that  doth  truly  repent  and  belecue,doth 
 by  Gods  grace  know  that  he  doth  repent  anr.  beleeue:  for  els  Paul  would  ne- 
 uer haue  ftid,  Trooue your fehes  vahkheryou  he  in  the  faith  or  not :  and  the  fame 
 Apoftle  faith,  2.Cor.  I  i.fVe  haue  not  yecetttedthelpirit  of  the  world.bttt  thejpirit 
 Tvhich  is  of  God  t  that  we  might  know  the  things  which  aregiue»  of  God :  which 
 things  are  not  onely  life  euerlafting,  but  iuftification ,  fandification.and  fuch 
 like.  And  as  for  fecret  finnes,  they  cannot  make  our  repentance  voide  :  for  he 
 that  truly  repenteth  of  his  knowne  finnes ,  repenteth  alfo  of  fuch  as  be  vji^ 
 knowne,andreceiueth  the  pardon  of  them  allXJ-od  requireth  not  an  exprefic  " 
 or  fpeciall  repentance  of  vnknowne  finnes :  but  accepts  it  as  fufficient ,  if  we 
 repent  of  them  generally :  as  Dauid  faith,  Pfal.  i  p.  ff^ho  knowes  the  errours  of 
 this  life:  forgine  me  my  fecret  fnnes.    And  whereas  they  adde  that  faith  and  re-  ^ 
 pcntance  muft  be  fufficient.  I  anfwer,  that  the  fu'fficiencie  of  our  faith  and  re-  ^ 
 pentancc ,  ftands  in  the  truth  and  not  in  the  meafure  or  perfe^ion  thereof; 
 and  the  truth  of  both  where  they  arc ,  is  certenly  difcerned. 
 .        , .         Reafon  VI.  The  iudgement  of  the  auncient  Church.  ''Augufl.  OfaneniU 
 yervi^   y^r«^;;r  thou  art  made  agoodchiid:  therefore  prefiime  not  of  thine  ovone  doing^but 
 
 ^^'^^a  ^  '•  of  i^e grace  ofChrifi:  it  is  not  arrogancie  but  faith  :  to  acknowledge  vhat  thou  haji 
 n*r  if'  *^^^^^^^djs  not  f  ride  but  deuotion.KviA^  Let  no  man  aike  an  other  man,but  returne 
 
 ^^^  to  his  ovfne  heart :  if  he  ftnde  charitie  there,  he  hath  fecuritic  for  his  pafagefrem^ 
 
 ^ejOidjiAtkiliXdiX.on  Alalth.5 .  The  kin^dome  ofheauen  which  eur  Lord  profe fed 
 to  be  in  himfslfe,  his  will  is  that  it  mufl  be  hoped  for  without  any  doubtfuJnefrc  of 
 vncertaine  wiU .  Othenvtfe  there  is  no  iufitfication  by  faith  Vif^^nhjtjklft-he 
 made douhtfulL  Bernard  in  his  epift.  f  07.  Who  is  the  iuflmanbut  he  that  beeing 
 louedofCJod,  hues  him  agiine :  which  comes  not  topnjfe  but  by  the  fpirit  reuealing 
 by  Faith  the  eternal!  ^Mz-po(c  of  God  of  his  faluation  to  come.  Which  reuelation 
 is  nothing  elfe  but  the  infufon  of  fpirit  u all  grace :  by  which,  when  the  deedes  of  the 
 
 ,fie/h  are  mortified  the  man  is  prepared  to  the  kjngdome  ofheauen .  Togither 
 
 receiaing  in  one  fpirit  that  whereby  he  may  prefume  that  he  is  loued  and  Mfo  tone 
 
 c  Againe 
 
 To  conchidc,thc  Papifls  haue  no  great  caufc  todilTcnt  fiom  vs  in  this 
 point.  For  thev  teach  and  profefTc ,  that  they  doe  by  a  fpeciall  faith  beleeue 
 sheir  oyvne  faluation  certenly  and  vnfaUibly  in  refpeft  of  God ,  that  promi- 
 
 feth 
 
touchMgcertentieoffaluatUn.  925 
 
 feth.Novv  the  tiling  which  hindreth  them  is  their  owne  indifpofition  and  vn- 
 worthines(as  they  (ay)whicli  kcepcs  tlicm  from  beeins;  ccrten  olherwife  then 
 in  a  hkely  hope.  But  this  hindrance  is  cafily  rcmooucd ,  if  men  will  ludge  m- 
 diffcrently.  For  HrO:  of  all,  in  regard  of  our  felues  and  our  difpofition  wc  can 
 not  be  certen  at  all,  but  mufl  defpaire  offaluation  euen  to  the  very  death.  We 
 cannot  be  fufficiently  difpofed  fo  longaswe  liue  in  this  world,  but  mu  ft  al- 
 Waies  fiy  with  lacob ,  lam  Ufe  then  all  thy  mercies.  Gen. :? : .  and  with  Dauid, 
 Enter  not  into  iuA<rernent  with  thyferuajjt,0  Lord,for  none  Itaing/hallbewfiifiedtH 
 thy  fight:  and  witli  the  Qt\-\X\i\\Q\\Lerd,l  ammt  wort  hte  that  thou  Jhou/dejfl  come 
 vnder  my  roofe,  Matth.  8.  Secondly  God  m  making  promife  of  Valuation  re- 
 fpefts  notmcnsworthines.Forhecliofcvs  to  life  cucrlafljng  when  wcwerc 
 not:he  redeemed  vs  from  death  beeingenemics:and  intitles  vs  to  the  promife 
 offaluation,  if  roe  ackywwledge  our  felues  to  bejimisrs,  Matth.  9.  ifv^e  labour  and 
 trauaile  vnder  the  burden  of  them,  JVlatth.  W.ifwe  hunger  ami  thirji  after  grace, 
 Ioh.7.57.  And  thefe  things  we  may  ccrtenly  and  fenfibly  pcrceiue  in  our 
 felues:  and  vvhen  we  finde  them  in  vs,  though  our  vntvorthmcs  be  exceeding 
 great,it  (liouldnot  hmder  our  aflurance.  For  God  makes  manifeft  his  pov\'cr 
 in  our  weaknes, 2.Cor.  1 2  .and  he  wil  not  breake  thebi  uifcd  rced,nor  quench 
 the  fmokingflaxe,Ifa. 42. Thirdly  ifa  man  louc  God  for  his  mercies  fakc,and 
 hauc  a  true  hope  offaluation  by  Chrift,he  is  in  Chnfl  and  hath  fcUowrhippc 
 \|rith  him;and  he  that  is  in  Chrilf ,  hath  all  his  vnv^^orthines  and  wants  laide  on 
 Chrifljand  they  are  couered  and  pardoned  m  his  death:  and  in  refpeft  of  our 
 (elucs  thus  confidered  xs  we  are  in  Chrsj},  wc  haue  no  caufc  to  waucr,but  to  be 
 certen  of  our  faluation,and  that  in  regard  of  our  felues. 
 
 T^he fourth  pointitouching  the  iuftifi^ 
 cation  of  a /inner. 
 
 That  we  may  fee  how  farre  we  are  to  agree  with  them  and  where  to  differ, 
 fij  fl:  I  will  fet  downe  the  do<flrine  on  both  parts,and  fecondly  the  maine  diffe- 
 rences wherein  we  arc  to  ftand  againlhhem,euen  to  death. 
 
 Our  doftrmc  touching  the  luilificatio  of  a  (Inner,!  propound  in  4.rules. 
 
 RuleI.That,iufbficationisanaciionofGod,wherebyheabfoluethafin- 
 ncr,&accepte»h  himto  life  cuerlafting for  the  rightcoufncs  &  merit  of  Chiifl. 
 
 Rule  I  L  That,  iurtification  (lands  in  two  things :  fiiftintliercmiflion  of 
 fiimes  by  the  merit  of  Chrifl  his  de-th  :  fecondly  in  the  imputation  of  Chrift 
 his  righteoufnes  v  which  is  an  other  aclion  of  God  whereby  he  accounteth  & 
 efleemeth  that  righteoufnes  which  is  iii  Chnff,asthe  righteoufnes  oFtliat  fin- 
 ner  which  belceueth  in  him.  By  Chrifl  his  righteoufnes  we  are  to  vndcrfland 
 tA-o  things :  firft  hisfufferingsYpeciariy  in  his  death  and  paflion,  fecondly  his 
 obedience  in  fulfilUns;  the  law:both  which  go  togither:for  Chrift  in  fuffering 
 obeied,  and  obeyini;Tuffered.  And  the  very  f]iedding  of  his  blood  to  \%  Iikh 
 our  faluation  is  afcnbed,  mullnot  onely  be  confidered  as  it  ispnfliue,that  is,a 
 fafferino- ,  but  :i\fo  as  it  is  ac1:iue,  that  is,  an  obedience,in  which  he  Hiewcd  his 
 exceedincr  loue  both  to  his  father  and  vs,and  thus  flilfiUed  the  law  for  vsThis. 
 pomtif  fSmehad  well  thought  on,  they  svouldnot  haue  placcdiall  '^P'^J"^'" 
 oa  in  rouifTion  of  fiimes  as  ihcy  doc  ^-"^^  ^^^ 
 
pi  6  t^ Reformed  ^athohkff 
 
 Rule  HI.  TRat,  iuflification  is  from  Gods  nicere  mercic  and  grace,pro* 
 cured  onely  I  y  the  merit  of  Chnft.  > 
 
 Rule  1 V.  That,  man  is  luflified  by  fiith  alone  j  becaufe  faith  is  thu  it/o/^e 
 inftrumcnt  created  in  the  heart  by  the  holy  Ghoft ,  whereby  a  finner  laieth 
 hold  of  Chrifl:  his  rJgliteoufnes,an'd  applieth  the  fame  vnto  himfclfc.There  is 
 neither  hope,  nor  loue,  nor  any  other  grace  of  God  within  man,  that  can  doe 
 this  but  faith  alone.  •  > 
 
 *   The  doctrine  of  the  Romane  Church  touching  the  iuftification  of  a  finner 
 ft  on  this  manner.  ? 
 
 I.  They  hold  that  before  iuftification  there  goes  a  preparation  thereunto: 
 which  is  an  aftion  wrought  partly  by  the  holy  G  hoft,and  partly  by  the  pow- 
 er of  naturall  freewill ,  whereby  a  man  difpofeth  himfelfe  to  his  owne  future 
 iuftification. 
 
 In  the  preparation  they  confidcr  the  ground  of  iuftification  ,  and  things 
 proceeding  from  it.  The  ground  is  faith ,  which  they  define  to  be  a  gencrall 
 knowledge,  whereby  we  vnderftand  andbcleeue  that  the  dodrinc  of  the 
 word  of  God  is  true.  Things  proceeding  from  this  faith  are  thefc ;  a  fight  of 
 our  finnes,a  fearcofhclI,hope  offaluation,  loue  of  God,  repcxitaftcc,  &fuch 
 like:  all  which ,  when  men  hauc  attained ,  they  are  then  fully  difpofed(as  they 
 (ay  )to  their  iuftification. 
 
 '  This  preparation  bceing  made,thcn  comes  iuftification  it  felfe:  which  is  an 
 ai^ion  of  God,  whereby  he  makcth  a  man  righteous.  It  hath  two  parts :  the 
 firrt,and  the  fecond.The  firft  is,whcn  a  finner  of  an  euill  man  is  made  a^ood 
 man.  And  to  tffc£i  this,  two  things  are  required  :  firft  the  pardon  of  finnc, 
 which  is  one  part  of  the  firft  iuftification  :  fecondly  the  infufion  of  inward 
 rightcoufnes ,  whereby  the  heart  is  purged  and  fanftified :  and  this  habite  of 
 righteoufiics  ftand  fpccially  in  hope  and  charitie. 
 
 After  the  firft  iuftification,followeth  the  fecond  *,  which  is,  when  a  man  of 
 a  good  or  iuft  man  is  made  better  and  more  iuft :  and  this,  (ay  they,may  pro*» 
 ceede  fi-om  workes  of  grace ;  becaufe  he  which  is  righteous  by  the  firft  iufti- 
 fication,can  bring  forth  good  workes:  by  the  merit  wherof,he  is  able  to  make 
 himfelfe  more  iuft  and  righteous:  and  yet  they  graunt  that  the  firft  iuftificati- 
 on commeth  onely  of  Gods  mcrcie  by  the  merit  of  Chrift. 
 /.    Our  co;ife}it  and  dt^erence. 
 
 Now  let  vs  come  to  the  points  of  difference  betweene  vs  and  them  touch- 
 ing iuftification. 
 
 The  firft  mainc  difference  is  in  the  matter  thereof,  which  fhall  be  feene  by 
 the  anfvvcr  both  of  Proteftant  and  Papift  to  this  one  queftion.  What  is  the  ve- 
 ry thtng^that  catifeth  a  rKan  to  fi and  right  com  before  God,  and  to  be  accented  to  Itfe 
 eHerlafling :  we  anfwer,Nothing  but  the  rightcoufries  of  Chrift,  which  confi- 
 fteth  partly  in  his  flift'eringSjand  partly  in  his  acftiue  obedience  in  fulfilling  the 
 rigour  of  the  law.  And  here  let  vsconfider,howneere  thePapifts  come  to 
 ihisanfwer,  and  wherein  they  difTent. 
 
 Confent  I.  They  graunt ,  that  in  iuftification  finne  is  pardoned  by  the  me- 
 rits of  Chrift,  and  that  none  can  be  iuftified  without  remiHion  offinncs :  and 
 lliaus.vvell. 
 ■\^^^-^''  1 1.  They 
 
df  itifliflcAtioH,  ^j^ 
 
 I T.  They  graunt ,  Aat  the  rightcoufncs  whereby  a  man  is  made  rio^htcous 
 l>cfore  GodjCommcth  from  Chrift,and  from  Chrifl:  alone.  ^ 
 
 III.  The  moft  learned  among  them  fay,  that  Chrift  his  fatisfaftion,  and 
 the  merit  of  his  death  is  imputed  to  eucry  linner  that  doth  belecuc,  for'^  hi$  ^Bettarm  d§ 
 latisfe^lion  before  God:  and  hitherto  we  agree.  iufltf.itb  Jt 
 
 The  very  point  of  difference  is  this ;  we  hold  that  the  fatisfaaion  made  by  cap%, 
 Chrifl  in  his  death ,  and  obedience  to  the  law ,  is  imputed  to  vs  and  becomci 
 ©ur  righteoufneflc.  They  fay,  it  is  our  fatisfaftion  and  not  our  righteoufneflc 
 whereby  we  ft  and  righteous  before  God :  becaufe  it  is  inherent  S»  the  pcrfon 
 «f  Chrift:  as  in  a  fubieft.Now  the  anfwer  of  the  Papift  to  the  former  qucftion 
 Mon  this  manner :  The  thing(faith  he)that  maketh  vs  righteous  before  God, 
 and  caufeth  vs  to  be  accepted  to  life  euerlafting,is  remifSion  offinnes,and  the 
 habite  of  inward  righteoufnes ,  or  charitic  with  the  fruits  thereof.  We  condifi. 
 cend  and  graunt  that  the  habite  of  righteoufnes,  which  we  call  fanftification, 
 is  an  excellent  gift  of  God,  and  hath  his  reward  of  God ;  and  is  the  matter  of 
 our  iuftification  before  man  :  becaufe  it  ferueth  to  declare  vs  to  be  reconciled 
 to  God ,  and  to  be  iuftified  ;yet  we  denie  it  to  be  the  thing,which  maketh  vs- 
 fi^ffinners  to  become  righteous  or  iuft  before  God. 
 
 '•  And  this  is  the  firft  point  of  our  dilagreement  in  the  matter  of  iuft  ificationr 
 «rhich  muft  be  marked ;  becaufe  if  there  were  no  more  points  of  djffcrence 
 betwecncvSjthis  one  alone  were  fufficienttokeepe  vsfrom  vnitingof  our 
 religions :  for  hereby  the  Church  of  Rome  doth  rafe  the  very  foundation. 
 
 Now'let  vs  fee  by  what  reafons  we  iuftific  our  dodrine ;  and  fecondly  an*- 
 iRvcr  the  contraric  obieftions. 
 
 Our  reafens. 
 
 Reafon  I.  That  very  thing  which  muft  be  our  righteoufnes  before  God> 
 muft  fatisfie  the  iuftice  of  the  law,  which  faith ,  doe  thefe  things  and  ihou/hait 
 Hne.  Now  there  is  nothing;  can  fitisfie  the  iuftice  of  the  law  but  the  ris.hteouf- 
 nes  or  obedience  of  Chrift  for  vs.  If  any  alleadge  ciuiil  iuftice ,  it  is  nothing: 
 for  Chrift  faith  ,  Except yo^ir  righteoufnes  exceede  the  righteoufnes  of  the  Scribes 
 and'Thartfes,  you  can  not  enter  into  the  kingdome  ofheattett.  What  ?  /hall  we  fay 
 that  workes  doe  make  vs  iuft  ?  that  cannot  be:  for  all  mens  workes  are  defe- 
 ftiue  in  refpe^  of  theiuftice  of  the  law.Shall  we  fay  our  fanftification,where- 
 by  we  are  renewed  to  the  image  of  G  cd  in  righteoufnes  and  true  holincs?that 
 alfb  is  imperfeiH:  and  can  not  fatisfie  Gods  iuftice  required  in  the  law :  as  Ifai: 
 hath  faid  of  himfeffe  and  the  people,-^/ o«r  righteoufnes  tsoi  a  tnenflruotn  doth. 
 Tohaue  a  cleere  confcience  before  God  i<;  a  principall  part  of  inward  righ- 
 teoufnes: and  of  it  Paul  in  his  owne  pcrfon  faith  thus,  lawprtuie  to  nothing  by 
 mj  fetfe  ■ijet  am  I  not  infilled  thereby.,  ?.Cor.4.4.  Therefore  nothing  can  pro- 
 cure vnto  vs  an  abfblution  and  acceptance  to  life  euerlafting,  but  Ghrifts  im- 
 puted righteoufnes.  And  this  will  appeare,  if  we  ^ot  confidcr,  how  we  muft 
 come  one  day  before  Gods  iudgement  feat,  there  to  be  iudged  in  tlie  rigour 
 ofiu/lice  :  for  when  we  muft  bring  fome  thing  that  may  counteruaiJc  the  iu- 
 ft:ice  of  God  *,  not  hauing  onely  acceptation  in  mercie ,  but  alfo  approbation' 
 in  iuftice :  God  beeing  not  onely  mercifully  but  alfo  a  iuft  iudge. 
 
 1 1 .  Reafo IS.  2  .Cor .  5 . 2 1 .  H(e  rvhich  k>^ew  nofmne ,  vs>m  madefmne^for  v/,  th^r 
 
 wee 
 
p  2  8  t/4  Reformed  (^atholtkff 
 
 yve  might  he  viiide  the  righteonfnes  of  god  rvhich  is  in  ^/w.  Whence  I  reafbn  tlitis; 
 As  Clirill  was  made  finne  for  vs,  i'oarc  we  made  the  righteoufiicsof  God  in 
 him :  but  Chnll:  was  made  finne,  or,a  finncr  by  imputation  of  our  finnes,  he 
 beeingm  himfelfe  moft  holy :  therefore  a  finncr  is  made  righteous  before 
 God,m  that  Chrilb  righteoufnelle  is  imputed  and  apphed  vnto  him.  Now  if 
 any  Oiali  fay, that  man  is  iuftificd  by  righteoufiics  infufcd:  then  by  hkercafon, 
 I  fay  Chrift  was  made  finne  for  vs  by  infufion  of  finne ,  which  to  fay  is  bla- 
 fpheraic.  And  the  expofition  of  this  place  by  Saint  Hieiome  is  not  to  be  dc- 
 ipifed.  C6/'//?(faith  he)b€cing  offered  for  ourjtmies,  tookc  the  name  offmne  that  ret 
 might  be  made  the  righteoufnes  of  God  in  him.  Not  ours  nor  in  vs.  If  this  rightCn 
 oUfnefIc  of  God  be  neither  ours  nor  in  vs ,  then  it  can  be  no  inherent  righte- 
 oufneflTe,  but  mufl:  necdes  be  righteoufnefTe  imputed.  And  Chry  fo  ft  oirie  on 
 this  place  faith,  //^  U  called  (jods  rightepttfnejfe,  becuufe  it  is  not  ofveorkes ,  and  bc" 
 €mfeit  mufl  be  without  all  ftaine  or  want :  and  this  cannot  be  inherent  rightc- 
 OU  fnes.  Anfelme  iz\t\\jHe  is  made  finne  as  Xf>e  are  made  iu(l$ce:  not  ours  but  Gods  .* 
 -  Mot  in  vs  but  in  him  ;  Oi  he  is  made  finne  not  hi^  owne  but  ours :  not  in  himfelfet  bftt, 
 in  vs.  .' 
 
 RcafonI  1 1.  Kom.^.  1 9.  t^sbjf  one  mans  M/bbedience  many  were  made  fin* 
 tiers:  fx>  by  the  obedience  ofo/ie,fi}allmany  be  made  rtghteom:  raarke  here  is  a  com« 
 parifon  betweenc  the  firfl:  and  fecond  Adam.  And  hence  1  reafon  thus.  As 
 by  the  difobediencc  of  the  firft  Adam  men  were  made  finners:  fo  by  the  obe- 
 dience of  the  fecond  Adam ,  are  we  made  righteous .  Now  we  arc  not  onely 
 made  finners  by  propasation  of  naturall  corruption,  but  by  imputation.  For 
 Adams  firft  finne  was  the  eating  of  the  forbidden  fruit :  which  very  acl  is  no' 
 perfonall  offence,  but  is  imputed  to  all  hispoftentie,  mwho  we  haue  all  finned» 
 a/r(f%A'^./.The^Fathers  call  this  very  finne  Adams  hand-writing,making  vsdebtersvn- 
 cap.  i  7,        to  God.  And  therefore  in  like  manner  the  obedience  of  Chrift  is  made  the 
 •Chrjfofiho'  righteoufnes  of  euery  bc]eeuer,not  by  infufion  but  by  imputation. 
 mil^adNeO'      I V.  Reafon.  A  fatisfatlion  made  for  the  want  of  thatiuflice  or  obedience 
 ^h*  which  the  law  requires  at  our  hands,  is  accepted  of  God  as  the  iuflice  it  folfc. 
 
 But  Chrills  obedience  is  a  fatisfaftion  made  for  the  want  of  that  iullice  or  o- 
 bediencc  which  the  law  requires,as  the  Papifts  themfelues  auouch.  Thcrforc 
 thisfatisfadion  is  our  iuftice.  And  me  thinkes,  the  Papifts  vpon  this  confidc- 
 ration  haue  litde  caufe  to  difTentfrom  vs.  For  if  they  make  Chrills  obedience 
 their  fatisfaftion,  why  (liould  they  not  fully  clofe  hands  with  vs ,  and  make  it 
 their  iuflice  alfb. 
 
 V.Reafon.Thcconfent  of  the  ancient  Church.Bernard  faithjepifl-ipcTi^r 
 .iuftice  of  an  other  is  a  ajjignedvnto  man ,  who  wanted  hi^  owne:  man  woi  indebted 
 andman  madepaiment.  The  fatisfaftion  of  one  is  imputed  to  all.  And,why  may  not 
 iu^ice be ffom another yOiwell as guiltinesiifi-om an  other.  Andin  Cant.ferin.  25. 
 It  fiifficeth  me,  for  all  righteoufnes  to  haue  him  alone  merctfull  to  me,againfl  whome 
 I  haue  finned.  And,^<7^  to  (inne  i4  Gods  tuflice,  mans  iuflice  is  the  mercifiilnes  of 
 God.  Arjdferm.<5 1 .  Shalllfing  mine  owne  righteoufnes, Lord  f  wtll  remember  thy 
 righteoufnes  alone: far  it  is  mine  alfb:/«  that  euenthou  art  made  vnto  me  righteouf. 
 Kcs  of  God.  What ,  fhalllfeare  leafi  that  one  be  not fufficient  for  vs  both  /  it  is  not  a. 
 fhort  cloke  that  cannot  couer  two :  it  will  coster  both  thee  artdme  largely  beeing  both 
 
 a.  large 
 
0fiuf{iflcatio».  ^j^ 
 
 iikrgean<ieterm!Ik[!ke,  Auguft.  on  Pfal  l2.He.praiethforotfrf^h/ts,a»ci 
 hath  made  ourfanlts  his  faults,  that  he  might  make  his  lultice  our  lufticc. 
 ■     ObieUions  ofTapifls. 
 
 ObiedVions  of  the  Papiftsproouing  inherent  nghteoufncfTe  to  he  in  the 
 matter  of  our  iufture  before  God,  are  thcfe.  l.Ohiea.  ltisnbfurd,that  one 
 manlhould  be  made  righteous  by  the  nghteoiifnesof  an  other  :/orit  is  as 
 much  as  if  one  man  were  made  wife  by  the  wifdome  of  an  other,  t^nf:  It  is 
 true,  that  no  man  can  be  made  righteous  by  tne  perfonail  righteoufnes  of  an 
 other,  becaulcit  peitaines  onely  to  one  man.  And  becaufc  the  wifdomc  that 
 is  in  one  man.is  his  altogether  wliolly ,  i.t  can  not  be  the  wifdome  of  an  oiheri 
 no  more  then  thchealthand  hfeof  one  bodie,  can  be  the  health  of  an  ot'hen 
 But  it  IS  otherwife  with  the  righteoufnes  of  Chrifi: :  it  is  his  indc-idc  Ltcaufc  it 
 is  inherent  in  him  as  in  a  fubic<n: :  it  is  not  his  alone,  but  his  and  our*s  tof^ether 
 by  the  tenour  of  the  Couenant  of  grace.  Chrift  as  he  is  3.  M  ediatour  is^^^iucn 
 to  cuery  beleeuer  as  really  and  truly ,  as  land  is  giuen  frotn  man  to  mani  and 
 with  him  are  giuen  all  things  that  concerne  faluatjon ',  thcv  bcein?  made'ours 
 by  Gods  frecgift:  among  which,is  Chrift  his  r'^ghteoufnes.  By  itTherefore,as 
 becing  a  thing  of  our  owne,  we  may  be  iuftificd  before  God,  and  acccpted'to 
 life  euerlafting. 
 
 I  l.ObieEf,  Ifa  finner  be  iuftified  by  Chrifi  his  righteoufnes,  then  euerv  be- 
 Iccuer  f]iall  be  as  righteous  as  Chrift:and  that  can  not  be.  e.^/»/.The  propofi- 
 tion  is  falfe :  for  Chrift  his  righteoufnes  is  not  applied  to  vs  accordms;  as  it  is 
 in  Chrift',  neither  according  to  the  fame  meafurc,nor  the  fame  inaner.TFor  his 
 obedience  in  fulfilling  the.  law ,  is  aboue  Adams  righteoufnes ,  yea  aboue  the 
 righteoufnes  of  all  Angels.  For  they  were  all  but  crcatures,5c  their  obcdieiicc 
 the  obedience  of  creaturesibut  Chrift  his  obedience  is  the  obedience  or  righ- 
 teoufnes of  godifo  tcarmcd  Rom.  1.17,18.  2  .Cor.  %.t.\.  not  only  becaufc  o-od 
 accepted  of  it ,  but  becaufe  it  was  in  that  perfon  which  is  very  God.   When 
 Chrift  obcicd,God  obcyedrand  when  he  fuffered,God  fufTci  cd:  net  becaufc 
 the  godhead  fuffcred  or  performed  any  obedience,  but  becaufc  the  perfon 
 which  according  to  one  nature  is  God  .performed  obedience  .t  nd  fulTeied. 
 And  by  this  meanes  his  righteoufnefFc  is  of  infinite  value,pi  ice, merit, and  ef- 
 ficacie.  Hence  alfo  it  commeth  to  pnfle ,  that  this  obedience  of  Chrift  fcrueth 
 not  onely  for  the  iuftif)'ing  of  fome  one  perfon(as*  Adams  did;but  of  all  and  •'  ntrely  for 
 eucry  one  of  the  Elec^ :  yea  it  is  futficient  to  iuft?fie  many  thouland  wnrldes.  ^'"^''^'^ 
 Now  to  come  to  the  point ,  this  righteoufnes  that  is  in  Chrift ,  in  this  lar"-e- 
 neffe  and  meafurc  *,  is  pertaining  to  vs  in  a  more  narrow  skantling ;  becaufc  it 
 is  onely  receiued  by  faith  ^  fo  farreforth,  as  it  feiuethto  iuftifieany  particular  ^,  A,,n„pne'  ' 
 beleeuer.  But  they  vrge  the  rcafbn  further  ,  faying:  If  Chrift  his  righteoufnes  farre  ^v.u  \.t% 
 be  the  ri2;htPOufnes  of  cuery  beleeuer ,  then  eucr\'  man  fi-^auld  be  a  Sauiour ;  S'l'.^^th"'- .  n 
 which  is  abfurd.  Anfiv.  I  anfwer  as  before,  and  yet  more  plaincly  thus:  Chrifl  wch  ti.c.tfi  «f 
 bis  ri2;hteoufnefTe  is  imputed  io  the  perfon  of  tbis  or  that  man,  not  as  it  is  theJouh'j'Th'  i-iide 
 price  of  redemption  for  all  mankind ,  but  as  it  is  the  price  of  redemption  for  "J^'^^  ^•»^>«*  ^  «> 
 one  particulir  »n.m:  a^  forexample.Chriil;  his  righteoufnes  is  imputed  to  Pe- 
 ter ,;n"ot  as  it  is  the  price  of  redemption  for  all,  but  as  it  is  the  price  ofredemp- 
 lioo  fox  Peter .  Aod  therefore  Chrift  his  ri^htcoufnefte,  is  not  applyecf 
 
f^9  -^  %efi>rmed  Cathofika 
 
 to  aay  one  (inner  in  that  lar^cncs  and  mcafurc ,  in  whicli  It  is  in  the  perfbn  of 
 Chnfl :  but  onely  (o  farfortn  as  it  ferueth  to  (atisficthc  law  for  the  faid  linner, 
 and  to  make  his  perfon  accepted  of  God  ns  righteous,  and  no  further. 
 
 /  /  /.  OhieEi.  If  we  be  made  righteous  by  Chnft  his  nghteoufnes  trulv,then 
 Chrifl:  is  a  finncr  truly  by  our  finnes ;  but  Chrift  is  not  indeed  a  finner  ty  our 
 (innes.  Aftf.  We  may  with  reuerence  to  his  maieftie  in  good  manner  fay,  that 
 Chrid  was  a  finner,and  that  truly :  not  by  any  mf ufion  of  finnc  into  his  moft 
 holy  perfon ,  but  becaufe  our  finnes  were  laide  on  him  :  thus  faith  the  holy 
 Ghoft,hc  winch  knew  no  finne  was  made JtnMc for  vs,zi\d  he  was  counted  with 
 finncrs,  Ifa.  ^  ?.  12.  yet  fo ,  as  euen  then  m  himfelfe  he  was  without  blot ,  yea 
 inore  holy  then  all  men  and  angels.  On  this  manner  faideChryfoffome,2. 
 Cor.  1  .CJod  permitted  Chrifi  to  be  condemned^  a  finner.  hyiAWtJrle  mAde  the  mft 
 one  to  be  a  {ww.zx^that  he  might  make  Itnners  ittfl, 
 
 I V.  ObieEl.  Ifa  man  be  made  righteous  by  imputation, then  God  iudgeth 
 finners  to  be  righteous:  but  Godmdgeih  no  finner  to  be  righteous,for  it  is  a- 
 bomination  to  the  Lord.  e^«/.  When  God  iuft ifieth  a  finner  by  Chrifl  his 
 rightcoufnes,at  the  fame  timc,he  ceafeth  in  regard  of  guiltmes  to  be  a  finner: 
 andto  whomcGod  imputeth  righteoufnes ,  them  he  fanftifieth  at  the  very 
 (anie  inflant  by  his  holy  Spirit :  giuing  alfo  vnto  originall  corruption  his 
 deadly  wound. 
 
 V.  blnecl.  That  which  Adam  ncuer  loft ,  was  neuer  giuen  by  Chrifl :  bufr 
 he  neuer  lofl  imputed  nghteoufnes :  therefore  it  was  neuer  giuen  vnto  him. 
 jinf,  The  propofition  is  not  true :  for  fauing  faith  ,  that  was  ncuer  loft  by  A- 
 dam,isgiucn  to  vs  in  Chrift:  and  Adam  neuer  had  this  priuilcdgc,  that  after 
 
 «wehaise    the  firft  2;race''niould  follow  the  ^fecond:  and  therefore  being  left  to  himfelfe, 
 
 ^po(fe  c^    he  fell  from  God:  andyetthismercieisvouchfafed  to  all  bcleeucrs,  that  after 
 
 ve/le,\ic  had  their  firft  conucrfion  God  will  ftill  confirrae  ihem  with  new  grace :  and  by 
 
 no  more      this  meanes,  they  perfeuere  vnto  the  ende.  And  whereas  they  fay,  that  Adam 
 
 but  pojfe  (i  haJ  not  imputed  nghteoufnes :  I  anfwer,  that  he  had  the  lame  for  fubftance, 
 
 't/ellety  and    though  not  for  the  manner  of  applying  by  imputation. 
 
 he  wanted        yi.  obieH.  luftification  is  eternall;  but  the  imputation  of  Chrift  his  righte- 
 
 vetle  quod    oufncs  is  not  eternall,for  it  ceafeth  in  the  end  of  this  life :  therfore  it  is  not  that 
 
 pojfet.  i»y4H'  which  iuftifieth  a  finner.  //«/.The  imputation  of  Chnfts  nghteoufnes  is  cucr- 
 
 gtifl.  decor-  lafting :  for  he  that  is  efteemed  righteous  in  this  life  by  Chrift  his  nghteouf- 
 
 veft.  &gra.  nes,is  accepted  as  righteous  for  euer  *,  and  the  remiflion  of  finnes  graunted  in 
 
 sof^ii,        thishfe,  is  former  continued.  And  though /an^ification  be  perfeft  in  the 
 
 world  to  come ,  yet  fhall  it  not  iuftific :  for  we  muft  conceiuc  it  no  ctherwifc 
 
 after  this  lifc,but  as  a  fruit  fpringing  from  the  imputed  nghteoufnes  of  Chrift, 
 
 without  which  it  could  not  be.  And  a  good  childe  will  not  caft  away  the  firft 
 
 garment ,  becaufe  his  father  giues  him  a  fecond.  And  what  if  inward  righte- 
 
 oufn^es  be  perfcft  in  the  ende  of  this  life,  fliall  wc  therefore  make  it  the  matter 
 
 ^  ofour  iuftincation?God  forbid. For  the  righreoufnes  whereby  finners  are  iu^ 
 
 ftjfied,  muft  be  had  in  the  time  of  this  life,  before  the  pangs  of  death. 
 
 /  /.  ^ijference  abetit  the  manner  ofitifiifi'ation. 
 
 AU, both Papifts and  Proteftants agree, that  afinneris  iuftifiedbyfaith*^ 
 
 This  agreement  is  onely  in  word ,  and  the  difference  betwccne  vs  is  great  in«^ 
 
 dcede. 
 
cfiMJiifpcntiotr.  p  ^  I 
 
 dcede.AnditmayberCiJucccIto  thefe  three  heads.  Fir(l,t!ie  Papift  fayin» 
 that  a  man  is  iuftificd  by  faithrvnderftandeth  a  generall  or  a  Caiholike  failh^ 
 whereby  a  man  bcleeuclh  the  articles  or  religion  to  be  true.But  we  holde  that 
 thefaith  which  iulhficth,is  a  particular  faith  whereby  vve  apply  to  our  felues 
 thepronnfesofrightcoufnesandlifecucrlaftingbyChrift.  And  that  ouro- 
 pinion  is  the  trueth,!  haue  procuecIberbre:but  i  wil  addea  reafon  or  tvvaine. 
 
 I.Rcafon.The  faith  whereby  we  hue,  is  that  faith  whereby  we  are  iuflificd: 
 but  the  faith  whereby  wc  liuc  {J3iritually,is  a  particular  faith  whereby  we  ap  • 
 ply  Chnll  vnto  our  felues,as  Paul  faith,Gal.  2.20./  liae,  that  is,  fpiritually ,  by 
 thefatth  ofthefonne  of  G od,\^\\\Q\\  faith  he  fheweth  to  bee  a  particular  faith  in 
 Chriftjin  the  very  wordesfbllowingjW^o  hath  loued  me  andgtucn himfelfe  for 
 mc  particularly: and  in  this  manner  of  beleeuing  Paul  was  and  is  an  example 
 loallihataretobefaued.i.Tim.i.i6'.andPhil.?.i5. 
 
 I T.  Reafon.  That  which  we  are  to  aslce  of  God  in  praier,we  mufl  belecuc 
 it  Ihal  be  giuen  vs,as  we  askc  itrbut  in  praier  we  are  to  aske  the  pardon  of  our 
 owne  nnncs,and  the  merit  of  Chrifts  righteoufnes  for  our  felucsrthcrfore  wc 
 iTjuft  beleeue  the  fame  parlicularly.The  propofition  is  a  rule  of  Gods  word, 
 requiring  that  in  euery  petition  wee  bring  a  particular  faith,whereby  wee  be- 
 leeaCjthat  the  thing  lawfully  asked,fhall  be  giuen  accordingly  .Matth.  11.24. 
 The«?i«oris  alio  cuident,neither  canitbedenied:for  weare  taught  byChrift 
 Iiimfclfe  to  pray  on  this  m^innex, Torgiue  vs  cur  dehs:and  to  it  we  fiy ,  <iyfmf>t, 
 that  iSjthat  our  petitions  fhall  without  doubt  be  graunted  vnto  vs.  Aug.fcrm. 
 deTcmp.182. 
 
 And  here  note,that  the  Church  of  Rome  in  the  doftrinc  of  iuftification 
 by  faith  cuts  ofFthe  principallpart  andpropertic  thereof  For  in  iuftil}'ing 
 faith  two  things  are  required:firft  Knowledge  reuealed  in  the  word  touching 
 ehemcanesoflaluation:(ccondlyan  Applying  ofthings  knowne  vnto  our 
 (clues, which  (bme  call  affiancc.Nowe  the  firff  the)' acknowledge,  but  the  fe- 
 condjwhich  is  the  very  fubftancc  and  principall  part  thcreof,they  denic. 
 
 1 1 1.Rcafbn.Thc  iudgementof  the  auncient  Church. ^Augulb/^/^fw^^f^^r  ^^^  verbJei 
 fionve^doefithoH  beleeue  in  (^hnfi,Ojtnner?Thoufaieflyfheleeue.fVhatbeleeueflr^^ 
 thou?that  allthy  fimes  may  freely  bepardoned  in  himr[!)[\onh^^\h2X\^\m\\  thoU  hSerm.  i.de 
 hcheutH.^Bcrnard.The^pofilefhinkeththat  a  man  it  iuftified freely  hU^^^-^f  Amunc,  ' 
 thoH  beleeuefi  that  thy  Jimes  cannot  bee  remitted  but  by  him  alene  again/1  whome 
 they  were  committed:but  goe  further  and  beleeue  this  too,  that  by  htm  thyfinnes 
 are  forgiuen  ihtc.This  is  the  teflimome  which  the  holy  Gho/f  giueth  in  the  heart:  ^  , 
 
 faying^hyjinnesareforgiuen  thee.  Cyprian.  ^  Godpromifeth  thee  trnmortalttie,  ^^^' 
 trhen  thougoefi  out  of  this  world,and  doefl  thou  doubt  ^This  is  indeed  not  to  know     ^^    * 
 God.dnd  this  is  for  a  member  of  the  Church  in  the  houfe  of  faith  not  to  haue  faith. 
 If  wee  beleeue  in  Chrijljet  vs  beleeue  his  wordes  and  promifes ,  and  weefhaU 
 peuer  die^and (hall come  to  Chnft  with  loshiW  (ccurilie  with  him  to  raigne  for 
 
 tfter. 
 
 The  lI.difFerencc  touching  faith  in  thcafl  of  iuOififation/is  ihis.ThcFa- 
 
 pifl  faith.we  are  iullified  by  fn'ith,becaufe  it  difpofeth  a  finrcr  to  his  iiiflifca- 
 tion  after  this  manner:By  faithffiith  he)the  mind  ofmsn  is  iiilifi;htcrx-d  in  the 
 laiowkdge  of  the  lawc  and  goQ:  clhknowledge  (lirs  vp  a  fcare  ci  l.cil  wiili  a 
 
 l>pp  I  confi- 
 
pji^  J  Reformed  Qtthotike 
 
 coniideration  of chc  pf omife  of  liappines,as  alfo  the  louc  &  fearc  of G  o J,& 
 hope  of  life  eternall.Now  when  the  heart  is  thus  prcparccI,God  infiifeth  the 
 habit  of  charitie  &  other  vcrtues,  wherby  a  finner  is  mftificd  before  god.  Wc 
 fay  otherwife,that  faith  iuflifieth  becaufe  it  is  a  flipernaturall  Inftrument  cre- 
 ated by  God  in  the  heart  of  man  at  his  conuerfion,w  hereby  he  apprehendeth 
 and  recciueth  Chrirts  righteoufnes  for  his  iuQification. 
 
 In  this  their  doftrine  is  a  twofold  error:!,  that  they  make  faith  which  iufti- 
 fiethjto  goc  before  iuftification  itfelfe,both  for  order  of  nature,  as  alfb  for 
 timc:vvhereasbythe  wordeofGodjattheveryinftantjwhenanymanbelec- 
 ueth  firlljhe  is  then  iuftified  and  (andVified*  For  he  that  beleeueth,  cateth  and 
 drinketh  the  bodie  and  blood  of  Chrift ,  and  is  alreadie  parted  from  death  to 
 ljfe.Ioh.6.54.Thefecondis,thatfaith  beeing  nothing  clfe  with  them  but  an 
 illumination  of  the  minde,ftirrcth  vp  the  will:  which  beeing  mooued  &  hel- 
 ped,caufeth  in  the  heart  many  fpirituall  motions:  and  thereby  difpofeth  man 
 to  his  future  iuftification.  But  this  indeed  is  as  much  as  ifwefhould  fay,  that 
 dead  men  onelyhelpedjCan  prepare  themfelues  to  their  future  refurrcflion. 
 For  we  are  all  by  nature  dead  in  finne,  and  therefore  muft  not  onelybein- 
 lio^htened  itimind.butalfarenued  in  wilKbefore  we  can  fo  much  as  wil  or  dc- 
 fire  that  which  is  good.Nowe  we  (as  I  haue  (aid)teach  othcrwife:that  faith  iu- 
 ftifieth  as  it  is  an  inftrument  to  apprehend  and  apply  Chrifl  with  his  obedi- 
 ence; which  is  the  matter  of  our  iuflification.  This  is  the  trueth,  I  proouc  it 
 thus.In  the  couenant  of  grace  two  things  mullbeconfideredrthefubftance 
 thereofjand  the  condition.  The  fubftanee  of  the  couenant  is^that  righteoufnes 
 and  life  euerlaflingyis  giuen  to  Gads  Church  and  -people  bj  Chrift.  The  condition 
 iSjthat  we  for  our  parts,  arc  by  faith  to  recciue  the  forefaidbcnefits:and  this 
 condition  is  by  grace  as  well  as  the  fubftance.Now  then,  that  we  may  attainc 
 tofaluation  by  Chriff,he  muft  be  giuen  vntovs really, as  he  is  propounded  in 
 the  tenourofthcforefaid  couenant.  And  for  the  giuingofChrift,Godhalh 
 appointed  (peciall  ordinanccs,as  the  preaching  of  the  word, and  the  admini- 
 ftration  of  the  Sacraments.The  word  preached  is  the  power  of  God  to  {alua- 
 tion  to  euery  one  that  belecuesrand  the  end  of  the  facraments  is  to  communi- 
 cate Chrift  with  all  his  benefits  to  them  that  come  to  be  partakers  thereof:a$ 
 is  moft  plainely  to  be  fccne  in  the  fupper  of  the  Lord,in  which  the  giuing  of 
 bread  and  wine  to  the  feuerall  communicants,  is  apledge  and  figne  of  Godi 
 particular  giuing  of  Chrifts  bodie  and  blood  with  all  his  merits,  vnto  themw 
 And  this  giuing  on  Gods  part  cannot  be  efFeduall  without  receiuing  on  ouf 
 parts:andtherfore  faith  muft  needes  be  an  inftrument  or  hand  to  rcceiuc  that 
 which  God  giueth, that  we  may  find  comfort  by  this  giuing. 
 
 Thel  1 1. difference  concerning  faith  is  this:  the  Papift  faith,  that  a  man  is 
 hirtified  by  faith  :  yet  not  by  faith  alone,  butalfo  by  other  vertues,as  hope, 
 loue,thefeare  of  God,6cc.Thereafons  which  are  brought  to  maintaine  their 
 *  TArticuU    opinion  are  of  no  moment.  ' 
 
 mn  canfaltr.  J, Reafbn.Luke  7.4  -j.Many  (innes  areforgiuen  her, "because /^ee  lottedmuch* 
 fedilUtiud  whence  they  gather  that  the  woman  here  fpokcn  of,  wasiuftified  and  had 
 vclrationa-  ^^  pardon  offinnes  by  loue.  //«/In  this  text,  !oue  is  not  made  an  impulfiue 
 ^"  cau(e  to  raooue  G  od  to  pardon  her  finnes^but  ondy  a  figne  to  flicw  and  ma- 
 
efiujltficatio»,  ^  5  « 
 
 liifeft  that  God  had  alrcadie  pardoned  them.Like  to  this  is  the  place  of  John 
 who  faith,  I .loh.  ^ .  1  ^,Wc  are  tranflatedfrom^  death  to  life,  because  rs>ee loue the 
 btethre:^fi\itxt  louc  is  no  caufe  of  the  chage,  buta  fignc  &  confcquent  thcrof^ 
 -  i^  II.Reafbn.  Gal.5.  6.  Neither  circHmctfion^  mr  vncirc$m)ctpon  auatieth  anj 
 thing.ymfmth  that  voorketh  by  loue,\\^x\Qt  they  gather  that  faith  doeth  iuftific 
 togither  with  loue.  ^;^/.  1  hepropertie  of  true  tiiith  is,  to  apprehend  andre- 
 ceiue  fomething  vntoit  felfe:and  loue ,  that  ^ocs  alwaics  with  faith,as a  fruitc 
 and  an  vnfeparable  companion  thereo£is  of  another  nature.  For  it  doeth  not 
 rcceiue  in.but  as  it  were  giue  out  it  felfe  in  all  the  duties  of  the  firft  and  fecond 
 table  towards  God  and  man :  and  this  thing  faith  by  it  felfe  cannot  doc:  and 
 theirefore  Paul  faieth,that  faith  vvorketh  by  loue.  The  hand  hath  a  propertic 
 to  reach  out  it  felfe,to  lay  hold  ot  any  thing,and  toreceiue  a  gift:  but  the  hand 
 liath  no  propertic  to  cuta  peece  of  wood  of  it  felfe,  without  faw  or  knife ,  or 
 fonie  like  inftruraent:&  yet  by  help  of  the,it  can  either  deuide  or  cut.Euen  (b 
 it  is  the  nature  of  faith,to  goe  out  of  it  felfe  &  to  rcceiue  Chrift  into  the  heart: 
 as  for  theduties  of  the  firR  and  fecond  table/aith  cannot  of  it  felfe  brins;  them 
 forthjno  more  then  the  hand  can  deuide  or  cut:yet  ioyneloue  to  faith, &  then 
 can  it  praitife  duties  commended  concerning  God  and  man.  And  this  I  take 
 to  be  the  meaning  ofthis  text, which  fpeaketh  not  ofiuftification  by  faith,but 
 onelyofthepractifeofcommon  duties, which  faith  puttcth  in  execution  by 
 the  helpe  of  louc.  :'.JrjK  vi!:;iri 
 
 II  I.Reafon.Faithisneueralone,thefcforeit  doth  not  iuftifie  alone.  c^«/C 
 Tlie  reafon  is  naught,and  the)-^  might  as  well  difpuie  thus.The  eie  is  neuer  a- 
 lone  from  the  head,  and  therefore  it  (eeth  not  alone:  which  isabfuid.  And 
 though  in  regard  of  fubftance  the  eie  be  neuer  alone,  yet  in  regard  of  feeing, 
 it  is  alonerandfo  though  faith  fubfift  not  without  loue  and  hope  and  other 
 graces  of  god, yet  in  regard  of  the  aft  of  iuftification  it  is  alone  without  the  al. 
 
 I  V.Reafbn.lf faith  alone  doe  iuflifie,  then  we  arefaued  by  faith  alone:but 
 wc  are  not  faucd  by  faith  alone;and  therefore  not  luftified  by  faith  alone./^w/T 
 Thcpropofition  isfa!fc:for  more thingsarerequiGteto the maine  endc  then 
 tothefubordinatemeanes.  And  the  afTumption  isfal(c:forweeare{auedby 
 ftithalone,ifwefpeakeoffaithas  it  is  an  inllrument  apprehending  Chrift 
 for  our  faluation. 
 
 V.Reafon.We  are  faued  by  hope:thereforc  not  by  faith  alor>e.  v/fnf.  Wee 
 are  faued  by  hope,not  becaufe  it  is  any  caufe  of  our  fdluation.  Pauls  meaning 
 is  oncly  this:that  we  haue  not  faluation  as  yet  in  po{feflion,but  waite  patiently 
 for  it,in  time  to  come  to  be  poirefTed  of  vs,  expeftmg  the  time  of  our  full  de- 
 liuerance:that  is  all,that  can  luftly  be  gathered  hence. 
 
 Nowe  the  doftrine  which  we  teach  on  the  contrarie  iSyThat a  fin/ier  is  iujii- 
 fied  before  god  byfaitkyea^hy  faith  alone.The  meaning  is,-that  nothing  with- 
 in man,and  nothing  that  man  can  do  cither  by  nature  or  by  grace  concurreih 
 to  the  aft  of  iuftification  before  God ,  as  any  caufe  thereof^  either  efficient, 
 inaterial,fbrmal,or  finaljbut  faith  alone:all  other  gifts  &graces,as  hope,loue,^ 
 the  feare  of  God,are  neceffarie  to  faluation.as  fignes  thereof,&  cofequcnts  of 
 faith.Nothing  in  ma  cocurs  as  any  caufe  to  this  work  but  by  faith  alone.  And 
 feith  it  felfe  isno  principal!  but  oncly  an  inffrumentali  caufe  whereby  we  re- 
 pp p  a  cciuc, 
 
p  5  <5  ty^Tf /firmed  Caiho^tJ^ 
 
 cciuc,apprelicnd,and  apply  Chriit  and  his  righteoufncfTc  for  our  mflificatro. 
 Reafonl.Ioh.  5.14,!  5.  t^fs  LMo/es  Itftvp  the  [erf  eat  in  the  rvtlderne^e^o 
 m»ji  thefonne  of  man  be  hft  vp:that  rohofoeuerbeleeueth  in  himflinHmt  periflt  but 
 hdtie  eMerUjling  /ife.ln  thefe  words  Chrift  makes  a  coraparifon  on  this  maner: 
 when  any  one  of  the  Ifraelites  were  ftung  to  death  by  ficric  ferpentsrhis  cure 
 was  not  by  any  phifickc  rur^cric,but  oncly  by  the  carting  of  his  cics  vp  to  the 
 brafen  ferpentjwhich  Mofes  had  ereftedbyGodscommandementreucnfo 
 in  the  cure  of  oui  foules,when  we  are  rtung  to  death  by  finne,thercis  nothing 
 required  within  vs  for  our recouery^butonely that  wecaftvpandfixc  the 
 eye  of  our  faith  on  Chnft  and  his  righteoufnes. 
 
 Reafon  1 1.  The  exdujiue  formes  of  fpeech  vfed  m  fcripture  proouellMIt 
 TCi\xc\\.fVeareitipifiedfreelj(,notofthelatpeimtby  the  larve ,rvithoHt  theltme^ 
 vithoftt  workeSyttot  ofworkef^t  according  to  Tvori^t,  not  ofvSy  not  hj  the  roorke» 
 of  the  lawe  but  byfaith.Q^.  2. 1 6.  All  boafling  excluded ,  onelj  beleene.  Luk.  8. 5  o» 
 Thcfe  dirtinftions>whereby  workes  and  thelawe  are  excluded  in  the  workc 
 of  iuftification,doe  include  thus  rouchrthat  faith  alone  doth  iuflifie. 
 
 ReafonI  1 1.  Very  reafon  may  teach  thus  much:for  no  gtftin  man  is  apt  & 
 fit  as  a  fpirituall  hand  to  rcceiuc  &  apply  Chrill  and  his  ri^htcoufiies  vnto  a 
 finner,but  faii]i.Indeede  loue,  hope,  the  feare  of  God,  and  repentance,  haue 
 their  feuetall  vfes  in  men,but  none  feruc  for  this  cnde  to  apprehend  Chrifl 
 and  his  mcritsjnone  of  them  all  haue  this  receiuing  propertie :  and  therefore 
 .there  is  nothing  in  man,,that  iuflificth  as  a  caufc  but  faith  alone. 
 
 Reafon  I  V.The  iudgement  of  theauncient  Church.  Anibr.on  Rom.4, 
 
 They  are  b/e(fedto  whome  without  any  labour  or  worke  done, imijftities  are  re» 
 
 mittedandjinnecouered :  no  workes  or  repentance  reejuired  ofthemybut onely 
 
 that  they  belecue.  And  cajx :? .  Neither  roorking  any  thing,  nor  reefuitmg  the  hke^ 
 
 ^re  they  itifiified  by  faith  alone  through  the  gift  of  God.  A  nd  I .  Cor.  \. this  is  ap^ 
 
 pointed  ofCjocl  that  rvhofoeuer  beleeueth  in  Chrifl.Jhali  be  faued  mthout  any  Tt»rke 
 
 »de  verbis     I»)'  ^i^h  ?\onzf reefy  receiuirtg  renufflon  ofjmnes,  ^  Augu  fti  ne.  There  is  one  fro^ 
 
 domfer.  >ij,/>^'*««<?»^r<«///5«wx,/<?^f/r<'»^^»C&r^.Heryc-  on  Leuit.  lib.i.c.2.  Grace  which 
 
 ^fkpiraCan.  «^'w<?rc^2if  apprehended  by  faith  alone  and  not  ofjvorkes.Bernard.^ffhofoe" 
 
 Cerm»  22       ^^^  isfrickedfor  his  finnes  and  thirfteth  after  right  eo^Cnes,  let  him  beleeue  in  thee, 
 
 who  iujfifeth  thejinner^and  beeing  iuftifedby  Faith  2\oT\e, he  /hall  haue  peace  with 
 
 God.Q\\r\(6{\.on.G2X.\T'heffmdy  he  which  refieth  on  faith  aloyte ,  is  accurfedi 
 
 hut  1>aut/hewethythat  he  isb&ffedvxhich  refieth  on  faith  alone. Bafil.  de  Humil. 
 
 Lettnanackltowtfidge himfelfctowant true iufiice,and that hetsmfiifiedonely  by 
 
 faith  in  Chrift. Origen. on  c.5.  Rom.  f^ee  thinkethat  amanis  inflifiedby  faith 
 
 without  the  workes  oft  he  lawcand  he  faith  iuflification  by  faith  alone fnjfcethyfo  oi 
 
 a  man  oncly  beleeuingmay  be  iufltfied.Andythereforeit  Iteth  vpon  vs ytofearch 
 
 who  wa6  iuftifed  by- faith  without  works.  And  for  an  exaple,  I  thinke  vpon  the  theiff 
 who  beeing  cructfie d  with  Chr%fi\cried  vnto  himy  Lord  remember  mc  whenthctt  eo" 
 mefl  into  thy  kingdome:avd there  is  no  other  good  v^o\\xofhis  mentioned  m  the 
 Gofpelhbutfor  this  alone  faith ^eftts faith  vnto  hmty  This  night  thonflialt  be  with 
 meinparadife. 
 
 TIL  inference^ 
 The  thiididiffereuce  about  iuftiiicatioiii&CQnccsaia^  this  ^oint,  natrel^r, 
 
ofinjiificatlo»,  05- 
 
 how  farrerorth  good  workcs  are  required  thereto. 
 
 The  do<n;rine  of  the  Church  of  Rome  is,  that  there  be  two  kinds  ofiuftifi- 
 cation :  the  firOand  the  fecond,  as  I  haue  faid.  The  firft  ij,  when  one  of  an  c- 
 uill  man  is  made  agood  man :  and  in  ihis,workesare  wholly  excludcd,it  hce- 
 ing  wholly  of  grace.  The  fecond  is ,  when  a  man  of  a  iufl  man  js  made  more 
 Jul  t.  And  this  ihcy  will  hauc  to  proceede  from  workes  of  grace:  for(ray  they) 
 as  a  man  when  he  is  once  borne  can  by  eating  and  drinking  make  hnnfclfc 
 a  bigger  man,  though  he  could  not  at  the  firlf  make  himfelfe  a  man  :  cuen  ^o^ 
 a  finncr  hauing  his  firll:  luflification  ,  may  afterward  by  grace  make  himfdfc 
 more  iufliThercfore  they  hold  thefc  two  things ;  I .  that  good  works  are  me- 
 
 ,jri(orious  caufes  of  the  fecondiulfificaiion,which  they  tcarme  A(ff  ual:  I  I.ihat 
 good  works  arc  means  to  increafe  the  firff  iuftificatio,which  they  cal  iiabitual. 
 Now  let  Ys  fee  how  farforth  we  muff  ioyne  with  them  in  tins  point.  Our 
 confcnt  therefore  ff ands  in  three  conclufions. 
 
 I.  That  good  workes  done  by  them  that  are  iuHificd  doe  plcafc  G  od,  and 
 are  approoued  of  him,  and  therefore  haue  a  reward. 
 
 I I.  Good  workes  are  necelTarie  to  faluation  two  vvaies ;  firft,not  as  caufes 
 thereof^  either  conuerfant,  adiuvant,  or  procreant ;  but  oneJy  as  confequents 
 of  faith:  in  that  they  are  infeparable  companions  and  fruits  of  that  faith,w  hich 
 isindecde  ncceflarie  to  faluation.  Secondly  they  areas  ncceffarie  as  markes  in 
 a  way,  and  as  the  way  it  fclfc  directing  vs  vnto  eternal]  life. 
 
 III.  We  hold  and  beleeue,that  the  righteous  man,is  in  fome  (brt  iufbfied 
 by  works :  forfo  thcholyGhofffpeakethpIainely  and  truly,  Iam.2. 2 1.7/74/ 
 9y4br(iham  was  inflified  h  workes. 
 
 Thus  farre  we  ioyne  with  them:  and  the  very  difference  is  this.  They  fav, 
 we  are  iuftified  by  workes,  as  by  caufes  thereof :  we  fay ,  that  we  are  iuf  lificd 
 by  workes  as  by  fignes  and  fruits  of  our  iuff  ification  before  God ,  and  no  o- 
 therwifc :  and  in  this  fenfe  muft  the  place  of  S.  lames  be  vnderflood,  that  A- 
 braham  was  iuff  ified,that  is,  declared  and  made  manifeff  to  be  iuft  indeed  by 
 his  obedience,and  that  eucn  before  God.  Novv  that  our  doctrine  is  the  truth, 
 at  will  appeareby  reafons  on  both  parts. 
 
 Oftrreafons. 
 
 I.  Rom.  :^ .  2  8 .  JVe  conclude  that  a  man  is  wflified  hy  faith  without  the  tvcr^fs  of 
 the  law.  Some  anfvver,  that  ceremoniall  workes  be  excluded  here :  fome,  that 
 morall  works;  fbme,works  going  before  faith.  But  let  them  dcuifc  w  hat  they 
 can  for  themfclues,  the  truth  is,  that  Paul  exdudeth  all  works  w  hatfoeucr ,  as 
 by  the  very  text  will  appeare.  For  v.  14.  he  faitJ],  fVe  are  wfifiedfteely  ly  his 
 grace:  that  is,by  the  mecre  gift  of  God :  giuing  vs  to  vndcrfl:and,that  a  fiincr 
 in  his  iufbfication  is  mcerely  paffiuCjthat  is,doing  nothing  on  his  pai  t  v\  here- 
 by God  fliould  accept  him  to  life  euerlaffing.  And  v.  27. he  faith,uiffification 
 by  fiith  exdudeth  all  hoafiiyig :  and  dicrefore  all  kind  of  works  ai  c  thereby  ex- 
 cluded; andfpecially  fuch  as  are  mon:  oFall  themntterof  boailing,  thatis, 
 o-ood  workes.  Forif  a  finncr,  after  that  he  isiuffified  by  the  merit  of  Chnff, 
 were  iuftificd  more  bv  his  owne  workes,  then  miglit  l:e  hauc  fome  matter  of 
 boaflingin  himfelfe.  And  that  we  may  not  doubt  of  Pauls  mcaning,ccnfic!(.r 
 and  read  £ph.  2.8,9. 2^  gruce  (faith  iie)  you  are  fatted  through  f*.ith ;  a»d  that 
 
 Ppp  3  >^of 
 
p'j  S  'A%e formed  Cathotthe 
 
 not  ofyoHrfekes^it  is  the  gift  of  God:  not  of  yvorkes  leafiatjmanj^okldhoafihtm* 
 y^//^f.HcrePaul  excludes  all  and  euery  v.'orke,and  direftly  workes  of  grace 
 themfelucs^  as  appearcs  by  the  reafon  following:  For  rve  are  his  workemanfhippc 
 ire3iXcd ift^hriji  /<p/a«  vnto  good  workcs:  which  God  hath  ordained //:><?/ jre-a 
 Jhouidwalkein  them,Hovic  let  the  Papilh  tell  me,  what  bee  the  workes  which 
 God  hath  prepared  for  men  to  walkc  in,  and  to  which  they  are  regenerate, 
 vnlelTe  they  bee  the  moft  excellent  workes  of  grace,  and  lei  them  marke 
 howe  Paul  excludes  them  wholly  from  the  worke  of  iuftification  and  falua- 
 
 tion. 
 
 1 1 .  G  al.  ^ .  ^ .  If  ye  he  circwmcifedye  are  hound  to  the  vphole  larve,  and  ye  are  aho- 
 If/hed  from  (fhriji.  Here  Paul  difputeth  againft  fuch  men  as  would  bee  faued 
 pai'dy  by  Chnfl:,and  partly  by  the  workes  of  the  lawerhence  I  reafon  thus.  If 
 a  man  will  beiuftifiedby  workes,he  is  bound  to  fulfill  thewholelawe,  accor- 
 ding:; to  the  rjo-our  thereof.-that  is  Pauls  ground.  I  nowe  alTume :  no  man  can 
 fuUfiU  the  laweaccordmg  to  the  rigour  thereof:  for  the  lines  and  workes  of 
 molt  righteous  men  are  iraperfeft,and  ftained  with  finne:and  therefore  they 
 are  tau^-ht  euery  dav,  to  fiy  on  this  mannej: iforgifie  vs  our  dehts .  Againc  our 
 knowled2;e  is  imperfcft,and  therefore  our  faith,repentance,and  fan£lificatio 
 is  anfvverable.  And  laftly,thc  regenerate  man  is  pardy  flelL  and  partly  fpirit: 
 and  therefore  his  bcft  workes  are  partly  from  the  flefh,  and  in  part  one- 
 ly  fpirituall.Thus  then  for  any  man  to  bee  bound  to  the  rigour  of  the  whole 
 lawe,is  as  much  as  if  he  were  bound  to  his  owne  damnation. 
 
 1 1 1.Eleftion  to  faluation  is  of  grace  without  workes;  therefore  the  iuflifi- 
 cation  ofafinner  is  of  grace  alone  without  workes.For  itisa  certen  rule,  that 
 the  caufe  ofa  caufe  is  the  caufeof  a  thing  caufed.  Now  grace  withoutw-orkes 
 is  the  caufe  of  ele<^ion,which  eleftion  is  the  caufe  of  our  iuflification:6c  thcr- 
 fore  grace  without  workes  is  the  caufe  of  our  iuflification. 
 
 I  V.A  man  muftfirlt  be  fully  iuflified  before  he  can  doc  a  good  worke: 
 for  the  perfon  mufl  firff  pleafe  G  od  before  his  works  can  pleafe  him. But  the 
 perfon  ofa  (inner  cannot  pleafe  God  till  he  be  perfectly  iuflified:  and  there- 
 fore till  hee  be  iuflified.he  cannot  doe  fo  much  as  one  good  worke.  And  thus 
 good  workes  cannotbe  any  meritorious  caufes  of  iuftification  ,  after  which; 
 tney  are  both  for  time,and  order  ofnaturc.In  a  word,whcreas  they  make  tvv<>> 
 diftinft  iuf^ifiC3tions:we  acknowledge  that  there  be  degrees  of  fan£lificationf, 
 yetfoasiuflification  is  onely  one,ftanding  in  remiflion  of  finnes  and  Gods 
 acceptation  of  vs  to  hfe  euerlafling  by  Ghrift:  and  this  iuflification  hath  np^ 
 degrees  but  is  perfect  at  the  very  nrfi-. 
 
 OhieSlions  ofPapJis. 
 
 Pfal.  7.8 .  Jpsdge  me  according  to  my  riqjoteofifne^e.  Hence  thev  reafon  thus ',  if 
 Dauid  be  iudged  according  to  his  righteoufhesthcn  may  he  be  iuftified  ther- 
 by:but  Dauid  defircs  to  be  iudged  according  to  his  righteoufr^es :  and  there- 
 fore he  was  iuflified  thereby. /^«/.Thsre  be  two  kindes  ofrightfonfncfrc^onc 
 oftheperfbn,the  other  of  the  caufe  or  a<flion.  The  rightcoufnes  ofa  mans 
 perfon,is  whereby  it  is  accepted  into  the  fauourofGodmto  life  ctemaif.The 
 yJ2,hteoufnes  ofihc.  aflion  or  caufe  is^  when  the  aftion  or  caufeis  iudged  of 
 
efiuPificatrofu  -^ 
 
 GoJ tote  good  an<liufl.NowcDauid  in  tHspfalmc/pealccthonelyofthc 
 rightcourncireohheaaion,orinnocency  of  his  caufc,  in  that  hewasfalfclv 
 charged  to  haue  fought  the  kingdomc.  In  hke  manner  it  is  faid  ofPhincas 
 Pfal.i5o'.3  i.thathisfaainkilhngZimriandCosbie  .w^  imputed  to  himfJr^ 
 w^i;f^<7«/«f/:notbecaufcitwasafatisfaaion  tothelavve,thc  ri«^our  whereof 
 could  not  be  fulfilled  in  that  one  workci  but  bccaufc  God  accepted  of  it  as  2 
 iufc  vvorke,and  as  a  token  of  his  rightcoufhcs  and  z^alc  for  Gods  ^loric. 
 
 I  LOl^ea.Thc  Scripture  faith  in  fundrie  places,that  racn  are  bleflcd  which 
 doc  good  workes. Pfal.  1 1  9.  i  .Blsfidis  the  tmn  that  is  vpright  in  heart,  &  y^al- 
 keth  tyj  the  lawe  of  the  Lord.  Anf.Th^  man  is  bleflTed  that  indeauoureth  to  keep  - 
 Gods  commandements.Yetis  he  notblcfled  fiinply,  becaufc  hee  doth  foibut 
 becaufeheisinChriftjby  whoraehcdo€thfo:andhis  obedience  to  thelawc 
 of  God  is  a  fignc  thereof 
 
 III.  Ohieil.  When  man confeffeth his  finncs and humblcth himfcife by 
 praier  and  fafting,Gods  wrath  is  pacified  and  ftaied;  therefore  praier  and  fa- 
 iling are  caufes  of  iuftification  before God.ft^»/5r,Indeede  men  thattruely 
 humble  themfelues  by  praier  and  fiiling,doe  appcafe  the  wrath  of  Gc^d :  yet 
 not  properly  by  thefe  a£lions,but  by  their  faith  exprelTed  and  teftjfied  in  the, 
 whereby  they  apprehend  that  which  appcafeth  Gods  wrath,  euen  the  merits 
 ofChrittjin  whome  the  Father  is  well  plcafed:  and  for  whofe  fake  alone  he  ig 
 well  pleafcd  with  vs. 
 
 I  V.O^><??.Sundricpcrfbns  in  Scripture  are  commended  for  pcrfe£>ion» 
 asNocand  Abraham,Zacharie,and  Elizabeth:and  Chrift  biddeth  vs  all  bee 
 pcrfe£l:and  where  there  is  any  perfe<flion  of  workes,  there  alfo  workes  may 
 iuftific.^^iyCThere  be  two  kinds  of  peifcdion:  perfc^ion  in  parts,and  perfe- 
 ftion  in  degrees.Perfc£tion  in  part  is, when  being  rcgcnerate,and  hr.uingthc 
 (cedes  ofall  neceffarie  vertues,weeindeauour  accordingly  to  obey  God,  not 
 In  fon3cfew,butinaU  and  euery  part  of  thelaw:asIofias  turned  vnto  God  ac- 
 cording to  all  the  law  of  Mofes.Pcrfe£lion  in  degrees  is,when  a  man  keepeth 
 cuerycommandcment  of  God,and  that  according  to  the  rigour  thereof,  in 
 the  very  highcll  dcgree.Nowe  then  whereas  we  are  commanded  to  be  pcrfc- 
 fted,and  haue  examples  of  the  fame  perfe^ion  in  fcripture:boih  commande- 
 ments  and  examples  muft  be  vnderliood  of  perfeOion  in  parts ,  and  not  of 
 perfeftion  in  dcgrees,which  canotbe  attained  vnto  in  thisliFcjthough  we  for 
 our  parts,mu(l:  daily  ftriue  to  come  as  neere  vnto  il^as  poflibly  we  can. 
 
 "V  .ObieEl.  2.Cor.4.  t  7  .Ourmomentanj  ajHtftions  rrcrkevnto  vs  a  greater  mea- 
 fkre  ofglorie:x\ov\'t  ifafflKftions  worke  our  falaatioiijthen  workes  alfo  doe  the 
 fame.  Anf.  A^i^xom  worke  faluation.not  as  caufes  procuring  it,but  as  means 
 dueling  vs  thereto.  And  thus  alwaies  muft  we  ellecmc  of woiks,in  the  mat- 
 ter of  our  faluation,as  ofa  certen  vvay,or  a  marke  lhercin,dirc<^ing  vs  to  glo- 
 ric,not  caufing  and  procuring  itras  Bernard  faith  they  arCj-r^r^  Regrnnon  caufa  Lib.  dcgrat. 
 regnandi.The  waie  to  the  kingdome^not  the  canfe  ofrmgmng  there.  (tr  l:b.  ^rbi\ 
 
 Yl.OhieB.  We  arc  iuftificd  by  the  Time  thing  whereby  we  arc  Judged: 
 but  we  are  iudc^cd  by  our  good  vvorks:therfore  iufiificd  alfcz-V-The  propo- 
 fitionisfalfe:  for  iudgcment  is  an  a<^ofGod,dcclnrmga  man  to  bcc  lull  that 
 is  alrcadic iufl:  and  luflification  is  another  diflinaaaofGod,whercl  y  he 
 
 Ppp  4  raakcth 
 
maketh  him  to  bciuft,that  is  bv  nature  vniuft .  And  therefore  in  eqnitic  the 
 laft  iudgement  is  to  proceede  by  workes :  becaufe  they  are  the  fitteft  meancs 
 to  make  triall  ofcucry  mans  caufejand  ferue  fitly  to  declare  whorae  God  hath 
 iuftified  in  this  hfc. 
 
 V I  I.<9^if^,  Wicked  men  arc  condemned  for  euill  workes :  and  therefore 
 righteous  men  are  iuftified  by  good  workes.>^«/The  rcafbn  holdcth  not:  for 
 there  is  great  difference  betweene  euill  and  ^ood  workes .  An  euill  workc  is 
 perfc^ly  euill,and  fo  deferueth  damnation:but  there  is  no  good  worke  of  a^ 
 ny  man  that  isperfe(f>ly  good:and  therefore  cannot  iuftific. 
 
 Y  III.  ObteEt.To  beleeuc  in  Chrill  is  a  workcand  by  it  we  arc  iuflified:& 
 if  one  worke  doe  iufl:ifie,why  may  we  not  be  iuftified  by  all  the  workes  of  the 
 law.t^^/Faith  muft  be  confidercd  two  waies:  firft,  as  a  worke ,  qualitic,  or 
 vertoe;  fecondiy  as  an  Inftrument,  or  an  hand  reaching  out  it  felfe  to  rcceiue 
 Chiifts  merit.And  we  are  iuftified  by  faith,notasitisawork,vertue,  or  qua- 
 il ti  ::but  as  it  IS  an  inftrument  to  rcceiue  and  apply  that  thing  whereby  we  are 
 iuftified.  And  therefore  it  is  a  figuratiue  fpeech  to  fay,  We  are  mfiified  by  faith. 
 Faith  confidered  by  it  felfe  maketh  no  man  righteous:neithcr  doth  the  aftio 
 of  faith  which  is  toapprehend,iuftifie:butthc  obie£loffaith,whichis  Ghrifts 
 obedience  apprehended. 
 
 Thefe  are  the  principall  reafbns  coramonfy  vfedrwhich  as  wc  fec,are  of  no 
 moment.To  conclude  therefore  we  holde:that  workes  eoncurre  to  iufti/ica- 
 tion,andthatweare  iuftified  thereby  as  by  fignes  and  cffcdh,  notascau- 
 fes:for  both  the beginnmg,mi<Idle,and  accomph{hment  ofour  iuftification 
 is  onely  in  Chrift:and  hereupon  lohn  {7iv\-\Jfany  man  (beeing  already  iuftifir- 
 t^)[tnne,rre  haueatt  admcate  with  the  father  ^lefiu  Chriflyandhe  is  the  propitiation 
 forourJinnes.AnAio  make  our  good  workes  meanes  or  caufes  ofour  iuftifi- 
 cation,is  to  make  cucry  man  a  Sauiour  to  himfelfe. 
 
 The  %), point:  Of  merits. 
 
 By  merit, wt  vnderftand  any  thing  or  any  work,wheicby  Gods  fauour  & 
 life  euerlafting  is  procured:  and  that  for  the  dignitie  and  exccllencicof  th« 
 worke  or  thing  done:or,a  good  worke  donc,binding  him  that  receiucth  it  to 
 jepaytheftke. 
 
 Our  Confent. 
 
 Touching  raerits,wc  confent  in  two  conclufions  with  them.  The  firft  co- 
 €lufion,that  merits  are  fofarre  forth  neceflarie,  that  without  them  there  can 
 benofaluation. 
 
 The fecond,  that  Chrift  our  Mediatour  and  Redeemer,  is  the  rooteand: 
 fountaine  of  all  merit. 
 
 The  di^er.t  or  difference. 
 
 The  popifh  Church  placeth  merits  within  man,m.iking  two  forts  thereof 
 the  merit  oFthe  perfon,and  the  merit  of  the  workc.  The  merit  of  the  perfoHj 
 isadigni(iein  thcperfon,whereby  it  is  worthie  oflife  euerlafting.  And  this 
 (asthey  fay)is  to  be  found  in  Infints  dying  after  baptifme,  who  though  xhty 
 want  <^ood  workcs,Yet  are  they  not  void  of  ^his  kind  of  meritjfor  which  they 
 receiue  the  kingdoms  of  heauexi.  The  merU  of  the  woyke,is  a  dignitie  or  ex« 
 
 sellencie; 
 
tOMchiftgmerits.  •  94X 
 
 cellcncieintheworkc,whcrebyitismadc  fittc  and  inablcd  to  dcfcruc  life  c- 
 uerlaftingfor  the  doer.  And  works(asthey  tcach)are  meritorious  two  waics: 
 flrfl,by  couenant,bccaure  God  hath  madea  promife  of  reward  vnto  them: 
 fccondIy,by  their  own  digniticjfor  Chrill  hath  merited  that  our  works  might 
 n)erit.And  this  is  the  fublhnce  of  their  doarinc.  From  it  we  dilTent  in  theft 
 points. 
 
 I.  We  renounce  all  perfonall  merits,  that  is ,  all  merits  within  the  perfon  of 
 any  meereman.I  I  And  we  renounce  all  merit  ofvvorkes,that  is,  all  merit  of 
 any  worke  done  by  any  mecre  man  whatfocuer.  And  the  true  merit  whereby 
 welooketo  attainc  thefauourofGod,andlifeeuerlafting,is  to  bee  found  ia 
 ihe  perfon  of  Chrifl:  alonerwho  is  the  (loreboufc  of  all  our  mcrits:whofe  pre- 
 rogatiue  it  is,to  be  the  perfon  alone  in  whome  God  is  well  plcafed.  Gods  fa- 
 uourisofinfinit  dignitie,  and  no  creature  is  able  to  doe  a  worke  that  may 
 counteruailethefauour  of  God,faue  Chrift  alone:  who  by  reafonof  the  dig- 
 nitie of  his  perfon,beeing  not  a  mcere  man  but  God-man,  or  Man-god,  hee 
 can  doe  fuch  workes  as  areof  endles  dignitie  cucry  way  anfwerablc  to  the 
 fauour  of  Godrand  therefore  fufficient  to  merit  the  fame  for  vs.  And  though 
 a  merit  or  meritorious  work  agree  only  to  the  perfon  of  Chrirt,yet  is  it  made 
 ours  by  imputation.  For  as  his  righteoufiies  is  made  ours,(b  are  his  merits  de- 
 pending thereonibut  his  righteoufiies  is  made  ours  by  imputation,as  1  hauc 
 fhewcd.Hencearifethanotncr  point,  namely  that  as  Chrifts  righteoufnes  is 
 made  ours  really  by  imputation  to  make  vs  righteous:  fo  wee  by  the  merit  of 
 Kis  righteoufnclTe  imputed  to  vs  doe  merit  and  deferue  life  eucrlailing.  And 
 thisisourdo<ririne.Inaword,the  Papift  maintaineth  themcritsofhis  owne 
 Workes:but  we  renounce  them  all,and  reft  only  on  the  merit  of  Chrift.  And 
 that  our  doilrinc  is  trueth,and  theirs  fallhood,  I  will  makemanifell  byfun- 
 drie  rcafons;and  then  anfwer  their  arguments  to  the  contrarie. 
 j^^'\  Our  reafons. 
 
 The  firfi:  fLall  beetaken  from  the  properties  and  conditions  that  mufl  bee 
 jnaworkemeritorious,andtheyarerbure.I.Amanmufl:  doe  it  ot  himfelfc, 
 and  by  himfelfcifor  if  it  be  done  by  another,rfie  merit  doeth  not  properly  be- 
 lono-  to  thcdoer.I  LA  manmull  doe  it  of  his  ownefrcev\'ill  and  pleafurc,  not 
 of  due  debtrfor  when  wee  doe  that  which  wee  are  bound  to  doe  ,  wee  doc  no 
 niorebutourdutic.il  I.Thc  worke  mufl:  bee  done  to  the  protu  ofanothcr,. 
 who  thereupon  muft  be  bound  to  repay  the  like.  I V.  The  reward  and  the 
 work  mufl  be  in  proportion  cquall,for  if  the  reward  be  more  then  the  work, 
 itisnotarewardofdefertjbutagiftof  good  will.  Hence  followcs  a  notable 
 conclufion:  That  Chrifts  manhood  conftdered  a  fart  jrom  his  godheadyCamwt  we- 
 nt at  qodj  hand'.thoHgh  li  be  more  excellent  eticry  rray  then  all  both  men  and  an. 
 ff/r.For  beeing  thus  confidercd.it  doth  nothing  of  it  fel,e,but  by  grace  recei- 
 ved from  the  godhead:though  itaifo  be  without  mcafure .  Secondly  Chr]fl$ 
 manhood  isacreamre,andin  that  regard  bound  to  doe  whatfoeiier  itdo:h. 
 Thirdly,Chrift  as  man  cannot  giuc  any  thing  to  God, but  thst  which  hcc  re- 
 ceiued  fromGod:therfore  canot  the  m'anhood  properly  by  it  felfe  inerit,  but 
 onely  as  it  is  perfonally  vnited  vnto  the  godhead  of  the  Sonne.  And  if  this  bee 
 lb,tlicn  much  Icffe  can  any  mecre  man,or  any  ang^ell  mexit:  yea  it  is  a  madres 
 
P41  '^Reformd  C^keltt^ 
 
 to  thinkc ,  that  eltlier  our  a£lions  or  pcrfons  fhould  bc  capable  of  any  fficrlCf 
 whereby  we  might  attainc  to  life  ctcrnall.  - 
 
 Rcafon  I L  Exod.  20.  S.  And/&<r»  merest  vpon  thou&nds  in  them  that  louc^ 
 fnc,an(i  keepc  my  commandemcnts.Hcnccl  rcafon  thos:  where  reward  is  gi- 
 ucn  vpon  mcrcic ,  there  is  no  merit :  but  reward  is  giuen  of  mcrcic  to  them 
 that  fill  fill  the  law :  therefore  no  merit  What  can  we  anyway  dcfcrue,  when 
 our  full  rccompence  raufi:  be  of  mcrcie?  And  thisappcares  ftirthcr  by  Adam: 
 if  he  had  flood  to  thi^  day  ,  he  could  not  by  his  continuall  and  perfed^  obedi- 
 ence ,  haue  procured  a  further  increafc  of  fauour  at  Gods  hand ,  but  fhould 
 onely  haue  continued  ihat  happie  eifate  in  which  he  was  firfl  created. 
 
 Reafon  III.  Scripture  diredly  condcmneth  merit  of  workes.Rom.5.2  j^ 
 The  wages  offinne  is  death: but  the  gift  of  G  od  is  eternallhfe  through  lefiu  Chrifi 
 our  Lord.  The  proportion  of  the  argument  required  that  S.Paul  fhould  haue 
 faid:The  reward  of  good  works  is  ctcrnall  life,if  life  euerlafting  could  bc  dc- 
 (erued,  which  cannot*,  bccaufe  it  is  a  free  gift.  Againe,Tit.  5 . 5 .  Wr  are  fatted  not 
 by  vporkes  ofritrhteoufnes  which  we  haue  done ,  hut  according  to  hit  mcrcie  hefaued 
 lis.  And  Eph.  2.8,10.  'By  grace  you  arcfaued  through  fatth ,  and  that  not  of  your 
 feluesM  iithe  gift  of  God:  not  of  worlds  which  God  hath  prepared  that  wefjould 
 Tfvalhe  in  thefn.l^Any  works  be  crowned,itis  certen  that  the  fufFerings  of  Mar- 
 tyrs ihall  bcrewardedrnow  of  them  Paul  faith,Rom.8.i  S.Thefufferings  ofthii 
 Itfe  are  not  wonKie  of  the  g/orie  to  come.  Where  then  is  the  value  and  dignitic. 
 of  other  works?To  this  purpofe  Ambr.faithjT'/zr  iuf  man  though  he  htormen*^ 
 ted  in  the  hrafen  huttisfill  iuftbecauje  he  iuflifieth  ^od^  and  faith  he  fufFcreth  le^e 
 then  hiifnnes  deferue, 
 
 Reafon  I V.  Whofoeuer  will  merit,  muft  fulfill  the  whole  law  :  but  none- 
 can  keepe  the  whole  law:  Tor  if  we  fay  we  haue  nojinns,we  deceiue  ourfelues^  i. 
 loh.  1 .  And  he  that  finnes  againft  one  commandement  is  guiltie  of  the  whole 
 law.  And  what  can  he  merit,  that  is  guillie  of  the  breach  or  the  whole  law  ? 
 
 Reaibn  V.  Wc  are  taught  to  pray  on  this  manner, 6';«<?  vs  this  day  our  daily 
 bread :  v^fherein  we  acknowledge  euery  morfell  of  bread  to  be  the  meere  gift- 
 of  God  without  defert ;  and  therefore  muff  we  much  more  acknowledge  life, 
 cternall  to  be  cuerv  way  the  gift  of  God.  It  muft  needes  therefore  be  a  fatani-: 
 call  infolencic  for  any  man  to  imagine,  that  he  can  by  hisworlccs  merit  eternal 
 life,  who  can  not  merit  bread.  : 
 
 Reafon  V  I.  Confent  of  the  auncient  Church.  »  Bernard ,  Thofe  which  we 
 call  our  tuerits, are  the  way  to  the  kirgdoMe,and  not  the  caufeof  raigning-Augufl. 
 Manuali  chap.  2  2 .  'ly^Htny  hope  is  tn  the  death  of  my  Lord.  His  death  is  my  merit 
 
 ;  my  merit  is  the  paflion  of  the  hordi.  I /hall  not  bevoid  of  merits,  fo  long 
 
 as  (fods  mercies  are  not  wanting.  Bafil  on  P(al.  1 1 4.  Eternall  reft  is  referuedfor 
 themy  which  haue  ftriuen  litwfnUy  in  this  life :  not  for  the  merits  ofthetr  doings,  but 
 Vpon  the  grace  of  the  mof  bounttfull  God,  in  which  they  trufled.  Auguft.  on  Pfal. 
 I  20.  He  crowneth  thee,  becaafe  he  crowneth  his  owr.e gifts ,  not  thy  merits.  And 
 Pfal.  1 4  2.  Lord  thou  wilt  (quicken  me  in  thy  iuflice,not  in  mine :  not  becaufe  Idefer- 
 ^dit,  but  becaufe  thou  hajl  comp.^(fton. 
 
 ObieBions  ofl^api^s. 
 
 OhicUX  In  lundrie  places  of  Scripture,promifc  of  reward  is  raade  to  them 
 
 that 
 
iouchiti^meritf,  ^.^ 
 
 ^t  bdewc  and  <Joc  good  workcs:  therefore  our  workcs  doc  merit :  for  a  re- 
 ward and  merit  be  rclatiucs.  Anfw.  Reward  is  two-fold:  of  debt,  and  of 
 mercie.  Life  cuerlaftmg  is  not  a  reward  of  debt  but  of  mercie ,  c^iucn  of  the 
 goodwillofGod,withoutanythingdoneofman.  Secondly ,th? kin ^rdomc 
 ©fhcattcn  is  properly  an  inheritance  giuen  of  a  father  to  a  child,  and  ihfreforc 
 It  IS  called  a  reward  not  properly,  but  by  a  figure  or  by  refeniblance.  For  as  a 
 Vvorkeman  hauing  ended  his  labour ,  receiueih  his  wages ;  fo  after  men  hauc 
 lead  their  hues  and  finiffied  their  courfe  in  keeping  faith  &  good  confcicnce, 
 as  dutiful  children,Godgiueth  them  etcrnall  hfc.And  hereupon  it  is  tearmcd 
 
 areward.Thirdly,ifl^ouldgrauntthatlifeeuerlaftingisadefeiuedreward, 
 it  is  not  for  our  works,  but  for  Chrifts  merit  imputed  to  vs,  caufino-  vs  there- 
 by to  OTcrit :  and  thus  the  relation  ftands  direaiy  betwcene  the  Reward  and 
 Chrifts  Merit  applied  vnto  vs. 
 
 Okl  I.  Chnrt  by  his  death  merited  that  our  works  (hould  merit  life  eucr-  )-^  5^^ 
 kfting.  /Inf.  That  is  falfe :  all  we  finde  in  Scripture  is,  that  Chrift  by  his  merit ' 
 procured  pardon  offinnc,imputationofrighteoufiies,&:  life  euerlaftin<^:&  it 
 is  no  where  faide  in  the  word  of  God,  that  Chnft  did  merit ,  that  our  workes 
 Should  merit :  it  is  a  dotage  of  their  owne  deuifing.  He  died  not  for  our  o-ood 
 works  to  make  them  able  to  fatisfie  Gods  anger ;  but  for  our  finnes  that  they 
 might  be  pardoned.Thus  much  faith  the  Scripture,and  no  more.  And  in  that 
 Ciirift  did  fufficiendy  merit  lifeeternall  for  vs,by  his  own  death:  it  is  a  fuffici- 
 cnt  proofe  that  he  neuer  intended  to  giuc  vs  power  of  meriting  the/Iimc:  vn- 
 les  we  fuppofe  that  at  fome  time  he  giues  more  then  is  needful!.  Again.Chrift 
 in  the  office  of  mediation  as  he  is  a  king,Prieft  ,and  prophet, admitteth  no  de- 
 putie  or  fellow.  For  he  is  a  moft  perfeft  Mediatour ,  doing  all  things  by  him- 
 felfe,withoutthehelpeofany.  And  the  minilfers  that  difpf  nee  the  word  are 
 not  his  deputies ,  butreafonable  and  voluntarie  inffruments,  which  he  vfcth. 
 But  if  men  by  works  can  merit  increafe  of  grace  &  happinesfor  thcmfelues, 
 then  hath  Chrifl  partners  in  the  work  ofrcdeption :  men  doing  that  by  him, 
 which  he  doth  ofhimfelfe,in  procuring  their  faluatio.  Nay ,if  this  might  ftad, 
 that  Chrift  did  merit,  that  our  workes  fliould  merit,  then  Chrill  iliould  merit 
 that  our  ftainedrighteoufnes  being  for  this  caufe  not  capable  of  nicrit,Oiould 
 neuertheles  merit.I  cal  it  ftainedibccaufe  we  are  partly  flefh  &  partly  fpirit:  & 
 therfore  in  our  felucs  deferuing  the  curfe  of  the  law,though  we  be  regenerate. 
 Again,for  one  good  work  we  do,we  haue  many  euil,the  offcce  whcrofdefa- 
 ceth  the  merit  of  our  beff  deeds,6c  maks  the  too  light  in  the  balace  of  the  law. 
 Obiecl.  in.  Our  works  merit  by  bargaine  or  couenantjbecaufc  God  hath 
 promifed  to  reward  them.  y/«/.The  word  of  Godfets  downe  two  couenants: 
 one  lei^alljthe  other  cuangelical.In  the  legall  couenant  life  eucrlafting  is  pro- 
 mifed to  workes,for  that  is  the  condition  of  the  l.nv  ',  doe  thcfe  things  .Sc  thou 
 /haltliue.Buton  this  manner  can  no  man  merit  life  cuerlafhngjbecaulc  none 
 is  able  to  doe  all  that  the  law  rccjuircs;  whether  we  icfpeft  the  manner. or  the- 
 ineafure  of  obedience .  In  the  cuangelicall  couen.^nt ,  the  promises  that  arc 
 made  are  not  made  to  any  workeor  vertueinman,butto  the  worker:  not" 
 for  any  merit  of  his  owns  perfon  or  worke ,  but  for  the  perfon  and  merit  of 
 Chi'ift.  For  examgle,  it  is  a  promife  of  the  Goff^ell,  "Br  fmhfyll  vntc 
 
P44  A  Tl^ formed  CdthoBke 
 
 death ,  *»^  /  reiHgwe  the  the  crowne  of  life.  Rcuclat.  2 .  T  O.  Here  tl^e  protH  i(e  i$; 
 not  made  to  the  virtue  of  ndchtie,  but  to  thcfaithfull  perfon ;  whdic  fidelitic 
 is  but  a  token  that  he  isin  CbsiO:  for  the  iDcrit  of  whofe  obedience  God  pro- 
 mifeth  the  crowne  of  life:  ar.d  therefore  Chrifl:  faith  further/ ff^w^-^wc^W 
 rvillimeto  emry  man  according  to  hu  vtorkfs :  markc,  he  faith  not  to  the  worker 
 or  for  tlie  worke  *,  but  to  the  worker  according  to  his  workcs.  And  thus  the 
 bond  of  al!  other  piomifcs  of  the  Gofpcl ,  in  which  God  v\illingly  binds  hira- 
 felfeto  reward  our  work-cs,doe  not  direftly concerne  vs ,  but  haue  rcfpeft  to 
 tlie  perfon ,  and  obedience  of  Chrifl: ,  for  vvho'fe  fake  alone  God  bindcs  him- 
 felfe  as  dcbter  vnto  vs.and  giues  the  recompcnceor  reward ,  according  to  the 
 ineafure  of  our  faith  tertified  by  our  works.  And  therefore  it  cannot  be  truly 
 gathered,  thctt  workes  do  merit  by  any  promife  or  couenant,  paffed  on  Gods 
 part  to  man.  Some  mav  fay  ,  if  workes  merit  not  why  ai-e  they  mentioned  in 
 the  promifes  ?  I  anfwer  ,  uot  becaufe  they  merit^butbccaufe  they  arc  tokens 
 that  the  doer  of  the  worke  isin  Chrilf,  for  whofe  merit  the  promife  i>jallbi 
 accomphllied.  ' 
 
 Oifietl.  I  V.  Good  w^orkcs  are  perfe£^  and  without  fault ,  for  they  are  the 
 workes  of  the  holy  Ghofl,  who  cannot  finne :  therefore  they  merit,  y^n/.  If 
 workes  did  procecde  onely  andimmediatly  from  the  holy  Ghof},there  could 
 not  be  any  fault  in  them:  but  our  works  come  from  the  holy  Ghoft,in  and  by 
 tlie  will  and  vnderlhnding  of  man  :  and  by  this  meanes  they  are  tainted  with 
 iinne;  as  water  in  the fountaine is  both  cleare and  fwecte,yet  theftreames 
 thereof  pafling  through  the  filthie  channell,  are  defiled  thereby.  Apine  they 
 reafon  thus :  That  which  we  are  bound  to  doe  hath  nofault  in  it :  but  we  arc 
 bound  to  doe  good  workes:  therefore  they  are  perfcft.  /^;?/The  propofition 
 mufi:  be  expounded:  that  which  we  are  bound  to  doe,  in  it  felfe,  according  to 
 the  intention  of  the  commander,  hath  no  fault :  or ,  that  which  we  are  bound 
 to  doe  according  as  we  are  bound  to  doe  it ,  hath  no  fault,  yet  in  regard  of  the 
 intention  of  the  doer,  orin  regard  of  our  manner  of  doing,itmay  be  faultie. 
 
 C>^;>f?.  V.Chrift  faith,Reuel .  ^4.  that  the  faithfull  in  the  Church  of  Sardis 
 fiafi  walks  '^''^^  him  in  rvhite,  for  they  arewerthie :  therefore  beleeuers  merit. 
 -^«/TEuery  beleeuer  is  worthie  to  walkewith  Chrift ',  yet  not  worthie  in  him- 
 felfe,but  in  Chrift,to  whome  he  is  vnited,  and  made  bone  of  his  bone,&  flefh 
 of  his  flefh.  And  by  reafon  of  this  coniunftion  it  is ,  that  men  are  faid  to  be 
 worthie,  becaufc  they  are  inriched  with  Chrifts  merits  and  righteoufhes. 
 
 OhieEl.  V  I.  2  .Tini.4.8.  Euerlafting  life  is  tearmed  a  crovone ,  and  a  crowne 
 ofrighteoufnes  to  begitien  of  a  iuft  iftdge :  therfore  man  for  his  part  by  his  works 
 deferucs  the  (ame.  y/«/Eucrlaf^ing  life  is  called  a  crowne  onely  in  refemblace. 
 For  as  he  which  runneth  a  race,muff  continue  and  runne  to  the  end,and  then 
 be  crowned;  euenfo  mull  we  continue  to  vvalke  in  good  workes  vnto  the 
 cndc.and  then  rcceiue  eternall  life.  And  it  is  called  a  crowne  of  righteoufncs, 
 not  becaufc  it  belongs  to  any  man  by  ducand  deferf,  but  becaufeGod  hath 
 bound  himfelfe  by  a  promife  to  giuc  it ,  in  performing  whereof  he  is  tearmed 
 iufi::  and  by  vertue  of  this  promife  it  is  obtained  and  no  otherwife.  Thefe  arc 
 the  princjpall  obief>ions,by  which  we  may  iudge  what  the refl  are.  And  thus 
 we  fee  what  is  the  truth ,  namely  that  merit  is  iieeeflarie  to  (alaation :  yet  nei- 
 ther 
 
toMchiHgfatisfaBion. 
 
 lhernicritofmansworkc,orperron,butthcnicmofChnft  imputed to^^^ 
 vvhmby  we  beeinginhim  doe  procure  and  deferue  the  ftuour  ofGodand 
 
 Thejixt point.  Of/atufaBton. 
 
 Our  confent. 
 Coiiclnf.  I.  Firft  we  acknowledge  and  hold  Ciuill  or  PolJtikefatisfaaion- 
 that  is,a  recorapencc  for  iniurics,and  damages  offered  any  way  to  our  nciahl 
 bours.This  Zacheus  praaifedjwhen  at  his  conuerlion  hereftored  foure-fold 
 things  gotten  by  forged  cauillation.  Again  by  ciuiII  fatisfe^ion  I  vnderftand 
 the  impofition  of  fincs,muias,and  penalties  vpon  offenders,  &  the  infliajng 
 of  death  vpon  malefaaours.  For  all  thefc  are  fitisfaaions  to  the  Jaw,and  foci^ 
 cties  of  men  when  they  are  wronged.  All  thefe  we  maintaine  as  ncceferie ,  for 
 neither  Church,nor  common^weahh  can  well  be  without  them :  confiderin» 
 they  arcnotablc  meanes  to  vphold  auill  peacejand  oihcrwhiles  they  are  fruits 
 of  true  faith,  as  the  fatisfaftion  ofZacheus  was. 
 
 Conchf.ll.  We  acknowledge canonicall  or  Ecdefiaflicall  fatisfa^ion: 
 and  that  is,whenany  hauing  giuen  offence  to  the  Church  of  God  or  any  part 
 thereof,  doc  make  an  open  pubhkc  teflimonie  of  their  repentance .  Mirian 
 for  murmuring  againfl:  Mofcs ,  was  flricken  with  Icprofie,  and  afterward  by 
 his  praier  Ihec  was  clenfed ,  and  yet  for  all  that  fLee  muft  goc  feuen  daies  out 
 of  the  tent  and  congregation  ,  that  fnee  mi^ht  make  a  kind  ol  fatisfaaion  to 
 the  people  for  her  trefpalfe.  And  in  the  oldc  teftament ,  fackcloth  and  aflic$ 
 were  fignes  of  their  fatisfaaion. 
 
 Concluf.  III.  Wehoidcthatnomancanbefaued,vnlefrehemakeaper- 
 fea  fatisfaaion  to  the  iuflice  of  God  for  all  his  finnes;  becaufe  God  is  inhnite 
 in  iuflice ,  and  therefore  will  either  exaaan  euerlaf^ing  punilLment,  or  fatif- 
 faaion  for  the  fame. 
 
 The  di^ent  or  difference. 
 The  point  of  our  difference  and  diflent  are  thefc.  The  Church  of  Rome 
 teachethand  bcleeueth,thatChriftby  his  death  hath  made  a  fatisfaaion  for 
 all  thefinnes  of  men ,  and  for  the  eternall  punifhment  of  them  all :  yet  io,  as 
 they  themfclues  muft  fitisfie  the  iuflice  of  God  for  the  temporall  puniflimeC 
 oftheir  offences, either  onearth,orin  purgatorie.  We  teach  and  belceuc,  that 
 Chrilt  by  his  death  and  paffion  hath  made  a  perfea  and  all-  fufficient  fatisfa- 
 aion to  the  iufiice  ofGod  for  all  the  finnes  of  men,  <5c  for  the  whole  punin> 
 nient  thereof  both  eternall  and  temporall.  Thus  we  differ ,  and  herein  we  for 
 our  parts  mufl  for  euer  ftand  at  difference  with  them :  foas  if  there  were  no 
 more  points  of  variance  but  this  one,  it  fTiould  be  fuf^iciet  to  kecpe  vs  alwaies 
 from  vniting  ourreligions,and  caufc  vs  to  obey  the  voice  of  Chrill,  Come  cut 
 of  her  my  people.  For  as  in  the  former  points/o  in  this  alfo,the  Papifls  erre,not 
 m  circumftance,butin  the  very  foundation  andlife  of  religion. 
 
 Ourreafofis. 
 I.  A  fatisBaion  that  is  made  imperfea  either  dircaiy  or  by  confequenf, 
 k  indeedeno  fatisfaaion  at  all.  But  the  Papifts  make  Chrifis  fatisfaaion  im- 
 perfea,in  that  diey  doe  addc  a  fupplie  by  hum;uic  fatisfaaionsi^c  ijuis  much 
 
 akai- 
 
pj^6  A%eforffudCathoftki 
 
 a  learned  fchoolcman,  Bid  in  plainc  words  confelTcd.  a^//^<J«^«((aiih  ht)the 
 Super,  tih.  /.  f^JP°^  ofChrtfl  be  the  prittcipall  merit  yfor  rvhich  grace  u  conferred ,  the  opening  of 
 dift. ts.cdn~  the ktngdomenndglorienetWw. neucr  thealonc  and  totall  meritorious caufc :  it 
 <■/./.  ^^  manifefi»  heaiujc  .-Iwaies  vptth  the  merit  of  Ciorifi, there  concurreth  fame  ivorke,af 
 
 the  merit  cf  congrmtie  or  condignitie  of  him  that  receiueth  grace  orglorie ,  if  he  be 
 cf  yeares  and  h.ms  the  vfe  of  reafen :  or  of  feme  other  for  him^  if  he  vrant  reafo». 
 For  that  which  admits  a  fuppliebyanother,isimpcrfeftinit  fclfc.  There- 
 fore humane  (ntisfaftions  can  not  (land.  Learned  Papifts  inakeanfwcr,  that 
 Chrifts  fatisfaftion  and  mans  may  ftand  well  together.  For(ray  they)Chrift» 
 (atistoion is  fufficicnt m  it felfe to anfvver  the iuttice  of GodforaU  finne and 
 jpuniOiracnt ;  butitisnot  fufficicnt  to  this  or  thatman  till  it  be  applid! :  and 
 it  nmft  be  applied  by  our  fatisfadion  made  to  G  od  for  the  temporal!  punifh- 
 went  of  our  finnes.  But  I  fay  againe ,  that  mans  fatisfadlion  can  be  no  meanes 
 toappliethefatisfaftion  ofChrift,andI  prooueitthus.  The  meanes  of  ap- 
 plying Gods  blcffings  and  graces  vnto  man  are  two  fold :  fomc  refpetfl  God 
 liimfelfe ,  and  fbme  refpeft  man.  Thofe  which  refpeft  God,  are  fiich  where- 
 by God  on  his  part  doih  offer  and  conuny  his  mercies  in  Chrift  vnto  man : 
 ot  this  fort  are  the  preaching  of  the  word,  Baptifme,  and  the  Lords  fupper ; 
 and  thefc  are  as  it  were  the  hand  of  God  whereby  he  rcacheth  downe  and  gi- 
 Ueth  vnto  vsChrift  with  all  his  benefits.  The  other  meanes  of  applying  on 
 mans  part ,  are  thofe  whereby  the  faide  benefits  are  receiucd .  Of  this  fort 
 there  is  onely  one,  namely  faith ,  whereby  we  belccue  that  Chrift  with  all  His 
 benefits  belong  vnto  vs.  And  this  is  the  hand  of  man  whereby  he  receiueth 
 Chrifl:  as  he  is  offered  ,  or  exhibited  by  God  in  the  word  and  facraments.  As 
 for  other  meanes  befidethefe,  in  Scripture  we finde  none.  Foohfh  therefore 
 is  the  anfwer  of  the  Papift,  that  make  mens  fatisfaftions  meanes  to  applie  the 
 fttisfa£lion  of  Chrift  vnto  vs :  for  by  humane  falisfaftions ,  Chrift  is  neither 
 offered  on  Gods  part,  nor  yet  rccciuedon  mans  part:  letthemprooueitif 
 theycan.  Others,  not  content  with  this  their  former  anfvver  fay,  that  our  (a- 
 ^^  tisfaftions  doc  nothing  derogate  from  the  fatisfaOion  of  Chnfl ;  bccaufe  our 
 
 b^  <)  I ;  workes  haue  their  dignilie  and  merit  from  Chrifh  fatisfaftion :  he  meriting 
 *0^  '  that  our  workes  (Tiould  (atisfie  Gods  iuftice  for  temporall  puniHiments.  But 
 this  is  alfo  abfurd  and  falfe ,  as  the  former  was.  For  if  Chrift  did  (atisfie  that 
 man  might  Gtisfic,  then  Chriftdoth  makeeuerybeleeuertobea  Chrift,a 
 lefus,  a  Redeemer,  and  a  Pried  in  the  fame  order  with  his  ovvne  felfe.  But  to 
 make  finnefull  man  his  owne  redeemer,  though  it  be  but  frcm  temporall 
 HbjzA.  punifliments.is  adoOrineof  deuills.  For  the  holy  GlioRteachcth  that  the 
 prieflhood  of  Chri{>  is  incommunicable ,  and  can  not  pafle  from  him  to  any 
 other.  Now  to  make  fatisfaftion  for  finne  orany  partof  the  punifhment 
 thereof,  is  a  duiie  ,  or  a  part  of  Chrifl:  his  priefthood ,  and  therefore  to  make 
 falisfaftion  is  a  worke  that  can  notpaffe  from  his  perfon  to  thcperfon  of  any 
 man.  Againe,  if  Chrifl  by  his  fatisfaftion  giuc  power  to  man  to  fatisfic ,  then 
 man  doih  (Iitisfie  by  Chrifl ,  and  Chrifl  befide  his  owne  fatisfaftion  vpon  the 
 crofTe,  muft  daily  (atisfie  in  man  to  the  ende  of  the  world :  but  this  can  not 
 be :  for  Chrifl  vpon  the  erode,  when  death  was  vpon  him,  (aide.  It  ufinijhed» 
 that  is,  I  haue  fully  fatisficd  for  all  the  finnes  of  mankinde,  both  in  refpeft  of 
 
 ibc 
 
tottchm^pitrifanion,  *  -  - 
 
 the  fault  anapuniflimcnt.  As  for  Chrifts  buriall  and  refurieaion  wliich  fol- 
 lowed his  death ,  they  ferued  not  to  fatisfie  but  to  confirme  the  fame.  A'-ainc 
 Paul  faith,  2.Cor.5.i  2.  He  that  knew  no  (inne,  was  msiAcfw^eforvs,  tfat  is 
 the  punifhment  of  finne  for  vs:  but  if  the  Church  of  Ramc  fay  true ,  that 
 Chnft  doth  daily  fatisfie , then  Paulfpake  too  iliort^andiliouldhaucfaidc 
 further,  that  Chrift  was  madefinne/o>-  vs^andin  vs  too :  and  that  God  was  not 
 onely  in  Chrift  but  ^^  m  vs,  reconciling  the  world  to  hiinfelfe.  But  P«ul  nc- 
 uer  knew  this  learning:  and  therefore  let  them  turne  themfelues  which  way 
 they  will,  by  putting  afupplcment  to  Chrifts  fatisfadion ,  they  doe  iodecdc 
 annihilate  the  fame. 
 
 Reafon  II.  In  fundrie  places  of  Scripture ,  efpecially  in  the  Epiftlesof 
 Paul,weare  faid  to  be  redeemed,iufl]fled,and  Izucdfiee/j:  which  wcTdfiee/p 
 doth  import  that  we  are  iuftified  andfaued  without  anything  doneonoui 
 part  or  by  our  felues  in  the  matter  of  our  faluation ;  and  if  this  be  fo.then  can 
 wc  doe  nothing  at  all  that  may  fatisfie  the  iuflice  of  God  for  the  leafl  punifh- 
 ment  of  our  finnes.  If  we  fatisfie  in  our  ownc  perfons,  we  are  not  faucd  free- 
 ly :  and  if  we  be  faued  freely,  we  make  no  fatisfa<n:ion  at  all. 
 
 Reafon  1 1 1.  We  prsy  daily  ,fir^ifievso»r/)Mnes:  now  to  plead  pardon, 
 and  to  fatisfie  for  our  finnes  be  contrarie :  and  for  all  things ,  for  which 
 we  can  make  fatisfaftion,we  neede  not  crauc  a  pardon  :  but  we  are  tauo-hc 
 intheforefiide  petition  wholly  and  onely  tovfe  the  plea  of  pardon  for  our 
 finnes ,  and  therefore  we  acknowledge  that  we  can  not  make  any  fatisfacf^ion 
 at  all. 
 
 Reafon  T  V.  The  iudgement  of  the  auncient  Church.  Tertul.de  Bjptifm. 
 G/i////Wjf7f  ^m;*^ /4^» ^«r'*^,//?*?  punifhment  is  alfo  taken  away.  ^  Auguftine,  n  Serm  77 
 (%rt(}yhjtakl»gvpon  him  the  pur.ipjineijt  and  not  the  fault ,  hath  dene  .tway  both  ^^  ^  .L^ 
 fault  and  the  punilhmcnt.  Tom.  i  o.hom.  5 .  he  fiith  ,  When  we  are  gone  out  of  j^^n 
 this norld ,  there  rp'tllremaine no  comvnnBion  or  ratisfiFfion.  Some  new  Editions 
 haue  foifled  in  the  word [*7^^^At] and  fo  haue  turned  the  fenfe  on  this  manner: 
 There  rct/I  remame  no  com^unUion  orfotne  fatisfaHion .  But  this  is  flat  againft 
 Au^iftines  mcaning,who  faith  a  little  before,//;^*/  n'hen  the  yvayis  ended,  there 
 is  no  cojjjpoundmg  of  our  catifewith  any.  Chryfoft. proem,  in  Efa .  Say  not  to  me,  I 
 hme  finned:  hotv  jhalll  be  freed  from  fo  many  fnnes  I  Thou  car.fl  not:  butthyCjod 
 can.  7ea,and  he  rptilfo  blot  out  thyfnnes  that  there /hall  rcmaine  no  print  of  the  : 
 johich  thing  befalls  net  the  bodie  ,for  tvhen  it  is  healed  there  rtmaint  s  a  sk^irre :  bttt 
 GodnsfooKea^he  exempts  thee fom punifhment ,  hegtueth  thee  iaflice.  Ambrofe  Luc. 22.  Pi*- 
 {aithy  freac^  efTetersteares^but !  read  not  of  his  fatisfi£lion.  Agnine,  Let  vsa^  tri  r.egat, 
 dore  Chrifl  that  he  may  fay  vnto  vs,  Feare  not  thyfnnes  of  this  world,nor  the  vraues  T)c  bona^  . 
 of  bodily  fufferings:  J  haue  remiffion  of fnnes?s^\txc>mt  faith  in  Pfal.3  r .  Iheftnne  mor, 
 that  is  coueredis  notfeene ,  theftnne  that  is  not  feene  is  not  imp  tit  ed ,  that  which  is 
 notimputed,isnot  puniflied.Chryfortomein  iVlatlhevv,hom.44.  <tAmcngaA 
 men ,  ^^me  indure  punijhment  inthpslife  and  the  Ufe  to  come :  others  tn  this  hjeH'- 
 tone:  others  alone  in  the  life  to  comerothers  neither  in  this  life  nor  tn  the  life  ti>  come. 
 There  done,iU  Tiives,n>ho  was  not  lord  fo  much  m  of  one  droppe  of  water .  Here  a^ 
 lone,  the  inrcfuotts  f?uin  among  the  Corinthians.  Neither  here  nor  there,   a* 
 $ke  '^yf^Siks  and  Prophet f,  as  alfo  lob  and  the  refi  of  this  kinde:for  they 
 
 ituiktrcdi 
 
^  ^t  A  Reformed  CathoHkf 
 
 indurtd  no  fuffcrings  for  punifliincnt ,  htit  that  they  might  he  h*mfne  to  he  con< 
 
 quer ours  in  the  fight, 
 
 ObieBhns  ofl^apf^s. 
 
 I.  ObieB,  Lcuit.4.  Mofesacco'dmgtoCJo.'i  commandemcntprelcnbcd 
 fcuerall  facrificcs  forfeucrall  pcvflinssandthcywrcmcinesof  fatisftidlion 
 forthctcmporallpniiiinmentsof  their  daily  finnes.  ^ffnf.  Thofc  Sacrifices 
 were  oni!v  riTncs  and  types  oF  Chiifls  fatisf-aftion  to  be  oifercd  to  his  fathef 
 in  his  alone  faci  Jiice  vpon  the  erode  :  and  vvhofoeiier  offered  any  facrifice  in 
 thcoldteflament ,  did  thusandnooiHcrvvireeftecnieof  it,butas  a  type  and 
 fio-ure  of  better  things.  Secondly,  the  {a&-,  facnfices  were  nuisfa<^ions  to  the 
 Church,  whereby  men  did  tcftifie  their  repentance  for  their  offences ,  and 
 likewsfe  their  defireto  be  reconciled  to  God  and  men.  And  fuch  kinde  of  (a- 
 tisfiftionSjWe  acknowledge. 
 
 I I.  OhisVv.  Men  ,  whofe  (Inncs  arc  all  pardoned, haue  afterward  fundric 
 crolTes  and  afflictions  laide  vpon  them,vnto  the  ende  of  their  daies:  therefore 
 in  all  likelihood  ihey  make  fatisfaftion  to  Godfor  temporall  puni{hments. 
 As  for  example,  the  Ifraelitcs  for  murmuring  againll  the  Lord  m  the  wilder- 
 nes  were  barred  all  from  the  land  of  promife :  and  the  like  befell  Mofcs  and 
 Aaron  for  not  glori^'ing  God  as  they  lliould  haue  done  at  the  waters  of 
 ftrife.  Anf.  Man  muft  be  confidered  in  a  two-fold  eftatc ,  as  he  is  vnder  the 
 law,  and  as  he  is  vnder  grace.  In  the  firft  ellate ,  all  afflidions  arc  curfes  or  Ic- 
 gall  puniflimentSjbe  they  little  or  great :  but  to  them  that  are  in  the  fecond  c- 
 (latcand  beleeuein  Chrilt ,  though  the  fameafSKftions  rcraainc,  yet  Adt  they 
 change  their  habite  or  condition,  and  arc  the  aftions  of  a  Father  leruingto  be 
 trialls,corrc£lions,preuentings,admonitions,i.Cor.i  \ .'3;r.PVhenwe areitiMg» 
 ed,weare  nurteredofthe  Lord,  and  Heb.  12.7.  If  ye  wdure  chafiifmentiGodo^e' 
 reth  himfefe  vntoyon  (U  children,  and  ChryfoHiome faith,  1  .Cor. liom. 2 %.}Vhen 
 tveare  correSledofthe  Lor  d,it  is  more  for  our  admonition  then  dantnationtmore  for 
 41  medicine  then  for  apunijhment :  more  for  a  correElion  then  for  afenaltie.  And 
 whereas  God  denied  the  bcleeuing  Ifraelitcs,  with  Mofes  and  Aaron  to  enter 
 into  the  land  of  Canaan,it  cannot  be  prooued  thatit  was  a  puniOiment  or  pc- 
 naltic  of  the  law  vpon  thera.The  fcripture  faith  no  morebut  that  it  was  an  ad- 
 monition to  all  men  in  all  ages  following,  to  take  heedcof  like  offences,  as 
 Paul  writeth.  All  thefe  things  came  vnto  them  for  enfamples,  and  were  rvrittenfer 
 our  admonition,  i  .Cor.  i  o.  i  r . 
 
 III.  ObieFi.  Dauid  was  punifhcd  after  his  repentance  for  his  adulterie,  for 
 the  child  died,  and  he  was  plagued  in  his  owne  kind,in  the  incelf  of  Abfolon: 
 and  when  hehadnumbred  the  people  he  was  yet  punifhcd  in  the  death  of 
 his  people  after  his  owne  repentance-  //;7/rianfvvcr  as  before  that  the  hand 
 of  God  was  vpon  Dauid  after  his  repentance ;  but  yet  the  iudgements  which 
 befell  him  were  not  curfes  vnto  him  properly ,  but  corrections  for  his  finncs, 
 and  trialls  of  his  faith,and  meancs  to  preuent  further  finne,and  to  renew  both 
 his  faith  and  repentance:  as  alfo  they  ferued  to  admonifli  others  in  like  cafe; 
 for  Dauid  was  a  publike  perfonand  his  finnes  were  ofFenfiue,  both  within 
 the  Church  oFGod  and  without. 
 
 I  Y.Ohie^.  The  prophets  of  God,whcn  the  people  are  thrcatncd  with  the 
 
 plague. 
 
toHchin^fatisfaBiott»  ^.^ 
 
 prague,fimme,rwor<!,captiuitic,&c.  exhort  them  to  repent  and  to  humble 
 themfelues  in  fackcloath  and  afliesrancl  thereby  they  turned  away  the  wrath 
 of  God  that  was  then  coraming  forth  again  ft  them.  Therefore  by  tcmporall 
 humihation,menmay  efcape  the  temporall  punifliments  of  the  Lord.e^»/jr. 
 Famine,fword,banilliment,thcplaguc,and  other  iudgements  fent  on  Gods 
 people,were  not  properly  punifhments  of  llnnc  but  onely  the  corrcdions  of 
 a  father  whereby  he  humblcth  them  that  they  might  rcpentror  thus,they  were 
 punifhments  tendmg  to  corrcaion,not  fcruingfor  fatisfadion.  And  ihcpu- 
 njlLmentsofGod  are  turned  from  them,not  bccaufc  they  fatisficthciurficc 
 of  God  in  their  own  fnfferings.but  becaufc  by  faith  they  lay  hold  on  the  faiis- 
 feftion  oftheMefiias,&teftifiethefamcby  iheir  humiliation  &  repentance. 
 
 0^;^(f?.r.Dan.4.24.Daniel  giucth  this  counfcl  to  Nabuchadnezar,r<r^^«wtf 
 jhyfntjes  ^j/iHflice,an4  thine  im^mttes  by  almes  deedes .  Beholdc  (fay  lhey)almcs 
 deeds  are  made  a  meanes  to  fatisfie  for  mans  iniquities.  Anf.  The  word  winch 
 they  trandate  to  vedeerne,{diS  the  moft  learned  in  the  Chalde  tongue  with  one 
 f  onfent  auouch)doth  properly  (i2;nifie  to  brcake  ofF,as  if  the  Prophet  (hould 
 fay:0  King,thou  art  a  mightie  Monarch,and  to  inlarge  thy  kingdome  thou 
 haft  vfed  much  iniuftice  and  crueltie,therefore  now  repent  of  thine  iniquitic, 
 andbreakeoffthefethyfinneSjteftifie  thy  repentance  by  doing  luftice,  and 
 giuealmcs  to  the  poorcwhome  thou  haft  opprefied.  Therefore  here  is  no- 
 thing fpoken  of  (atisfadion  for  finne ,  but  onely  of  teftification  of  repen- 
 tance by  the  fruits  thereof 
 
 C^V^./^/.Matth.^.i.  Doe  penance:  and  bring  forth  fruits  worthy  ofpc- 
 nance,which(fay  they)are  workes  of  (atisfadion  inioyneo  by  the  prieft.  Auf. 
 This  text  is  abfurd:for  the  word/^^eT^eroHTj,  fignifieth  thus  much  ,  change  your 
 w/Wcvfromfinneto  God,andte(hfie!tby  goodworkes,thatiSjby  doing  the 
 duties  of  the  morall  lawe:w  hich  muft  bee  done ,  not  becaufe  they  are  meanes 
 to  fatisfie  Gods  iuftiice  for  mans  finne,but  becaufe  they  are  fruits  oi  that  faith 
 and  repentance  which  lies  in  the  heart. 
 
 Obiert.VI  I.i.Cox,-f.iQ.  Paul  fetteth  downe  fundrie  fruits  of  repentance: 
 whereof  the  laft  if  r<?«tf«^<r ,  whereby  repentant  perfons  punifh  thcmfclues, 
 thereby  to  fatisfie  Gods  iuftice  for  the  temporall  punilhment  of  their  finnes. 
 Anf.K  repentant  fintier  muft  take  reuenge  of  himfelfe,and  that  is  onely  to  vfe 
 .  all  meanes  which  fcrue  to  fubdue  the  corruption  oflVis  nature,to  bridle  carnal 
 afifeclions,andto.mortific  finne:  and  thefekinde  oi ntYions  dr€  ye/lKUKwenrs 
 ,  properly,andnotpumiliments:andaredire<^cdagainft  the  finne  and  not  a- 
 gainft  the  perfon. 
 
 Laftly,they  make  three  workes  of  fatisfaiTtion,  praier ,  fafting,  and  alm.es 
 ;  deedes.For  tlicfirftjt  is  meere  fooliri:incs  to  thinkcthatman  by  praier  canfa- 
 :  tisfie  for  hisfinnes.lt  is  all  one,as  if  they  had  faid,  that  a  bcggcr  by  asking  of 
 almcs  fhould  deferuehis  almcs:or,thai  a  dcbter  by  requefting  his  creditor  to 
 pardon  his  dcbt,rhould  thereby  pay  his  debt.Secondly,  fafting  is  a  thing  in- 
 differentjof  the  fame  nature  with  eating  &  drinking,  and  of  it  felfe  confcrrcth 
 nothino' to  the  obtainment  of  the  kingdome  of  heauen,  no  more  then  eating 
 and  drinkmi^  doth.Thirdly  and  laftly  almes  dccdcs  cannot  bee  workes  ot  fa- 
 tisfaftion  for  finnes.For  when  wc  giuc  them  as  we  ought,  we  doe  but  our 
 
 Q^qq   I  duiic, 
 
A  JO  t^%j formed  Cathcliks 
 
 dutie,  whcrcunto  wc  arc  bound.  And  wee  may  as  well  fay,tliat  a  man  by  pay- 
 ing one  debtjHiay  difcharge  another:as  to  fay  that  by  doing  his  dutie  hce  may 
 fatisfie  Gods  iu(hcc  for  the  punilhment  of  his  finnes  .Thcfe  wc  confelTc  bee 
 fruitcs  offaith,but  yet  arc  they  noworkcs  oi:fatisfa£lion:but  the  onely  and  al- 
 (ufficientfatisfaftion  made  to  Gods  iufticc  for  our  finnes ,  is  to  be  found  in 
 the  perfon  of  Chrift,beeing  procured  by  the  merit  of  his  death,and  his  obe- 
 dience. And  thus  our  doftrine  touching  (atisfaftion  is  clcared:and  it  is  to  bee 
 learned  carefully  of  our  common  pcoplc,becaufe  the  opinion  of  humane  (a- 
 tisfa^ion  is  naturalland  fiickes  fait  in  the  heart  of  naturall  men.  Hereupon 
 when  any  haue  {inned,and  feele  touch  ofconfcience  any  way ,  their  manner 
 is.thcn  to  pcrforrac  (bmc  outward  humiliation  and  repentance,thinking  ther* 
 by  to  ftoppe  the  mouth  of  confcience,and  by  doing  {bmeccreraoniall  duties 
 to  appeale  the  wrath  of  God  for  their  (innes.Yea,many  thinke  to  (atisfie  godi 
 iuftice  by  repeating  the  Creed,  the  Lords  praier,  and  thcf  tenne  commande- 
 roents,fo  foolifli  arc  they  in  this  kind. 
 
 The  feuenth  point. Of  Traditions  • 
 
 TraditionSjare  doctrines  dehuered  from  hand  to  hand,  either  bywordof 
 mouthjor  by  whting,befidc  the  written  word  of  God. 
 
 OnrConfent. 
 ConchfJ^Nt  hold  that  the  very  wordof  God,hath  bcene  deliuercdby  tra- 
 dition.ror  firft  God  rcucaled  his  will  to  Adam  by  word  of  mouth:and  renu- 
 cd  the  fame  vnto  the  Patriarkcs,notby  writing,but  by  fpcech,  by  dreames,& 
 other  infpirations:and  thus  the  word  of  G  od  went  from  man  to  man  for  the 
 fpace  oftwothoufandand^fou re  hundred  yercs, vnto  thetimeofMofes  who 
 was  the  fiiH:  pen- man  of  licly  Scripture.For  as  touching  the  prophefie  of  E- 
 noch,wc  coniraos-jly  hoid  it  vf  as  not  penned  by  Enoch,but  by  fome  Icwc  vn- 
 der  his  name.  An;{  for  the  fpace  of  this  time,  men  worfhipped  God,  and  held 
 the  articles  oftheir  faith  by  tradition,  not  from  men  but  immediately  from 
 God  himfelfe.  And  the  hiftorieofthenewetcftament(as  fome  fay)  for  cightic 
 ycares,as  (bmc  others  thinke ,  for  the  fpace  of  twentic  yeares  and  more,went 
 from  hand  to  hand  by  tradition,til  penned  by  the  Apoules,or  bceingpenned 
 by  others  was  approoued  by  them, 
 
 Condnf.  I  /.We  hold  that  the  Prophets,our  Sauiour  Chrift ,  and  his  Apo- 
 (lles,fpake  a«d  did  many  things  good  and  true  which  were  not  written  in  thc 
 fcripturesibut  came  either  to  vs,or  to  our  ancctours  onely  by  tradition.  As  2 . 
 T.\m.l.%\i\%^i\^d/tyiiies and lambres  rvere  the  L^agitians that vptthflood Afo' 
 /«•j-.-nowcinthcbookesoftheoldtef^anbentwcfbaU  notfind  them  once  na- 
 roed,and  therefore  it  islikc,that  the  Apoftle  had  their  names  by  tradition,or 
 by  fome  writings  then  extant  among  the  lewes.So  Heb.  12.21.  the  author  of 
 the  Epiftle  recordeth  of  Mofes,that  when  hee  fawe  a  terrible  fighrin Mount 
 Sinaijhe  (3AdJ trffmhlcand am  afraide:vAiiQ\\  wordes  are  not  to  be  found  in  all 
 thebookesoftheoldteflament.  Tnthe  epiftle  ofludc  mention  is  made,/^4/ 
 the  deuillftroHe  with  iJMichaell  the  Archangel  about  the  hodie  of^JHofes:\N\\\Qh. 
 point(asalfb  the  former)  confidering  it  is  not  to  be  found  in  holy  writte,it 
 feemesthe  Apoftle  hadit  by  tradition  feom  the  Icwes.  Tbat  the  prophet  E- 
 
ofTradttions,  gei 
 
 fay  was  killed  with  a  fullers  club  is  receiucd  for  truetli,bul  yet  not  recorded  in 
 fcripture:and  fo  likevvifc  that  the  virgine  Marie  liued  and  died  a  vir<yine.  And 
 in  Ecclcfiafticall  writers  many  worthy  fayings  of  the  Apoftlcs  and  other  holy 
 incnarerecorded,and  recciued  ofvs  for  trueth,  which  neucrlhclenc  are  not 
 fet  downe  in  the  bookcs  ofthc  old  or  newe  teftament.  And  many  thin<'s  wee 
 holdc  for  trueth ,  not  written  in  the  wordc  ,  if  they  bee  not  ao-ainTl  the 
 word.  ^ 
 
 Conciuf.r/I.WchoU  that  the  Church  of  God  hath  power  toprefcribc 
 ordinances,rules,orlraditions,touching  time  and  place  ofGodswor/hip,& 
 touching  order  and  comelinesto  be  vfed  in  the  fame:and  in  this  regard,Paul, 
 I ,  Cor.  I  1 . 2  .commendeth  the  Church  of  Corinth  for  keeping  his  traditions, 
 and  A<n:.i  5.the  Councel  at  lerufalem  decreed  that  the  Churches  of  the  (Gen- 
 tiles Should  abftaine  from  blood,  and  from  things  (irangled  .This  decree  is 
 tearmcd  a  tradition,  and  it  was  in  force  among  them  fo  Ion»;  as  the  offence  of 
 the  Tewes  remained.  And  this  kindeofiradit;onswheiher  made  by  o-cnerall 
 Counccls  or  particular  Synods.wc  hauccareto  maintaine  and  obfcrue:  thefc 
 caueats  being  remembred:  firft  that  they  prefcribe  nothing  childilT)  or  abfurd 
 to  be  doncrfecondly  that  they  be  not  impofed  as  any  parts  of  Gods  worfLip: 
 thirdly  ,that  they  befeuered  from  fuperftilion  or  opinion  of  merit :  laftly  that 
 the  Cnurch  of  God  be  not  burdened  with  the  multitude  of  them.  And'  thus 
 much  wc  hold  touching  Traditions. 
 
 Thg  difference, 
 
 Papifts  teachjtbat  befidethc  written  word,therc  be  ccrtainc  vnwritten  tra- 
 elitions,which  mutt  be  beleeued  as  profitable  and  neceffarie  to  faluation.  And 
 thefe  the)'  fay  are  twofold;  Apoftolicall,namely(uch  as  were  deliucred  by  the 
 Apoftles  and  not  written;and  Ecclefiarticall ,  which  the  Church  decrecth  as 
 occafion  is  offered.  We  hold  that  the  Scriptures  are  moft  perf€(^,  containing 
 in  them  all  doftrines  needftill  to  I'aluation,  whether  they  concerne  faith  or 
 nianncrstand  therefore  we  acknowledge  no  (iich  traditions  befidcthe  writtca 
 Wordjwhich  fhal  be  neccffaric  to  (aluation.fb  as  he  which  beleeueth  them  not 
 cannot  be  faued. 
 
 Our  %^eafons. 
 
 Teflimonie  l.Deut.4. 2.  Thou /halt  not  adde  to  the  wcrdes  that  I  contmAndi 
 thteynor  take  any  thing  thing  therefrom:  therefore  the  written  word  is  fufficient 
 for  all  dodrines  pertaining  to  faluation. If  it  be  (aid  that  this  commandemcnt 
 is  fpoken  as  well  of  the  vnwritten  as  ofthe  written  word,I  anfwer:that  Mofes 
 fpeaketh  of  the  written  word  onely:  for  thefe  very  words  are  a  cci  tame  pre- 
 face which  he  fe(  before  a  long  cominentarie  made  of  the  written  lawc ,  for 
 this  end  to  make  the  people  more  .^ttentiue,and  obedient. 
 
 Tertimonie  I  I.Ifai  ^.to.To  the  la»e  and  to  the  tefiimonie .  If  they  fj^eake  not 
 mcordim  to  thit  wordtit  m  hecanfe  there  is  no  light  in  them.Vicy€  the  Propliet  tea- 
 cheth  what  muff  bedone  in  cafe  •;  '^f  difficultie.Mcn  mufl  rot  rure  to  the  wi- 
 zard or  fouihfayer.but  to  the  1  ^wc  and  tellimonicand  here  he  cominenr^i  the 
 written  word,as  (ufficicnt  to  lefoluc  all  doubts  and  fcruples  in  confcicncc 
 
 W'liatfoeuer. 
 
 0^1  q   J  Teltimo- 
 
^^l  A  Reformed  Catholtke 
 
 Tcflimonic  1 1 1.IoH.  2  o.^  i  /Thofe  things  were  tvritten  that  ye  might  heleetie^' 
 thAt  lefmU  the  Chrijl^and  in  heleeuing  might  haue  euerhflmg  life.  Here  is  (et  ' 
 downe  the  fuUende  of  the  gofpell.and  of  the  whole  written  word:whichis  to 
 bring  men  to  faith  &  cofequently  to  faluati6:6c  therfore  the  whole  fcripturc 
 alone  is  fufficienttothis  end  without  traditios.Ifit  be  faid,that  this  place  muft 
 bee  vndcrftood  of  Chnfts  miracles  onely :  I  anfwer,  that  miracles  without  the 
 doflrine  of  Chrifl,&  knowledge  of  his  fuflFcrings,can  bring  no  man  to  life  c- 
 ucrlafting.and  therefore  the  place  muft  bee  vnderftoodofthedoftrineof 
 Chrift  and  not  of  his  miracles  alone,as  Paul  teacheth.Gal.  i  .%.lfwee  or  an  an- 
 
 fell  [row  heauenpreach  vntoyou  any  thing  befide  that  rvhich  we  hanepreachedy  let 
 im  be  accurfesl.\nA  to  this  eflfeft  he  blames  them  that  taught  but  a  diucrs  do- 
 '  ftrine  to  that  which  he  had  taught,  I. Tim.  1. 5. 
 
 Teftimonie  I V.  2  .Tim.  5 .  i  d,  1  7  .The  whole  Scripture  isgiuen  by  infpiration 
 pf  God  and  ii  prof  table  to  teach, to  improoHe,to  correH,  and  to  inJlruFl  in  righteouf' 
 neSythat  the  man  of(jod  may  be  abfolnte  Jjeing  made  perfeCl  vnto  ettery  good  work^ 
 In  thefe  wordes  be  contained  two  arguments,to  prooue  the  fufficiencic  of' 
 Scrioture  without  vn written  verities.  The  firft:that  which  is  profitable  to 
 thefe  foure  vfes:namely,to  teach  all  neccCTarie  tructh,to  confute  all  crrours,to 
 correal  faults  in  manners,and  to  inftruft  in  righteoufnes.that  is,to  informc  at 
 men  in  all  good  duties,that  is  fufficientto  faluation.But  Scripture  ferueth  for 
 all  thefe  vfes:and  therefore  it  is  fiifficient:  and  vnwritten  traditions  arc  fupcr- 
 fluous.Thefeconduhat  which  can  make  the  man  ofGod,thatis,Prophets, 
 and  Apoftles,andtheminiftersoftheword,perfe£linall  the  duties  of  their 
 callings,thatfame  word  is  fufficient  to  make  all  other  men  perfcftin  all  good 
 \vorkes.But  Gods  word  is  able  to  make  the  man  oiGoA  perfeft .  Therefore 
 it  is  fufficiem  to  prefc^^be  the  true  and  perfe^l  way  to  eternall  life,without  the 
 helpe  of  vnwritten  traditions. 
 ^de  refur-         V.Thc  iudgement  ofthe  Church,  Tertul  faith,  «  Take  from  heretickes  the 
 reel, car »^.   opiytiom  which  they  mamtaine  with  the  heathen ,  that  they  may  defend  their  ejhejli" 
 ens  by  Scripturcalone,4«^ //;<?;'  cannot  (ia-id.  Againe,^(f  neede  no  curioftie  after 
 Qirifi  Jep^SyMor  imjuiftion  after  the  gofpelJVhen  we  beleene  it ,  wee  deftre  to  be- 
 Iceue  nothing  befide:/^^  this  wefr/l  heleeue  that  thsre  is  nothing  more  whick 
 wee  may  beUeue.Hx^romc  on  Math  23. writing  ofan  opinion  thjt  lohn  Bap- 
 lift  was  killed.becaufe  he  foretold  the  comming  of  Chrift, (aith  thus:  Thistle- 
 caH^eit  hath  not  attthoritie  from  Scriptures  ^  may  as  eafily  be  contemned  as  approo^ 
 f/ed.ln  which  wordes  there  is  a  conclufion  with  a  minor^znd  the  maior'is  t©  bee 
 fupplyed  by  the  rules  of  logicke  thus:  That  which  hath  not  authoritie  from 
 Scriptures,may  as  eafily  be  contemned  as  approoued:  but  this  opinion  is  fo: 
 therefore.Behold  a  notable  aro;umcnt  againft  all  vnwritten  traditions.  Angu- 
 ftinCjbooke  2 . c^p.p.de  dofl. Chrilt  'n  thofe  things  which  arepLnnelyfet  downe 
 inScriptMre^arefound^\\i\\o^c\id\ViXs\\\\\c\\cor\X:\\r\t  faith  and  mannersff/^A- 
 ftinfwelLWinQcnims  Lirinen  faith,/^^  Canon  ofthe  Scripture  is  perfe^yand  fully 
 fujfLcient  to  it  felfs  for  all  things. 
 
 Befide  thefe  teftimonies,  other  reafons  there  bee  that  ferue  to  prooue  this 
 point.T.The  praftifc  of  Chrift  and  his  Apoftles,who  for  the  confirmamatio 
 ofthe  do£lrine  which  they  taught,  vfcd  alwaics  the  teftimony  of  Scripture, 
 
 neither 
 
ofTraditioHf,  ^Vj 
 
 flcither  can  it  W|>rooUcd,t}iat  they  cucr  confirmed  any  doftrlncby  tradition» 
 A(X.l6.iiJ  cantinucvnto  this  dajf,mtrteJJingl?oth  tofmal  and  great,  fayma  none 
 other  things  then  thofc  T»hich  the  'Tro^hets and Mofes  didfayjhould  cows.  And 
 fcy  this  wc  are  giuen  to  vndcrfland,  that  we  muft  alwaics  hauc  rccourfe  to  the 
 written  word,as  bccingfiifficient  to  inftruft  vs  in  matters  offaluation.  1 1.  If 
 the  beleeuiD^  ofvnwritten  traditions  were  necefTaric  to  faluation,  then  wc 
 muft  as  well  bclceue  the  writings  of  the  auncicnt  Fathers  as  well  as  the  wri- 
 tings ofthe  Apoftles,  bccaufe  Apoftohcall  traditions  are  not  els  where  to  be 
 found  but  in  their  bookes.  And  we  may  not  bcleeue  their  (ayings  as  the  word 
 of  God  .becaufe  they  often  errc  bceing  fubic£l  to  crrour :  and  for  this  caufc 
 their  authoritie ,  when  ihey  fpeakc  of  traditions ,  may  be  fufpeftcd ;  and  we 
 may  not  alwaies  beleeuc  them  vpon  their  word, 
 ->it^i.o.>  !•  ObieU  tons  for  Traditions. 
 
 ,  Bi?ft  they  allcadge,  i.ThcfT  2.15.  where  the  Apoftlc  biddes  that  Church 
 Iceepe  the  ordinances  yvhich  he  taught  them  either  byword  or  letter.  JHcncc  they 
 gather ,  that  bcfide  the  written  word ,  there  be  vnwritten  traditions ,  that  are 
 jndcede  ncceflarie  to  be  kept  and  obeyed.  ex%CIt  is  very  likcly,that  this  Epi- 
 ftle  to  the  TheflTalonians  was  the  firft  that  cuer  Paul  writ  to  any  Church, 
 thoughin  order  it  haue  not  the  firfl:  place ;  and  therfore  at  that  time  when  this 
 Epiftle  was  penned,  it  might  well  fall  out ,  that  fomc  things  needfuli  to  /alua- 
 tion  were  deliuered  by  word  of  mouth,  not  being  as  yet  written  by  any  Apo- 
 ftle.Yet  the  (amc  things  were  afterward  fet  downc  in  writing,  either  in  the  (c- 
 cond  epiftle  or  in  theepiftles  of  Paul. 
 
 ObieEi.  1 1.  That  Scripture  is  Script  are  j\s  a  point  to  be  beleeucd:  but  that  is 
 a  tradition  vnwritten :  and  thcicfore  oneiradition  thereis  not  writtcn,that  we 
 arc  to  beleeue.  Anf.Thzl  the  bookes  ofthe  old  and  new  Teft  ament  are  Scrip- 
 ture, it  is  to  be  gathered  and  belceued  net  vpon  bare  tradition ,  but  from  (lie 
 ^,vcry  bookes  thcmfelucs ,  on  this  manner.  Let  a  rr.1n  that  is  iiiducd  with  (he 
 Ipiritof  difccrning,read  the  feuerall  i:cokc:,\viihall  let  him  confidcr  the 
 profeffed  author  thereof  which  is  Gcd  liimfcLV,  and  d. 6  matter  therein  con- 
 tained, which  is  a  moll:  dmine  andabfolute  tiatii  fullof  pictic;  thcmnnr.cr 
 and  forme  of  fpeach  ,  which  is  fall  of  maief>!C!n  thi  finiplicitieof  w^rds :  the 
 ende  whereat  ihty  wholly  aimc ,  wljich  is  the  honour  and  gloric  of  God  a- 
 Ione,d<:c.  &  he  /"hall  be  rcfolucd  that  Scripture  is  Scripturc,eucn  by  the  Scrip- 
 ture it  (clfe.  Yea ,  and  by  this  meanes  he  may  difcerne  any  part  of  Scripture, 
 from  the  writings  of  me  whatfoeucr.  Thus  the  fcripture  prooucs  it  feiPc  to  be 
 fcripture;  6c  yetWc  defpifc  not  the  vniuerfall  cofcnt  or  traditio  oi  the  Church 
 in  this  cafe ;  which  though  it  do  not  perfwade  the  confciece,  yet  is  it  a  notable 
 inducement  to  moouevs  to  rcuercnce,6c  regard  the  writings  of  the  Prophets 
 and  ApoftlesTt  will  be  faidjwherc  is  it  written  that  fcripture  is  fcripturt?!  an- 
 swer,  not  in  any  one  particular-place  orbooke  of  fcnpture,but  in  cucry  line 
 and  pao-e  ofthe  whole  Bible  to  him  that  can  read  with  the  fpirit  of  difcerning, 
 jind  can  difcerne  the  voice  ofthe  truepaflour,  as  the  flieep  of  Chrift  can  doc. 
 
 ObieB.l  I T.  Some  books  ofthe  canon  ofthe  Scripture  arc  loft,3s  the  book^ 
 eft  he  war  res  ofGod.Num.  1 1.1^.  the  booke  ofthe  luft.  lofua  i  o.  r  ? .  the  bookes 
 of  Chronicles  of  the  Kings  of  l&ael  and  Iuda.i  .King.  14. 1 9.  the  bookes  of 
 
 Qjl<l  3  certaine 
 
«  r  A  ji  Reformed  ^athoHke 
 
 «ertainc  prophets,Nathan,Gad,Wdo,  Ahiah,  and  Scmiali:  ancl  therefore  the 
 >iiatlcrofthcfebookcsmuft  conic  to  vs  by  tradition.  o^w/ir.Thou^h  it  bee 
 granted  that  fome  bookes  of  Canonicalt  fcripturc  be  lo{l:yet  tlic  fcripturc  jftil 
 rcmaincs  fufficicnl  becaufe  the  matter  of  thofe  bookes(fo  ftrreforlh  as  ii  was 
 neceflarie  to  raluation)is  contained  in  thefe  bookes  of  Scripture  that  arc  now 
 extant.  AgaincI  take  it  to  be  a  truth(though  fome  thinkc  otherwifc)  that  no 
 part  of  the  Canon  is  loft:for  Paul  faith,  Whatjoeuer  things  mere  written  afore» 
 ttme,V9erer(>ritten  for  our  learning^that  wee  through  fat'tcnce  and  comfort  of  the 
 Scriptures^&c.Kom.  i  5. 4.  Where  he  takes  it  for  graunted,thatthe  whole  Ca- 
 fionof  holy  fcripturc  was  then  extant.For  if  he  had«hought,that  fomebooks 
 of  fcripture  had  Ixene  loft^Iic  would  haue  faid :  whatfoeuer  was  written  and 
 is  now  extant,was  written  for  our  learning  and  comfort.  For  bookes  that  arc 
 lotl  ferue  neither  for  learning  nor  comfort.  Againe  to  hold  that  any  bookcs^ 
 of  fcripture  fhouldbe  lort,cal!s  into  queftion  Gods  prouidence,and  the  fidc- 
 htie  of  the  Church,who  hath  the  bookes  of  God  in  keeping,  and  is  therefort 
 called  the  pillar  and  ground  oftrueth.  And  touching  the  bookes  before  men- 
 tioned,! anfwer  thusrThe  booke  of  the  warres  of  God,  Num.  21.14.  niight 
 be  fome  fhort  bill  or  narration  of  things  done  among  the  Ifraelites ,  which  in 
 the  daies  of  Mofes  went  from  hand  to  hand.  For  fomctime  a  booke  in  Scrip- 
 ture fi  J^nifieth  a  roule  or  catalogue ^^'i  the  firfl:  chapter  of  Mathew,which  con- 
 taineth  the  genealogieof  our  Sauiour  Chrift  is  called  the  booke  of  the  generatt" 
 m  oflefm  Chnfl.  Againe,  the  hooke  of  the  iufi,  and  the  bookes  of  Chronicles^ 
 which  are  faid  to  be  loft,were  but  as  the  Chronicles  of  England  are  with  vs: 
 cuen  poliiicke  records  of  the  ails  and  eucnts  of  things,  in  the  kingdome  of 
 luda  and  Ifraelrout  of  which  the  Prophets  gathered  things  necefTarie  to  bes 
 knowne,and  placed  ihcm  in  holy  fcripture.  As  for  the  bookes  of  Iddo,  Ahi- 
 ah,Semiah,Gad,and  Nathan,they  were  contained  in  the  books  of  the  Kings 
 and  Chronicles  and  in  the  bookes  of  Samuel,  which  were  not  written  by  him 
 alone,  but  by  fundry  y  rophets,  i.Chr.ip.ip.as  alfo  was  the  booke  of  Judges. 
 As  for  the  bookes  of  Salomon  which  are  loft,  they  did  not  concerne  religion 
 and  matters  of  faluntion,but  were  concerning  matters  of  philofophy  and  (uch 
 like  things. 
 
 0^(f^./t^.  Mofes  in  Mount  Sina^befide  the  written  l3we,receiued  from 
 God  a  more  fcer^t  dodrine,which  he  neaer  writ,  but  deliuered  by  tradition 
 or  word  of  mouth  Jo  the  Prophets  after  himjand  this  the  lewcs  haue  now  fet 
 downe  in  their  Cabala.  /iW/CThis  indeeders  the  opinion  of  fome  of  the  lewcs, 
 whome  in  cflfed  and  fubftance  fundrie  Papifts  follow:  but  wee  take  it  for  no 
 better  then  a  lewifli  dotage.For  if  Mofes  had  known  any  fecrct  doftrine  be- 
 (ide  the  written  bw,hc  would  neucr  haue  giuen  thiscommandement  of  the 
 iaixA\^v{€,thou  [halt  not  addeanf  thing  there  to. 
 
 Obiefl.  V.  Heb.5. 1  2.Gods  word  is  oftwo  forts,«?//^and  ffrongmeate.'^^ 
 milke  we  muft  vndcrftand the  wordc  of  G oA  written  wherein  G od  fpealces 
 plainclv  to  the  capacilie  of  the  nideft:but  Ifrong  ireate  is  vnwrittcn  tradilios, 
 a  dod^rinc  not  to  be  deliuered  A'ntoall,but  to  thofe  that  growe  to  pcrfeftion. 
 -^«A  We  muft  know,that  one  and  the  fame  word  of  God  is  milke  and  ftrong 
 oneatjiaregard  ofthe  raaaner  ofiiandlingand  propounding  ofit.For  biceing 
 
 i  f;  pp.  ddi*- 
 
tfTradittoiiS.  p  j  r 
 
 ^^ttmered  generally  and  plnincly  to  capacitic  of  the  fimplcft,itis  itiilkcibut  be- 
 ing handled  pai  ticulaily  and  largely,  and  fo  fitted  for  men  of  more  vndci  fla- 
 ding,it  is  ftrong  meate.  As  for  example,the  dodrinc  of  the  creation  ,  of  m.nns 
 .  fal,and  redemption  by  Chril},when  it  js  taught  ouerly  and  plainly.it  is  nuike: 
 but  when  the  depth  of  the  fame  is  throughly  opened ,  it  is  Urong  meate.  A  r.d 
 .therefore  it  is  a  conceit  of  mansbraine,to  imagine  that  fome  vnvMJtten  word 
 is  meant  by  ftrong  meat. 
 
 Ohie^y  LSnu^nc  places  of  fcripture  be  doubtfulhand  eueiy  religion  hath 
 hisfcuerall  expolnionofthem,as  the  Papifis  haue  lheirs,and  the  PiotcOrnts 
 theirs.Now  then  feeing  there  can  bee  but  one  tructh,U'hen  quclljon  is  of  the 
 interpretation  of  Scripture ,  recourfc  mull  bee  had  to  the  tradition  of  il.e  .     j  j  n 
 Churchjthat  the  true  fenfe  may  be  determined  and  the  qucftion  ended.  ty^'nJ.J*^'       * 
 It  is  not(o:bmin  doubtfiill  places  fcripture  it  fclfe  isfufficicnt  to  declare  hh^!^^'-' 
 owne  mcaning:firft  by  the  analogic  of  faidi,  which  is  the  fuirmc  of  religion^ '^* 
 .gathered  out  oflheclcarcll  places  of  fcripture:  ftccndly,by  the  circumlhin- 
 cesofthe  place  and  the  nature  and  figmfication  of  the  words:  thirdly  by  con- 
 ference of  place  with  place.By  thefc  and  like  helps  contained  in  fcripturc,wc 
 may  iudge  which  ij  the  trueft  meaning  of  any  place. Scripture  it  fclfcisthc 
 text  and  the  befl:  glolFc .  And  the  fcripture  is  falfely  teainicd  the  matter  of 
 ilrife,it  being  not  fo  ofitfclfcbut  by  the  abufc  of  man. 
 ^^,   And  thusimuch  for  our  diffcnt  concerning  traditions  .wherein  wemuft 
 jjot  bee  wauering  but  ftcadfaft,bccaufe  notwithftanding  our  renouncing 
 of  popcrie;yet  popifh  inclinations  and  difpofitions  be  rife  among  vs.Our  c6- 
 .nion  people  marueiloufly  affect  humane  traditions:yea  mans  nature  is  incli- 
 ned more  to  bepleafed  with  them,  then  with  the  word  of  God.Thc  fcaft  of 
 thenatiuitic  of  our  Sauiour  Chrift  is  onelya  cuftome  and  tradition  of  the 
 Church,and  yet  men  are  commonly  more  careful  1  to  kccpc  it  then  the  Lovds 
 jdaie,lhe  keeping  whereof  ftandes  by  the  morall  lawe.  Pofitiue  lawes  are  not 
 (iifficient  to  reltrainc  vs  from  buying  and  felling  on  the  Sabboth:  yet  within 
 the  tweluedaies  no  man  kecpes  market.  Agame  fee  thctruethofihisin  our 
 affection  to  the  minifteric  of  the  wordcrlctthc  preacher  alleadge  Peter  and 
 Paul,the  people  count  it  but  common  ftuffc,  (iich  asany  man  can  bi  ing;  but 
 letmen  cqmc  and  alleadge  Ambrofe,Auftinc ,  and  the  reft  of  the  fathers.oh, 
 he  is  the  man,he  is  alone  for  them.  Againe.lct  any  man  be  in  danger  any  w  ay, 
 andflraighthefendethtothcvvifemanorwizzard:Godsvvordisnotfuffici- 
 cnt  to  comfort  and  direfthim .  AH  this  argues  that  popcrie  denied  with  the 
 fnouth,abides  Ihil  in  the  Iicart:and  therefore  we  mult  learnc  to  reucrence  the 
 .written  word  by  afcribingvntoit  all  manner  of  pcrfe6>ion. 
 
 """  T'he  eight pointiOfVoyves . 
 
 Gar  CoyifetJt. 
 Touching  Vowes  this  muflbc  knowne,that  we  doc  not  condemne  ihcm 
 alto^elher,butoncly  labour  to  rcftore  thcpuritie  of  doOrine  touching  this 
 .point,which  by  the  Church  of  Rome  fiom  time  to  time  hath  bccne  corrup- 
 ted and  defaced.  Wee  holde  therefore  that  a  vowe  is  a  prcrnife  made  to 
 Cod  touching  (brae  duties  to  be  performed  vnto  him;and  it  is  iw  cfold^gcrc- 
 
Aj^  ^%e'forntedCatholi\e 
 
 rall,orrpcdall.Thcfgcncrall  vowe  is  that  which  concerns  all  bclceucrs:  an  Jit 
 is  made  in  the  coUenant  both  of  the  lawc,  and  of  the  Gofpell.  I  will  here  ont^ 
 ly  fpeakc  of  the  vowc  which  is  made  in  the  couenant  of  the  Gofpel ,  in  which 
 there  be  two  aftions :  one  of  God ,  the  other  of  man.  God  in  mercieon  his 
 part  promifeth  to  men  the  remiflion  offinnes  and  Ufe  euerlaftingrand  man  a- 
 gaine  for  his  part  promifeth  to  bcleeuc  in  Chrift,  and  to  obey  G  od  in  all  hi» 
 commandemcnts.  Al  men  cuer  made  this  vowe  vnto  God,as  the  lewes  in  cir- 
 cumcifiomwhich  alfo  they  renucd  fo  often  as  they  receiued  the  Pafleouer:  & 
 in  the  new^  teftament  all  that  are  baptized  doc  the  like.  And  in  Baptifme  this 
 vowe  is  called  the  ftipulation  of  a  good  confciencc ,  whereby  we  purpofe  to 
 renounce  our  felues,to  belecue  in  Chrift,and  to  bringforth  the  fruites  of  true 
 repentance:  and  it'ought  to  be  renued  fo  oft  as  we  are  partakers  of  the  flipper 
 ofthe  Lord.  This  vowe  is  necefTarie  and  mutt  bee  kcptas  a  part  of  the  true 
 "Worfhip  of  God;be(^aufe  it  is  a  promife, wherein  we  vowe  to  performe  all  du- 
 ties commanded  of  God  cither  in  the  law  or  in  the  Gofpell  .It  may  b«  deman- 
 ded,cohGdering  we  are  bound  to  obedience,how  we  bitide  our  felues  in  bap- 
 tifme thereto.«L^»/^Though  we  be  alreadic  bound  partly  by  nature  and  part- 
 ly by  the  written  wordc,yet  may  wee  rcnuc  the  fame  bond  in  a  vowe,and  hee 
 tnat  is  bound  may  further  bind  himfelfe,(b  it  be  for  this  ende,to  heipe  his  diU'- 
 nefTc  for  want  of  zeale,and  to  make  himfelfe  more  forward  in  duties  of  loufe 
 tomenandtheworfhippc,ofGod:tothis  cnde  Dauid  fwarc  to  kcepc  the 
 JawcofGod.Pfal.i  tp.i  id.though  he  werebound  vnto  it  by  nature  and  by 
 the  written  lawe  it  fclfe. 
 
 The  fpeciall  vowe  is  that,which  doeth  not  reach  to  the  perfon  of  all  belec- 
 uersjbut  onely  concerns  fomc  fpeciall  men  vpon  fomc  fpecial  occafions.  And 
 this  kind  of  vowe  is  two-fold.  The  firf!,  is  the  vowe  cfa  ccrcmoniall  dutie  in 
 ihe  way  of  feruice  to  God;  and  it  was  in  praftife  in  the  Church  of  the  lewcs 
 vnder  the  old  teflamen,t:examples  hereof  are  two  efpecially,  the  firff  was  the 
 vowe  of  the  NazariteSjW  hereto  no  kinde  of  men  were  bound  by  Gods  com- 
 tnandement,but  they  bound  themfeluescGod  onely  prefcribing  the  manner 
 and  order  of  keeping  the  fame  with  rites  pertaining  thereto,  asabf^inence  fro 
 wine,the  not  cutting  of  their  haire,and  fuch  like .  The  fccond  example  is  of 
 the  leweSjwhen  of  their  own  accords, the)'  vowed  to  giue  god  hcufe  ox  lan<J, 
 iliecpe  or  oxen,or  any  like  things,for  the  maintenance  ofthe  Icgatl  worfhip: 
 and  of  this  alfo  God  prefcribeth  ccrtaine  rules,  Leuit  27.  Nowe  thefe  vowes 
 wercpart  ofthe  Icwifh  pedagogue  or  ceremonial  l3ue,whcrcin  God  trained 
 vp  the  lewes  in  the  old  teflament:  and  beeing  obferued  of  them  .  they  were 
 pjrts  ofGods  worfhip:but  nowe  vnder  the  Gofpell  they  are  not:beeing  all  a- 
 bolidied  with  the  ceremonial!  !awe,to  which  Chrift  put  an  cnde  at  his  death 
 vpon  the  crofTe. It  is  true  Paul  made  a  vowe,  and  fince  kept  the  fame,in  the 
 time  ofthe  newe  teftament,  Aft.  1 8. yet  not  as  a  part  of  Gods  worfhip:but  as 
 athint'  indifferent  for  the  time, wherein  he  onely  condefcendcd  to  the  weak- 
 ncffe  ofthe  Icvvcs,  tint  by  this  meancshcmight  bring  them  th^  better  vnto 
 Chrift. And wherf as' Chrift  is  called  aN2znrite,lVlatth.2.2:?.  Wtemny  not 
 thinke  he  was  of  that  v  tv  order,  becaufe  he  did  riot  abftainefrom  winerbut 
 he  was  fb  tearmed  becaufe  he  was  the  veritic  &  accom^liUumciu  of  this  order. 
 
 f  pa^  For 
 
touchingvorces.  ^ej 
 
 Forbyit  wasfignificd  that  Gods  Church  was  a  peculiar  people  fcucrcd  or 
 chofen  out  of  the  world,and  that  Chriit  in  refpcft  of  holineflc  was  alfo  fcpc- 
 rated  from  ail  finners.  And  the  words  in  S.Mathcw,  hs  Jha/l  be  called  a  Aa^^ 
 m(r,are  borrowed  from  the  booke  ofIudgcs,cap.r  5.  where  they  arc  proper^ 
 ly  fpoken  of  Sampfon,and  in  type  or  figure  otChnft.  For  as  Sampfon  faued 
 Ifrael  by  his  death/o  did  Chriltfaue  his  Church.  And  as  Sampfon  killed  hij 
 enemies  more  by  death  then  by  life,  fo  did  Chrift.  It  is  plaine  therefore  that 
 this  kind  of  vowe  bindeth  not  vs:for  there  are  no  more  ceremonies  to  be  kept 
 vnder  the  gofpell  for  parts  of  Gods  worOiipjbut  the  outward  rites  of  bap- 
 tifme  and  the  Lords  fupper.  Vowes  concerning  meates,  drmkcs,attire,touch- 
 ing,tafting,timesjplaces,daies,wcrc  proper  to  the  lewes. 
 
 The  fecond  kind  of  fpeciall  vowe  is  that  whereby  a  man  promifcth  freely 
 to  performe  fome  outward  and  bodily  exercife,fQr  fome  good  cnde:and  this 
 vow  alfo(if  It  be  made  accordingly)is  lawftjl,and  belongs  both  to  the  Church 
 ofihcoldandnev/eteftamcnt.Intheoldwe  haue  theexampleof  theReka- 
 bitcSjIer.^  5.who  by  the  appointment  of  lonadab  their  father  abftained  from 
 ftrongdrinkc,and  wincfrom  planting  vineyards  and  orchards:  whereby  lo- 
 nadab intended  onely  to  brcakc  them  before  hand,and  to  acquaint  them  with 
 their  future  condition  and  ftate,  that  they  Ibouldbeeftrangers  inaforrajiic 
 land-.thatfothey  might  prepare  themfelues  to  indure  hardnes  in  the  time  to 
 come.  And  nowein  the  newe  teftamenl  wee  haue  warrant  in  like  manner  to 
 vowe:as  if  a  man  by  drinking  ofwinc  or  ftrong  drinke ,  finde  himfclfe  prone 
 to  drunkennes,he  may  vow  with  himfelfe  to  drink  no  more  wine  nor  fi»  ong 
 drinke  for  (b  long  tiine,as  he  feeles  the  drinking  thereof  wil  On  re  vp  lys  Jru3>  • 
 mitie.and  miniftcroccafion  of  finning.  Of  this  kmde  al(b  are  the  yovv(j>,iq 
 wliich  we  purpofe  and  promife  to  God,  to  keepe  fet  limes  ot falling,  tp  ta^ku 
 ourfebiesinpraicrandread]ngofhoiy  fcrjpmres,  and  to  giue  fct  a ! me s  Tor 
 fpeciall  caufesknowne  to  our  felucs,and  to  doe  fundrielike  duties.  And  chat 
 we  be  not  deceiued  in  making  fuch  vowes,ccrten  rules  mufl:  be  rcmcnibred; 
 I.that  the  vowe  be  agreeable  to  Gods  will  and  worde:  (or  if  it  be  othcrwife, 
 the  makincy  as  alfo  the  keeping  thereof  is  flnne.  Vowes  mufl  rot  be  the  houdi 
 ofmiquitie.!  Lit  muft  fo  bee  made,,that  it  mny  ftnnd  witliChnOian  Iibertie* 
 For  we  mav  not  make  fuch  thmgs  necelfarie  in  confcicncc  ,  which  God  hatFj 
 madefree.Now  Chrirtian  libertie  aliowes  vnto  vs  the  free  vfe  of  all  things  in^ 
 diBPerentjfo  it  be  out  of  the  cafe  ofoffence.  Hence  it  folio  wes  that  vowcs  nmd 
 be  made  and  kept  or  not  kept,  fo  farreforth  as  in  confcicnce  they  may  Hand 
 ornotftand  with  our  libertie  purchafed  by  Chnft.1 1  LThc  vowe  muft  bcc 
 made  with  confent  oFrupcriours,ii-"wce.bee  vnder  gouerm:  'cnt.Tiius  among 
 the  lewes  the  voweofa  daughter  tnii^ht  not  ftandjVnleffe  the  confent  of  Pa- 
 rents came  thereunto.  I  V.  U  muft  bee  in  the  powiT  &  abilitie  of  tlie  maker 
 thereoF,to  doe  or  not  to  doe.  A  vowcm;ide  of  a  tbinf;  in5pofnb!c,is  no  vowe. 
 V.It  muft  be  agreeable  to  the  calling  of  him  that  maketh  itithat  is.both  to  his 
 frenerall  calling  as  he  is  a  ChrilVian,and  to  that  particuhr  calling  whcrcein  he 
 liueth  If  itbea'^^ainft  eitheroneor  bolh,itisvnlawfuil.  V I  It  mufl  bee  made 
 with  deliberation.  Raili  vowes  be  not  lavvfull.thou?;h  the  things  vowed  mav 
 bcdonclawetuUy.VILThc  endemua  be  good  whicL  jstoprcfcrucand 
 
pyg  A%f formed  Cathoftks 
 
 cxcrcifc  the  gifts  of  ftith ,  prayer ,  repentance ,  obedience ,  and  other  vcrtuej 
 of  the  mindc  *,  as  alfo  to  tcftific  our  thankchilnefTe  vnto  God  for  blcflings  re- 
 cciucd .  Thefc  arc  the  principall  rules  that  mud:  be  obfcrued  in  making  of 
 vowes:  and  herewithall  mufl:  be  rcmerabrcd  ,  that  vowes  made  on  this  man- 
 ner, are  by  thcmlelucs  no  p;jrt  of  Gods  worlhip ,  but  onely  helpes  and  fur- 
 therances thereunto  :  ;inc{  thus  arc  we  to  efteeme  of  all  the  vovvcs  of  the 
 newe  Teihment.  And  thus  much  of  fpcciall  vowes,  and  of  ourconfenl» 
 
 herein. 
 
 The  di^ent  or  difference. 
 
 The  pointsoFdifiPerence  betweene  vs  touching  vowes  are  cfpecially  threfc 
 I.  The  Church  of  Rome  tcacheth  that  in  the  new  Teftamcnt  wc  are  as  much 
 bound  to  make  vowes,  as  was  the  Church  of  the  Icwes ,  and  that  eucn  in^cx- 
 ternail  cxercifcs.  We  fay  no:  confideringthcceremonialllawis  nowaboli- 
 /lied :  and  we  hnuc  o^icly  two  ceremonies  by  cormnaundement  to  be  obfcr-r 
 ued,  Baptifme ,  and  the  Supper  of  the  Lord .  Agame  wc  are  not  fb  much 
 bound  to  make  or  kecpe  vowes  as  the  levves  were ;  becaufe  they  had  a  com- 
 ipandement  io  to  doc  ,and  wc  haue  none  at  all.  But  they  allcadgc  to  ihecoii- 
 trarie  the  Prophet  Efai,  chap,  i  p.  20.  who  fpcaking  of  the  time  of  the  Gofpel» 
 feilh,  The  Enp'ians  fhaHl^ow  the  Lord,  andpjallvowe  vnto  him  and  keepe  tt,  I 
 anfvver  twowaies :  firll,  thatthe  Prophet  in  this  place  cxprefTeth  and  fignifi- 
 fclh  thcfpirituall  worfhippe  of  the  new  Teflaracnt  by  ccrcmoniall  worflijppc^ 
 then  vfed :  as  he  doth  alfo  in  the  laft  chapter  where  he  ealleth  the  minifters  of 
 the  new  teftament  l^riefis  and  Levites.  Secondly,  we  grant,thc  Church  of  thct 
 new  Teftament  makes  vowesvnto  God ,  but  they  are  of  morall  and  euange-t 
 hcall  duties ;  which  muft  not  be  left  vndone :  and  if  vowing  will  indeede  fur- 
 ther them,  it  is  not  to  be  neglefted  .  And  therefore  fo  oft  as  wc  come  to  the 
 Lords  Table,  we  in  heart  renew  the  vowe  and  promifc  of  obedience .  And 
 though  vowes  be  made  of  things  and  anions  indifferent,  yet  arc  they  not  any; 
 part<!  of  Gods  worfliip ,  which  is  the  point  to  be  prooued . 
 
 Againc  they  aIleadge,PfaI.7  5 . 1 1  XJevcevnto  godandperfornte  //.And  they, 
 fay  that  this  commaundement  bindes  all  men.  «^«/w.That  commaundcmcnt- 
 firft  bindes  the  Tewes  to  the  making  of  ccrcmoniall  vowes.  Agaipe  Dauid 
 here  fpeakes  of  the  vowing  of  praifc  and  thankfgiuing  vnto  G  od :  and  Co  he 
 cxpoundes  him(elFe,Pfal.  56.1  j.CJ^  vovpes  are  vpon  me,  1  tvillcjferpratfes  vh^ 
 to  ged:  and  this  vow  indeede  conccrncth  all  men,  becaufe  it  refpe^s  a  morall 
 dutic,  which  is  to  fet  forth  the  praife  of  God. 
 
 /  /.  'Toint  of  difference .  They  alfb  hold ,  that  vowes  made  euen  of  things 
 
 not  commanded ,  as  meates,  drinkes ,  attire ,  &c.arc  parts  of  Gods  worfhip, 
 
 yea  that  they  tende  to  a  ftate  ofperfe£^ion,  in  that  the  keeping  of  them  brings 
 
 man  to  an  higher  eftatc  then  the  keeping  of  the  law  can  doe.  We  flatly  fay^ 
 
 ^admimcHla  „q.  jidtiing  that  lawfiill  vowes  be  ccrtaine  »  ftaies  and  proppes  of  Gods 
 
 euUmdivi-  worfhip,  and  not  the  worfhip  itfelfe.  For  Paul  faith  plainely,!  .Tim.4.8.  'Bo* 
 
 *'•  6ilj  exercifeproflteth  little  ,  bntgodline^e  iiproftablefor  much,  Againe,  as  Gods 
 
 kingdome  is ,  fo  mull  his  worfhip  be :  and  Gods  kingdome  ffandcth  not  in 
 
 outward  things,as  in  cating,drinking,and  fuch  like  afiions:  and  therefore  his 
 
 worHiip  ftaqdeth  not  in  outward  tlungs.  .  _   . 
 
 UI.Toute 
 
UHchiag  voweK  p  j  9 
 
 V   I J  J.ToitJt  «fSference,  Thcymamtaine(uchvowc$tobcinadc,asarcnot 
 agreeable  to  the  rules  before  named:  and  herein  alfo  we  aretodiflentfrom 
 them.  The  firft  and  principall  is,  the  vowe  of  continencie ,  whereby  a  man 
 promifcth  to  God  to  keepe  chaftitie  alwaies  in  fingle  life,that  is,  out  of  the  e- 
 ftate  of  wcdlocke.  This  kinde  of  vow  is  flatte  againft  the  word  of  G  od :  and 
 therefore  vnlawfiiU.  For  Paul(aith,i  .Corinth.  7.9.  If  they  cam  not  cotttainey  let 
 them  marrie.  1  .Tira.4.  i .  It  is  a  do^rine  of  dentils  to  forbidde  to  marric.  Hebr. 
 1^.4.  ^-MarrUge  is  honourable  among  all,  and  the  bedde  vndefled.   Againe,this 
 vow  is  not  m  the  power  of  himlclfe  that  vowcth ;  for  continencie  is  the  gift  of 
 Godjwho  giueth  not  it  vnto  all ,  but  to  whome  he  will  and  when  he  will,and 
 as  long  as  he  will.  They  alleadgc ,  that  in  the  want  of  continencie ,  falling  and 
 praier  obtaine  it.tyfn/vfJt'is  not  fo;  Gods  gifts  be  of  two  forts:  fomeare  com- 
 mon to  all  belecucrs,  as  the  gift  of  faith,  repentance  and  the  feare  of  God,5cc. 
 others  arc  peculiar  to  forac  onely,  as  the  gift  of  continencie,  1  .Corinth.  7.7.I 
 would  that  all  men  were  as  I  my  fclfe  am  ,  but  euerji  man  hath  hii  proper  gift  of 
 Cod,  one  this  rvaj,  an  other  that  way.  Now ,  if  we  fait  and  pray  for  the  increafe 
 of  the  common  gifts  of  God ,  as^ith ,  repentance ,  and  all  fiich  as  are  neede- 
 .fiill  to  faluation ,  we  may  obtaine  them  in  fome  mcafurc  ,but  the  hke  can  not 
 be  faid  of  particular  gifts .  The  child  of  God  may  pray  for  health  or  wealth, 
 and  not  obtaine  either  of  them  in  this  world ;  becaufe  it  is  not  the  will  of  God 
 to  vouchfafe  thefebleffings  to  all  men :  and  Paul  praied  three  times  to  be  de- 
 liuered  from  a  temptation ,  and  yet  obtained  not  his  fuite .  And  fo  may  wc 
 likewife  pray  for  chaftitic  in  fingle  eft  ate ,  and  yet  ncucr  obtaine  it :  becaufe, 
 it  may  be,  it  is  the  will  of  God  to  (aue  vs  without  it .  This  vowe  therefore  wc 
 abhorre  as  a  thing  that  hath  heretofore  and  doth  ffill  bring  forth  innumera- 
 ble abhominations  in  the  world.  Yet  here  markc  in  what  manner  we  doe  it. 
 Firft  of  all,  though  we  miflikc  the  vow  :  yet  we  like  and  commend  fingle  life. 
 Marriage  indeede  isbetter  in  two  refpe^ls :  firft  becaufe  God  hath  ordained 
 it  to  be  a  remcdic  of  continencie  to  all  fuchperfonsascan  not  coniaine;fe- 
 condly  becaufe  it  is  the  feminarie  both  of  Church  and  common-wealth ;  and 
 it  bringcth  forth  T^feede  of  God  for  the  inlarging  of  hiskingdome .  Yet  fingle 
 life  in  them  that  haue  the  gift  of  continencie ,  is  in  fome  rcf  pe^s  to  be  prefer- 
 red. Firft ,  becaufe  it  brings  hbertiein  pcrfeiution.  ThusPaul  faith,  i  .Corio. 
 7. 26. 1  fuppofe  it  to  he  good  for  theprejent  necejjitiefor  a  manfo  to  he .  Secondly, 
 becaufe  it  frees  men  fiom  the  common  cares ,  molcftaiions ,  and  diftra^ions; 
 that  be  in  the  familie ,  verf  1 8.  Stichjhall  haue  trotthle  tn  the  fiejh ,  but  I  jfarc 
 yon.  Thirdly  ,becaule  fingle  parties  doe  commonly  with  more  bodily  eafeand 
 libertie  worfhip  God :  it  beeing  ftill  prefuppofed  ,that  they  haue  the  gift  of 
 continencie.  V.  ^4.  The  vnmaned  woman  carethforthethtngsof  the  Lord,  that 
 Jheemaybeholyboth'inbodie  and(i>irit, 
 
 Againc ,  though  we  miflike  the  vowe,  yctwe  hold  and  teach,  that  men  or 
 ;VkfOfncn  beeing  affured  tliat  they  haue  the  gift  of  continencie ,  niay  conflantly 
 refblue  and  purpofe  with  ihemfclues  toliueand  lead  a  fingle  life.  1.  Cor.;^.. 
 5  7.  He  thAt^andtth  firme  in  his  owne  heart  that  he  hath  no  neede,  but-  hath  power 
 of  his  owne  wUh  and  hath  fo  decreed  in  his  heart  that  he  wtHk^epe  hist>irgine^,h'e 
 doth  well.  And  ws  ecibrace  llie  faying^of  Th€X)dor«toa:  1  .Tiixi.cBap.4 .  J^r ^^ 
 
 dbrJk 
 
^Sa  ARtfohnedCMhonk* 
 
 doth  ;*<»/((aitli  ht)hlame]tH£U  life  or  contmencie ,  bnl  he  accufeth  them  that  hy  lavf 
 inaded  compdl  men  to  follow  thefe.  And  men  made  thcmfclues  chade  for  the 
 kmgdomc  of  heauen/Maf  th.  i  p.  1 2 .  notify  vowe,  but  by  a  purpofe  oFhcarr> 
 which  is  farre  IcfTc  then  a  vow,  and  may  be  changed  vpoji  occafion,  wbcf ea« 
 i  V6  w  cannot,  vnlcffe  it  doe  euidently  appeare  to  be  vnlaufull. 
 '  Thil-dly,for  fuch  peifons  as  are  able  to  contaTne,to  liue  (ingle  for  thc€n(ls 
 before  named,  indeedc  we  hold  it  to  be  no  counfell  ofpcrfeftion ,  yet  doe  wt 
 not  dcnie  it  to  be  a  counfell  of  expedience,or  outward  eafe;  accorcling  to  th« 
 which  Paujfaith,v.2  ^^,1  giuemine nduife^ — u^,  and  55. 1 ^eakethisfer yoHt 
 comrtoditienst  tointangfeyouinafttare. 
 
 ■  ■Laftly,wcthinkethatifany  hauingthe  gift  of  continencie,doe  makes 
 vow  to  liue  {irig!e,and  yet  afterward  marrie(the  faid  gift  remaining)they  hauc 
 (fnftcd;  Yet  not  becaufe  they  are  married  but  bccaufe  their  vow  is  broken; 
 Arid  thus  faid  Auguftinc  of  widowcs  that  married  after  their  vow./r^.Vif^*»* 
 viduit.otp.ff.  ' 
 
 '  The  ftcond  is  the  vow  of  poucrtic  and  monafticall  life,  in  which  men  feci 
 {low  allthcy  haueon  thepoorc:  andgiue  thcmfclues  wholly  and  onclyto 
 praicr  and  fafting.This  vow  is  againft  the  will  of  God.  Aft.  20.  ^^.Itisa  more 
 tlejfedthingtogiuethentoreceme.Vron.l'^.'J.  Gmeme  neither  riches  nor  f  oner» 
 tie.T)<^ut.2S,2  2.Po»ertiefsnfWt^rednmon^  the  cur/es  of  the  /ttiv.-none  whereof 
 arc  to  be  vowed.  And  iris  the  rule  of  the  holy  Ghofl,  i.ThefF.  3.10.  He  thai 
 yvi/inot  labour ,  namely  in  fbmc  fpeciall  and  Warrantable  calling,  «w/?  not  eate. 
 And  v.  1 1,1  exhort  that  they  yvori^  with  quietnes  andeate  their  owne  hread.^ovt 
 when  as  men  liue  apart  fiom  others,  giuing  themfelues  onely  to  praicr  and 
 fafting,thcyliucin  no  calling.  And  it  is  againft  the  generall  vow  made  in 
 baptifmc ,  becau(e  it  freeth  men  from  fundric  duties  of  the  morall  law ,  and 
 chang'^th  the  proper  cndeofmans  life.  For  cuery  man  muft  hauc  two  cal- 
 lings. The  firft  is  a  generall  calling  of  a  Chriftian,  by  vertue  of  which  he  per- 
 formcth  worlliip  vnto  God,and  duties  of  loue  to  men.The  (econd  is  a  parti- 
 cular calling,  wherin  according  to  his  gift  he  muft  doe  feruice  to  men  in  fbmc 
 fonftion ,  pertaining  either  to  the  Church  or  commonwealth  whereof  he  is  a 
 member.  And  the  firft  of  thefe  twame  muft  be  performed  in  the  fecond :  and 
 the  (econd  in  and  with  the  firft .  The  ende  of  mans  Hfc  is ,  not  onely  to  feruc 
 God  by  the  duties  ofthe  firft  table ,  but  by  (cruing  of  man  in  the  duties  of  the 
 fccbnd  table  to  ferue  God.  And  therefore  the  loue  of  our  neihhbour  is  called 
 t^tfulfilting  ofthe  rvhole  Uro^  Rom.  I ;; .  i  o.  becaufe  the  law  of  God  is  praftifcd 
 not  apart,  butin  and  with  the  loue  of  our  neighbour.  This  becin^  (b,it  is  ma-, 
 bifeft  that  vowed  pouertie  in  monkifh  life  makes  many  vnprontablc  meni- 
 bcriboth  of  Church  and  common-wealth.  '       ^  •  * 
 
 And  though  we  miflike  this  vow  alfo,yet  wedoe  it.hofding  thefe  conclufi- 
 ons.  I.  That  a  iTi^n  may  forfake  all  his  goods  vpon  fpeciall  calling,  as  the  A- 
 J)bfttei'diclV'whch  they  were  fent  to  preach  the  Gofpell  through  the  whole 
 world.Secoridly  goods  may  beforfikenjyea  wife,children,parents,brethren, 
 and  all,iii  the  cafe  of  confcftion,  that  is,  when  a  man  for  the  religion  of  Chrift 
 is  pcrfccuted  and  conftrained  to  forfake  all  he  hath.For  then  the  fecond  table 
 giu€S  place  tb  the  duties  of  the  £rft.  Maifk.  1 0. 2p.  II.  Tiiat ,  for  the  time  <^ 
 
 per- 
 
tcMchingvowes.  ^^j 
 
 pcrfccution,  men  may  withdraw  thcmfelucs(iuft  occaficn  off'crf  d^  and  coc  a- 
 partto  wilderne(rcsorlikeplaces,H^^    i.^y.yctfor  ihc  limcofpcac?  J  ice 
 no  caule  oHojitarie  htc.lf  it  be  allcadgcd  that  men  gocapai  t  for  colitcmnkti- 
 on  and  fpirhuall  excrcifcs ,  I  fay  againe  that  Gods  grace  may  as  wclJ  be  cxcr- 
 cifed  in  the  famihe  as  in  the  cloifter.  The  famjlie  is  indeed  as  it  v\  ere  a  fclioolc 
 of  God,  in  which  they  that  haue  but  a  fparke  of  grace,  may  Icarne  &  cxcrcife 
 many  vertues ;  the  acknowledgement  of  G  od,  inuocation,  the  f eare  of  G  od 
 loue,bountifuInes,patience,meeknes,faithfu1ncs,&c.Nay  here  be  more  occa- 
 fions  of  doing  or  taking  good,then  be  or  can  be  in  a  cloiller.   ]  1 1.  That  we 
 condemnenot  the  old  andancicnt  Monks,though  wehkc  not  cuerv  thinVi,,  Zo^om,  I  /, 
 ihe.  For  they  hucd  not  hke  idlc-bcllies,but  in  the  fwcat  of  their  ownc  browes  cap.  /  ;.  *  * 
 as  they  ought  to  doe :  and  many  of  them  were  married :  >  and  in  their  mcatc'  =•  Eptph, 
 drinkc,apparell,rule,vow,and  whole  courfe  of  life,  differed  from  the  Monks  ^^^7  S. 
 of  this  time ;  euen  as  heaucn  from  earth.  Anqna  d« 
 
 The  third  vowe  is  ofregular  obedience ,  whereby  men  giue  themfc'ues  to  rnon.e'ccLl. 
 Jceepc  fome  deuifcd  rule  or  order ,(landing  moft  commonly  in  the  obfei uati-  ^-c.s  i.&de 
 on  of  exercifes  in  outward  things ,  as  meates  anddrinkes,andappardl,&c  opc'rc  (Jlfo^ 
 This  vow  is  againflChriflianhbertie,  whereby  is  grauntcd  a  free  vfe  of  all  «tf^.f . /7. 
 things  indifferent ,  fo  it  be  without  the  cafe  of  offence.  Gal.  5.  i .  Stand faft  m 
 the  itbertisvphere'tyiChrifl  hath  ma^ey  OH  free,  ColofT.i.  16.  UtmmAnindq^eyoH 
 i/tweAteanddriytke.  To  conclude,  whereas  the  PnpiOs  magnifie  thcfe  their 
 vowes,  &yet  make  nofuch  account  of  the  vow  in  bnptifme:  we  for  our  parts 
 muff  be  contrarie  to  them,  not  onely  in  iudgement,  but  alfo  in  praitlifc:  and 
 we  ought  to  haue  fpeciall  care  to  make  good  the  vowes  we  haue  plight  to 
 God  according  to  his  commaundement.  In  our  creation  we  made  vovw)f  o- 
 bedience :  and  bccing  receiued  into  the  couenant  of  grace ,  wc  vowed  to  be- 
 Iceue  in  Chrifl,ind  to  bring  forth  fruits  of  new  ob«rdicnce,and  this  vow  is  re- 
 newed as  oft  as  we  come  to  the  Lords  tnble:  our  dutic  thcrfore  is,to  performe 
 ihcm  a'fo  to  QoA,  as  Dauid  faith,  Vow  vntc  Go  i.M-uikffpc  u :  and  if  wc  kccpc 
 
 them  not,allturncs  to  our  fhame  and  confufion.Menlbnd  much  onil.c  kee- 
 ping of  that  word  which  they  haue  pafTed  to  men  ,  and  it  is  taken  for  n  point 
 of  much  honeffie,as  itisindeede.  Nowthen,  iFthcrcbc  fuch  carctokcrpc 
 touch  with  men ,  much  more  fhoald  wc  haue  care  to  kccpc  coucna:u  with 
 God. 
 
 The  ninth  point.  Off  mages. 
 
 Our  conl'fit. 
 CoHcIur.\'  We  acknowledge  theciuill  vfeof  imnj^es  asfiecly  and  truly ns 
 the  Church  of  Rome  doth  By  cimllvfe  I  vnderRand ,  that  vfe  tvhich  is  made 
 of  them  in  the  common  focietiesof  men  ,  out  of  the  appointed  places  of  the 
 folemne  wor^ip  o^  QoA  And  this  to  be  lawfull ,  it  a  ^learr  th ;  beraufc  die 
 arts  of  painting  and  grauingarc  the  ordinance  of  God  :  and  to  be  skilfullin 
 them  is  the  s;ift  of  God,as  the  example  of  Bezaleel,  and  Aholiab  d('clare,Ex- 
 od.';  5.  ?  o.This  vfe  of  Images  mav  be  in  fundi  ie  things.  I.  In  tlie  adorning  & 
 fettina-  forth  of  buildings:  thus  Salomon  beautified  his  throne  with  the  iniajrc 
 of  lyons.  And  the  Lord  commanded  his  temple  to  be  adorned  with  the  irna- 
 
 ges 
 
p^i  A  Reformed  Catholike 
 
 gcs  of palmc  trc<j,of pomegranates,  of  bulls,  chcrubcs,and  fucfi  like.  T  I.  It 
 krues  for  the  diftinftion  of  coyncs ;  according  to  the  praftife  of  Empcrours 
 and  Princes  of  all  nations.  When  Chrift  was  asked,  Math.  2  2 .  whether  it  was 
 lawfull  to  <^iue  tribute  to  Ccfar  or  no?  he  called  for  a  pennie  and  faid,^/?*?/^»- 
 fnage  orfptperfcriftion  is  thii ,  they  CiidQ,Cefkrs :  he  then  faide  ,  QtMe  to  Cefar  the 
 things  that  are  Cefirs :  not  condemning  hut  approouing  the  ftampc  or  image 
 Vpon  his  coync.  And  though  the  Tewes  were  forbidden  to  make  images  m 
 vvav  of  reprcfentation,  or  vvor/liip  of  the  true  God  :  yet  the  Syc!e  of  the  fan- 
 ftuarie,  which  they  vfed ,  fpecially  after  the  time  of  Mofts,was  ftamped  with 
 the  image  of  the  Almond  tree,and  the  potte  of  JVlanna.  1 1 1.  Images  fcruc 
 to  keepe  in  memoric  friendes  deceafed^whome  we  reuerencc.  And  it  is  like; 
 that  hence  came  one  occafion  of  the  images  that  are  now  in  vie  in  the  Ro- 
 mane  Church.  For  in  the  daies  after  the  Aportics  men  vfed  priuately  to  keep 
 the  pictures  of  their  friends  departed :  and  this  praftife  after  crept  into  the 
 open  congregation;  and  atlaft,fupcrftition  gcttmg  head,  images  began  to 
 be  worfhipped. 
 
 Conclu;:  1 1 .  We  hold  the  hiftoricall  vfc  of  images  to  be  good  and  lawfull : 
 and  that  is ,  to  reprefent  to  the  e^'e  the  aftes  of  hiftories ,  whether  they  be  hu- 
 roancjor  diuinc :  and  thus  we  thinke  the  hilrorics  of  the  Bible  may  be  painted 
 in  priuate  places. 
 
 ConclnC  III.  In  one  cafe  it  is  lawfull  to  make  an  image  to  teftifie  the  pre- 
 fcncc  or  thccffe£fs  of  the  maieft  le  of  G  od ,  namely  when  God  himfclfe  giues 
 any  fpcciall  commandement  fo  to  doc.  In  this  cafe  Mofes  made  and  erefted 
 a  trafen  fcrpent,  to  be  a  typc,fignc,  or  image  to  reprefent  Chrift  crucified, 
 loh.  5.14.  And  the  Cherubes  ouer  the  merciefeat  ferued  to  reprefent  the  ma- 
 icfiic  of  Godjto  whomc  the  Angels  arc  fubieft.  And  in  the  fecond  comman- 
 «Icmcnt  it  is  not  (imply  (aide ,  Thou  (halt  not  makea  grauen  image :  but  with 
 limitation.  Thou  (halt  not  make  to  thjfelfe,  that  is,  on  thine  ownc  head  vpon 
 thine  owne  will  and  pleafure. 
 
 Conduf.  1 1 1 1.  The  right  images  of  the  new  Teftamcnt  which  we  holde 
 and  acknowledge,  arc  the  do£frinc  and  preaching  of  the  Gofpcll,  and  all 
 things  that  by  the  word  of  God  pertaines  thereto.  Gal.  T^.IVho  hath  bewitched 
 yoH  matysfhouUmt  obey  the  truth ,  to  whome  Jeftu  Chrifl  vnu  before  defcribedin 
 yoHT  fight  and  amongyou  crucified.  Hence  it  followes  that  the  preaching  of  the 
 word,  is  as  a  moft  excellent  pi^furein  which  Chrift  with  hisbenefits  are  liue- 
 ly  reprefented vnto  vs.  And  wcdiftcntnot  fromOrigen,contraCciriib.8. 
 who  faith,  fVe  haue  no  images  framed  by  any  bafe  voorkeman ,  but  byfmh  at  are 
 broHght  forth  and  framed  by  the  word  of  God,  namely  patternes  ofvertue^and 
 frames  refemb/ingfhrifiians.  He  meanes  that  Chriftians  thcmfclucs  arc  the  i- 
 fxiages  of  Chriftians. 
 
 The  difference. 
 
 Our  diflfent  from  them  touching  images  ftandcs  in  three  points.  I.  The 
 Church  of  Rome  holds  it  lawfull  for  them  to  make  images  to  refemble  God, 
 though  not  in  refpeft  of  his  diuinc  nature;  yet  in  refpeft  of  fomc  properties 
 and  a£f  ions.  We  on  the  contrarie  hold  it  vnlawfiill  for  vs  to  make  any  image. 
 Any  way  to  reprefent  the  true  God:  or,  to  make  an  image  of  any  dung  in  way 
 
 of 
 
of  religion,  to  worlliip  God,much  Icflfc  the  creature  thereby.  For  the  fccond 
 commandcment  faith  plaincly,  Exod.  20.4.  Thon/halt  mt  make  to  thyftlfc  any 
 grane»  image,  or  the  hkems  of  any  thing  in  hemen,f^  c  The  Papifls  fay,ihe  com- 
 mandcment \%  meant  ©f  the  images  of  falfe  gods.  But,  will  they  njll  they  it 
 muft  be  vnderftood  of  the  images  of  the  true  lehouah ;  and  it  forbids  vs  Ao  ^  ^  f^'th  r^ 
 referable  God,  either  m  his  nature,  propertics,orworkes,or  to  vfc  any  refcm-  T*  ^"'^*' 
 blance  of  him  for  any  facred  vfe :  as  to  hclpe  the  incmorie,when  we  are  about  '*  '"" 
 to  worfhip  God.  Thus  much  the  holy  Ghoft  who  is  the  beft  expounder  of 
 himfelfe,  teacheth  moft  plainely,Deut.4.T  5,1 6.  Thottfart^efi  no  tmageat  Jui^ 
 iatxo^WG  ox  Xx\xcGoA)  and  therefore  thou  fhdt  not  make  any  likenes  of  any 
 
 Asifhc  ihould  fay,  haueyc  forgotten  the  fecond  comraandemeni,  that  God 
 
 *auc  vnto  your  fathers  ?  And  thus  he  flatly  reprooues  all  them  that  refcroble 
 
 the  true  God  in  images.  But  they  fay  further ,  that  hstmages  in  the  feconiJ 
 
 coramandemcnt  are  meant  Uels ,  that  is(fay  they)fuch  things  as  men  worfliip 
 
 for  gods.  Anfyv.  If  it  were  fb ,  we  fhould  confound  the  firit  and  fecond  com- 
 
 mandements.  For  the  firft,  Thou  ILalt  haue  no  other  gods  before  my  face, 
 
 forbids  all  falfe  gods,  which  man  wickedly  frames  vnto  himfelfe,  by  o-iuin» 
 
 his  heart  and  principall  affeftions  thereof,  to  them :  and  therefore  idols  alfo 
 
 arc  here  forbidderv ,  when  they  arc  cfteemcd  as  G  ods .  And  the  difiin^lion 
 
 they  make  that  an  Image  is  the  reprefcntation  oftruc  things,an  Idol  of  ihino-s 
 
 fqppofcd,is  falfe.  *  Tertullian  faith,  that  eucry/oyw<r  or  reprefcntation  is  to  be  ^dejdelc.s* 
 
 tearmed  an  IcioL  And  ^  Ifidore  (aith,that  the  heathen  \^i:k  the  names  oi  image  ^Etym.  I.  /. 
 
 and /(^i?/ indifferently  in  one  and  the  fame  fignification .  And  Saint  Steucn  in 
 
 his  apologie, Aft.7.4 1 .  calls  tlie  golden  calfe  an  Idol, «  Hierome  fiith ,  that  i-  c  i„  jr^^  ^» 
 
 dols  are  images  of  dead  men.  Auncicnt  Diuines  accord  with  all  this  which  I 
 
 haue  (aid.  Ladantius  faith,  Inft. lib.  2.  cap.  ip.  J^here  images  are  for  religions 
 
 fake,there  is  no  religion.  The  Councill  of  Eiibera,  can.  5  ^decreed,  that  ncthtng 
 
 Jhottld  be  pamted  on  the  realh  of  Churches  ^rvhich  is  adoredof the  people.  ^  On-i^^^ff.  ^fjr 
 
 gen  ,  fVeftijfer  not  any  to  worjhtp  lefm  at  altars, images, and  temples:  becaufc*t  is  l^y  7 
 
 yiX\\\.^Xi/Thou  (halt  haue  none  other  Gods.  And'  Epiphanius(aith,//*>/7^^i;?/7c^p,//  ad 
 
 the  author  it  ie  of  the  Scriptures  to  Tee  the  image  ofChrifi ,  or  of  any  S.m;ts  han^w^  Q^^  HxemT- 
 
 in  the  Church.  In  the  fcauenth  Councill  of  Conftantinople,  thefc  words  oYE- 
 
 piphaniusarc  cited  againfl  the  Encratitx.  !Sf  mindfull  I: cloned  children  not  t9 
 
 prin'T  images  into  theQourch ,  norfet  them  in  the  places  where  the  Saints  are  buri^ 
 
 <di  but  alwaies  carie  God  in  your  hearts:  neither  let  them  befufferedinany  ccn:» 
 
 monhoufe  :for  it  is  not  meete  that  a  Chriflun  fhould  be  occupied  by  the  eyes  but  by 
 
 jhe  meditation  of  the  minde. 
 
 tL^rgtfmentsofthe  'Tapifls. 
 The  reafbns  which  they  vfc  todefcnd  their  opinions  are  thefe^  I.  In  Salo- 
 mons temple  wereerefted  Clieiubins ,  which  were  images  of  Angels,on  the 
 Merciefeat  where  God  was  vvorfhipped:  and  thereby  was  re/cnibird  the  ma» 
 kflic  of  God:  therefore  it  is  lawful!  to  make  images  to  refeinblc  Cc^. 
 t^Siifiv.Th^y  werccrct^ed  by  fpcciaU  couiniaundcnient  ftoni  God, who 
 
ggj^  ^Reformed  (^atholiks 
 
 jwefcribcc!  the  very  forme  of  them  and  the  place  where  they  mud  befet :  and 
 Siereby  Mofeshad  a  warrant  tomakethemsotherwife  he  had  {inned:let  ihtm 
 /hew  tne  hke  warrant  for  their  images  if  they  can .  Secondly  the  Cheiubins 
 were  placed  in  thcholyofhohes  in  the  molt  inward  place  of  the  Temple, 
 and  confequently  were  reniooued  from  the  fight  of  the  people ,  who  onel^ 
 heard  ofthem:  and  none  but  the  high  prieft  fawthcm,  and  that  but  once  a 
 yeare.  AndtheCherubins  without  the  vayle  though  they  were  to  befeene» 
 yet  were  they  not  to  be  worshipped.  Exod.  ^  o.^.Theiforc  they  ferue  nothing 
 at  all  to  iuftifie  the  images  of  the  church  of  Rome. 
 
 ObieEl.  1 1.  God  appeared  in  the  forme  of  a  man  to  Abraham,  Gen.  i8.  i^ 
 I ;.  and  to  Daniel,  who  faw  the  auncient  of  daies  fitting  on  a  throne,  Dan. 9. 
 ■Now  as  God  appeared/©  may  he  be  refembled :  thercfore(fay  they)it  is  law- 
 full  to  relcmble  God  in  the  forme  of  a  man  or  any  like  image  in  which  he 
 /hewed  himfelfe  to  men.  ^.n-f.  In  this  reafon  the  propofition  is  falfe:  for  God 
 may  appeare  in  whatfoeuer  forme  it  pJeafeth  his  maieltie  *,  yet  doth  it  not  fol- 
 low, that  man  ihould  therefore  refcmble  God  in  thofe  formes :  man  hauing 
 no  libertie  to  relcmble  him  in  any  forme  at  all ;  vnleffe  he  be  commaunded  ft> 
 to  doe.  Againe,  when  God  appeared  in  the  forme  of  a  man,that  forme  wasa 
 iigne  of  Gods  prefcnce  onely  for  the  time  when  God  appeared  and  nolon- 
 ger ;  as  the  bread  and  wine  in  the  Sacrament  are  figncs  of  Chrifts  bodieand 
 Blood,  not  for  euer  but  for  the  time  ofadminiflration:  for  afterward  they  be- 
 come a<»^ainc  as  common  bread  and  wine.  And  when  the  holy  Ghoft  appea- 
 red in  the  likenes  of  a  doue ,  that  likenes  was  a  figne  of  his  prcfence  no  longer 
 then  the  holy  Ghoft  fo  appeared.  And  therfore  he  that  would  in  thcfe  formes 
 rcprefent  th6  Trinitie,doth  greatly  dil}ionour<jod,and  doe  that  for  which  he 
 hath  no  warrant. 
 
 ObieB.  III.  Man  is  the  image  of  God,  but  it  islawfull  to  paint  a  man,  and 
 therefore  to  makethe  image  of  God.  Anf.h  very  cauilhfor  firft  a  man  cannot 
 be  painted ,  as  he  is  the  image  of  God ,  which  ftands  in  the  fpirituall  gifts  of 
 rignteoufncs  and  true  holines.  Againe,the  image  of  a  man  may  be  painted  for 
 ciyll  or  hilloricall  vfe,  but  to  paint  any  man  for  this  end  to  reprefent  God,  or 
 in  the  way  of  religion,  that  we  may  the  better  remember  and  worlhip  God,  it 
 is  vnlawfull.Other  rcalbns  which  they  vfe,are  of  fmall  moment,  and  therfore 
 I  omit  them. 
 
 /  /.  T>ifsr.  They  teach  and  maintaine ,  that  images  of  God  and  of  Saints 
 
 o^e,  and  u  to  be  yporfhidpt 
 roorpjif^ed fo  too.  We  on  the  contrarie ,  holdc  they  may  not .  Our  principall 
 ground  is  the  fecond  commaurdement,which  containeth  two  parts :  the  firft 
 forbiddeth  the  making  of  images  to  refemblc  the  true  God  :  the  fecond  for- 
 bids the  worlTiipping  of  them,or  God  in  them  :  in  thele  words,  Tlocufhalt  mt . 
 loi9  dmvHc  to  /j?>ifw.Now,there  can  be  no  worHiip  done  to  any  thing  Icffe  then 
 the  bending  of  the  knee .  Againe  the  bralen  ferr  ent  was  a  type  or  image  of 
 Chrift  crucificd,Toh.  3 .  f  4.appointed  by  God  himfelfe :  yet  when  the  people 
 burned  incenfe  to  it,  2.King.i8.(j.Hczekias  brake  it  in  pieces,  and  is  there- 
 fore 
 
toHchtng  images.  05* 
 
 fore  coramcncled .  And  when  the  deuill  bad  our  Sauiour  Chrift,butto  bowc 
 downe  the  knee  vnto  hini,and  he  would  giue  him  the  whole  worldc :  Chrill 
 reieds  his  o&trS^y^i'^^yThouJhalt  rvcrjhip  the  Lord  thy  God,  andhtpj  ovelyjhak 
 thotsferfte.Math.^.ic.  Againeitis  lawcfullfor  one  man  to  worfl.ip  another 
 with  ciuill  worfhipjbut  to  woriliip  man  with  relimous  honour  is  vnlawefuU. 
 For  all  religious  worfhip  is  pre fcnbcd  in  the  firft  table :  and  the  honour  due 
 tomanisonelyprcfcribcdin  the  fecond  table  and  the  firft commardenient 
 thereof, f/o;7e«r  fhyfather:whKh  honour  is  therefore  ciuill  and  not  religious. 
 X^o  w  the  meancft  man  that  can  be,is  a  more  excellent  image  of  G  od,  then  all 
 the  images  of  God  or  of  Samts  that  are  deuifed  by  men.  Auguftme,and  long 
 after  him  Gregonean  plaine  tearmes  denieth  images  to  be  adored. 
 .  The  Papifts  defend  their  opinions  by  thefe  reafons.I.Pfal.99.^.^^y?  downe 
 your  {elues  before  his  foote^oole.^synnf.  The  wordes  arcthustobereadriff^w^^f 
 ^->  ^ootefioole-.y^aisx  is,at  the  Arke  and  Mercy feat,for  there  he  hath  made  a  pro- 
 mife  of  his  prefence:the  words  therefore  fay  netj^ow/or/Ef^-^r-if^,  but  to  God 
 at  the  Arke. 
 
 /  /.0^;>c7.Exod.  ^  .5.  God  faid  to  Mofes,  Stand  Afar  offandpttt  ojfthyjhoes^ 
 for  the  place  is  W^.Nowe  if  holy  places  muft  be  rcucrenced,then  much  more 
 holy  images,asthe  crofTe  ofChrift,  and  fiich  like.y^«/God  commaunded  the 
 ceremony  of  putting  off  the  fhocs,  that  he  might  thereby  ftnkc  JVIofes  with 
 a  religious  reuerence,  not  of  the  place  but^o£his  own  maieftie,  whole  prc- 
 fence  made  the  place  holy. Let  them  (Ticvvelhe  like  warrant  for  images. 
 
 //  /.  Obtecl.  It  is  lawefiill  to  kneele  dovvnc  to  a  chaire  of  eftate  m  the  ab- 
 fencc  of  the  king  or  Queenertherefore  much  more  to  the  images  of  God5c 
 of  Saints  in  heauen  glorified  ffceciii^  ..Lfcnt'  from  Mi.fiyinfaer.  To  knccle  to 
 the  chaire  ofeftate,is  no  more  but  a  ciuil  teftimoniCjOr  fip,ne  of  ciuill  reue- 
 rence by  which  all  good  fiibiefts  when  occafion  is  ofTcrcdjfliewe  th.eir  loyal- 
 tie  and  fubie£lion  to  their  lawfiill  princes.  And  this  kneeling  becing  on  this 
 manner,  and  to  no  other  ende  ,  hath  fufficient  warrant  m  the  worde  ofGod. 
 But  kneeling  to  the  image  of  any  Saint  departed  jij  religious  and  confe- 
 quently  more  then  ciuill  worfhip,as  the  Papifts  themfelues  o^nfcfTe.  The  ar- 
 gument then  prooueth  nothing, vnleflc  they  wilkeepe  themfelues  to  one  and 
 the  fame  kind  ofworftiip. 
 
 /  /  /.Differ. The  Papifts  alfo  teach,that  God  may  be  lawfully  worfliipped 
 In  images,in  which  he  hath  appeared  vnto  menras  the  Father,in  the  image  of 
 an  old  man:the  fbnne  in  the  image  of  a  man  crucified:and  the  holy  Ghoft  in 
 the  likenes  of  a  doue,&c.But  we  hold  it  vnlawefull  to  worfliip  God,in,by,or 
 at  any  ima2;e:forthis  is  the  thing  which(as  I  hauc  prooucd  before)thc  fecond 
 commandement  forbiddeth.  And  the  faft  of  the  Ifraelites, Exod.  ?  2 .in  wor- 
 fhippm^  the  golden  calfe  is  condemned  as  flat  idolatrie;  albeit  they  worD  jp- 
 ped  not'the  calfe  but  G  od  in  the  calfejfor  v.  5  .Aaron  Cinih,Tc  morrcw/Iuil!  bee 
 thefolemnitie  of  Iehouah:yv\\trf:\>y  he  doth  giue  vs  to  vr.derftand,  that  the  calfe 
 wasbuta  figne  of  lehouah  whomethey  worfhipped.  Obteff.h  fcemes  thelf- 
 raehtes  worftiippcd  the  calfe.For  Aaron  faith,v.4.7/7f/'^  bee  thy  gods  (O  Ifra- 
 eiyhat  brought  thee  out  ofEgjft.Anf.  Aarons  meaning  is  nothing  elfe,  but  that 
 die  colden  calfe  wasa  fiene  of  thcprefence  ofthc  uue  God.And  the  name  of 
 ^  Rrr  I  the 
 
g66  A%eformcdC(ahohke 
 
 the  thing  fignified  is  giucn  to  the  fignc,  as  vpon  a  ftage  he  is  called  a  king  that 
 reprefents  the  king.  And  Auguftine  faith,  that  images  are rvoont  lobecalledby 
 the  names  of  things  wheresfthey  areimages^  as  the  counterfeit  of  Samuel  is  cal- 
 led Samuel.  And  we  mufl:  not  eftecme  them  all  as  madde  men  to  thinke  that 
 a  calfe  made  of  their  earings,  bceing  but  one  or  two  daies  old,fhould  bee  the 
 God  that  brought  them  out  of  Egypt  with  a  mightic  hand  many  daies  be- 
 
 And  thefeare  the  points  of  diflrcrencc  touching  images;whercin  we  muft 
 (land  at  variance  foreuer/with  the  Church  of  Rome.  For  theycrrc  in  the 
 foundation  of  religion,making  indeed  an  idol  of  the  true  God,and  worfhip- 
 pino-  another  Chrift  then  we  doe,vnder  new  tearmes,  maintaining  the  idoia» 
 trie  of  the  heathen.  And  therefore  haue  we  departed  from  tliem;  and  fo  nmfl: 
 we  (bll  doc  becaufe  they  are  Idolatersjas  I  haue  prooued. 
 
 The  X.point.  Ofreallpre/ence. 
 
 Our  Qonfent, 
 I.We  hold  and  bclccue  a  presence  of  Chrifts  bodie  and  blood  in  the  facra-^ 
 ment  of  the  Lords  fuppenand  that  no  fained ,  but  a  true  and  rcall  prefence 
 which  mufl:  be  confidcred  two  waies:  firft  in  refpeft  of  the  fignes,fccondly  in 
 re^peft  of  the  communicants.For  the  firft  we  hold  and  teach,that  Chrifts  bo^ 
 die  and  blood,are truely  prcfent  with  the  bread  and  wine,beeing  fignes  in  the 
 Sacramem;buthaw?not  in  refbed  ofplaceorcoexiflencerbutby  facraraen- 
 tall  relation  on  this  manner,  when  a  word  is  vttcred,the  found  comes  to  the 
 eare;and  at  the  fame  inftant,thc  thing  fignifiedromes  to  the  mindjand  thusby 
 relation  the  word  and  the  thing  fpoken  of,are^oth  prefent  togither .  Euen  fo 
 at  the  Lords  table  bread  and  wine  muft  not  be  conlidered  barely,  as  fubfifta- 
 ces  and  creaturcs,but  as  outward  fignes  in  relation  to  the  bodie  and  blood  of 
 Chrift- :  and  this  relation ,  arifing  from  the  very  inftitution  of  the  Sacrament, 
 ftaiides  in  this,  that  when  the  elements  of  bread  and  wine  are  prefent  to  the 
 Iiand  and  to  the  mouth  of  the  receiuer ;  at  the  very  fame  time  the  bodie  and 
 blood  ofChriftareprefcnted  to  the  minderthus  and  no  othervvife  is  Chrift 
 truely  prefent  with  the  fignes.  The  fecond  prefence  is  in  refpeft  of  the  com- 
 inunicants,to  whofe  belecuing  hearts  he  is  alfo  really  prcfent.  It  will  bee  faid, 
 what  kind  of  prefence  is  this?  /^«/Such  as  the  communion  in  the  facramcnt  is, 
 fuch  is  the  prefence:and  by  the  communion  muff  we  iudge  of  the  prefence. 
 Nowe  the  communion  is  on  this  manner:God  the  father  according  to  the  te- 
 nour  ofthc  Euangelicall  couenant,giues  Chrift  in  this  facramentas  really  and 
 truely,as  any  thing  can  bee  giucn  to  roan,  not  by  part  and  pecccme3le(as  wee 
 3fay)but  whole  Chrift  Godand  rnan,on  this  fort.  In  Chrift  there  be  two  na- 
 tureSjthe  godhead,  &  manhood.The  godhead  is  not  giuen  in  regard  of  fiib- 
 ff  ancc,or  c(Ience:but  only  in  regard  of  efficacie,merirs ,  6c  operatic  coceiucd 
 thenceto  the  manhood-  And  fiirther  in  thrsfacrament  Chrifts  whole  man- 
 hood is  gruenboth  bodJe  and  foule,  in  this  order.  Firft  of  all  is  giucn  the  very 
 manhood  in  refpeft  of fubftancc,and  that  really:  fecondly  the  merits  and  bc^» 
 i)efitsthereof,asnamely,thefatisfa(i>ion  performed  by  and  in  the  manhood; 
 %Q  the  iuftice  of  G  od.  And  thus  the  intire  raanhood  with  the  benefits  thereof, 
 
of yeaH pre  fence.  p^^ 
 
 are  ^iuen  wholly  and  ioyntly  togithtr.For  thetwodiflinafigncs  of  bread 
 andwme  fignifienot  two  di(hna  giuingsofthc  bodie  apart,and  the  blood  a- 
 part;but  the  full  and  perfect  nounlhmcnt  of  our  foules.  Againe  the  benefits 
 of  Chrifts  manhood  are  diuerfly  giuen/ome  by  imputation,which  is,an  adi- 
 on  of  God  accepting  that  which  is  done  by  Chrifl:  as  done  by  vs:  and  thus  it 
 hath  pleafed  God  to  giuc  the  paflion  of  Chrifl  and  his  obedience.  Somca- 
 gainearcgmenbyakindof  propagation,  which  I  cannot  fitly  exprclTe  in 
 tearmesbutlrclembleitthus.  As  one  candle  is  lighted  by  another,and  one 
 torch  or  candle-hghtis  conucied  to  tweniie  candlcsreuen  fo  the  inherent  ri<^h- 
 teoufnes  of  euery  beleeuer,i3  dcnued  from  the  ilorehoufe  of  riahteoufncHc 
 which  is  in  the  manhood  of  Chriftjfor  the  righteoufnes  of  all  the  members,  is 
 but  the  fruit  thcrcof^euen  as  the  naturall  corruption  in  all  mankinde,  is  but  a 
 fluit  of  that  originall  finne  which  was  in  Adam.  Thus  we  fee  ho  we  God  for 
 his  part  giues  Chnflzand  that  really .  To  proceede,  when  God  giucs  Chrif}, 
 he  giues  withall  at  the  fame  time  thefpirit  of  Chrill,which  fpirit  creates  in  the 
 heart  of  the  receiuer  the  inftruraent  of  true  faith,by  which  the  heart  doeth  re- 
 ally receiue  Chrifl  giuen  of  God,byrcfting  vpon  the  promife,  which  God 
 hath  made  that  he  will  giue  Chrill:  and  his  righteoufnefle  to  euery  true  belec- 
 uer.Now  then,whcn  God  giues  Chrifl:  with  his  benefits,  5c  man  for  his  part 
 by  faith  receiues  the  fame  as  they  are  ^iuen,  there  rifcth  that  vnion  which  is 
 bctweene  euery  good  receiuer  and  Cnrift  himfclfe. Which  vnio  is  not  forgecl 
 but  a  reall,true,and  neere  coniun£lion:nearer  then  w  hich^  none  is  or  can  be: 
 becaufeitismadeby  afolemnegiuingand  receiuing  that  pafTeth  betweenc 
 God  and  man:as  alio  by  the  bond  ofoncand  the  fame  fpirit.To  come  then  to 
 the  point,confidering  there  is  a  reall  vnion,and  confequently  a  reall  commu- 
 nion betweene  vs  and  Chrifl,(as  I  haue  prooued)there  mulf  needcs  bee  flich 
 a  kind  of  prefence  wherein  Chriif  is  truely  and  really  prefcnt  to  the  heart  of 
 bim  that  rcceiues  the  facrament  in  faith.  And  thus  farrc  doe  wee  content  with 
 the  Romiih  Church  touching  reall  prefencc 
 
 '   Thedtlfetit. 
 
 We  differ  not  touching  theprefence  it  felfe,  but  onely  in  the  maner  ofprc- 
 (ence.For  though  we  hold  a  reall  prefence  ofChriffs  bodie  and  blood  in  the 
 {acrament,yet  doe  we  not  take  it  to  belocall,  bodily,  or  fubftantiall,but  fpiii- 
 tuall  and  myflicalluo  the  fignes  by  facramentall  relation,  and  to  the  commu- 
 nicants bv  faith  alone.On  the  contrarie  the  Church  of  Rome  maintaines  tran- 
 fubflantiation,that  is,a  locall,bodily,and  fubflantiall  prefence  of  Chiifts  bo- 
 die and  bloodjby  a  changeand  conuerfion  of  die  bread  and  wine  into  the  (aid 
 bodie  and  blood. 
 
 Our  reafons. 
 
 I.  This  corporall  prcftnce  ouerturnes  fundrie  articles  of f:')ih  For  we  be- 
 leeue  that  the  bodie  of Chriff  was  made  of  the  purefubilanceofthe  Viirjn 
 M:irie,and  that  but  oncc,namely  when  hewasconcciucdby  thcholy  GhoO-, 
 and  borne.But  this  cannot  f land,if  the bodic  o^Chrift  I  c  mnde  oFbi cad ..! id 
 bis  blood  ofwine,asthey  mu^  needs  bc,if  there  be  no  fucccffion  or  arr-l.ila- 
 tionbuta  reall  conuerfion  offubilantesin  thericramcnfivnlfffewc  nud  bc- 
 leeue  coritrarieties/hat  hii  Lodit  was  n^deof  the  fuLftance  of  the  \^ir^ir..<\- 
 
 ilrr  2  not 
 
p58  A  Reformed (^aiholi^e 
 
 not  of  the  Virginunadc  onccand  not  once  but  often.  Againc,ifhisbodie  and 
 blood  be  vnder  the  formes  of  bread  and  w  Jne ,  then  is  he  not  as  yet  afcended 
 into  heauen,but  remaines  ftill  among  vs.  Neither  can  hee  be  faid  to  come  fro 
 heaucn  at  the  day  ofiudgement :  for  hcc  that  mufl  come  thence  to  iudgc  the 
 quicke  and  dead,mun  be  abfent  (Tom  the  earth .  And  this  was  the  auncient 
 faith. Auguftme  faith, that  Chnfl  accordmgto  his  maiefite  anci  frouidence  and 
 T'rdS}.  i.i»  qraceiiprefent  with  vs  to  the  ende  of  the  rporldihut  accordtytg  to  his  aflumed  fleili 
 Joh.  he  is  not  dxvaies  ntth  w.Cyril  faith,/^*?  is  abfent  in  bodie  andprefent  i)jvertue\ 
 
 Lf'p.ifi  Joh.  n>hereij  afhhifigs  are  gofferfied.  Yi^ilius  CaithyThat  he  is  gone  from  vs  accor-' 
 r.  £  /.  ding  to  his  humanitic;/7<r  hath  left  vs  in  his  humamtie :  in  the  forme  of  afernant 
 
 Contr.  EU"    abfent  from  7>s:when  his  fiifh  vpoi  on  earth  fit  vpos  not  in  heauen:  being  on  earth  ^hee 
 tich.l,  i.<^4-  was  not  tn  heauentand being  now  in  heanen^  he  is  not  on  ^-«r/^.Fulgcntius  faith,0»/ 
 Lil'.2.ad       and  the  fame  Chrijl  according  to  his  humane  JUbjiance,n>ai  abjentfrom  hetwtn  wht 
 Thraji  misn-  he  woi  on  earth :  and  left  the  earth  when  he  afcended  into  heauen. 
 dum.  Reafon  1 1 .  This  bodily  prefcnce  ouerturnes  the  nature  of  a  true  bodic, 
 
 whofe  common  nature  orelTentiall  properiic  it  is.to  hauelength,brcadth,6c 
 thicknes,whichbecing  taken  away  a  bodic  is  no  more  a  bodie.  And  by  rea- 
 fon ofthefe  three  dimenfions,  a  bodie  can  occupic  but  one  place  at  oncc,3$ 
 CA^.  de  cate-  Ariftotle  faid,thc  propertic  of  a  bodie  is  to  be  fcatcd  in  fome  place,  fo  as  a  ma 
 for.q^tant,     may  fay  where  it  JS.Thcy  therefore  that  hold  the  bodie  of  Chrill  to  be  in  ma- 
 ny places  at  once.doe  makeitnobodie  at  alhbut  rather  a  fpirit ,  and  that  infi- 
 nit.Thcy  alleadgcthatGodis  almightie;  that  is  true  indccde,but  in  this  arid 
 hke  matters  we  muft  not  difpute  what  God  can  do,but  what  he  wil  doc  And 
 I  fav  further  bccaufe  god  is  omnipotcnt.therfore  there  be  fome  things  which 
 he  cannot  do,as  for  him  to  dcnic  himfelfcto  ])c,5c  to  make  the  parts  of  a  con- 
 tradiftion  to  be  both  true  at  the  (ame  time.  To  come  to  the  point,  if  God 
 fhould  make  the  very  body  of  Chrift  to  be  in  many  places  at  once,  he  fliould 
 make  it  to  bcno  bodie  while  it  remaines  a  bodie:  and  to  be  circumfcribcd  in 
 fome  one  place  and  not  circumfcribcd ,becau{e  it  is  in  many  places  at  the  fame 
 timerto  be  vifiblc  in  heauen  and  inuifibic  in  the  facrament ;  and  thus  Oiould 
 he  make  contradi£lions  to  be  truerwhich  to  doe,  is  againll  his  nature, and  ar- 
 gues rather  impotecic  then  power.  Auguftine  faitii  to  this  purpofe.  f  he  conld 
 rr\    r     L      lie,deceit*eybe deceiued^dealevnwflj^hejhofildnot beommpctent.  KnA^Therefore 
 ,  y>'    ,*  .  hee  id-  omnipotent, becattfe  he  can  not  doc  thefe  things.  A^3.me, He  is  ca/'ed  omnipO' 
 ^  '  '  tent  by  dotii^  that  which  he  will  ^  and  not  ly  doingthat  whtch  hewtllnof.whichifit 
 
 PjouldhefaPchtm^hefhould  not  be  omnipotent. 
 
 Reafon  1 1 1.Tranfubftantiation  ouerturnes  the  very  fupper  ofthc  Lord.  . 
 For  in  euery  facrament  there  muft  be  a  na;ne  ,a  thing  figni(icd,.ind  a  propor- 
 tion or  relation  betwcene  thetn  both.But  Dopifh  real!  prefcnce  takes  al  away: 
 for  when  the  bread  is  really  turned  into  Chrifls  bodie,  and  the  wine  into  his 
 bloode  ,  then  the  figne  is  aboliHied  ,  and  there  icmaines  notl.ing  but  the 
 outwarde  formes  or  appearance  of  breadcand  wine.  Againe,  itabohDicth 
 the  cndes  of  the  facrament  ,  whereof  one  is  to  remember  Chrifl  till  his 
 commihf^  againe,  who  beeing  prefent  in  the  ficrament  bodily  ,ncedes  not; 
 to  bee  remenibred:  becaufe  helpesofremembranre  are  of  things  abfent.  A-, 
 noiher  ende  is  to  nomifh  the  foulc  vnto  ctcrnail  life:  but  by  tranfubflanti-* 
 
 aticw 
 
cf  real! prefence,  ^C^ 
 
 arion  the  pnncipaH  feeding  is  of  the  bodie  and  not  of  the  foule ,  v\  hich  is  one- 
 ly  fed  with  fpirituall  foode:  for  though  the  bodie  may  be  bettei  cd  by  the  food 
 of  the  foule ,  yet  can  not  the  foule  be  feddc  with  bodily  foode. 
 
 Reafbn  I V.  In  the  facraincnt  the  bodie  of  Chi  ift  is  recciued  as  it  was  cru- 
 cified,&  his  blood  as  it  was  fhed  vpon  the  crofle:but  now  at  this  tin;«.  Chi  ilf  s 
 bodie  crucified,  remaines  ftill  as  a  bodie,  but  not  as  a  bodie  crucified ;  bccaufe 
 the  ad  of  crucif)'ing  is  ceafed.  Therefore  it  is  faith  alone ,  that  nukes  Chtilt 
 crucified  to  be  prcfcnt  vnto  vs  in  the  facramcnt.  Againe,that  blood  which  ran 
 out  of  the  feetc  and  hands  and  fide  of  Chrift  vpon  the  crolle,  was  not  «fathe- 
 red vp  againe  and  put  into  the  veincs:nay ,the  colleftion  was  needles,  bccaule 
 after  the  refiirrcd ion,  he  liued  no  more  a  naturall  but  a  fpirituall  life :  &  none 
 knowes  what  is  become  of  this  blood.  The  Papill:  therefore  can  not  fay  it  is 
 prefent  vnder  the  forme  of  wine  locally :  and  we  may  better  fay  it  is  recciued 
 (pintually  by  ftith,whofc  propertie  is  to  giue  a  being  to  th'ings  which  are  not. 
 
 Reafon  V.  i  .Cor.  i  o.  ^ .  The  fathers  of  the  old  tcitament  did  eate  the  fame 
 fpirituall  meate,  and  drinkc  the  fame  fpirituall  drinke :  for  they  drankc  of  the 
 rocke  which  was  Chrift. Now  they  could  not  eate  his  bodie  which  was  cruci- 
 fied ,  or  drinkc  his  blood  Ihedde  bodily ,  but  by  faith  :  bccaufe  then  his  bodic 
 and  blood  were  not  in  nature.  The  Papills  make  anfvv'cr ,  that  the  fathers  did 
 eate  the  famemeate,and  drinke  the  f ime  fpirituall  drinke  withthcnifclucs.rot  "V^^^"""' 
 With  vs.  But  their  anlwer  is  asiainffthe  text.  For  the  Apofllcs  intent  is  to  "^^^JT^  > 
 pfooue ,  that  the  lewcs  were  euery  way  equall  to  the  Corinthians ,  bccaufe  <^>^<^'--^  ^ 
 they  did  eate  the  fame  fpirituall  meate,  and  dranke  the  fame  fpirituall  dnnkc^^  r^**^: 
 with  the  Corinthians;  otherwifc  his  reafon  prooues  not  the  point  which  hc-r.*^rj7«-;/t.i 
 hath  in  hand ,  namely  that  the  Ifraelites  were  nothing  inferiour  to  the  Corin-^'        ' 
 thians. 
 
 Reafbn  V  I.  And  it  is  faid ,  the  Sabbath  i^as  made  for  man,  and  votmanfor*^ 
 the  Sabbath:  (bitmay  be  faide  ,thatthe  facramcnt  of  the  Lords  fuppcrwas*^  *  ^ 
 made  fi)r  rnan,  and  not  man  for  it :  and  therefore  man  is  more  excellent  then  «»i«3/4^ 
 
 thebo-'**^if  7^/» 
 
 n;wha"rrrc-; 
 
 thcfacrament.But  ifthe  fignes  of  bread  and  wine  be  really  turned  into 
 
 die  and  blood  of  Chriff,then  is  theficramcnt  infinitely  better  then  man ;  v^ha'^I^^C  •-; 
 
 in  his  beft  eflate  is  oncly  ioyned  to  Chvilt ,  and  made  a  menibcr  of  his  mylH-      /    ^ ' 
 
 call  bodie :  whereas  the  bread  and  wine  are  m.ade  very  Chrifh  But  the  flicra- 
 
 fnent  or  outward  elements  indcedeare  not  better  then  manrthe  end  beeing  al- 
 
 waies  better  then  the  thing  ordained  to  the  ende  .  It  remaines  therefore  that 
 
 Chriftsprefenceisnotcorporall  but  fpirituall.  Againe  in  the  fupperof  the 
 
 Lord,euery  belceuer  receiueth  whole  Chriff ,  God  and  man ,  thoui^h  not  the 
 
 godheadtnow  by  this  carnall  eating,we  recciuc  not  whole  Chrid,  but  oncly  a 
 
 part  of  his  manhoodrand  therefore  in  the  facrament  there  is  no  carnall  eating, 
 
 and  confequentlv  no  bodily  prefence. 
 
 Reafon  V  1 1.  The  iudgement  of  the  auncient  Church.  Theodoret  faith. 
 The  fame  Chrifl,who  calledhU  naturall  bodie  foode  and  bread.vho  alfo  called  htm-  T>tafc^.  /. 
 felfe  a  vine,  he  vouchfafed  the  vifible  ftgnes  the  name  of  hit  orvne  bodte,  not  chaun-  trnmutab. 
 gin<»'  vxdiVaxt, but  pitting  grace  to  «rfr»r<r,whereby  he  meanes  confecrat  on.  And, 
 Th^myfiicaE  ftgnes  aft'er  fanUification  loo fe  not  their  proi>ermt^re.  For  they  rc-'-^'^^iiM/tf^. 
 jnaine  in  thei^firft  nature ,  and  keepe  their  firjl  figure  and  forme :  and^  before, 
 
 Rrr  I  wujf 
 
P7«  ^%efonnedCatholike 
 
 mdj  he  touched (tnd feSne'-iin^  that  which  they  nmnade,i<i  IJnderflpGdJbebeHeA^H' 
 Lih.de  duiih.  dored.Qst\d^^vM  faith,  Bread  and  wtmpa^e  into  the  fHbjlance  of  the  bodie  Qr  blood 
 Knt.ChriJ},    ofChrifi,yetfo  as  the  fubftance  or  nature  of  bread  and  wine  ceafeth  not .  cx//<^ 
 they  are  turnedtnto  the  dmme  fubjiance  ,yet  the  bread  and  wine  remaine  ftill  ill 
 Li.4.,dili,i  /,  the  propertie  of  their  nature.  Lumbard  faith,  If  it  be  asked  irhat  ccnuerfon  this 
 iSywhetherforma!i\orfuhJ}antiall,or  of  an  other  kindy  lam  not  able  to  define.  And 
 that  the  fathers  held  not  tranfubClantiatio,!  proue  it  by  fundrie  reafons  Firft, 
 ^Hefych.lib.  they  vfed  in  former  tnrjes*/o  bume  mrhfire  that  which  remained  after  the  ad- 
 s,c.S.  i«Zf-niiniIhationoftbc  Lords  fuppcr. Secondly  by  the  facramentoJI  vnionofthe 
 ttiticum.        bread  and  wine  with  the  bodie  and  blood  of  Chri^l ,  they  vfed  to  confirmc 
 Theodoret.    the  perfonall  vnion  ot  the  manhood  ofChrift  withthe  godhead  againft  he - 
 dialog,2,      retickesiwhich  argument  they  would  not  haue  vfed,  ifthey  had  belecucda 
 popiO-j  reall  prefcnce.Thirdlyitwasacuftomein  Conftantinople.thatif  ma- 
 ny parts  of  the  facraipcnt  remained  after  the  adminiftration  thereof  was  en- 
 T.tianqJ.4,    dcdythat  young  children  fljouldbe  fent  for  from  thefchoole  to  eate  them\  who  nc- 
 i\r/<r<?/>;^././7Uerthel€{re  were  barred  the  Lords  table.  And  this  argues  plaincly  that  the 
 ^.2/.  Church  in  thofe  daies,  tooke  the  bread  after  the  adminiftration  was  ended, 
 
 for  qommon  bread. Ag3ine,it  was  once  an  order  in  the  Romane  Church, 
 AmatA,  2,  L  that  the  wine  fhould  be  confecrated  by  dipping  into  it  bread ;p:hick  had  been'e  con- 
 da  off.ecclef.fecrated.  iBut  this  order  cannot  ftand  with  the  reall  prefence.  in  which  the 
 c.  12.  &  /J-,  breadis  turned  both  into  the  bodic  and  blood-NicholausCabafilas  faith,  Af- 
 Li.  de  expof,  ter  he  hath  vfedfomefpeech  to  the  people  Joee  ereEts  their  mindes ,  and  lifts  their 
 IJtHrg.c.26.  thoughts  from  earth  aad/kithySnvCum  corda ,  Let  vs  lift  vp  our  hearts ,  let  vs 
 thinke  on  things  zhoucand not  on  things  that  are  vpon  the  earth. They  confent  c^ 
 fay yt hat  they  lift  vp  their  hearts  thither,  where  is  their  trea/nre^and  where  Chrtfi 
 Jits  at  the  right  hand  of  hia  father. 
 
 ObieSlionsofTapifls. 
 
 I.  Their  firfl:  rcafon  is,  Ioh.<5. 5  5 .  Afy  fe[h  is  meat  indeede,a}i4my  hl'ood^is 
 drinks  ?W(fff^<f.thercfore(fay  they)Chrifls  body  mufl:  be  eaten  with  the  mouth 
 and  his  blood  drunke  accordingly.  AnfThc  chapter  mufl:  bee  vnderflood  of 
 a  fpiritual!  eating  ofChnflthis  oodie  is  meate  indeed,  but  fpirituall  me3te,& 
 Fiis  blood  fpiritnall  drink,to  be  receiued  not  by  the  mouth,bm  by  faith.  This 
 is  the  very  point  that  Chrift  here  intends  to  prooue,namely  that  to  beleeue  in 
 him  is  to  eate  his  flefh  and  to  drinkchis  blood  are  nil  one.  Againe.this  chap- 
 ter mufl  not  be  vnderflood  of  that  fpeciall  eating  of  Chrift  in  the  facrament: 
 for  it  is  faid  generally  »v.  5  -^.Except  ye  eate  theflcjh  of  Chrifl  ^and  drinhehii  bloody 
 yehaue no  life  in yoHi-SivA  if  the(c  very  wordes  (which  are  thcflibflanceoftht 
 chaptcr)inuft  be  vnderflood  of  a  facramcntall  eating,noman  before  the  co- 
 ming ofChrift"  was  fauedrfor  none  did  bodily  eate  or  drinke  hii  bodie  ot 
 bloodjconfideringit  was  not  then  exiflinginnature.but  onely  wasprcfcntto 
 the  beleeuing  heart  by  faith. 
 
 7 /.O^/ff^.An  other  argument  is  taken  from  the  worcfs  oftheinflitutioni 
 Thlsismy  bodie. ty^n/.Thefe  words  mufl  not  be  vnderflood  properly  but  by 
 afigure:hisbodicbeeing  put  for  the  figne  and  fealc  ofhisbody.lt  is  obiefled^ 
 that  when  any  make  then  iaii  w  ills  and  tcflarrtrts/Jicy  fpeake  as  plainely  as 
 
 |he\* 
 
of reall pre/erne,  '  ^^^ 
 
 die}'  camnow  in  this  fuppcr  Chrift  ratifies  his  h^  will  and  teftaincntr^:  there- 
 fore he  rpakeplaineIy,without  any figure.^^;?/  Chrift  here  fpeakcth  plainely 
 and  by  a  figure  alfoitor  it  hath  beene  alwaies  the  vfiial  manner  of  the  Lord  in 
 peaking  of  the  facraments ,  to  giuc  the  name  of  the  thing  fignified  to  the 
 figncras  Gen.  1 7.  i  ccircumcifion  is  called  the  couemm  of  God:  and  in  the  next 
 Verfcinthewayofexpcfition,r/?<ry^w  of  thecouenant.  Kw6,  Exod.i  2.1  i.thc 
 pafchall  lambe  is  called  the  angels  paffing  by  or  ouer  the  houfes  of  the  Ifrac- 
 lites,whereasindcede  it  was  but  a  figne  thereof  :and  i  .Cor.  1 0.4.  The  rocky  as 
 Chrifi.  I  .Cor.  s.j.Thepafeo.ver  wa4  Chrtjl.KnA  the  likephrafe  is  to  bee  fourdc 
 in  the  inftitution  of  this  facramet  concerning  thecup.which  thePapifts  thc- 
 felues  confefTc  to  be  figuratiuc:when  it  is  faid,Luk.2  2.Z/^«  cHpi4the  nnpete- 
 Jiament  tnmj  i^/ood.that  is,a  figne,feale,  and  pledge  thereof.  Againe  the  time 
 when  thefe  words  were  fpoken  mull  be  confidered,and  it  was  before  the  paf- 
 fion  of  Child,  whereas  yet  his  bodie  was  not  crucified  nor  his  blood  fhed:and 
 confequently  neither  of  them  could  bee  rcceiued  in  bodily  manner,but  by 
 faith  alone,  Againe,Chrifl:  was  not  onely  the  author ,  but  the  miniQer  of  this 
 lacrament  at  the  time  of  inftitution  thcr'eof:and  if  the  bread  had  beene  truely 
 turned  into  his  bodie,and  the  wine  into  his  blood,Chrift  with  his  own  hand's 
 (houldhauc  taken  liis  owne  bodie  andblood,andhauegiuenittohisdifci- 
 ples,nay,which  is  more.hc  fhould  with  his  owne  hands,  hauetaken  his  ownc 
 fleOijand  drunken  his  owne  blood.and  haue  eaten  himfelfe.For  Chrilt  him- 
 (elfe  did  eate  the  bread  and  drinke  the  wine,  that  he  might  with  his  owne  per- 
 fon  confecrate  his  laft  rupper,as  he  had  confecrated  baptifme  before.  And  if 
 thefe  words  fhould  be  properly  vnderftood ,  euery  man  fliould  bee  a  man- 
 flaier  in  his  eating  ofChrift.Laftly  by  means  of  popiOi  real  prefence,it  comes 
 to  palTcthat  our  bodies  fliould  be  nourifhed  by  naked  qualities  without  any 
 fubftance  which  in  all  philofbphieis  falfe  and  erronious.To  help  this  and  the 
 like  abfurditiesjfome  Papifls  make  nine  wonders  in  the  facrament.Z/^f/Ay?,  lohJeCom» 
 that  Chrijh  bodie  is  in  the  SttchArifl  in  (H  Urge  a  ^uamitie  oi  he  rra^i  vpo»  the  crojfe,  bts  ccmp . 
 andU  mi»  in  heaiien,(^j/ct  exclndes  not  the  cjUAntitie  of  the  bread.  Thefecondythat  Theolog.  lib. 
 there  be  accidents  -without  afubieB.The  third,that  bread  is  turned  into  the  body  ofS.cAp.  /4. 
 Chrifi  y^ yet  is  not  the  matter  of  the  bodie  ^nor  refoluedto  nothinq^.The  fonrth,that 
 the  bodie  increafeth  not  by  confecration  of  many  hofis,andis  not  diminijhed  by  often 
 receiuing.  The  fifth ,  that  the  bodie  of  (^hrifi  is  vnder  many  confecrated hojis. The 
 (ixt^that  when  the  ho/}  is  deuidedythe  body  of  Chrifi  is  not  deuidedy  but  vnder  euery 
 part  thereof  is  whole  Chrifi. T  he feuenthy  that  when  the  prieji  holds  thehofiinhis 
 handythe  bodie  ofQorifi  is  not  felt  by  i^  felfe  nor  feencybut  the  formes  of  bread  and 
 Vt>ine.The  eight, that  when  the  formes  of  bread  andwine  ceafe,the  body  and  blood  of 
 Chrifi  ceafeth  alfo  to  bcthere.The  ninth  yt  hat  the  accidents  of  bread  andwtne  haue 
 the  fame  ejfe^ls  with  the  bread  and  wine  it /elfe  ,  which  are  to  nourifh  and fifi.On 
 this  manner  it  fliall  be  eafic  for  any  man  to  defend  the  moft  abfurd  opinion 
 that  is  or  can  be,if  he  may  haue  hbertie  to  anfwer  the  arguments  allcaclged  to 
 the  contrarie  by  wonders. 
 
 To  conclude,feeing  there  isa  reall  communion  in  the  facraraent  between 
 Chrift  and  euery  belecuing  heart,our  dutic  therefore  is,to  beftowe  our  hearts 
 on  Chrift  ,  cndcauourmg  to  louc  h?m  ,  and  to  rcioyce  in  hira  ,  and  to 
 
 Rrr  a  long 
 
g-js^  '  A  %eformed  Ctithol'tke 
 
 Ions;  afiei-  IVim  aboue  all  things :  all  our  affiance  mud  be  in  liira,6c  witliKmii 
 wee  beein^  now  on  earth  mull  haue  our  conuerfation  in  heauen,  And  this  is 
 ihc  true  reall  prefence.which  the  auncicnt  Church  of  God  hath  commended 
 vnto  vs:for  in  all  thcfe  liturgies  thefe  wordes  are  vfcd,and  are  yet  extant  in  the 
 Popifli  malic,  Lift  vpyour  hearis:we  lift  them  vp  vnto^  the  lord.  By  which  v.-erds 
 the  communicants  were  admonifhcd  to  direft  their  mindes  and  their  faith  to 
 Chrift  fitting  at  the  right  hand  of  God.  Thus  (aid  Augudine,  If  we  celebrate 
 the  afcenfton  of  the  Lord  n^uh  deuot'ionjtt  vs  afcend  with  him,&lift  vp  our  hearts. 
 A^siinCythey  which  are  alreadte  rifen  with  Chrtjl  in  faith  and  hope  are  inmtedto 
 the  qreat  table  ofheauen,to  the  take  of  Angel s,vA\^ic  is  the  bread. 
 
 TThe  eleuenth point .  Ofthe/acrijice  in  the  Lords 
 
 Supper,which  the  Papijfj  call  the  facrifice  of  the  (JUajfe. 
 
 Touching  this  point ,  firll:  I  will  fet  downc  what  muft  bee  vnderftood  by 
 the  name  Sacrifice.  A  facrifice  is  taken  properly ,or  improperly.  Properly  it  is 
 a  facred  or  (olcmne  atlion,in  which  man  oflFereth  and  confecratelh  fome  out- 
 ward bodily  thing  vnto  God  for  this  end,to  pleafc  and  honour  him  thereby. 
 Thusall  thefacrificcs  of  the  old  teftament ,  and  the  oblation  of  Chrifl:  vpon 
 the  crolTe  in  the  new  teftamcnt  are  facrifices.Impropeily,that  is,onely  by  the 
 way  of refemblancc,the  duties  of  the  morall  lawe  are  called  facrifices.Andia 
 handling  this  queftion,!  vnderftand  a  facrifice  both  properly  and  improper- 
 ly by  way  of  refemblance. 
 
 Oftr  Cofffent, 
 Our  confent  I  propound  in  two  conclufions.C(7»c/»//.That  the  /upper  of 
 the  Lord  is  a  facrifice,and  may  truly  be  Co  called  as  it  hath  beene  in  former  a- 
 ges*,and  that  in  three  refpeft  s.  I .  Becaufe  it  is  a  memoriall  of  the  reall  facrifice 
 ofChrift  vpon  the  crorte,  and  containeswithall  a  thanksgiuing  to  God  for 
 the  fame,which  thanksgiuing  is  the  facrifice  and  ca/f/es  of  our  lips.  Heb.  i  5  •  i  y » 
 1 1. Becaufe  euery  communicant  doth  there  prcfent  himfelfe  bodie  and  (bulc 
 a  liuin2;,holv,and  acceptable  facrifice  vnto  God.  For  as  in  this  facrament  god 
 giues  vnto  vs  ChriftjWith  his  benefits:fo  we  anfwerable  giue  vpourfclues 
 vnto  Godasferuants  to  walke  in  the  praOileofall  dutifull  obedience.  1 1  Lit 
 is  called  a  facrifice  in  refpeO:  of  that  which  was  ioyned  with  the  facrament, 
 namely  the  almes  giuen  to  the  poore  as  a  teftimonie  of  our  thankefulnes  vn- 
 to God.  And  in  this  regard  alfo.the  ancient  fathers  haue  called  the  facrament, 
 an  vnhloodie  facrifice:  &  the  table,^;?  altar.di  the  mm'iderspriefis:  5c  the  whole 
 ad>ion  an  oblation  not  to  God  but  to  the  congregation,  and  not  by  the  prieft 
 alone  but  by  the  people.  A  canon  of  a  certainc  Ccuncell  faith  //''^^  decree  that 
 . .  _  -    euery  Lords  date  the  oblation  of  the  altar  be  offered  of  euery  Tfian  and  woman  both 
 
 congrcganoi 
 facrifice  or  oblation. 
 
 Concluf  IL  That  the  very  bodie  of  Chrift  is  offered  in  the  Lords  fupper. 
 
 JFor 
 
t>fthefacriftce  of,  ^c.  .973 
 
 For  as  wee  take  the  bread  to  be  the  body  of  Chria  facramcntallv  by  rcfcm- 
 blanccand  no  otherwifeifo  the  breaking  of  bread  is  facranicntallv  the  facrifi- 
 cingor  offering  of  Chrift  vpon  the  croffe.  And  thus  the  fathers  hauc  termed 
 the  hucharift  an  immolation  of  Chrt(l,becaufc  it  is  a  commtmoration  ol  his 
 facnfice  vpon  the  erode  Aug.Epift.  2  3  .Net/her  doeth  he  he  r^lmh  faith  Chrtjl 
 VDOS  offer ed.F or  iffacraments  had  not  the  refembknce  of  things  ivherfof  they  are 
 facraments,they  fhouldm  no  wife  befacramenty.bHtfromarefembUnce.xhcjcftcn 
 uke  theirnames.hyimz  Chrifl  is  facrificed  in  the  laft  fuppcr ,  in  regard  of  the 
 faith  of  the  communicants,  which  makes  a  thing  part  and  doneas  prefcnt. 
 Aogu{lincfaith,^/7m»'<r  beleene  tn  Chrijf  he  ts  offeredfor  vs  daily .  A\^A £hri{l  Lib.2.eju<ft. 
 isthenflctineforetteryoney  when  hee  beleeues  that  heisflAtneforhtm.Kwhxok  ^^^-(^  AW. 
 {A\i\C^riftti  facrificed  daily  in  the  mindes  ofbeleeuers^as  vpon  an  altar.  Hierome  '^^J^' 
 faith, Hif  is  alvrates  offered  to  the  belceuers.  Ad%om» 
 
 J  J.  The  difference.  Ltb.iAe 
 
 They  make  the  Eucharifl<obe  a  reall,cxternallor  bodily  facrifice  offered  ^^^c?- 
 vnto  God.'holding  and  teaching,that  the  miniff  cr  is  a  prieO  properly  :  &  that  ^^  'Damaf 
 in  this  facrament  he  offers  Chriih  bodie  and  blood  to  God  the  father  really 
 and  properly  vnder  the  formes  of  bread  and  wine.  We  acknowledge  no  real, 
 outward,or  bodily  facrificc  for  the  remiflion  of  finnes,but  onely  ChnU s  ob- 
 lation on  the  croffe  once  offered.Here  is  the  maine  difference  betwccnevs, 
 touching  this  point  and  it^s  ofthat  wai^ht  and  moment.that  they  ftifly  main- 
 taining their  opinion(as  they  doe)can  be  no  Church  of  God.  For  this  point 
 rafeth  the  foundation  to  the  very  bottom.  And  that  it  may  the  better  aopeare 
 that  we  auouch  the  trueth,fir(l  I  will  confirme  our  do(^rine.by  fcnpture,  and 
 fecondly  confute  the  reafons  which  they  bring  for  themfclues. 
 
 1  ]  LOurreafons. 
 Rcafon  I.  Heb.9,1  5. and  i6.  and  c.  t  o.  lo.Thc holy  Ghoft  faithjCluift 
 offered  himfelfe  butonce.Thciefore  not  often:and  thus  there  can  be  no  real] 
 or  bodily  offering  ofhisbodie  and  blood  in  the  facrament  ofhisftippcialic 
 text  is  plaine.The  Papilts  nnfvcr  tHus.TheficrifJceof  Chrifi(fay  they)is  one 
 for  fubflance,yet  in  regard  of  the  manner  of  offering  it  is  either  bloody  or  vn- 
 bloodie,andtheholv  «.hollfpeakes  onely  of  the  bloodie  facnficeof  Chiill: 
 which  was  indccde  offered  but  once.  Anfh\xK  the  author  o^  x\\\s  epiftle  tjkcs 
 itforgraunted.thatthefacrificeofCiirillisonclyone.andthatbioodiefacri- 
 fice.Forhc(aith,Heb.9.2  5.  Cbnfi  did  not  offer  himfelfe  cften,ai  the  high  prtrfls 
 d'J.2knd  V.  ^6.For  then  he  mufi  hane  oficnfnfferedfnce  the  foundation  of  the  world: 
 hit  nowe  in  the  ende  he  hath  appeared  once  to  put  awayfiinne  by  the  fieri f  e  ofhim^ 
 felfe.^ndv.  2-!.  without  ffiedding  of  blood  ^  no  remifflonoffnnei.  By  thcfc 
 W^^rds  it  is  plaine,that  the  (cripture  neuer  knewe  the  twofold  manner  of  facri- 
 fic'.nc'  ofChrin.  And  cuerv  dtftmftion  in  diuinity  not  founded  m  the  wrirtcn 
 \vord,isbutafor2;ericofmansbraine.And  thisdiftm(ftionbegood,hovvnial 
 the  reafon  ofthe  Apoftle  fraud. He  did  not  offer  himfelfe  but  once ,  becaufc 
 hefufferedbutonce. 
 
 Keafon  1  l.Thc  Romifli  Church  holds  that  the  facnhcc  in  the  Lords  Hip- 
 per is  all  one  for  fubflance,with  the  facrificc  which  hce  offered  on  tlie  crotfe: 
 if  that  be{o,ihcnthcracjificcin8hcEucharift,muft  eiihcr  be  a  contmunnce 
 
 of 
 
5>74  AReformdCaiholike  i^-^^^y. 
 
 of  that  facrifice  which  was  begun  on  the  crofTcjOr  els  an  iUi;r.#iyn  or  repititi- 
 on  ofit  Now  let  them  choofcofthcfetwaine  which  they  will:  if  they  fay  it  is  a 
 continuance  of  the  facrifice  on  the  crolTe,  Chrifl  bceing  but  the  beginner  and 
 the  pricft  the  finiflier  thereof,  they  make  it  impcrfeft  :  for  to  continue  a  thing 
 till  It  be  accomplifliecl,  is  to  bring  perfcdion  vnto  it :  but  Chrifts  facrifice  on 
 the  crplTe  was  then  fiilly  perfc^ted,as  by  his  owne  tcftimcnie  appearcs,when 
 he  Glide, C^fj/iimmatum  eft,  it  ufimOjcd.  Againe,  if  they  fay,  it  is  a  repetition  of 
 Chrifts  facrifice,  thus  alfo  they  make  it  imperfeft ;  for  that  is  the  reafon  which 
 the  holy  Ghoft  vfeth  to  prooue  that  the  facrificesof  the  old  telbment  were 
 iraperfeifl,  becaufe  they  were  repeated. 
 
 Reafon  1 1 1.  A  reall  and  outward  facrifice  in  a  facrament,is  againfl  the  na- 
 ture ofa  (acramcnt  and  efpecially  the  fupper  of  the  Lord:for  one  endc  there- 
 of is  to  keepe  in  memorie  the  facrifice  of  Chrift .  Now  euery  remembrance 
 mull  be  ofa  thing  abfent,  paft,and  done  :  aiid  if  Chrift  be  daily  and  really  fa- 
 crificed,the  facramentis  no  fitraemoriall  of  his  facrifice.  Againe  the  principal 
 cnde  for  which  the  facrament  was  ordained ,  is  that  God  might  giue  and  wc 
 receiue  Chrift  with  his  benefits :  and  therefore  to  giue  and  take ,  to  eate  and 
 drinkc,  are  here  the  principall  aftioni.  Now  in  a  reall  facrifice  God  doth  not 
 giue  Chiifl;  &  the  prieft  receiue  him  ofGod-,but  cotranwifehc  giucs  &  offers 
 Chrift  vnto  God ,  and  God  receiucs  fbme  thing  of  vs.  To  helpe  the  matter 
 they  fay,  that  this  facrifice  fcruesnot  properly  to  make  any  fatisflftion  to 
 God ,  but  rather  to  applie  vnto  vs  the  fatisfaftion  of  Chrift  beeing  alreadic 
 made.  But  this  anfwer  ftili  maketh  againft  the  nature  ofa  facrament,in  which 
 God  giues  Chrift  vnto  vs :  whereas  in  a  facrifice  God  receiuesfrom  man,  and 
 man  giues  fbmething  to  God :  a  facrifice  therefore  is  no  fit  meanes  to  applie 
 any  thing  vnto  vs,  that  is  giuen  of  G  od. 
 
 Reafon  I  V.Hebr.7.24,25.The  holy  Ghoft  makes  adifferencebetweenc 
 Chrift  the  high  prieft  of  the  new  teftament,  and  all  Leuiticall  priefts  in  this, 
 that  they  were  many,one  fuccceding  another :  but  he  is  onely  one,  hauing  an 
 ctcrnall  priefthood ,  which  cannot  pafTe  from  him  to  any  other.  Now  if'this 
 difference  be  good,  then  Chrift  alone  in  his  owne  very  perfbn  muftbethc 
 prieft  of  the  new  teftament,and  no  other  with,or,vnder  him:  othcrwifeinthc 
 new  teftament  there  fhould  be  more  priefts  in  number  then  in  the  old.  If  they 
 fay,that  the  whole  a£lion  remaines  in  the  perfbn  of  Chrift,  and  that  the  prieft 
 is  but  an  inft rument  vnder  him(as  they  fay)  I  fay  againe  it  is  falfe ;  becaufe  the 
 whole  oblation  is  a(fbed  or  done  by  the  prieft  himfelfc:  and  he  which  doth  all, 
 ss  more  then  a  bare  inrtrument. 
 
 Pveafon  V.  If  the  prieft  doe  offer  to  God  Chrifts  reall  bodie  and  bloode 
 for  the  pardon  of  our  finnes,then  man  is  become  a  mcdiatour  betweene  God 
 and  Chrift.  Now  the  Church  of  Rome  faith,  that  the  prieft  in  his  maffe  is  a 
 prieft  properly,and  his  facrifice  a  reall  facrifice,differing  onely  in  the  manner 
 of  offering  from  the  facrifice  of  Chrift  vpon  the  crofIe:and  in  the  very  canon 
 of  the  maftc  they  infinuate  thus  much ,  when  they  requeft  (^odto  accent  their 
 ^ifts  and  offerings, v\7imt\y  Chrift  himfelfe  offered,as  he  did  the  facrifices  of  A» 
 feci  and  Noe.  Now  it  is  abfiird,  to  thinke  that  any  creature  fhould  be  a  media» 
 lour  betweene  Clirift  and  G  od.  Therefore  Chrift  can  not  poffibly  be  offe- 
 red 
 
ofthefacrifice  of,^c,  p  7  j 
 
 rctl  by  any  creature  vnto  God. 
 
 Rcafon  V  I.  The  iudgement  of  the  auncif  nt  Church.  A  ccrtame  Coun- 
 
 „  _  ,  'ij/cfferfacrtficcs  in  oKc  dny .    ... 
 
 tnene  day ,  tf  they  offer  manyfacnficesto  God,  tn  all  the  ohUtions ,  they  fufpenci 
 
 themfelnes  from  the  cowmumon Here  marke,  that  the  facrificcs  in  aun- 
 
 cientMalles  were  nothing  elfe  but  formes  of  diuinc  feruicc;  bccaufcnone 
 
 did  communicate,  no  not  the  prieft  himfclfe  .  And  in  r,n  other  Councill  the  Mihvet, 
 
 name  of  the  MafTe  is  put  onely  for  a  forme  of  praicr./^^  h^thf  leafed  vs ,  that  cap.  12. 
 
 fray^rs,ffifplications^C\L^ffes,whkhfhallbenllorvedinthe  Connctll Jbe  v-Conal.  Tcf. 
 
 fed.  And  in  this  fenfe  it  is  taken  when  fpcachisvfedof  the  making  or  com- -f  .r. /.?.  C^r, 
 pounding  of  Maffes:  for  thefacrificepropifiaioric  of  the  hodie  and  blood  oVaccb.  de 
 Chritl  admits  nocompofition.  AbbatPafchafius  faith,  ''Becaufe  tve  fnwe  daily  cdfccrJ.ip.  1, 
 ChrifiU  facrtficedfor  vs  my  iWcdWy, and  his  Taffion  is  gment»  tnyflene.  Thefe  his  Lib.  de  ccr^ 
 wordes  areagainihhe  reall  facrifice:  but  yet  he  expoundes  himfelfemoref^^-  &fang, 
 f>\ainc]y,cap.i  o. The  blood  fs  dtm^em  myfl:eriefpiritua]iy;and,//'/:^^//fpiritu-  i^cw.  mp.s, 
 
 all  Tphich  we eate.  &  c.  l  2.  Thepnefi ,  diflrthutes  te  euery  one  t-ot  as  jKtich 
 
 4ti  the  outwardjightgiueth,  but  as  much  oi  faith  rcceiuctli.  cap.  1 5 .  The  fuWj^r^;ili- 
 
 tude  is  0Hf)»ardly,andthe  immaculate  fie/h  of  the  lambe  is  f  nth  inwardly  ^ , 
 
 that  the  truth  be  not  tvantmgto  the  facrament ,  and  it  be  not  ridtculoiu  to  Tagans 
 thatvfe  drinks  the  blood  of  a  killedman.  cap.5.  One  eates  theflefh  sfChyifllJ.iritU' 
 ally  anddrinkss  his  bbod,another feemes  to  recetae  notfo  much  as  amorfell  of  bread 
 from  the  hand  of  the  priefi :  his  reafon  is ,  becaufe  they  come  vnprcparcd.  Now 
 then  confideringin  all  thefe  places  he  makes  norecciuing  butfpirituall,  nei- 
 ther doth  he  make  any  Cicrifice  but  (pirituail. 
 
 IV.  ObieSlionsofTapifs. 
 
 I.  Gen.  14.  V.I 8.  When'  Abraham  wascomming  from  the  ilaughterof 
 the  Kings,Mclchizcdech  mctte  him,and  brought  forth  bread  and  wine :  and 
 he  was  a  pried  of  the  moU  high  God.  Now  this  bread  and  wine  (fay  ihcy)hc 
 brought  forth  to  offer  for  a  Cicrifice',  becaufe  it  is  faidhewas  apriellof  the 
 rnoil:  high  God :  and  they  reafon  thus.  Chi  ill  was  a  prjeff  after  tlic  order  cf 
 Melchizedek :  therefore  as  Mel chizedek offered  bread  and  wine,  fo  Chrill 
 vnderthe  formes  of  bread  and  wine  offers  himfclfe  in  facnfice  vnto  Go^, 
 Anf.  Melchizedek  was  no  type  of  Chrifl  in  regard  oftheaiflcof  (acrificing^ 
 but  in  regard  ofhispcrfbn  ,  and  things  pertaining  thereto,  which  all  are  fully 
 expounded,  Hebr.7.  the  fumme  whereof  is  this.  I.  Mekhizedcck  was  both 
 king  and  pnefi ;  fo  was  Chrifl.  1 1.  He  was  a  prince  of  peace  and  nghteouf- 
 ncfl'e:  fowas  Chiifl;.  III.  He  had  neither  father  nor  mother  :  becaufe  the 
 ifcripture  in  fetting  downe  his  hillorv  makes  no  mention  cither  of  bcgirning, 
 or  endm»^^  of  his  daies:and  (o  Chriil  had  neither  father  nor  motlicr:  no  father,. 
 as  h«  was  man:no  mother, as  he  was  God.l  V.Melchizedek  being  greater  the 
 Abraham  bleffed  him,ck  Chrift  by  vcrtueof  his  priefthood  bfclTcth ,  that  is^ 
 iiafliiieth^^i&ndmetii  alidaofc  tliat  be  of  the  faitkof  Abraha  Jn  tlicfc  thinp 
 
^j6  *        ^Reformed  (^dtholtks 
 
 onely  Hiandes  the  refcmblance  and  not  in  the  offering  of  bread  and  wine.  A- 
 game  the  cndc  of  bringing  forth  the  bread  and  wine,  was  not  to  make  a  Tacri- 
 hce,but  to  refrelli  Abraham  and  his  fcruants,  that  came  fj  om  tht  Pauo^hter  of 
 the  Kings.  And  he  is  called  here  a  pncll  of  the  moll  high  G  od,not  in  regard 
 of  any  (acrificc :  but  in  confideration  oi  his  blclling  of  Abraham,as  the  order 
 of  the  words  teacheth,  Andhe  wa4  thepnej}  of  the  mofi  high  God^and  therefore  he 
 ^/?//£'<:^^/';*.ThirdIy,though  it  were  graunted,that  he  brought  forth  bread  and 
 wine  to  oifer  in  facrificc ,  yet  will  it  not  follow ,  that  in  the  facrament  Cbrift 
 hirafelfe  is  to  be  offered  vnto  God  vnder  the  naked  i^ormes  of  bread  &  vvine. 
 Melchizcdcks  bread  and  wine  were  abfurd  types  of  no-bread  and  no-wine, 
 or  of  formes  of  bread  and  wine  in  the  Sacrament. 
 
 I I.  OhieB.  The  pafchall  lambe  was  both  a  facrificc  and  a  facrament :  now 
 the  Eucharift  comes  m  roome  thereof  yl»f.  The  pafchall  lambe  was  a  facra- 
 mentjbut  no  ficrifice.  Indeede  Chrirt  faith  to  his  difciples ,  ^oe  and  prepared 
 flace  tofacnfice  the  Pa^eoMerin,}Asirk^\^.\i.h\M  the  v\  ords  to  ofer, or  to/acri" 
 jfSi:^,doe  often  fignifie  no  more  but /o  ^^7/.  As  when  lacob  and  Labanmadea 
 couenantj  it  is  faidc,  lacoh facrifced beafls,  and  called hu  brethren  to  eate  breadt 
 Gen.^  1 .54.Which  words  muff  not  be  vnderflood  of  killing  for  facrifice,but 
 of  killing  for  a  feall :  becaufe  he  could  not  in  good  confcience  inuite  them  to 
 liis  facrincCjthat  were  out  of  the  couen3nt,beeing(as  they  were)of  another  re- 
 ligion :  fecondly,it  may  be  called  a  facritice,becaufc  it  was  killed  after  the  ma- 
 nerofa  facrifice.  Thirdly, when  Saul  fought  his  fathers  affesjand  asked  for  the 
 Seer,  a  maide  bids  him  goe  vp  in  hafl  ;yi'r(faith  fliee)  there  u  an  offerwgof  the 
 ■people  this  day  in  tke  highplaccy  i .  Sam.  9.  I  a .  whei  c  the  fcafl  that  was  kept  in 
 Rama,  is  called  a  facrifice :  in  all  likelihood  becaufe  at  the  beginning  thereof^ 
 
 «Ti  Ht  i6  i  t^cpricft  offered  a  facrifice  to  God :  ancf  fb  the  Paffeouer  may  be  called  a  fa- 
 '  crifice,becaufefacrificeswereoffered  within  the  compafTe  of  the  appointed 
 fealT:  or  folemnitie  of  the  Paffeouer :  and  yet  the  thing  it  fclfe  was  no  more  a 
 (acrifice  then  the  feafl  in  Rama  was.  Againe,if  it  were  graunted  that  the  Paffe- 
 ouer was  both ,  it  will  not  make  much  againfl  vs :  for  the  fupper  of  the  Lord 
 (ucceedes  the  Paffeouer  onely  in  regard  of  the  mainc  cndc  thereof,  which  is 
 the  increafe  of  our  communion  witn  Chrifl. 
 
 III.  ObieEl.  Malac.i.i  i.  The  prophet  foretelleth  of  a  cleane  facrificc  that 
 fliall  be  in  the  new  teflament :  and  that  (fay  they)  is  thefacrifice  of  the  iVIafle. 
 -^/t/TThis  place  muft  be  vnderflood  ofafpirituall  facrifice,as  we  fhall  plainely 
 perceiucifwe  compare  it  with  i.Tim.2. 8. where  themeaning  of  the  prophet 
 is  fidy  expounded.  /»///  (faith  Paul)  that  men  pray  in  aHp/acesMiing  vp  f  urc 
 h:\ndSyrvtthokt  rvrath  or  doubting.  And  this  is  the  cleane  facrifice  of  the  Getilcs. 
 
 Dialog,  cum  Thus  luftin  Martyr  faith,That /»pp/tcatios  and thank/^iuings  are  the  one]y  per' 
 Triph.  feB  facrifice i  pleafing  God,  and  that  ChrifHans  haue  learned  to  offer  them  alone. 
 
 AdScAfU'    And  Tertullian  (i\X\fVe  facrifice  for  the  health  of  the  Smperour  _. :m  (jod 
 
 £am.  hath  commanded  with  pure  prater.  And  Ireneus  faith ,  that  this  cleane  offering 
 
 Ziib.4^  e,  3S»  to  be  offered  in  euery  place,  is  the  praicrs  of  the  Saints. 
 
 I V.  ObieU,  Hebr.  i-^.xo.We  haue  an  altar, yvhereof they  may  not  eat  e, which 
 ferne  in  the  tabernacle.  No  w(fay  they)if  we  haue  an  altar,then  we  mufl  needes 
 haue  a  priefl  >  and  alfb  a  reall  facrificc.  Anf.  Here  is  meant  not  a  bodily,  but  a 
 
 fpirituali 
 
^  ioHchingfaflmg.  ^^^ 
 
 ^iriluall  altar ;  bccaufe  the  altar  is  oppofed  to  the  raatcriall  T.ibcrnacle ;  and 
 what  is  meant  thereby  is  cxprcfled  in  the  nextverfe,in  which  he  procuesthat 
 Wchaue  an  altar.  The  bodies  of  the  heafis  ,T»hofe  bloodtvAi  brought  mto  the  holy 
 flace  by  the  high  friefi  for fmne,  were  burnt  wthcut  the  campe  :fo  Lhnjl  lefns,  that 
 he  wight  fanUifie  thefeople  with  his  ovene  blood  yfuffered  yvithout  the  gate.  Now 
 lay  the  reafon  or  proofe  to  the  thin^  that  is  prooucd,  and  we  muft  ncedcs  vn- 
 dcrftand  Chrift  himfe!fe,who  was  both  the  altar,the  pricft.and  the  facriflcc. 
 
 V.  Obiea.  Laftly,  they  fay,  where  alteration  is  both  of  law  and  coucnaiit, 
 there  muft  necdes  be  a  new  prieft  and  a  new  facrifice .  But  in  the  new  tefta- 
 mcnt  there  is  alteration  both  of  law  and  couenant :  and  iherforc  there  is  both 
 new  pricfl:  and  new  facrifice.  <tAnf.K\\  may  besraunted:jn  the  new  tcftamct^ 
 there  is  both  new  prieft  and  facrifice:  yet  not  any  popifh  prieft,  but  onely 
 Chrift  himfelfc  both  God  and  man.  The  facrifice  alfois  Chrift  as  he  is  man  : 
 and  the  altar,  Chrift  as  he  is  G  od,who  in  the  new  teftament  offered  himfelfc  a 
 facrifice  to  his  Father  for  the  finnes  of  the  world .  For  thou^^h  he  were  the 
 lambe  of  God  flaine  from  the  beginning  of  the  world ,  in  regard  of  the  pur- 
 pofc  of  God,  in  regard  of  the  value  of  his  merit,  and  in  regard  of  fiith  which 
 maketh  things  to  come  as  prefent ,  yet  was  he  not  adlually  offered  till  the  ful- 
 ncs  of  time  came ;  and  once  offering  of  himfelfc ,  he  rcmaineth  a  prieft  for  e- 
 Uer ,  and  all  other  pricfts  befidehim,  are  fupcrfluous :  his  one  offerin«^  once 
 offered  ,bee!ng  all-  (ufficient. 
 
 The  tii^elfth point.  Offafling. 
 
 Otir  confent. 
 
 Our  confent  may  be  (et  downe  in  three  conclufions.  I.  We  doe  not  con- 
 derane  fjfting,but  raaintainc  three:  forts  thereof:  to  wit,  a  morall,ciuill,3nd  a 
 religious  faft.  The  firft  being  morall,is  a  pradife  of  fobrictie  or  temperance, 
 when  as  in  the  vfe  oFmcates  and  drinkes ,  the  appetite  is  rcftrained  ,  rh;,t  it 
 doenot  excecde  moderation.  And  this  muft  be  vfed  of  a!!  Cln  jfl'.-.us  ..  the 
 whole  courfe  of  their  liucs  The  fccond  bccingciuill,is  when  vpon  foirc  par- 
 ticular nnd  poljticke  confiderations.mcn  abftairie  from  certaine  mc.itcs :  as  in 
 this  our  common-wealth  the  Lawinioynes  vs  toabftainefromfielL  menteat 
 certaine  feafons  of  the  ycare,  for  thcfe  fpeciall  cndcs ;  to  preferuc  the  li  ccd  of 
 catte!!,and  to  maintr.ine  the  calling  of  the  fifV-ermanThe  tint  d,nnmcly  a  i  ( li- 
 o-iousfafl-.'s  when  tlse  Huties  of  religion,  as  the  exercife  ofpraicrand  huir.ilu- 
 tion  arc  nr/.flifed  in  fafting.  And  1  cioenow  fpecially  intreatof  ihiskind. 
 
 CrwA<CTl.  Wc  iovnewith  them  m  the  allowance  of  the  principnll  and 
 ritrht  endes  of  a  religious  faft,  and  they  are  three.  The  firft  is,  that  then  I- \  the 
 minde  m:iv  become  attentiue  in  meditation  oi  the  duties  of  fi;o(llirc!lc  to  be 
 
 and  to  teftifie  our  humiliation  before  God  for  our  finnes:and  for  this endc  in 
 the  fift  of  Nfmene.  the  very  beaft  was  made  toabft.aine.  ^ 
 
 Conchf.  1 1  I.  Weveeld  vntothcm,thatfaftingis  an  hclpennd  liMthcrancc 
 to  the  worOiip  of  God*,  yea  and  a  good  worke  alfo  if  it  be  vfed  in  a  gooc^  ir  a- 
 
 ntr. 
 
p  yt  ^Reformed  Cathohh 
 
 ncr.  For  though  fading  in  it  felfe  beeing  a  thing  indiflerentjas  eating  &  drin* 
 king  arc:  is  not  to  be  tearmcd  a  good  woi  ke.yet  beeing  applif  d^and  t  onfide- 
 red  in  relation  to  the  right  ends  tefbre  fpokcn  c{' ,  and  proiftifed  accordingly: 
 it  is  a  workc  allowed  of  God,  and  highly  to  be  efteerned  of  all  the  feruaius 
 and  people  of  God. 
 
 77?^  difference  or  diffent. 
 
 Our  diffent  from  the  Church  of  Rome  in  the  doftiine  of  fading  dands  in 
 
 y*.  threethings.  I.  They  appoint  and  prefcribefet  times  of  fading,  as  neceffarie?., 
 
 <  to  be  kept:  but  we  h.oldand  teach  that  to  prefcribe  the  time  of  a  religious  fad, 
 
 is  in  the  libcitie  of  the  Church  and  the  gouernours  thereof,  as  fpcciall  occafi- 
 
 on  /hall  be  offered.  When  the  difciples  of  lohn  asked  Chrid,  why  they  and 
 
 the  Pharifes  fad  often,  but  his  difciples  faded  not,  he  anfwercd ,  Canthe  chtU 
 
 dren  of  the  marriage  chamber  ntourne  Oi  long  as  the  bridegroome  « "with  them :  but 
 
 the  daies  rcillcome  when  the  bridegroome  (hall  be  taken  away  from  them  ,  and  then 
 
 fhall  the)'  fafl-,Math.9. i  5 .  where  hegiues them  to  vnderdand,that they  mufl 
 
 fad,as  occafions  of  mourning  are  ofrcred.  Where  alfo  I  gather,  that  a  fet  time 
 
 of  fading  is  no  more  to  be  cnioyned  then  a  fet  time  of  mourning.  It  was  the 
 
 Spfl.H,       opinion  of  Augudine ,  that  neither  Chrift  nor  hu  tyfpo[}les,  appointed  any  times 
 
 Contra         ^ff-^fl^^g-  And  Tertullian  faith,  that  they  of  his  timefafled  of  their  owne  accordes 
 
 'S^fvchicos,    finely,  withoHt  law  or  commandement ,  as  occafons  and  time  sferued.  And  Eufebi» 
 
 JM^/.c. /7  us  (aith,  that  CJWb»//?>?^)rrf^r/?<f/r/?/^4/'w<?^<f  lawes  offafting.  Itisobieded, 
 
 ^  thatthere  isafettimeof  fadingprefcribed,Leuit.  16.29.  c-^;5/^  This  fet  and 
 
 prefcribcd  £1^^  was  commanded  of  God  as  a  part  ofthe  legall  worfhip  which 
 
 had  his  endc  in  the  death  of  Chrid :  therefore  it  doth  not  iudifiea  fet  time  of 
 
 fading  in  the  new  tedamcnt ,  where  God  hath  left  man  to  his  owne  libertic, 
 
 without  giuing  the  like  commandement.  It  is  againe  alleadged,that  Zacharie, 
 
 7.^.  there  were  fet  times  appointed  for  the  celebration  of  religious  fads  vnto 
 
 the  Lord,  the  fifth  and  thefeauenthmoneths.  Anf.  They  were  appointed  vp- 
 
 on  occafion  of  theprefentaffli«n:ions  of  the  Church  in  Babylon,  and  they 
 
 ceafed  vpon  their  deliucrancc.  The  like  vpon  like  occafion  may  we  appoint. 
 
 It  is  further  obie£led,that  fome  Churches  of  the  Protcdants  obferue  fet  times 
 
 of  fading,  «ty^nr.  In  fome  Churches  there  be  fet  daies  and  times  of  fading, 
 
 not  vpon  neceflitie  or  for  confcience  or  religions  fike ,  but  for  politicke  or 
 
 ciuiU  regardes,  whereas  in  the  Romifh  Church  it  is  helde  a  mortall  finnc,  to 
 
 deferre  the  fet  time  of  fading  till  the  next  day  tolbwing. 
 
 Secondly  we  dident  from  the  Church  of  Rome  touchirrg  the  manner  of 
 
 Mola.  tracl.  keeping  a  fad.  For  the  bed  learned  among  them  allow  the  drinking  of  wine, 
 
 ^.c.  I  /.         water,  eleftuaries ,  and  that  »  often  within  the  compaffe  of  their  appointed 
 
 ^Navar.      fad  :  yea  they  allow  the  eating  of  one  meale  on  a  faffing  day  at  noonc-tide, 
 
 €,  2 1,  and  vpon  a  reafonabie  caufe,  one  hourc  before  :  the  time  of  fading  not  yet 
 
 Nnm,27.      ended.  But  this  pradife  indeede  is  abfurd ,  and  contrarie  to  the  prai^ife  of 
 
 lad.  20.26.  theolde  tedament:  yea  it  doth  frudrate  the  ende  of  fading.  For  the  bodily  ^ 
 
 5^^CT././2abdinence  is  an  outw.ird  meanes  and  fJgne  whereby  we  acknowledge  our 
 
 guiltinelTeand  vnwoithinctreof  anyof  thebleflingsof  God.  Againe  they 
 
 prefcribe  a  difference  of  meates,  as  whit-meateonely  to  be  vfed  on  their  fa- 
 
 iiingdoies,  and  that  of  ncceffitieand  for  confcience  fake  in  mod  cafes .  But 
 
 wc 
 
tdfichin^fafliHg.  ^. 
 
 weholde this  diftinaion of  mcatcs  both  to bcfooli/h  and  ^vicked.  Foolifh 5 
 becaufe  in  uch  mcatcs  as  they  prcfcribe ,  there  is  as  much  fil],na  and  dcliehr 
 as  in  any  other  mcatcs :  asnamely  in  fiOi,  fruitcs,wine  Ac  whicf  they  permit! 
 And  It  IS  agamft  the  cndc  of  a  religious  faft  to  vfc  any  rcfre/hin^  at  all  i  Co 
 farre  as  neceffitic  of  health  and  comdincffc  will  permit.'  Thus  the  Church  in 
 times  part  \kA  to  abftaine  not  onely  from  racatc  and  drinkc ,  but  from  all  de- 
 lights whatfoeucr ,  cuen  from  foft  apparcll  and  fwcctc  oyntments.  Joel  2  i  < 
 \ -S^^P'fif^f'^Ii --—--:  let  r/;.bridegroome  goc  forth  of  his  cham- 
 ber and  the  bnde  out  of  her  bride  chawber.Dan.  I  o.  j .  /ate  no  pleafant  breade, 
 veither  came  Hefh  nor  wine  rvithm  my  mouth,  neither  did  I  annoint  my  (elf e  at 
 «/A  tiil  three  r^etkes  of  dates  rPere  fulftled  i .  Cor.  7.  5.  "Defaudnot  one  an  other, 
 except  nbe  wuh  confent  for  a  time,  that  ye  may  gme your felnes  to  h{!(\Y\^  and 
 frayer.  ^ 
 
 Againe,  we  holde  this  praftife  to  be  wicked,  becaufe  it  talceth  away  the  li- 
 bertieof  Chnflians:  by  VihichyVnto  the  pure  all  things  are  pure.  And  the  Apo- 
 ftJc,  Gal.  5.  biddes  vs  to fland fa/} w  this libertie ,  which  the  Church  of  Rome 
 would  thus  abohfh.  For  the  better  vnderftanding  of  this,  let  vs  confidcr  how 
 the  Lord  himfelfe  hath  from  the  beginning  kept  in  his  ownc  handes  as  a  ma- 
 fter  in  his  owne  houfe,  the  difpofition  of  his  creatures  for  the  vfc  of  man ,  that 
 he  might  depend  on  him  and  his  word  for  temporall  blcflings .  In  the  firft 
 age,he  appointed  vnto  him  for  raeale  euery  hcarb  of  the  earth'bearino-  fecde 
 and  euery  treewhercin  there  is  the  fruit  of  a  tree  bearing  fecde,  Gen.  1.29! 
 And  as  for  flcfh ,  whether  God  gaue  vnto  him  libertie  to  eate  or  not  to  cate, 
 we  hold  it  vncerten.  After  the  flood  the  Lord  renewed  his  graunt  of  the  yfc 
 of  the  creatures ,  and  gaue  his  people  libertie  to  cate  the  flefli  of  liuin»  crea- 
 tures: yetfo  as  he  made  fome  things  vncleane ,  and  forbad  the  eating  of  them: 
 among  the  refl:,the  eating  of  blood.  But  fince  the  comming  of  Chrifl  he  hath  .„ 
 inlargcd  his  word,  andgiuenhbertieto  all  both  lewesand  Gentiles,to  cate  of^'  ^°'^' 
 all  kinds  of  flefli.  This  word  of  his  we  reft  vpon ;  holding  it  a  doiflrine  of  de- '  '^^^"^' 
 uills,  for  men  to  commaund  an  abftincnce  from  mcates,for  confcicnce  fake  ; 
 which  the  Lord  himfelfe  hath  created  to  be  receiued  with  thankfgiuino-,  So- 
 crates a  Chriftianhiftoriagraphcr  faith ,  that  the  Apoflks  left  it  fee  to  euery  one  Trip,  hifi,  L 
 to  vfe  what  kinde  ofmeate  they  rvould  on faflingdaies,and  other-times. S\)m(^\on  in^-^^P-S^» 
 lent  drejfed  fypines fle/hyAndfet  it  before  a (ir anger ,  eating  himfelfe  and  bi^i^tn^  the  HijLtrip. 
 granger  alfo  to  eate:  who  refufingand prefejjing  himjelfe  to  be  a  Chrtftan, therefore  I'l-cio. 
 (faith  he)the  rather  mujl  thou  doe  it  :for  to  the  pure  all  things  are  pure, at  the  word 
 cfQodteacheth  vs. 
 
 But  they  obieft  ler.  ^  %.  where  lonadab  commanded  the  Rechabitcs  to  ab- 
 ftasne  from  wine :  which  commandemcnt  they  obeyed,  and  arc  commended 
 for  doing  well  in  obeying  of  it:  thereforc(fay  they)fomc  kinde  of  mcatcs  may 
 lawfully  be forbiddcn.<t^;?/rionadab  gaue  this  commandemcnt  not  in  way  of 
 relio-ion,  or  merit,  but  for  other  wife  and  politicke  regardes.  For  he  injoyncd 
 his  pofteritie  not  to  drinke  winc,not  to  build  houfcs,not  to  fow  feed, or  plant 
 vineyards ,  or  to  haue  any  in  poffcflion :  but  to  hue  in  tents  to  the  cndc  they 
 mi2;ht  be  prepared  to  beare  the  calamities ,  that  fliould  befill  them  in  time 
 10 coiue,  Biit  tliePopiih  abftinence  from  ceitaine  meatcs, hath  refpeft  to 
 
 ton- 
 
p8o  A%eformedCdtholtke 
 
 confcicncc  and  religion :  and  therefore  is  of  an  other  klnde ,  and  can  hauc  no 
 
 warrant  thence. 
 
 1 1.  ObieH.  Dan.  i  o.  ^ .  Daniel  beeing  in  heauinesfor  three  weekes  of  daies, 
 
 abftained  from  flelli:and  his  example  is  our  warrant. e><iV^It  was  the  manner 
 
 of  holy  men  in  auncient  times,  when  they  failed  many  daies  together  of  their 
 
 owne  accords  freely  to  abftaine  from  fundrie  things ;  and  thus  Daniel  abftai- 
 
 ned  from  flelli.But  the  popifhablfinencefrom.  fiefh  is  not  free,  but  ftandsby 
 
 commandement,  and  the  omitting  of  it ,  is  mortall  finne.  Againe,  if  they  will 
 
 follow  Daniel  in  abftaining  from  flerh ,  why  doe  they  not  alfo  abffaine  from 
 
 all  pleafant  bread  and  wine  *,  yea  from  oyntments :  and  why  will  they  eate  any 
 
 '  thing  in  the  time  of  their  faft ;  whereas  they  can  not  fhew  that  Daniel  ate  any 
 
 TraB  ?       thing  at  all  till  euening.  And  Molanus  hath  noted  that  our  ancetours  abftai- 
 
 >.  . ,  //,«*/  ;?  ned  from  wine  and  dainties,  and  that  fomeof  them  ate  nothins;  for  two  or 
 
 three  daiestogetlier. 
 
 Thirdly  they  alleadge  the  diet  of  lohn  Baptift ,  whofe  meate  was  Locuftj 
 and  wild  honie:  and  of  Timothie,vvho  abftained  from  wine.s-^w/.Thcir  kind 
 of  diet,  and  that  abftinence  which  they  vfed ,  was  onely  for  temperance  fake ; 
 not  for  confcience,  or,  to  merit  any  thmg  thereby  :  let  them  prooue  the  con- 
 traric  if  they  can. 
 
 Thirdly'and  laft  ly ,  we  dilTent  from  them  touching  certainc  ends  of  fafling. 
 For  they  make  abflinence  it  felfe  in  a  perfon  fitly  prepared,to  be  a  part  of  the 
 worfhip  of  God:  but  we  take  it  to  be  a  thing  indifferent  in  it  felfe,&  therforc 
 ,^  T  .  no  part  of  Gods  worfliip:  and  yet  withall,being  well  vfed,  we  efteeme  it  as  a 
 Murf^  7»  'pj-oppe  ©r  furtherance  of  the  worfhip ,  in  that  we  are  made  the  fitter  by  it  to 
 worfhip  God.  And  hereupon  fome  of  the  more  learned  fort  of  them  (ay,  Not 
 the  worke  of  fading  done,  but  the  dcuotion  of  the  worker,  is  to  be  reputed 
 the  feruicc  of  God.  Againe ,  they  fay ,  that  fafting  in,or,  with  deuotion,  is  a 
 workeof  (atisfaftion  to  Gods  iullice  forthe  temporall  puni/limentof  our 
 (innes-Wherein  we  take  it  they  doe  blafphemoufly  derogate  from  Chrift  our 
 Sauiour,who  is  the  whole  and  perfeft  (atisfai^ion  for  finne,both  in  refpeft  ©f 
 fauk  and  punifhment.  Here  they  alleadge  the  example  of  the  Nmeuites,  and 
 Achabs  falling,  whereby  they  turned  away  the  iudgements  of  God  denoun- 
 ced againft  the  by  his  Prophets.  We  anfwer ,  that  Gods  wrath  was  appeafcd 
 towards  the  Nmeuites,not  by  their  fafling,  but  by  faith  laying  hold  on  Qq6.% 
 mercie  in  Chrifl:,  &  thereby  (laying  hisiudgement.Their  falling  was  onely  a 
 MfitJ2.'f/.fi(fnc  of  their  repentance:  their  repentance  a  fruit  and  (igneoftheirfaith, 
 whereby  they  belecued  the  preaching  of  Jonas.  As  for  Ahabs  humiliation,it 
 is  nothing  to  the  purpofe:  for  it  was  in  hypocrilie:  if  they  get  any  thingtherc- 
 by,let  them  take  itto  themfelues.  To  conclude,wc  for  our  parts  doe  not  con^ 
 demne  this  excrcife  of  fafling ,  but  the  abufe  of  it :  and  it  were  to  be  wifhed 
 that  fafting  were  more  vCcd  of'all  Chriftians  in  all  places:con(idering  the  lord 
 doth  daily  giuc  vs  new  and  fpeciall  occadons  of  publike  and  priuatc  fafting, 
 
 T^heXflLpoint.  OftheJhteof^erfeBton. 
 
 Onr  confertt. 
 Our  confcntlwill  fctdowncin  two  conclu(ions.  I  All  true  bcleeucrs 
 
 hwe 
 
3' IS' 
 
 hauc  a  ftate  of  true  per  feaion  in  this  lifc,Matthew.  j.  48.  Beyouperfe&  aiyour 
 father  tn  heaucn  ii  perfeEi.  CQn.6.i^.Noah  »-^  a  m/f  A>}dferfea  man  w  htJ  time,& 
 walkedmth  god.Gcn.  1 7.  i  .fVa/ke  before  me  arid  be  f  erf e^.  And  furdric  kings 
 of  luda  are  faid  to  walke  vprightly  before  god  with  a  pcrfed  heart,  as  Dauid, 
 Iofi.is,Hezekias,&c.  And  Paul  accountcth  himfelfe  with  the  reft  of  the  faith- 
 fulltobcperfeaiXaying,/:^/!^/  aU  that  are  per feU  heethti4m'tnded^\\\\.-^,\^, 
 Nowe  this  perfection  hath  two  parts .  The  firft  is  the  imputation  of  Chrifts 
 perfeft  obedience,  which  is  the  ground  and  fountaine  of  all  our  perfc^ion 
 whatfoeuer.Heb.  I  o.  1  ^3y  one  o^r/«^,that  is,by  his  obedience  in  his  death  & 
 paflion,W^  he  confecrated.xix  made  perfcft,/or  ener  them  that  be/eeue.T he  (c- 
 cond  part  ofChriftian  pcrfe£lion  is  fynceritie,or,vprightnes,ftanding  in  two 
 things.The  firft  iSjto  acknowledge  our  imperfection  and  vnworthines  in  re- 
 fpeft  of  our  feluesrand  hereupon,lhough  Paul  had  faid  he  was  perfea,yet  he  7>^// 
 addcth  further  ,that  he  did  account  of  himfelfe,  not  as  though  he  had  attained  q.  ,1 
 to  perfe^ion:but  did  forget  the  good  things  behinde,and  indeauoured  him- 
 felfe to  that  which  was  before.Here  therefore  it  muft  be  remembred,  that  the 
 perfeftion  whereof  I  fpeake.may  ftand  with  fundrie  wants  and  imperfefti-  . 
 onsJt  is  (aid  of Afa  that  his  heart  woiperfeEl  tvith  god  all  his  dates ,  and  yet  hee  '^'  '''* 
 fulled  not  downe  the  high  places, 2iV\^\it^m^<K\{Qzkdi  in  \\\%ittX.zhe  put  his  trufl  m^ 
 the  phijitians  andnot  in  the  Lord.Stcon6\y  this  vpri^htnes  ftandcs  in  aconftant 
 purpofe,endeauour,and  care  to  keepe  not  fome  fiwe,but  all  and  euery  com- 
 mandement  of  the  lawe  of  God,as  Dauid  faith,Pfal.  i  ig.6.ThenJhall  J  not  bee 
 confoundedytpheH  Ihane  reJpeSi  to  all  thy  commandements .  And  this  endeauour 
 is  a  fruite  ofperfe£tion,in  that  it  procecdes  from  a  man  regencrate.For,  as  all 
 men  through  Adams  fall,hauc  in  them  by  namre  the  feedes  of  all  (inne,nonc 
 cxcepted^no  not  the  finne  againft  the  holy  ghoft:fo  by  grace  of  regeneration 
 through  Chrift,all  the  faithfull  hauc  in  them  likewife  the  feedes  ofall  vertucs 
 needfull  to  faluationrand  hereupon  they  both  can  and  do  endeauour  to  yceld 
 perfect  obedience  vnto  God,according  to  the  whole  lawe.  And  they  may  bee 
 tearmed  perfc£f,as  a  child  is  called  a  perfeft  man :  though  it  want  perfeftion 
 of  age  and  ftatureand  reafontyet  hath  it  perfeftion  of  parts:becaufe  it  hath  all 
 and  euery  part  and  facultie  both  of  bodie  and  foule  that  is  required  to  a  per- 
 feftman. 
 
 CoMclnf.ll. Thert  be  certaine  works  of  fupercrogation:  that  is,  fuch  works 
 as  are  not  oncly  anfwerablc  to  the  law,and  thereupon  defer ue  life  euerlafting: 
 but  goc  beyond  the  lawe,andmerit  more  then  the  law  by  it  felfe  can  make  a- 
 ny  man  to  merit.But  where  may  wee  finde  thefc  workes?not  in  the  perfon  of 
 any  mcerc  man,or  angel,nor  in  all  men  and  angels: but  onely  in  the  perfon  of 
 Chrift  God  and  man :  whofe  workes  are  not  onely  anfwer.ible  to  the  pcrfc- 
 £lion  of  the  lawe,  but  goe  farre  beyond  the  fame.  For  firft  the  obedience  cf 
 his  life  confidcred  alone  by  it  felfe ,  was  anfwerablc  euen  to  the  rigour  of  the 
 lawc:and  therefore  the  fu^erings  of  his  death  and  paffion,w'ere  more  then  the 
 lawe  could  require  at  his  hand  :  confidering  it  rcquireihnopuniH.mcnt  of 
 Iiim,that  isa  doer  ofall  things  contained  thcrcin.Secondly,the  very  rigour  of 
 thelawe  requireth  obedience  onely  of  them  that  arc  mcere  mcn:but  the  obe- 
 dience ef  Chrift  was  the  obedience  of  a  perfon  that  was  both  C  od  and  man. 
 
 S((  I  Thirdly, 
 
^^1  A  Reformed  Catholike 
 
 ThircIiy,tftelawcrcquircspcrfoiiall  obedience,  that  is,  that  eucry  man  fiif- 
 fill  the  law  for  himfelfe ,  and  it  fpeakes  of  no  more.  Chrifi  eheyedthe  loppfcr 
 himfelfe^nothtazMk  hec  did  by  his  obedience  merit  his  owne  glorie :  but  be- 
 caufc  he  was  to  be  a  perfeft  and  pure  high  prielt,  not  onely  in  nature  but  alfo 
 inlifejand  a^  he  was  a  creatiire,hc  was  to  be  conformable  to  the  lawe.  Nowe 
 the  obedience  which  Chrift  performcd,was  not  for  himfelfe  alone,  but  it  fcr- 
 ueth  alfo  for  all  the  eled1:&  confiderine  it  was  the  obedience  of  God(as  Paul 
 fignified  when  he  faid,fecde  the  Chnrcn  of  God ,  which  he  purchafed  vi^h  bi^ 
 hlood)\i  was  fufficicnt  for  many  thoufand  world$:&  by  rcafon  the  lawe  rcqui- 
 reth  no  obedience  of  him  that  is  God:  this  obedience  therefore  may  truely  be 
 tcarmed  a  worke  of  fupercrrogation.  This  one  wee  acknowlcdpe,and  bcfide 
 this  we  dare  acknowledge  none.  And  thus  farre  we  agree  with  the  Church  of 
 Rome,  in  the  doftrinc  of  the  eflatc  of perfe£lionjand  further  wee  darcflot: 
 
 §0«' 
 
 The  dsfferencci, 
 
 The  Papiflyhold(asthc  writings  of  the  learned  among  them  teach)that  a 
 man  beeing  in  the  ftate  of  grace,may  not  onely  keep  all  the  commandtments 
 of  the  lawe,and  thereby  defcrue  his  owncfaluation:  but  alfo  goe  bcyonde  the 
 liwe  and  doe  workcs  ot  fupercrrogation  which  the  lawe  requireth  notias  to 
 pcrforme  the  vowe  of  fingle  life,and  the  vow  of  regular  obedience,  Sec.  And 
 by  this  mcanes(they  fay)men  deferue  a  greater  degree  of  glorie  then  the-  lawe 
 can  afFoard.Of  perfedion  they  make  two  kinds:onc  they  csMnecefarieperfe- 
 S/<?«,  which  is  the  fulfilling  of  the  lawe  in  euery  commandement,  whereby  e- 
 ternall  life  is  dcferucd.  The  fccond ,  isprofitatle perfeSIio»,  when  men  doe  not 
 onely  fuch  things  as  the  law  requires,but  ouer  and  befides,they  make  certain 
 vowes,and  perforrae  certainc  other  duties  which  the  law  inioynesnot:for  the 
 doino-  whereof  they  lliall  bee  rewarded  with  a  greater  meafure  of  glory,then 
 the  lawe  defigneth  .  This  they  make  plaine  by  comparifbn :  Two  fouldiers 
 fight  in  the  fieldc  vnder  one  and  the  fame  captainc:the  one  onely  keepes  his 
 ftanding.and  thereby  deferueshis  paietthe  other  in  keeping  of  his  pUce;>doth 
 alfo  winnc  the  enemies  ftandard;or  doe  fome  other  notable  expl6it;now  this 
 man  befides  his  pay  deicrues  fome  greater  reward .  And  thus  (fay  they)it  is 
 with  all  true  Catholikes  in  the  ftate  of  gracerthey  that  keep  the  law  fhall  hauc 
 life  eternalhbut  they  that  doc  more  then  the  Iawc,a$  workes  offupererrogati- 
 on,rhall  be  crowned  with  greater  glorie.This  is  their  do£trine.But-we  on  the 
 contrarie  tcach,that  albeit  we  are  to  ftriuc  to  a  perfedion  as  much  as  we  can, 
 yet  no  man  can  fulfill  the  lawe  of  God  in  this  life:  much  leffe  doe  workes  of 
 fupercrrogation :f or  the  confirmation  whereof,thcfe  reafbns  may  be  vfcd.  I. 
 In  the  morall  lawe  two  things  are  commanded- Fir  ft  theloue  of  God  and  m3. 
 Secondly, the  manner  of  this  loucrnowe  the  manner  of  louing  God,is  to  louc 
 him  with  all  our  heart  and  ftrcngth.  Luk.  i  o.  17.  Thou  ihah  hue  the  Lord  thy 
 Codtrith  all  thy  heart  ^andtvith  all  thy  foule ,  and  with  allthyflrengthyO.nd'tvith  all 
 thy  thbfight,&c.  As  Bernard  (3\d,The  meafure  eflduinggod^  is  to  loue  himrvithout 
 measure, ^nd  that  is,  to  loue  him  with  the  grcatcft  perfedionof  louc  that  can- 
 befall  a  creature.  Hence  it  followes  that  in  leuing  God,no  man  can  poflibly 
 doe  morethea  thsiawc  rcquireth;and  thcrforc  the  performance  of  all  vowes, 
 
 whaJ». 
 
^fthe^ateof^erfeBktu  pg, 
 
 ^v1iatroeuer,&  all  like  dutJcs,comes  fhort  of  the  intcmion  or  fcopc  of  the  law. 
 n.Rcafon.Thecomp2rfcofdiclavvialarge,&  cotnprclicndcthinitinorc 
 tihenthemindcof  niancanat  the  firft  conceiuc:  for  cucry  commandemcnt 
 hath  two  parts.d  ic  «e^atiue  and  the  affir matiuc .  In  the  negatiue  is  foi  bidden 
 not  oncly  the  capital!  finne  nained,asiiiwthcr,tlKft,adultcrie,&c.l)Uta]]  Hrns 
 ofthe  fame  kinde^with  all  occafions  and  prouocations  thereto.  And  in  the  af- 
 firmatiue  is  commanded  not  onely  the  contrarie  vertucs,as  theloucof  God, 
 
 and  the  louc  of  our  nejgbours  honour,  life,  chaf}itic,goods,good  name ,  but 
 the  vfe  of  all  hclpcs  and  ni6anes ,  whereby  the  faidc  vcrtucs  may  bee  prcfer-v 
 ucdjftirthercd.and  praaifcd.Thus  hath  our  Sauiour  Chrifl  hjm(elfe  expoun- 
 ded the  iawe,Matho-. 6.  vpon  this  plaine  ground  I  conclude,  that  all  duties 
 pertaining  to  life  and  manncrs,comc  within  the  lill  of  feme  morall  comman- 
 dcment.  And  that  the  Papifts  making  their  works  offupererrogation  meancs 
 to  further  theloue  of  God  and  man,mu(}  ncedes  bring  them  vnder  the  com- 
 pafrex)flhc  lawc.  Vnder  which,if  they  be,  they  cannot  pofTibly  goe  bcyondc 
 the  fame. 
 
 Reafbn  1 1 1.Luk.  t  7. 1  o.fVhenye  haue  done  aOthofe  things  that  are  convnan- 
 dedvs  we  arevnprofitableferuatsr-we  hane  dene  that  vhtch  rras  our  dttty  to  ^^.Thc 
 PapifVs  anfwer  that  wc  are  vnprofitable  io  God  but  not  to  our  fclues:but  this 
 ihift  of  theirs  is  befide  the  very  intent  ofthe  place.  For  a  feruant  in  doing  his 
 duty  is  vnprofitable  eucn  to  hirofelfcjand  doth  not  fo  much  as  dcferue  thanks 
 at  his  mafters  hand^as  Chrifl  faith  jV.p.'Dc.fr-^  he  thanke  that  feruant.  Secondly 
 they  anfwerjthat  we  arc  vnprofitable  femants  in  doing  things  commanded: 
 yet  when  we  doe  things  prefcribed  in  the  way  ofcounfell,  we  may  profit  our 
 lelucSjand  merit  thereby.But  this  aunfweredoeth  not  ftand  with'  reafon.For 
 things  commanded,  in  that  they  are  commawnded,  are  more  excellent  then 
 things  left  to  our  libertie:bccau(ethc  will  and  commandement  of  God  giues 
 excellcncic  and  goodnefTe  vnto  them.  Againc  counfclls  are  thought  to  bee 
 harder  then  the  commandemcnts  ofthe  lawerand  if  men  cannot  profit  thcm- 
 (eluesby  obedience  of  morall  precepts,which  are  more  eafie:much  leffe  fhall 
 they  be  able  to  profit  thcmfeluesby  counfels  which  are  of  greater  difficultie. 
 
 Reafbn  I  V.Ifit  be  not  in  the  abilitie  and  power  of  man  to  keepe  the  Inwe, 
 then  much  lefleishe  able  to  doe  any  worke  that  isbc)ond  and  abone  all  the 
 lawc  requircthrbut  no  man  is  able  to  fulfill  the  lawe,and  therefore  no  man  is 
 able  to  fupercrrogatc.  Here  the  papifls  denie  thepropofition:for  (fay  they) 
 though  we  keepe  not  the  lawe,yct  wc  may  doe  things  of  counfcll  abouc  the 
 iawcand  thereby  mcrit.But  by  their  leaues,  they  fpeakc  abfurdly:for  in  com- 
 mon rea(bn,if  aman  failcinthelcfTe.hc  cannot  but  faile  in  the  greater.  Nowc 
 (asIhauefaid)inpopifhdoarine,itiscaficr  to  obey  the  morall  lawc  then  to 
 pcrforme  the  counfells  ofperfcflion. 
 
 ObteBions  ofPafifls. 
 
 I.  tfay  5  d. 4.The  Lord  faith  vnto  Eunuches  that  keep  hufali'ath,  andchoofe 
 the  thin(T  that  plea  feth  him,  ivHthee  ^i»e  a  place  and  name  better  then  the  fmtia 
 «««^i.w^^/^^•/.  Nowe(fay  thcy)an  "Eunuch  is  one  that  liuesafinglelife,  and 
 kecpesthc  vowcofchaftitie,  and  hereupon  hee  is  faidc  to  defcrue  agrca- 
 t€r  roeafurcof2;]oric./^»>'>»'.]flhcwordesbcc  well  confidercd,  tlieypioouc 
 ^  %{£  X  no- 
 
p8^  tA^efomudCathoU'^it 
 
 nothing  Ie{re:fbr  honour  is  promiftd  to  Eunuchcs,  not  bccaufc  they  make  & 
 performethc  vowcof  fingle  life ,  but  bccau(e  (as  the  text  faith)  they  obferue 
 the  Lords  fabbath,and  choofe  the  thing  that  plcafeth  QoA^  and  keepe  his  co- 
 «enantjwhich  is  to  belecue  the  word  of  God  and  to  obey  the  coranwndemets 
 of  the  morall  lawc 
 
 0^f^.//.Mark.i6.i2.Chriftfaith,T/?tfrtf4r^7owr  Vfhkh  hunt  made  them* 
 felhes  ch^Jifor  the  ki^gdome  ofheanen:  therefore  the  vowe  of  (ingle  hfe  is  war- 
 iantablc,and  is  a  worke  of  fpeciall  glorie  in  heauen.  AnfJYht  meaning  of  the 
 lext  is,that  fome  hauing  recciued  the  gift  of  contmencic,  do  willingly  content 
 themfelues  with  fingle  eftate,that  they  may  with  more  liberty  without  diftra- 
 £tion  further  the  good  cftate  of  the  Church  of  God,  or,  the  kiiiedomcolf 
 
 trace  in  themfelues  &  others.This  is  all  that  can  be  gathered  out  of  this  places 
 ence  therefore  cannot  be  gathered  the  merit  ofeuerlaftmg  glorie  by  fingle 
 life. 
 
 OhieB.  IIL  Mathtp.i  I  .Chrift  faith  to  the  young  man.  IfthoHvilt  hper- 
 feH  (ToefeUthat  thoahafl  andgine  to  the  poore,and  thou Jha/t  haue  treafurein  hea' 
 »i?«.Therefore  fay  they,  a  man  by  forfakingall  may  merit  not  onely  hcauenj, 
 but  alfotreafure thercthat  is,3n  exceedmg  meafure  of glorie.o^w/TThis yong 
 man  beeing  in  likelihood,  a  Ifrickt  Pharife,  thought  to  merit  cternall  life  by 
 the  workes  of  the  law,as  his  firft  queftion  importeth,  goodmaflery-tvhatjhall  I 
 ^i?tf/£»^^y^««'^;and  therefore  Chrift  gocth  about  todilcouer  vnto  him  the  fc- 
 cret  corruption  of  his  heart.  And  hereupon  the  wordcs  alleadged  arc  a  com- 
 mandement  oftriall  not  common  to  all,butefpecially  to  him .  The  like  com- 
 anandement  gaue  the  Lord  to  Abraham  faying,  Abraham  take  thine  omljfomc 
 Jfa<tc,And offer  him  vpon  the  mount aine  which  fjhall/bew  theeyGcn.%2, 2* 
 
 /  V.OhieEi.  I  .Cor.  7 . 8  .Paul  (aith,/A  is  good  for  all  to  be  fingle  <ii  he  woi:  and  V. 
 5  8  .he  (aith,f>  is  better  for  virgins  not  to  marrie:  and,  this  hefpeakes  bypermiffion 
 not  by  commandementyV.  2  6.t^nfr>fi.  Here  fingle  life  is  not  preferred  fimply,but 
 onely  in  refpe£l  of  the  prefent  necefiltie,  becaufe  the  Church  was  then  vnder 
 pcrfecutionrand  becaufe  fuch  as  hue  a  fingle  life,are  freed  from  the  cares  and 
 diftraflions  of  the  world. 
 
 V.Obiecl.  \  .Corp.!  5,1 7,1 8.Paul  preached  the  gofpell  freely,  and  that  was 
 more  then  he  was  bound  to  doc:and  for  fo  doing  nee  had  a  reward.  «x^yrp.It 
 was  generally  in  Pauls  libertie  to  preach  the  gofpel  freely  or  not  to  doe  it:  but 
 in  Corinth  vponfpecial  circumftances.he  was  bound  in  confcience  to  preach 
 it  freely  as  he  did',by  reafbn  of  the  Eilfe  teachers,  who  would  otherwiic  haue 
 taken  occafion  to  difgrace  his  miniftery,and  haue  hindred  the  glorie  of  God. 
 Now  it  was  Pauls  dutie  by  all  means  to  preuent  the  hinderances  of  the  gofpel 
 and  the  glory  of  god:and  if  he  had  not  (b  ^ov\cJoehadahHred  his  liberty,v.  1 8^ 
 Therefore  he  did  no  more  in  that  cafe  then  the  lawc  it  felfe  required .  For  an 
 aftion  indifFcrent,or  an  a<nnon  in  onr  libertie,  ceafeth  to  bee  in  our  libertie 
 and  becomes  morall,  in  the  cafe  of  offence.  What  is  more  free  and  indifferent 
 then  to  eateflefh,  yctin  the  cafe  ofoflfencePaul  faid^r  veould  not  eatejlejh  oi 
 h/tg 06  the  world fiood^i .  Cor.  8.1 3.. 
 
tfrooyjhiffing  of  Saint  i,  pg  - 
 
 The  XI%).  point.  Of  the  vporj hipping  of 
 
 Saints,  f^ecially  of  Inuocation, 
 Our  confent. 
 Conduf  I.  The  true  Saints  of  God ,  as  Prophets ,  Apoftles ,  and  Mart)'rs, 
 and  fuch  hke.are  to  be  worflupped  and  honourcd.and  that  three  waies:  1.  by- 
 keeping  a  memoneof  themin  godly  manner.  Thus  the  Virgin  Marie  as  a 
 'prophetelTef-bretelleth,  that^//«.?//(7wy2r^iy(r<i//^^r^/f^4Luk:.  1.4 8.  When  a 
 .certaine  woman  poured  a  boxe  of  oyntment  on  the  head  of  Chrift,  he  faith, 
 this  hiX  iTiall  be  fpoken  in  remembrance  of  her,  wherefoeuer  that  Gofpell 
 iliould  be  preached  diroughout  the  world,  Mark.  14.  p.  This  dutic  alfo  was 
 praftifed  by  Dauid  toward  Mores,Aaron,Phineas,and  the  refhhat  are  com- 
 mended, Pfal.  105.  and  1 06.  and  by  the  author  of  the  epiftle  to  the  Ebrewcs,  ^l^^ 
 vpon  the  Patriarkes  and  Prophets ,  and  many  others  that  excelled  in  faith  jn 
 the  times  of  the  old  and  new  leftament.  1 1.  They  a;;e  to  be  honoured  bv  «-i- 
 uing  of  thankes  to  God  for  them  ,  and  the  benefits  that  God  vouchfafc'd  by 
 them  vnto  his  Church.  Thus  Paul  faith,that  when  the  Churches  heard  of  his 
 xouer  don  jlhey  g/orifieci  God  foy  hiw, or ,  tnhim.G^i.  f,  1  5 .  And  the  like  is  to  be 
 done  for  the  Saints  departed.  III.  They  are  to  be  honoured  by  an  imitation 
 of  their  faith,  humilitie,  meeknes,  repentance,  the  feare  of  God,  and  all  good 
 vertues  wherein  they  excelled.  For  this  caufe  the  examples  of  godly  men  in 
 the  old  and  new  te(fament,are  called  a  cloud  ofwttnejfes  by  allufion  :  for  as  the 
 cloud  did  guide  the  Ifiaelites  through  the  wildernes  to  the  land  of  Canaan: 
 fothe  faithfull  noware  tobeguided  tothc  heauenly  Canaan  by  the  exam-  . 
 pies  of  good  men,  that  haue  belecued  in  God  before  vs,and  haue  walked  the 
 ftrait  way  to  life  euerljlling. 
 
 w  Cone/.  1 1.  Agnine  their  tfue  'K/ittjues, thtit  is,their  vertues  and  good  exam- 
 ples left  to  all  poll^eritie  to  be  followed  ,  we  keepc  and  refpeft  with  due  reue- 
 rence.  Yea  if  any  man  caii  fhew  vs  the  bodily  relique  of  any  true  Saint :  and 
 prooue  it  fo  to  be  though  we  will  not  worfhip  it,  yet  will  we  not  dcfpifc  it  but 
 keepe  it  as  a  monument,if  it  may  conueniently  be  done  without  offence.  And 
 thus  farre  we  confent  with  the  church  of  Rome.  Further  we  muff  not  goe. 
 
 Thedtjfent. 
 Our  difference  ff  andes  in  the  manner  of  worfhipping  of  Saints.  The  Pa- 
 pifls  make  two  degrees  of  rehgious  worOiip.  The  higheft  they  call  Latria, 
 whereby  God  himfelfe  is  worf}npped,and  that  alone. The  fecond  lower  then 
 the  former  is  called  "Donlia,  whereby  the  Saints  and  Angels  that  be  in  the  fpc- 
 ciall  fauour  of  God,  and  glorified  with  euerlaffing  glorie  in  heauen,are  wor- 
 fhippcd.  This  worfhip  thev  place  in  outward  adoration  ,  in  bending  of  the 
 knee,and  bowing  of  the  bodv  to  them  being  in  heauen:in  inuocation  where- 
 by they  call  vpon  them  :  in  dedication  of  Churches  and  houfes  of  religion 
 vnto  them:  in  fabbathsand  fcff  mall  daies :  laflly  in  pilgrimages  vnto  their  re- 
 Iiques  and  images.  WelikewifediffinguillTadoranonorworlliip  :  for  it  is  ei- 
 ther religious  or  ciuill.  Religious  worfhip,  is  that  which  is  done  to  Mm  that  is 
 Lord  of  all  things,  the  fearcher  and  trier  of  the  heart,  omnipotent, ''nrry 
 where  prefent ,  able  to  hearcand  helpe  them  that  call  vpon  him  cueiy  wi-erc, 
 
 Sa^  the 
 
p9,6  A%eformedCatholiks 
 
 tlie  author  andfirfl:  caufc  of  cuery  good  thiilgrand  that  fimply  for  himfelfc^ 
 bccaufe  he  is  abfolute  goodnes  it  felfe.  And  this  wor/hip  is  due  to  God  alone, 
 beeino-  alfo  commanded  in  the  firft  and  fecond  commandcraent  of  the  fifl:  ta- 
 ble.Cmill  worihip  is  the  honour  done  to  men  fet  aboue  vs  by  G  od  himfclfcj 
 cither  in  refpeft  of  their  excellent  gifts,  or  in  refpcft  of  their  offices  &  autho- 
 ritie  whereby  they  gouerne  others.  The  right  ende  of  this  worlhip  is  to  teftt- 
 fie  and  declare  that  we  reuerence  the  gifts  of  God,  and  that  power  which  hec 
 hath  pkcedin  thofethat  behisinftruments.Andthiskmd  ofworlliipiscom  - 
 «landed  onely  in  the  fecond  table  and  in  the  firft  commandcment  thereof. 
 Honourthy  father  and mother.Y^on  this  di(lm£tion  wee  may  iudge,what  ho- 
 nour is  due  to  euery  one.Honour  is  to  bee  giucn  to  God,  and  to  whomc  hcc 
 commandcth.He  commandelh  that  inferiours  fliould  honour  or  worihippc 
 their  bettcrs-Thercfore  the  vnreafonable  creatures,  and  among  the  reft  ima- 
 o-esarenotto  be  worfliipped,eitherwith  ciuill  or  religious  vvor{hip:being  in- 
 deede  far  bafer  then  man  himfelfe  is .  Againe  vnclcanc  fpirits  the  enemies  of 
 God,muft  not  be  worfliippedryea  to  honour  them  at  all  is  to  difhonour  god. 
 Good  angels,becaufe  they  excell  men  both  in  nature  and  gifts,v\hen  they  ap» 
 peared  were  lawfully  honoured:  yetfo,as  when  the  leaft  ngnification  of  ho- 
 nour was  giuen  that  was  proper  to  god,they  refufcd  it.  And  bccaufe  they  ap- 
 peare  not  now  as  in  former  times,  not  (b  much  as  ciuil  adoration  in  any  bodi» 
 Jygeftureistobedonevntothem.Laftly,  gouernours  and  Magittrateshauc 
 ciuill  adoration  as  their  due:  and  it  can  not  be  omitted  without  offence.Thus 
 Abraham  worfhipped  the  Hitdtcs,  Gen.  25.  and  lofeph  his  brethren,  Gen. 
 5  o.To  come  to  the  very  point;vpon  the  former  diftin^ion,wc  denie  againft 
 thePapifts  that  any  ciuil  worOiip  in  the  bending  of  the  knee  or  proflrating  of 
 the  bodie,  is  to  be  giuen  to  the  Saints,thcy  being  abfent  from  vs:much  lefle  ar 
 ny  religious  worfhip,as  namely  inuocation  fignified  by  any  bodily  adoratio. 
 For  it  is  the  very  honour  of  God  himfelfe:  let  them  call  wUtriajoxdouha^  or 
 by  what  name  they  will. 
 
 Ourrtafons* 
 Reafon  T.  Ail  true  inuocation  and  praicr  made  according  to  the  will  of 
 God,muft  hauc  a  double  foundation:  a  commandcment ,  and  a  promife.  A 
 commandementjto  mooue  vs  to  pray  :anda  promi{e,to  afTure  vs  that  we  fhall 
 be  heard. For  all  and  euery  praier  muft  be  made  in  faith;  and  without  a  com- 
 mandement  or  promife  there  is  no  faith.  Vpon  this  vnfalliblc  ground  I  con- 
 cludcjthat  we  may  not  pray  to  Saints  departedifor  in  the  fcripture  there  is  no 
 word,either  commanding  vs  to  pray  vnto  them,  or  afTuring  vs  that  wee  (hall 
 fee  heard  when  we  praie.Nay  we  arc  commanded,only  to  cal  vpon  Qo^yhtm 
 vnly  (halt  thouferuCylfAdit.^.  1  o.  And,  How /hall  n>e  call  vf  on  himw  vrhcm  rt>e  hauf 
 mtbeleei4ed?Ko.\o.  \  4.  And  we  haue  no  promife  to  be  heard  but  for  Ghrifts 
 iakcThereforepraiers  made  to  Saints  departed  arevniawcfull.  Anfwere  is 
 made,  that  inuocation  of  Saints ,  is  warranted  by  miracles  and  reuelations; 
 which  arc  anfwerable  to  comroandements  and  promifes.  ^j^But  miracles  6fc 
 rcuelations  had  an  end  before  this  kind  of  inuocation  tooke  any  place  in  the 
 
 Church  of  G  od:and  that  was  about  three  hundred  yeares  after  Chriff.  A  sain' 
 «Jo  Judge  of  any  point  of  do£irJnc  by  Biiiaclcs,.is  dcccitfijUjvnJcflfb  three  things. 
 
 «oncusss 
 
ef  rvorjhlfpng  of  Saints,  m%f 
 
 Concur:  the  firft  isjdo^lrinc  of  faith  and  pictie  to  be  ccnfiimedrthc  fccond  is 
 praicr  vnto  G  od,that  ferae  thing  may  be  done  for  the  ratifying  of  the  faid  do- 
 ■d>rine:th€  thud  js  the  nianifeft  edification  ohhe  Church  by  the  two  former. 
 "Where  any  of  thefc  three  are  vs'aniing,niiracics  may  be  («Ipeftcd  :  bccaufe  o- 
 iherwhilesfalfe  prophets  hauc  their  miracles  to  trie  men  whether  they  will 
 cleaue  vnto  God  or  no  Deut.  i  3 .  t ,:;  .Againe  miracles  are  not  done,  or  to  bee 
 done  for  them  that  beleeue.but  for  inHdels  that  beleeue  not :  as  Paul  faith,  i. 
 Cor. 1 4. 2  i.Tongues  are  ajigne  not  10  the  that  beleeue ^but  to  vnbeleeuers.An^^  to 
 this  agree  Chvylbftom,Ainbrofe,&l{idorc,whofaith,^<rW<^/?7^»<rA;f»o/;;^. 
 cejjkrte  to  belcetters  which  haue  alreadie  beleeued,  but  to  itifideis  that  they  may  bee 
 <'t7»«^iW.La{tly,our  faith  is  to  be  confirmed  not  by  reuelations  and  appariti- 
 ons of  dead  me^but  by  the  writings  of  the  Apoilks  &  prophets,  Luk.  1 6.ip. 
 '     Realon  1 1. To  pray  vnto  Sajiits  departed ,  to  bovve  the  knee  vnto  them 
 while  they  arc  in  heauen,is  to  afci  ibe  that  vnto  them  whichis  proper  to  God 
 iiimfclfe:namely,to  knowe  the  heart,  with  the  inward  defires  and  motions 
 thereofjand  to  know  the  fpeechcs  and  behauiours  of  all  men  in  all  places  vp- 
 on  earth  at  all  times. The  Papifts  anfwcr,  that  Saints  in  heauen  fee  and  hearc 
 all  things  vpon  earth,  not  by  thcmfclues  (for  that  were  to  make  them  Gods) 
 butinGod,andi'nthegla{reoftheTrinitic,in  which  they  fee  mens  praiers 
 Teuealed  vnto  them.Ianfwer  fir(l,that  the  Saints  are  ftill  made  more  the  crea- 
 turesjbecaufe  they  arc  faid,to  knowe  the  thoughts  and  all  the  doings  of  all  mc 
 at  all  times,which  no  created  power  can  well  comprehend  at  once.  Secondly 
 Ianfwcr,that  this  glaffe,  in  which  all  things  are  faid  to  be  (eene,is  but  a  forge- 
 tic  of  mans  brainc:and  I  prooue  it  thus.  The  angels  themfelues,who  fee  fur- 
 ther into  God  then  men  can  do,neuer  kncwe  all  things  in  God:  which  I  con- 
 firrae  on  this  manner.  In  the  temple  vnder  the  lawc,  vpon  the  arke  were  pla- 
 ced two  Cherubins,fignifying  the  good  angels  of  god:£c  they  looked  down- 
 ward vpon  the  merciefeat  couering  the  arke,  which  was  a  figure  of  Chrift',& 
 their  looking  downward  figured  their  defire  to  fee  into  the  my ftery  of  Chnfts 
 incarnation  and  our  redemJDtion  by  him;  as  Peter  alluding,nodoubt,to  this 
 type  in  the  oldc  Tefl:ament  faith,  i  Pet.i .  1 2.  which  things  the  angels  de^redt» 
 l>eholde:^nd  Paul  faith,Eph. :?.  1  o.The  manifold  tvifiiome  ofGodii  reuealedby  thf 
 Church  vnto  principalities  and  powers  in  heanenly  places  yi\i.:iA  is,to  the  angcls:but 
 howeandby  what  meanes?  by  the  Church'yand  that  twowaies,firft  by  the 
 Church,as  by  an  cxamplc,in  which  the  angels  faw  the  cndlefTe  wifdoracand 
 mercic  of  God  in  the  calling  of  the  Gentiles.SecondlybytheChurch,asit 
 was  founded  andhonoured  by  the  preaching  of  the  ApoIHcs.Foritfecmcs 
 that  the  Apoftolicallminillerie  in  the  new  tcTfament  reuealed  things  touch-  PrologAn 
 ingChrift,  which  the  angels  neuer  kncwe,  before  that  timc.Thus  Chryfo- /^^^ 
 ftome  vpon  occafion  of  this  text  of  Paul  faith,  that  the  angels  learned  fame 
 things  by  the  preaching  of/ahn  ^^/?/'r/?.  Againe,Chrifl:  fiith,  that  they  know  not 
 the  hoitre  of  the  laft  iudgement,Mzth.24.  2  5 .  much  lelTe  doe  the  Saints  knowe 
 al  things  in  God.  And  hence  it  is  that  they  arc  faid  to  be  vnder  the  altar,  where  %enJ.f, 
 they  ait'.How  long  Lord  holy  andtrue\  wilt  than  not  yeuenge  our  blood?  as  being 
 Ignorant  ofthedaie  of  their  full  dehuerance.And  the  Icwcs  in  affli^lion  con- 
 feilc  Abraham  was  io;norant  ofthem  and  their  eftate.Ifa  65 .1^., 
 
 Sff4  Rca- 
 
pgg;  A  Reformed C^tholike 
 
 Reafonl  I  I.Math.4.  i  o.Chrillrefufed  fo  much  as  to  bowe  the  knee  to  Sa- 
 than  vpon  this  ground,  becaule  it  wm  wntten  thoupjalt  rvorjhtp  the  Lord  thy 
 Cod^and  him  onely  /halt  ^houferue  .  Hence  it  was ,  that  Peter  would  not  fuffer 
 >  Cornelius  fo  much  as  to  kneelc  vntohim,though  Cornelius  mtcnded  not  to 
 honour  him  as  GodThercfore  neither  Saint  nor  angel  is  to  be  honoured  fo 
 much  as  with  the  bowmg  of  the  knee:  if  it  carrie  but  the  leaft  fignification  o£ 
 '  ,  dminc  or  rcli{!:!oiis  honour. 
 
 Reafon  i  V.  f  heiudgemetttof  theauncient  Church  Ku^m^ Wee  honour 
 
 de  vera  re-  '^-'^  Saints  vrith  ch.irttie,anA  not  by  feruitude :  neither  doe  rre  ereB  Churches  t9 
 
 ^-    ^.  ^       them,  KnA^Let  it  not  be  religion/or  vs  to  ivorjhip  deadmen.  AnA,  They  are  to  bt 
 
 hArelyo        honoured  for  imitation  ,  and  not  to  be  adored  for  religion.  Epiphan.  A^«//?7£'r  TecU 
 
 nor  any  Saint  is  to  be  adored,^r  theauncient  errour  may  not  ouerrul^  vs^that  roe 
 
 Jhould  Ic^atie  the  Iwm^  (jod^and adore  things  made  by  ^/>*.  Againe,  Let  Marie  bee 
 
 tn  honourdet  the  FatherySomteyand  holy  ghofl  be  adored:  let  none  adore  Marie;/ 
 
 meane  neitherreomannor  man.A^imcUlfarie  i$  beuttfull^holy , and  honour  ed^yet 
 
 not  to  adoration.  When  lulian  obiedcd  to  the  Chriftians  that  they  worfhip- 
 
 ped  their  Martyrs  as  God,Cyrill  graunts  the  memorie  and  honour  of  them, 
 
 but  denies  their  adoration  :  and  of  inuocation ,  he  makes  no  mention  at  all, 
 
 Ambi  ofe  on  Ro.  i .  //  anyfo  mad  thathee  vctUgiue  to  the  Earle  the  honour  of  the 
 
 King — hetthefemendoenot  thinly  themfelues  guiliie,trhogiue  the  honour  of 
 
 G ods  name  to  a  creature, and  leauingt he  Lord\  adore  their  fellowc  feruants,4» 
 
 thouffh  there  were  any  tPnng  more  referuedfor  (^od. 
 
 ObieEiions  of  Paptds. 
 h  GeTi.^S.\6.Lettheangelthaikfptmeble(fe  thy  children. l:Jcre  (Cay  they) 
 itisapraier  mAde  to angeh.*-^»/By  the  angel  is  meant  Chrift,  who  is  called 
 the  angdofthecouenant,  Maine,  ^.i. and  the  angel  that  guided  ifrael  in  the 
 vvildcines,  i.Cor.io.9.comparedwithExod.2g.2o.  ili^irli' 
 
 Ohte'd.  f  '.  Exod  2  ^  T  ^Mofes  praicth  that  God  would  refptft  his  people, 
 for  Ahr.ihams  fkeand  for  Ifiac  and  Ifrael  his  feruants ,  w  hich  were  not  then 
 liuni;?;  '/?rANu)lespraiethGodtobeemcrcifull  to  the  people,  not  for  the  in- 
 tercetlion  oh  Abraham,Ifaac,and  Jacob,  butfor  his  couenants  fake  which  he 
 had  madr  with  them,Pfal.  t  2  ^.  i  o,  1 1  .Againe  by  popifh  dodrinCjth^  fathers 
 dfrMitedknew'  not  the  eftate  of  men  vponeaith,neither  did  they  pray  fox 
 thcTirhecaufe  then  they  were  not  in  heauen  but  in  Limbo  Patrum. 
 
 II  LObieSI.Onc  liuing  man  makes  interceffion  to  God  for  another:  there- 
 fore much  more  doe  the  Saints  in  glorie,that  are  filled  with  loue  pray  to  go<i? 
 for  vsiandwc  pray  to  them  no  otherwife  then  wedefire  liuing  men  to  pray 
 for  vs-^-^-^^The  reafon  is  naughtcfor  we  haue  a  commandement ,  <2>ne  Iming^ 
 mm  to  pray  for  another,  and  to  defiic  others  to  pray  for  Vs:but  there  is  no 
 warrant  in  the  word  ofGod,fbr  vs  to  rfefirethe  praiers  of  men  departed.  Se* 
 condly  there  is  great  difference  betwecne  thefe  two:  To  requeft  our  friend 
 cither  by  word  of  mouth  or  by  letter  to  praicfor  vs:and  by  Inuocation  to  re- 
 queff  themthat  are  abfent  from  vs  &  departed  this  life  to  pray  for  vs:for  this- 
 is  indeede  a  wbffhip,in  w  hich  is  giuen  vnto  them  a  power  to  heare  and  helpc 
 all  that  call  vpon  them,at  what  plnce  or  time  fbcuer,  vea  though  they  be  nofe 
 prefent  in  thepla(;ein  vviuch  the}'  are  worfhipped  :iind  confequently  theiee*- 
 
 «2? 
 
of'mtercejjion  of  Saints,  pSp 
 
 ingofthe  heart,prefencc  in  all  places,and  infinit  power  to  helpe  all  that  pray 
 vnta them;  which  things  agree  to  no  creature  but  God  alone .  Thirdly  when 
 one  liuing  man  requefts  an  other  to  pray  from  him,hee  onely  makes  him  his 
 companion  and  fellow  member  in  his  praier  made  in  the  name  of  our  media- 
 lour  Chrift:but  when  men  inuocate  Saints  in  heauen,they  being  then  abfcnt, 
 they  make  them  more  then  fellow  members,euen  mediators  between  Chrill 
 and  them. 
 
 The  XV-point,  Of  tntercejswn  of  Saints. 
 
 Our  Cortfent. 
 
 Our  confcnt  with  the  I  will  fet  down  m  two  conclufions .  fonchf.  I. The 
 feints  departed  pray  vnto  God,by  giuing  thanks  vnto  him  for  their  bwne  re- 
 cieption,&  for  the  redeption  of  theVhole  church  of  God  vpon  earth,Rev.  5 . 
 8.  Ihefottre  beafisand  thefottre  and  twentie  elders  fell  dewne  before  the  Lambe, 
 
 -   9. and  they  fang  a  newe  fong,  'Thou  art  worthte  to  take  the  bookeyand  to  ope»' 
 
 the  feales  thereof: becanfethoH  waft  ki^^d and  haft  redeemed vs to  God .1^,. 
 
 ^Andallthe  creatures  which  ay  in  heanen  yheard  I  faying  ,  Pratfe  andhonottr 
 
 andglorie  and  power  be  vnto  him  thatjitteth  vpon  the  throne y  and  vnto  the  Lambr 
 foreuermore. 
 
 //.Co»f/«,/^Thc  Saints  departed  pray  generally  for  the  flate  of  the  whole 
 church.Reu.  6.9 .  And  IJaw  vnder  the  altar^the  foules  of  them  that  were  killed  for 
 the  word  of ^od  — -yandthey  cncd,io.How  long  Lord  holy  and  true:  doefl  thou 
 not  iudtre  and  atieuge  our  blood  on  them  that  dwell  on  the  «•^r//?/' whereby  we(ee 
 they  defire  a  finnll  celiuerance  of  the  church,and  a  deftruftion  of  the  enemies 
 thereof*,thattheythemfelues  with  all  the  people  of  God  might  be  aduanced 
 tofulncllc ofgloric  m  bodie  and  (buleryea  the dumbe  creatures,Rom.8.  2^, 
 zrt(2i\<\togroneandjighywaitin^for  the  adoption  ^eu  en  the  redemptionofourbo-^ 
 dies:vnxiLQ\\  more  then  doe  the  Saints  in  heauen  defire  the  fame.  And  thusfarrc 
 Vve  confent. 
 
 The  dijfent  or  difference. 
 
 They  hold  and  teach,that  the  Saints  in  heauen,as  the  virgin  Marie ,  Peter,, 
 Paul,<Scc.doe  make  interceflion  to  God  forparticular  men  according  to  their 
 feuerall  wants:and  that  hauing  receiued  particular  mens  praiers ,  they  p-  efent 
 them  vnto  God.Butthis  doftrine  we  flatly  renounce  vpon  thefc  grounds  and 
 reafons. 
 
 I.  K^.6i.  1 6.The  Church  faith  to  CJodydoubtles  thou  art  our  father, though  A» 
 brahara  be  ignorant  o^vs^and  Ifrael  kno\/ve  vs  not.Nowe  if  Abraham  knewc 
 not  his  pofteritic.neither  Marie,nor  Pcter,nor  any  other  ofthe  Saints  depar- 
 ted knowe  vs  and  our  eff  ate :  and  c onfequently  they  cannot  make  any  paili- 
 ciil-ir  intercefUon  for  vsJf  they  fay  that  Abraham  Sc  Jacob  were  then  m  Z/w- 
 ^i7,which  they  will  haue  to  be  a  part  ot  helhwhat  ioy  could  Lazarus  haue  in 
 Abrahams  bofbmeXuk  i  d.  2  •;  .&  with  what  comfort  could  lacob  fay  on  hi*. 
 death  bedtO  Lord  I  haue  vsaited  for  thy  Caluation.Gtw  46.18. 
 ■   I  LRcrrf^n. i.King.i s.io.Huldah  the  prophetede  tclleth  lofTnss^*? »?/^/?^<f 
 Ml^edta.hU  fathers  ^andpm  in  his grati€m  peace  f, that  hi4  sies  may  not  not  fee  all' 
 ;-n  ...  thee 
 
ppo  ^Reformed  ^dthohk$ 
 
 the  emu  "which  Godwould bring  on  this  f  lace.  Therefore  the  Saints  ^departed  ^c 
 not  the  ft^te  of  the  Church  on  earth,  much  lefle  doe  they  know  the  thou<^hts 
 and  prajers  of  men.  This  conclufion  Auguftinc  confirmeth  at  large. 
 
 III.  Rcafoh.  No  creature ,  Saint ,  or  Angel  can  be  a  mediatcur  for  vs  to 
 God,  fauing  Chrifl:  alone,  who  is  indeede  the  oncly  Aduocatc  of  his  church,» 
 For  in  a  true  and  fufficientMediatour  there  muft  be  three  properties. Firft  of 
 alljthe  word  of  God  mult  rcueaie  and  propound  him  vnto  the  Church ,  that 
 wemayinconfciencebeallnred,  that  praying  to  him  &  to  God  in  his  name, 
 welliali  be  heard.  Npw  there  is  no  Scripture  that  meniioncth  either  Saints  or 
 Angels  as  mediatour  in  our  behalfe,faue  Chrill  alone.  Secondly,a  mcdiatour 
 mull  be  perfeftiy  mil,  fo  as  no  finne  be  found  in  him  at  all ,  i  .loh.z.  i .  If  any 
 manfnne  we  haue an  adaocate  yvith  the  father,  hfpu  Chriji  the  riahteoHf.^ow  the 
 Saints  in  heaucn  ,  howfbeuer  they  be  fiilly  (andified  by  Chnfl- ,  yet  in  them- 
 Iclues  they  were  conceiued  and  borne  in  (inne :  and  therefore  muft  needes  e- 
 ternally  ftand  before  God  by  the  mediation  and  merit  oFan  other.  Thirdly,a 
 mediatour  muft  be  a  propitiatour ,  that  is,  bring  {bmcthing  to  God,that  may 
 appeafeand  fatisfie  the  wrath  andiufticeofGod  for  our  (inn csither fore  lohn 
 addeth,  4«^/7^^^propitiation/t?r  onrfymes.  But  neither  Saint  nor  Angel  can 
 fatisfic  for  the  leafl  of  our  finnes:  Chrifl:  onely  is  the  propitiation  for  them  all. 
 The  virgin  xMarie  and  the  reft  of  the  Saints  becing  linners,  could.not  fatisfic 
 fbmuchasforthemfelues.  ■-':':'!•;.'•'''.    ^  > 
 
 Lib.^,  cofttr.  I V.  Rcafon.  The  ludgement  of  the  Church.  Auguftine,  AllChriflian  wen 
 Tamten.c,s-  commend  each  other  m  their  prayers  to  ^od.<iyfnd-who  praies  for  all, and  for  whom 
 Tra^.  in  none  praies,i6(?  is  that  one  and  true  K^diatour.  And,  This  faith  thy  Sauionr ,  thou 
 loh.2  2.  hajl  no  whither  togoe  b»t  to  me^thoH  hajl  no  way  togoe  but  by  me.  Chry  fbftomc, 
 ^e  perfe^H  Thou  haft  no  neede  of  Patrons  to  God,  or  much  dtfcourfe  that  thou  fjoul^eft fooih 
 Svang,  others:  but  though  thou  be  alone  and  ream  a  Tatro>i,and  by  thy  f  elf e  pray  vnto  God, 
 
 thou/halt  obtaine  thy  defre .  And  on  the  faying  of  lohn ,  Jfanyfinne,  ^ c.  Thy 
 praters  haue  no  effeH  vnlejfe  they  befuch  as  the  Lord  commends  vnto  thy  father. 
 And  Auguftine  on  the  fame  place  hath  thefe  \\o\^%,He  beeingfuch  amanfaid 
 not,  ye  haue  an  Aduocate,  but  ifanyfnne  we  hme:  hefaide  notje  hone, neither  faidt 
 Af,ychaueme. 
 
 Obie^ionsofT'apiffs. 
 
 I.  Reu.5.8,9.  Thefoureandtwentie  Elders  fall  dorvne  before  thelambe,ha' 
 king  euery  one  harpes  and  golden  vynls  full  of  odours ,  which  are  the  praters  of  the 
 Saints.  Hence  the  Papifts  gather,that  the  Saints  in  heauen  receiue  the  praicrs 
 of  men  on  earth,3nd  offer  them  vnto  the  Father.  Anf.  There  by  praiers  of  the 
 Saints,  are  meant  their  ovvne  praiers ,  in  which  they  (ing  praifcs  to  God  and 
 to  the  Lambc ,  as  the  verfes  following  plainely  declare .  And  thefe  praiers 
 are  alfo  prcfentcd  vnto  Cod  onely  from  the  hand  of  the  Angel ,  which  is, 
 
 cha^J.^.      Chrift  himfelfe. 
 
 I I.  ObieU.  Luk.  1 5.2  7.  Diues  in  hell  praiethfor  his  brethren  vpon  earth, 
 much  more  doe  the  Saints  in  heauen  pray  for  vs.  -^»/C  Out  of  a  parable  no- 
 thing can  be  gathered ,  but  that  which  is  agreeable  to  the  intent  and  fcopc 
 thereof:  for  by  the  famereafon  it  may  as  well  be  gathered  that  thefouleof  Di- 
 Kcs  becing  in  hell  had  a  tongue.  Againc,  if  it  were  true  which  they  gather,  wc 
 
 may 
 
tif  inter cejfion  of  Saints,  ppi 
 
 inayg.ither  alfo  that  the  wicked  in  hell  hauc  compaflion  antllouc  to  their 
 brethren  on  earth,anci  a  zcalc  to  Gods  gloi  ie :  all  which  are  falfe.  .<r 
 
 III.  0^/fff.  The  angels  in  heauen  know  euery  mans  eftate  :  they  know 
 V\'hen  any  finner  repentcth  and  reioyceth  thereat ;  <5c  pray  for  particular  ment 
 ihereforethe  Saints  in  heauen  doc  the  hke,  for  they  are  equal!  to  the  o-ood  an- 
 ^els,Luk.2o.  3  6,  /Inf.  The  place  in  Luke  is  to  be  vnderftood  of  the%ftatc  of 
 holy  men  at  the  day  of  the  lafl:  iudgemcnt:  asappeares,]Vlp\n..22.5o.  whcreit 
 is  faide,that  the  feruants  of  God  in  the  reftirreElion  arc  ds  the  aneels  in  heauen. 
 Secondly  they  are  like  the  angels  not  in  office  an^t  miniflerie ,  by  which  they 
 are  minillring  fpirits  for  the  good  of  nien:but  they  are  like  them  in  gloric. 
 
 Secondly  we  diffent  from  the  Papifts :  becaufe  they  are  not  content  to  fay 
 that  the  Saints  departed  pray  for  vs  in  particular :  but  they  adde  further ,  that 
 they  make  inter ceflion  for  vs  by  their  merits  in  heaucn.New  Icfuirs  denie  this; 
 but  let  them  here  Lumbard,  /r^i»%(faithhe,fpcakingofone  that  is  but  of Z/^.^.^/?;. 
 meane  goodnes)  thathe  at  it  rvere  faffing  by  the  fire  JhaH  befaned  b)  the  merits  ^/.».i.    ' 
 and  intercefftons  of  the  heauenly  Church :  which  doth  alrvaies  make  inter  cefficn  for 
 thefaithfnll  by  re^uefi  and  njerit,tillChriJlJhallbe  compleate  in  his  members.  And 
 the  Romanc  Catechifine  faith  as  much.  Saints  are  fo  much  the  more  to  be  ypor^  onchefecoad 
 p;ifped  and  called  vpon,becaufe  they  makepraiers  daily  for  the  fakat  ion  ofmeniand^'^^^^^^* 
 ^  ad  for  their  merit  andfauour  befiorves  many  benefits  vpen  vs.  We  denie  not  that 
 men  vpon  earth  haue  helpe  and  benefit  by  the  faith  and  pietie  which  the 
 Saints  departed  (hewed ,  when  they  were  in  this  life.  For  God  iliewes  mcrcie 
 on  them  that  keepe  his  commandements  to  a  thoufand  generations .   And 
 Auguftine  faith ,  it  was  good  for  the  lewes ,  that  they  were  loued  of  Mofes,  ^.  i4-9*fuper 
 whome  God  loued .  But  we  vtterly  denie  that  we  are  helped  by  merits  oiSxod, 
 Saints  either  liuing  or  departed.  For  Saints  in  glorie  haue  receiucd  die  full  re- 
 ward of  all  their  merits ;  if  they  could  merit ;  and  therefore  there  is  nothin» 
 further  that  they  can  merit. 
 
 The  1 6 .point.  Oftmplicttey or infoldedfaith • 
 
 Oar  confent. 
 We  hold  that  there  is  a  kind  of  implicite,or  vnexprefled  faith  :  yea  that  the 
 f^ith  of  euery  man  in  fbme  part  of  his  life,  as  in  the  time  of  his  firft  conuerfi- 
 on  ,  and  in  the  time  of  fome  giieuous  temptation  or  diftrcffe,  is  implicitc  or 
 infolded.  The  Samaritans  arefaide  to  beleeuc,  Ioh.4. 1 4.  becaufc  they  tooke 
 Chrift  for  the  Mefl]as,and  thereupon  were  content  tolearneandobeythe 
 glad  tidings  of  faluation.  And  in  the  fame  plaee,v.5  i  .the  Ruler  with  his  f^mi- 
 lieis  fiid  to  belecue,who  did  no  more  but  generally  acknowledge  that  Chrift 
 was  the  Medias,  and  yeeldcd  himfclfe  to  belceue  and  obey  his  holy  dodlrine» 
 beeing  mooued  thereunto  by  a  miracle  wrought  vpon  his  yong  fonne.  And 
 Rahab  Heb.  1 1 . 1 5  .is  f iid  to  bcleeue,yea  fliee  is  commended  for  faith  euen  at 
 the  time  when  fhec  receiucd  the  fpics.  Now  in  the  word  of  God  we  cannot 
 finde,that  Oiee  had  any  more  but  a  confiifed,gencra]l,Gr  infolded  faith,wher- 
 by  fhce  belceued  that  the  Godof  the  Hebr  ewes  wasthc  true  God,  and  his; 
 wordtobeobeicd.  And  this  faith(as  it  feemes)was  wrought  m  her  by  there- 
 portaadrelation  of  the  miracfes  dQixciathe  landof  Egypt,yvhcrcby  fhe  was; 
 
 S109U€di 
 
ppi  A'KjformedCatholtkf 
 
 iDooucd  to  ioync  hir  felfe  vnto  the  people  of  God  and  to  beleeuc  as  they  did. 
 By  tliefe  examples  then  it  is  tiianifcli:,that  in  the  very  feruants  of  God,there  is 
 ancimaybeforatimcanimplicite  faith.  For  the  better  vnderf^andmg  of  this 
 point,itisto  be  con  fidered  that  faith  may  be  infolded  two  waies;  firllinrc-. 
 (pedt  of  knowledge  of  thm^s  to  be  beleeucd  :  fecondly  in  rcfped:  of  the  ap» 
 prehenfion  of  the  obieft  of  fviith,namely  Chrift  and  his  benefits.  Now  faith  i$ 
 infolded  in  refpedl  of  knowledge,  when  as  fundrie  things  that  are  neceflarie 
 tofaluation  arenotasyctdiftin£^]y  knowne.  Though  Chrifl:  commended^ 
 the  faith  of  hisdifciples,  for  fuch  a  faith  ,againft  which  the  gates  of  hell  fliould 
 net  preuaile;  yet  was  it  vnex-preffed  or  wrapped  vp  in  regard  of  fundrie 
 points  of  religion :  for  firfl  of  all,  Peter  that  made  confcflion  of  Chnft  in  the 
 name  of  the  reft ,  was  at  that  time  ignorant  of  the  particular  meanes  whereby 
 hisredcmpnon  fhould  be  wrought.  For  after  this,  he  went  about  todifTwadc 
 his  maftcr  from  the  fuflfering  of  death  at  lerufalemjWhereupon  Chnft  Oiarp- 
 ly  rebuked  him,Qying,Cowf  behmde  me  Sat  ha», thou  art  an  offence  vnto  me.  A- 
 2;aine,they  were  all  ignorant  of  Chrifts  refurre^ion,till  certainc  women  who 
 fir  ft  faw  him  after  he  was  rifen  againe,had  told  them :  and  they  by  experience 
 in  the  pcrfon  of  Chrift  had  learned  the  truth.  Thirdly ,  they  were  ignorant  of 
 the  afcenfion:  for  they  dreamed  of  an  earthly  kingdome,at  the  very  time  whe 
 he  was  about  to  afcendrfaying,?^///  thou  at  thu  time  reflore  the  kingdome  to  Ifra- 
 el?  Aft.  1 .6.  And  after  Chrifts  afcen{ion,Petcr  knew  nothing  of  the  breaking 
 downcofthe  partition  wall  betweene  the  lewcs  and  Gentiles,  till  God  had 
 better  fchooled  him  in  a  vifion,  Aft.  i  o.  1 4.  And  no  doubt,  we  haue  ordinarie 
 examples  of  this  Implicit  faith  in  fundrie  perfons  among  vs.  For  fome  there 
 be,wnich  are  dull  and  hard  both  for  vnderftanding  and  memorie ,  and  there- 
 upon make  no  fuch  proceedings  in  knowledge  as  many  others  doe :  and  yet 
 for  good  affeftion  and  confcience  in  their  doings,  fo  farre  as  they  know,they 
 come  not  Ihort  of  any ;  hauing  withall  a  continual!  care  to  increafe  in  know^- 
 ledge ,  and  to  walkc  in  obedience  according  to  that  which  they  know .  And 
 (uch  perfons  though  they  be  ignorant  in  many  things ,  yet  haue  they  a  mea- 
 ning of  truefaith:and  that  which  is  wanting  in  knovvledge,is  fiipplied  in  affe- 
 ftion:  and  in  fome  refpefts  they  are  to  be  preferred  before  many  that  haue  the 
 glibbe  tongue ,  and  the  braine  fwimming  with  knowledge.  To  this  purpofe 
 Etitom  phi/  ^^elan^hon  faid  well ,  f^e  mufl  acknowledge  the  great  mercie  ofGod,who  mts  tt 
 mid  '  difference  bctxveene  [innes  of  ignorance,  and  fuch  iu  are  done  rrittingly ;  andforgiues 
 arad  d'l  B  ff^^^'ff old  ignorances  to  themy  that  knovp  but  the  foundation  and  be  teachable\ai  may 
 ^  '  '  '  befeene  by  the  eyfpo(lles ,  in  rohome  there  v?a6  much  vrant  of  vnderftanding  before 
 the  refurreEtion  of  Chrift  ^ut,  Oi  hath  binfaidp ,  he  recfuires  that  we  be  teachable, 
 and  he  xfill  not  haue  vstobe  hardned  in  our  fluggijhneffe  and  dulneffe.  z^s  it  isfaide 
 pfal  T .  hemeditateth  in  hk  law  day  and  night. 
 
 Thefecond  kind  of  implicitefaith.isin  regard ofApprehenfion*, when  as 
 a  man  can  not  f  ly  diftinftly  and  ccrtenlv,  /  beleeue  the  pardon  ofmyftnnes,  but  / 
 doe  vnfawedly  dcfire  to  bt^lceue  the  pardon  of  them  all :  and  J  de fire  to  repent.  This 
 cafe  befills  many  of  Gods  children ,  when  they  are  touched  in  confcience  for 
 tlieir  (inne  V  But  where  men  are  difpleafed  with  themfelues  for  their  offences, 
 aiid  dec  A'ithall  conftantly  from  the  heart  dcfire  to  beleeuc ,  and  to  be  recon- 
 ciled 
 
cfimpRcitey  or  infolded  faith,  o^  i 
 
 ciled  to  God,  Acre  is  filth  and  many  other  graces  of  God  infolded :  as  in  the 
 little  and  tender  budde ,  is  infolded  the  leafe,  the  blolTomc ,  and  the  fruit  For 
 though  adcfireto  repent  and  to  belecue  be  not  faith  and  repentance  in  na- 
 ture ,  yet  in  Gods  acceptation  it  is ,  God  accepting  the  will  for  the  decdc  Ifa 
 42.5.  Chrift  will  not  quench  the  fraoking  flaxe ,  which  as  yet  by  rcafon  of 
 weakenefle  giues  neither  light  nor  heate.  Chrift  faith,  Math.  6.  e.TIeffedare 
 they  that  hunger  and  x\\\x^aferrtghteoHfr,es:fortheyfhanbefamfed:  whereby 
 pcrfons  hungring  and  thirfting  are  meant  all  fuch.as  feele  with  <rriefc  their 
 owne  want  of  nghteoufnefle^and  withall  defire  to  be  iuftified  andlanftified. 
 Rom.  8. 2  6.  God  hcares  &  regards  the  verj-  groncs  and  fighes  of  his  fcruants- 
 yea,  though  they  be  vnfpeakable  by  reafon  they  are  oftentimes  little ,  weaJce' 
 and  confufed:  yet  God  hath  refpeft  vnto  them,'becaufe  they  arc  the  workc  of 
 his  owne  fpirit.  Thus  when  we  fee  that  in  a  touched  heart  defirino-  to  bclceue. 
 there  is  an  infolded  faith.  And  this  is  the  faith  which  many  of  the  mie  feruants 
 of  God  haue :  and  our  faluation  ftands  not  fo  much  in  our  apprehendino-  of 
 Chrift,  as  in  Chrifts  comprehending  of  vs :  and  therefore  Paul  faith,  Phit  3. 
 1 2  .hefolbweth ,  namely  after  perfcaion ,  if  that  he  mtght  contprehend  th^jjor 
 yphofefake  he  ts  comprehended  ofChri/f.Now  if  any  (hall  fay,that  without  a  I'iue- 
 ly  faith  in  Chrift  none  can  be  faued ;  I  anfwer ,  that  God  accepts  the  defire  to 
 b'eleeue  for  liucly  faiih,in  the  time  of  temptation ,  and  in  the  time  of  our  firft 
 conuerfion,  as  I  haue  faide.  Put  cafe,  a  man  thatneuer  yet  repented  falls  into 
 forae  grieuous  fickn^s ,  and  then  beginnes  to  be  touched  in  confcience  for  his 
 finnes,and  to  be  truly  humbled;hercupon  he  is  exhorted  to  belecue  his  owne 
 reconciliation  with  C  od  in  Chrift,and  the  pardon  of  his  owne  finnes.  And  as 
 he  is  exhorted ,  (6  he  endeauoureth  according  to  the  meafure  of  o-race  recei- 
 ued ,  to  beleeue :  yet  after  much  ftnuing  he  can  not  refolue  himfdfc ,  that  he 
 doth  diftinftly  and  certenly  belecue  the  pardon  of  his  owne  finnes;  onely  this 
 he  can  fay ,  that  he  doth  heartely  defire  to  beleeue :  this  he  wiftieth  aboue  al! 
 things  in  the  world:  and  he  efteemes  all  ihingsas  dung  for  Chrift;and  thushc; 
 dies.  I  demaund  now,  what  iliall  we  fay  of  him  ?  fijrcly ,  we  may  fay  nothino-, 
 but  that  he  died  the  child  of  God,and  is  vndoubtedly  fiued.  For  howfocuer1*t 
 were  an  happie  thing  if  men  could  come  to  that  fiilnefle  of  faith  which  was 
 in  Abraham,and  many  fcruants  of  God  :  yetcertenitis,thatGodinfundrie 
 cafes  accepts  of  this  defire  to  beleeue,  for  true  faith  indeede.  And  looke  as  it  is 
 in  nature ,  fo  is  it  in  grace :  in  nature  (bme  die  when  they  are  children/ome  in 
 ©Ide  age,  and  fome  in  full  ftrength  ,  and  yet  all  die  men ;  fo  againc,fome  die 
 babes  in  Chrift ,  fome  of  more  perfeft  faith  :  and  yet  the  weakeft  hauino-  the 
 kcdcs  of  gracc,is  the  child  ofGod  ;  and  faith  in  his  infincie  is  fiith.  Alfthis 
 while,  it  muft  be  remembred  T  fay  not,  there  is  a  true  faith  without  all  apprc- 
 henfion.but  without  a  Diftinftapprchenfion  for  fome  fpace  of  time:  for  this 
 very  defire  by  faith  to  apprehend  Chrift  and  his  mcrits,is  a  kind  of  apprehen- 
 sion. And  thus  we  fee  the  kinds  of  implicite  or  infolded  f^ith. 
 
 This  doctrine  is  to  be  learned  for  two  caufes :  firft  of  all  it  ferues  to  re(ftific^ 
 the  confciences  ofweake  ones ,  that  they  benotdcceiued  touchinc^  their  c- 
 if  ate.  For  if  we  thinke  that  no  faith  can  faue,  but  a  fill]  perrvvafion,ruch  as  the- 
 faith  of  Abrahaxa  Yvas,  manjtruljbeai;ingthename-9f  Chuift'  muft  Be  put 
 
 oust 
 
ppf  A%efor»iedCathottke 
 
 out  of  the  role  of  the  children  of  God.  Wc  arc  therefore  to  know  that  there  Is 
 a  growth  in  grace ,  as  in  nature :  and  tlierc  be  differences  and  degrees  of  true 
 faith,  and  the  leaft  of  them  all  is  this  Infolded  faith.  This  in  efFeil  is  the  do- 
 IfiJlMh.^X.  iftrine  of  M.Caluin :  that, when  we  begin  by  faith  to  knovv  fomewhat,&haiic 
 ^,^.^0  a  defire  to  learnc  more ,  this  may  be  tearmed  an  vnexprefled  faith.  Secondly 
 
 this  point  of  doftrine  ferues  to  red"iifie  and  in  pait  to  expound  (undrie  Gate- 
 chifmes,  in  that  they  feeme  to  propound  faith  vnto  men  at  fo  high  a  reach,  as 
 few  can  attaint  vnto  it :  defining  it  to  be  a  certen  and  full  perfwafion  of  G  od$ 
 loucand  fauour  in  Chriftjvyhereas,thoiigh  euery  faith  be  for  his  nature  a  cer- 
 ten perfwafion ,  yet  onely  the  flrong  faith  is  the  full  perfvvafion .  Therefore 
 faith  is  not  onely  in  generall  tearmcs  to  be  defined ,  but  alfo  the  degrees  and 
 meafures  thereof  are  to  be  expounded,that  weake  ones  to  their  comfort  may 
 be  truly  informed  of  their  eftate.  And  though  we  teach  there  is  a  kinde  of  im'- 
 
 {)licite  iaith ,  which  is  the  beginning  of  true  and  liuely  faith:  yet  none  mufl 
 lereupon  take  an  occafion  to  content  themfelues  therewith ,but  labour  to  in- 
 x:rcafe  and  goe  on  from  faith  to  faith  :  and  fb  indeede  will  euery  one  doe  that 
 fiath  any  beginnings  of  true  faith  ,be  they  neuer  fo  httlc.  And  he  which  thinks 
 he  hath  a  defire  to  beleeue,  and  contents  hiinrelfe  tlicrewith;  hath  indeede  no 
 true  defire  to  beleeue. 
 
 The  difference. 
 
 TTie  pillars  of  the  Romifh  Church  laies  downe  this  ground :  that  faith  in 
 
 his  owne  nature ,  is  not  a  knowledge  of  things  to  be  beleeued ;  but  a  reuerent 
 
 afTent  vnto  them  whether  they  beknowne  or  vnknowne .  Hereupon  they 
 
 huild  :  that  if  a  man  know  fbme  neccffarie  points  of  religion,  as  the  doftrine 
 
 of  the  Godhead,ofthe  Trinitie,  of  Chrifts  incarnation,  and  of  our  redempti- 
 
 on,&c.it  is  needeleffe  to  know  the  refl  by  a  paiticular  or  diflinft  knowledge, 
 
 and  it  fufficeth  to  giue  his  content  to  the  Church ,  and  to  beleeue  as  the  pa- 
 
 ftoursbeleeuc.Behold  a  ruinous  building  vpon  a  rotten  foundation;fbr  faith 
 
 containes  a  knowledge  of  things  to  be  beleeued,  and  knowledge  h  of  the  na^ 
 
 ture  of  faith:  &  nothing  is  beleeued  that  is  not  knowne.  Ifai  $7,.\  \. The  know 
 
 ledge  ofmyrighteom/erHantyJhdlliftJf:fie  nunny.  and  toh.  17.1  .TIju  U  eternAllltfe^ 
 
 to  knoxv  the  eternall  God,andwhoifie  thou  hafi/ent  Jefus  Chrifi.  In  thefc  places,by 
 
 knowledge  is  meant  faith  grounded  vpon  knowledge ,  whereby  we  know 
 
 and  are  allured  that  Chriftand  his  benefits  belong  vnto  vs.  Secondly  this 
 
 ^Moi  trxU  ^^^^  ofaffent  is  the  mother  of  ignorance.  For  when  men  fhall  be  taught,  that 
 
 '         *  ^^^^J  for  fundrie  points  ofrcligion  they  may  beleeue  as  the  Church  bcleeues:  >that 
 
 /«^/  r         ^^  ftudie  of  the  Scriptures  is  not  to  be  required  of  them  :  yea  that  to  their 
 
 h'n'onni'v     S°°^  ^'^^y  "'^y  ^^  barred  the  reading  of  them  ,  fo  be  it  they  know  fome  prin- 
 
 _^  rT)   '  '^  cipall  things  contained  in  the  articles  of  faith ;  that ''  common  beleeuers  are 
 
 c'^a     s  2  "^^  bound  exprerPelyto  beleeue  all  the  articles  of  the  Apoflles  Creede:<=  that 
 
 a  i  art  7  *  *^  fufficeth  th^ra  to  beleeue  the  articles  by  an  implicite  faith :  by  beleeuin»  as 
 
 ^fCTibestkisopi- the  Church  bclccueth ,  fevve  or  none  will  haue  care  to  profit  in  knowledge. 
 
 riionco  Qui,  [a-  ^^J  ygf  Gods  commaundemcnt  is  that  we  fliould  grow  in  knowledge ,  and 
 
 Ain-ioJoMnfc.  that  his  word  fhould  dwell  plenteouflyinvSjCol.  ^.16.  Againe,thcPapifls 
 
 Rhem.  'fefi.  Ciy,that  the  deuotion  of  the  ignorant,is  often  fcruice  better  accepted  then  that 
 
 sji  i.Cor,  /^  which  is  done  vpo  knowledge.  Sfich{Cdiy  Khty)ai  ^ray  in  Utw,praywitha.sgreAt 
 
 confoU' 
 
of  furgAtorie,  ppj 
 
 confolatmi  offf>irit,  ypith  as  fit  tie  tedicHfms,r{>ith  m  great  deHctien  and  AgeSlion.and 
 oftentimes  more  then  the  other ,  andahodies  more  then  anyJafwAticke  or  hereticke 
 in  his  mne  Unguage.  To  conclude^they  teach  that  fomc  articles  of  faith  are  be-  c^f/^/  ;y^^; 
 leeued  generally  of  the  whole  Church  onelybya  fimplcor  implicitc  faith,  ^..^..^^^^ 
 which  afterward  by  the  Authoritic  of  a  gcncrall  Counfell  arc  propounded  cIh/./i,     ' 
 to  be  belecucd  of  the  Church  by  cxprcflc faith.  Roffenfis againft  Luther  Co'ntrAaf- 
 giuesan  example  of  ihis,vvhen  he  confelTcth  thatPurgatorie  was  hilc  known/^.x^^^  ,;iy^ 
 at  the  firft,  but  was  made  knowne  partly  by  Scripture,  and  partly  by  reuclati-  ^/  ' 
 
 on  in  proceffe  of  timc.This  implicite  faith  touching  articles  of  religion  wc  rc- 
 icft  •>  holding  that  all  things  concerning  faith  and  mannersnecefTarie  to  falua- 
 tion,areplainelyexpreflcd  in  Scripture,  and  accordingly  to  bebeleeucd. 
 
 The  \  J. point.  OfTurgatorie. 
 
 Onr  nnfent-. 
 
 We  hold  a  Chriflian  Purgatorie,  according  as  the^^ord  of  God  hathfct 
 downe  the  fame  vnto  vs.  And  firft  of  all  by  this  Purgatone  we  vnderfland 
 ihe  afflictions  of  Gods  children  here  on  earth.Ier.  j  .The  people  affli^ed  fay, 
 thou  hafifent  a  fire  into  ottr  bones.  Pfal.65.1 2.  JVe  hattegone  through  water  and 
 j^r^-.Malach.  3 . 3  .The  children  of  Levi  muft  htfnrtfiedin  afttrgingfire  of  aifli- 
 ftion.  I  .Pet.  1 .7.  Affliftions  are  called  thefiene  trials  whereby  men  arc  clcnfed 
 from  their  corruptions,  as  goldc  from  the  drofTc  by  the  fire .  Secondly,  the 
 blood  of  Chrift  is  a  purgatoric  of  our  finnes,  i  .loh.  i .  7.  Chrifts  ^/Wpuro-eth 
 vs  from  all  our  fmnes.  Heb.p.  14.  //  purgeth  our  confciences  from  dead  workes. 
 And  Chrift  baptizeth  with  the  holy  Ghofk  and  with  fire :  becaufe  our  inward' 
 wafhing  is  by  the  blood  of  Chrift :  and  the  holy  Ghoft  is  as  fire  to  confumc : 
 andabohfh  the  inward  corruption  of  nature .  To  this  effeft  faith  Origen,  1^  Z^t/i/./.^i»;. 
 IVitheHt  doubt ,  yvejhallfeele  the  vnquenchable  fire^  vnlts  rve Jhall  now  intreat  the  apttd  CyriL 
 Lord  to  fend  dewne  from  heauen  a  purgatorie  fire  T/nto  vs,  wherebjyoorldlj  de- 
 fres  may  be  vtterly  confnmed  in  onrmindes.  Au^H.Suppo/e  the  mercie  of  ^odii  ^^  ^^  j:^^ 
 thy  purgatoric.  ^.^^^^^^     ^ 
 
 The  difference  or  ai^ent. 
 
 We  differ  from  the  Papifts  touching  purgatorie  in  two  things.  And  fir  ft: 
 of  alljfbr  theplace.  They  hold  it  to  be  a  part  of  heH  into  which  an  entrance  is 
 made  oncly  after  this  life :  we  for  our  parts  denie  it ,  as  hauing  no  vvaraant  in 
 ihe  word  of  God :  which  mcntioncth  onely  two  places  for  men  after  this  life, 
 heauen  and  hell ,  with  the  two^fold  condition  thereof,  icy  and  tormcnt,Luk. 
 J  6.1  j,26.Ioh.  3. 3  6.  Apoc. 2  J.  1 4, 1  j.and  21 .7,8.  MatthiS.  i  J .  Nay  we  finde 
 the  contrarie,  Reu.  14.13.  they  thai  die  in  the  Lord  are  faidc  ta  refifrom  their 
 labours:  which  can  not  be  true,  ifany  of  them  goe  to  purgatorie.  And  to  cut 
 ofFall  caudls:  it  is  further  faid,  their  ifpr^^/^thatis.the  reward  oftheir  workes,  Uomil.so^, 
 follow  them,  euen  at  the  heeles,  as  an  Acoluth  or  fcruant  doth  his  mafter.  Au-  ^^«'•^  <' 
 guftine  faith  well,  ty^fter  th-is  life  there  remaines  no  companEiion  or  fatisfaftion.  Emhir.  cap^. 
 And^Here  is  aUremiffion  offtnne :  here  be  temptations  that  moone^'s  tofinne:  laft-  US' 
 /y  here  is  theeHillfom  which  we  deftre  to  be  deliuered:  but  there  is  neve  of  all  thefe.  de  verbis  A^- 
 And  ,  We  are  not  here  without  finne,  but  Wfy^r/ii^goe  hence  without  {innt.Cy-pof^-fir.  //«. 
 lii  faith  j  XhejiPphichMrfon^i-dsfidcAn  cJde  nothing  to  the  things^  yvhich'they  ham  Lib'.sdn  Ef,, 
 
pp(J  A  Reformed  Cathof ike 
 
 ddpe^.t^pt'  done,  hut  fhaU  remaine  as  ihcy  were  left,  ank  watte  for  the  time  of  the  lafl  itidge^ 
 tioah,  horn,    ment,  Chry  (oft.  rafter  the  ende  of  this  hfey  there  be  no  occafions  of  merits. 
 ^jt  Sccon<i!y,wc  differ  from  them  touching  the  raeanes  of  Purgation.  They 
 
 fay,  that  men  are  purged  by  fuffering  of  paines  in  Purgatorie ,  whereby  they ' 
 fatisfie  for  their  veniall  finnes,and  for  the  temporal  punifhment  of  their  itior- 
 tall  finnes.  We  teach  the  contrarie,  holding  that  nothing  can  free  vs  from  the 
 leaft  punifiimentot  the  Tmalleftfinne,  but  the  fiifferings  of  Chrift,and  purge 
 vs  from  the  leaft  taint  of  corruption,{auin^  the  blood  of  Chrift.  Indeede  they 
 fay,  that  our  fuffermgs  in  themfclues  conndered ,  doe* not  purge  and  (atisfie, 
 but  as  they  are  made  meritorious  by  the  fufferings  of  Chrift :  but  to  this  I  op- 
 pofe  one  text  of  Scripture,  Hcb.  1.5.  where  it  is  laid ,  that  C^nfl  hath  purged 
 oHrjinnes  by  himfelfe :  where  the  laft  claufc  cuts  the  throat  of  all  humane  fatif^ 
 fj<flions  and  merits :  and  it  giuelh  vs  to  vnderftand,  that  whatfoeuer  thing 
 ptirgeth  vs  from  our  finncs,is  not  to  be  found  in  vs  but  in  Chrift  alone:other- 
 wife  It  fhould  haue  bin  faide,that  Chrift  purgeth  the  (innes  of  men  by  them-* 
 felues,as  well  as  by  himfelfe :  and  he  fhould  merit  by  his  death,that  we  fhould 
 become  our  owne  Sauiours  in  part. 
 
 To  this  place  I  may  well  referre  praier  for  the  dead :  of  which  I  will  pro- 
 pound two  conclufions  affirmatiue ,  and  one  negatiue.  Co/tc/ftf.  I.  We  hold 
 that  Cliriftian  charitie  is  to  extend  it  felfe  to  the  very  dead :  and  it  muft  fhew 
 it  (elfc  in  their  honeft  buriall ,  in  the  preferuation  of  their  good  names,  in  the 
 helpeand  rdeefe  oftheir  pofteritic,astimcand  occafion  ftiall  be  offered. 
 Ruth  i.S.Ioh.ip.ij. 
 
 I I.  C^ncluf.  We  pray  fiirthcr  in  gencrall  manner  for  the  faithfuU  departed, 
 that  God  would  haften  their  ioyfull  rerurreftion,and  the  full  accomplifh- 
 ment  oftheir  happines ,  both  for  the  bodie  and  the  foulc :  and  thiis  much  we 
 aske  in  faying,  Thy  kingdome  comcy  that  is ,  not  onely  the  kingdome  of  grace, 
 but  alfb  the  kingdome  of  gloric  in  heauen.  Thus  farre  we  come :  but  nearer 
 the  gates  of  Babylon  we  dare  not  approch. 
 
 III.  Concluf.  To  pray  for  particular  men  departed :  and  to  pray  for  their 
 deliuerance  out  of  pur^atorie,we  thinke  it  vnlawflilhbecaufc  we  haueneithcr 
 promife  nor  commandement  fo  to  doe. 
 
 The  eighteenth  j^oint .  Of  the  Supremaciein 
 caujes  Ecclejtajlicall. 
 
 Our  confent. 
 Touching  thepdint  of  Supremacie  Ecclefiafticall ,  I  will  fctdownchow 
 neare  we  may  comedo  the  Romane  Church  in  two  conclufions.  {"ottcItifA, 
 For  the  founding  of  the  primitiue  Church,the  minifterie  of  the  word  was  di- 
 ftinguiQied  by  degrees  not  onely  of  order  but  alfb  of  power ,  and  Peter  was 
 called  to  the  higheft  degrec.Eph.4. 1 1  .Chrift  afcended  vp  on  high  andgaue gifts 
 vnto  menSov  the  good  of  his  Churchiasfometo  be  ApsflieSyfome  Trophetsfonie 
 .  SfMngelifisyfome  T'aflours  andDo&oMrs.  Now,howfoeuer  one  Apoftle,be  not 
 aboue  an  other ,  or  one  Euangelift  abouc  an  other ,  or  one  Paftour  abouc  an 
 Other :  yet  an  Apoftlc  was  aboue  an  Euangelift :  and  an  Euangelift  aboue  all 
 
 paftours 
 
r>f the fuf  remade,  pp  ^ 
 
 paftours  and  teachers.  And  Peter  was  by  calling  an  Apoftle,  and  therefore  a- 
 boue  all  Euan^elifts  and  Paftors;  hauing  the  higheft  roome  in  the  micitteric 
 of  the  nevve  teftament  both  for  order  and  authoritie. 
 
 CoficlfifJ  I.Amor.g  the  twelue  Apoftles  Peter  jiad  a  threefold  priuiled<»'c 
 Oi  prerogaliue.I.The  prerogatme  ofauihoritie.  1 1.  Ofprimacic.  Ill.Of 
 principahtie.For  the  fii  lt,by  the  primledge  of  authoritie,!  meane  a  prehemi- 
 nence  in  regard  of  eftimation,wherby  he  was  had  in  reucrence  aboue  the  reft 
 of  the  twelue  Apofilcs^for  Cephas  with  lames  and  lohn  are  calledTillars  ^^ 
 feemtdto  i?cgreai.Gikl2.6.Q.  Againc  hec  had  the  prehcminence  ofprinoacze, 
 jbecaufe  he  was  the  firfc  named,  as  the  foreman  of  the  quefh  Nlath.  1 0.2. The 
 names  of  the  tveeke  Apofiies  are  thefs^the  tirft  is  Simon  called  F^/^r.  Thirdly  hcc 
 had  the  preheminencc  of  principality  among  thetwelue,becau{c  in  regard  of 
 the  meafure  of  grace,he  excelled  the  reftrfor  when  Chrift  asked  his  difciplcs 
 vvhome  they  (aid  he  was^Peter  as  beeing  of greateft  abilitie  and  zeale  an{we- 
 red  for  them  all.  Math.  1 6. 1 6. 1  vfe  this  claufe,  among  the  ttvelfte^hccmCe  Paul 
 excelled  Peter  euery  way,in  lcarning,zeale,vnderfl:anding,  as  far  as  Peter  ex- 
 celled the  reft.  And  thus  neere  we  come  to  popifli  {iipremacic. 
 
 The  difference. 
 
 The  Church  of  Rome  giues  to  Peter  a  fupremacie  vnder  Chrift  abouc  all 
 caufes  and  perfons:  that  is,  fall  power,  to  goueine  and  order  the  Catholikc 
 Church  vpon  the  whole  earth  both  for  do£h-ine  and  regiment.  This  fuprema- 
 cie ftandes  (as  they  teach)in  a  po  wer,or,iudgement ,  to  determine  of  the  true 
 fenfe  of  all  places  of  Scripture:to  determine  all  caufes  of  faithrto  aflemble  gc- 
 nerall  councels:to  ratifie  the  decrees  of  the  faid  councelsrto  excommunicate 
 any  man  vpon  earth,that  hues  within  the  Church,  euen  princes  and  nations: 
 properly  to  abfolue  and  fordue  finnes :  to  decide  caufes  brought  to  him  by 
 appcale  from  all  the  parts  of  the  earthdaftly  to  make  lawes  that  ihall  bind  the 
 confcience.This  fulnes  of  power  with  one  confent  is  afcribed  to  Peter,  &  the 
 Bifliops  of  Rome  that  followe  him  in  a  fiippofcd  fucceffion.  Nowe  we  holdc 
 on  the  contrarie,that  neither  Peter  nor  any  Bilhop  of  Rome  hath  any  fupre- 
 macie ouer  the  Cathobke  Churchrbut  that  al  fupremacie  vnder  Chri(l,is  per- 
 taining to  kings  and  princes  within  their  dominions.  And  that  this  our  do- 
 ^rine  is  good,and  theirs  falfe  and  forged,  I  wiH  makeitmanifeftby  (imdric 
 reafons. 
 
 I.  Chrifl:  muft  be  confidered  ofvs  as  a  king  two  waics.  Fir  ft  as  he  is  God: 
 and  (o  is  he  an  abfolute  king  oucr  all  things  in  hcnuen  and  earth,with  the  Fa- 
 ther and  the  Holy  Ghoft  by  the  right  of  creation. Secondly  he  is  a  king  as  hec 
 is  a  redeemer  of  mankind:and  by  the  right  of  redemption  he  is  a  fouerai2;nc 
 king  oucr  the  whole  Church,and  that  in  fpeciall  manner.  Nowe  as  Chrift  is 
 God  with  the  father  and  the  holy  ghoft,hee  hath  his  deputies  on  earth  to  go- 
 uerne  the  worldias  namely  kings  and  piinces,who3re  therefore  in  Scriptures 
 called  Cfods.'^vLt.  as  Chrift  is  Mediatour,  and  confcqucntly  a  king  ouer  his  re- 
 deemed oncs,heehath  neither  fcUowe,  nor  dcputie.  No  fellowc:  For  then  hcc 
 fhould  be  an  imperfeft  mcdiatour.No  deputie:  for  no  creature  is  capable  of 
 this  office  to  doe  in  the  roome  and  fteade  of  Chrift  that  which  hee  nim(elfc 
 dotb;b€caufe  eucry  work  of  the  Mediatour  is  a  compound  workc,  ariiing  of 
 
 Ttt  I  the 
 
ihc  cflrc£ls  of  two  natures  concurring  in  one  and  the  fame  a^ion,namely  the 
 godhead  and  the  manhood:  and  therefore  to  the  effefling  of  the  faid  worke 
 there  is  required  an  infinite  power,  which  farre  cxceedes  the  ttrcngth  of  any 
 created  nature.  Againe,  Heb.7.i4.Chrift  is  faid  to  haue  a  priefthood  which 
 cannot  pafle  from  his  perfon  to  any  other: whence  it  folIowes,that  neither  his 
 kingly  nor  his  prophetlcall  office  can  pafTe  from  him  to  any  creature,either  in 
 whole  or  in  part:becaufc  the  three  offices  of  mediatio  in  this  regard  be  equal» 
 Nay,it  is  a  ncedlelTe  thingfor  Chrift  to  haue  a  deputie,  to  put  in  exequution 
 any  part  ofhis  mediatouifhip:confidering  a  deputie  onely  ferueth  to  fiipply 
 the  abfence  of  the  pnncipall:vvhereas  Chrifl:  isalwaies  prefent  with  hischurcli 
 by  his  word  &  fpirit:for  where  two  or  three  be  gathered  togiihcr  in  his  name: 
 he  is  in  the  middeff  among  them. It  may  be  faid  that  the  miniftcrs  in  the  work 
 oFthe  minifterie  are  deputies  of  Chrift.I  anfwer,that  they  are  no  deputies  but 
 acliue  inftruments.  For  in  the  preaching  of  the  wordc  there  be  two  aftions: 
 the  firfl  is  the  vitering  or  propounding  of  it  to  the  eare:th€  fecond  is.the  in- 
 ward operation  of  the  holy  Ghofl:  in  the  heart:w  hich  indecde  is  the  principal 
 and  belongs  to  Chrift  alone:the  ad^ion  of /peaking  in  the  miniller  being  on- 
 ly inftrumental.Thuslikewife  the  church  of  God  in  cutting  off  any  member 
 by  excommunication, is  no  more  butan  infbument  performing  a  miniflerie 
 in  the  name  oFChrift,&  that  is  to  tdlific  &  pronounce  vvhome  Chrifl:  him- 
 felfehath  cut  offfrom  the  kingdora€  ofheauen:whome  he  alfo  will  haue  for 
 this  caufe;to  be  (euered  from  the  company  ofhis  owne  people  till  he  repent; 
 And  fo  it  is  in  all  Ecclefiaflicall  aftions.Chriff  hath  no  deputie,  but  onely  in- 
 ftruments:the  whole  entire  adion  being  perfbnall  in  refpe^  of  Chrifl: .  This 
 one  conclufion  ouerthrowes  not  only  the  Popes  fupremacie ,  butalfb  many 
 other  points  of  poperie.  yr^ 
 
 Reafon  1 1.  All  the  Apo flies  in  regard  ofpower  &  authoritie  were  equalh 
 for  thecommidion  apodoiicall  both  for  right  and  exequution  wasgiuene- 
 qually  to  them  ali,as  the  very  words  import.Math.  28.  i  g.Goe  teach aHnattons 
 eaptizimtherfty^c.7\nA  i\\cpr:om\(Q J rvill gift f  to  thee  the  keiesofthekiti^doK'iff 
 of  heme»  ^K  not  priuate  to  Peter  ,  but  is  made  in  his  perfon  to  the  refljaccor- 
 
 ■kiMkr./^.  ding  as  his  confeflion  was  in  the  name  ofthe  reft.  Thus  faith  TheophylafV, 
 TheyhauetheporverofcommtKtingandbmdiyig  that  receiue  the-giftofabifhopa.i 
 
 mPfa/.$8,  l^eter. AnA  Ambr.faith;,^/>t^ iTfaidto  Veterjsfaidtothe  ApoJIIes .  Therefora 
 Peter  had  no  fupremacyouer  the  refl  of  the  Apoffles  inrefpeft  of  right  to 
 the  commifIion:which  they  fiy  belonged  to  him  onely  ,  and  the  exequutiort 
 thereof  to  the  reft. But  let  all  be  granted,  that  Peterwas  in  commiflion  aboue 
 the  reftjfor  the  time  ofhis  life:yet  hence  may  not  any  fuperioritie  be  gathered 
 for  the  Billiops  of  Romerbecaufe  the  authoritie  of  the  Apofllcs  were  perfb* 
 Dall,and  confequently  ceafed  with  them:  without  beeingconueied  to  any  o- 
 therrbecaufe  the  Lord  ^\A  not  vouchfafe  the  like  honour  to  any  after  them. 
 For  firft  of  all.it  was  the  priuiledsje  ofthe  Apoftles  to  bee  called  immediatly, 
 and  to  fee  the  Lord  lefus.SecondlVjthey  had  power  to  giue  the  gift  ©fthe  ho«» 
 ly  Ghoft  by  theimpofition  of  handes.Thirdly,they  had  fucha  meafureofthe 
 afiiftance  ofthe  (pirit.that  in  their  publike  fermons  &  in  writing:  ofthe  word,, 
 ijiey  could  not  eiie.:and  thefe. writings  were  all  denied  to^thofc  that  folio wedi. 
 
 aftSii- 
 
ofthefupremacii.  pp^ 
 
 aflcr  tliem.  And  that  their  authority  ceafed  in  their  perfbns,it  ftands  with  rea- 
 (bn  alfo^becaufe  it  was  giucn  in  fo  ample  a  manner  for  the  foun(;!ino'  of  the 
 church  of  the  new  teftaocnltwhicli  hecmg  oncefouncled,it  was  needtull  on- 
 Ivjthat  there  fhould  be  paftowrs  &:  teachers  for  the  building  ofit  vp  vnto  the 
 end  ofthe  world. 
 
 Keafoiil  1 1.When  the  fonnes  of  Zebcdcus  fued  vnto  Chrift  for  the  grca- 
 teftroomesot  honour  in  his  kingdome(deeminghee/liouId  bee  an  earthly 
 kui5)Chnrtanfwersthemagainej;i?^e»'<?  that  the  Lords  of  the  Gentiles  haue 
 dominion  ^andthcj  that  are  great  ^exerafe  atithoritie  ouer  thcm:but  itjhallmt  befo 
 »'i//?;'(?«.Bernard  applieth  thcfc  very  wordes  to  Pope  Eugenius  on  this  man-  q)e  coHfderl 
 ncxJt  is  p/aip}e, Csi'ith  hc,that  here  dcmtmon  is  forbidden  the  iyfpojiles.  goe  to  then:  AdEuie.L2, 
 dare  ifyott  rvi'J^to  take  vponj/ou  ruling  an  Apofile/hip,or  in  your  t^pofllepAp  rule  or  «^  '     * 
 
 domiyiioy}:if you  W'M haue both  alike , you  /hall  loo fe  both,  Otherrvtfeyoumufimt 
 thinks  your  felfe  exempted  from  the  nnmber  of  them  ^  ofrehome  the  Lordcomplai- 
 mtb  thm-.they  hone  raignedhm  not  of  me:  they  haue  beene  but  I  haue  not  kMorvne 
 them. 
 
 Rcafon  I V.  Eph.  4.  Mention  is  made  of  gifts  which  Chrift  gaue  to  his 
 church  after  hisafcen{ion,wherby  fome  were  Apoftles/ome  prophets,  fome 
 Euangelifts/omc  padours  and  teachers.Nowe  if  diere  had  beene  an  office  in 
 which  men  as  deputies  of  Chrift  fhould  hauegouerned  the  whole  church  to 
 the  ende  ofthe  world,the  calling  might  here  haue  beene  named  fittcly  with  a 
 gift  thereto  pertainingrand  Paul  (no  doubt)  would  not  here  haue  concealed 
 Jtjwhere  he  mentioneth  callings  of  lelTer  importance. 
 
 Reafon  V.The  Popes  fupVemacie  was  iudgcd  by  fentences  offcripture  & 
 condemned  long  before  it  was  manifeft  in  the  worlde:the  fpirit  ofprophcfic 
 forefeeing  and  foretelling  the  ftate  of  things  to  come.  2  .Thefl".  2.3 ,4.7"^^  man 
 offnne(yvhk\\  is  that  Ai'itkhnR)Jhall  exalt  himfelfe  aboue  all  that  is  called  <jodj 
 d'f -Nowc  this  whole  chapter  with  all  the  circumffances  thereof, mofl fitly  a- 
 grees  to  the  fea  of  Rome  and  the  Head  thereofrand  the  thing  which  then  ffai- 
 ed  the  reuealing  ofthe  man  of(inne,v.6.isofmofl:cxpoun(kd  to  be  the  Ro- 
 mane  Emperour.I  will  alleadge  one  tcff  imonie  in  the  roome  of  many.Chry- 
 foff  ome  faith  on  this  place,  As  long  as  the  Empire /hall  be  had  in  awe, no  manjhal 
 flraitly  fnhmit  himfelfe  to  ^ntichrt(l:but  after  that  the  Empire  {hall  be  diffoluedy 
 Antichriil  Jhall  tnuade  the  flate  ofthe  bmpire  [landing  void^andjhall  labour  to  put 
 vnto  himfelfe  the  Empire  both  of  man  and  God.  And  this  we  find  nowe  in  expe- 
 rience to  be  true:for  the  See  of  Rome  ncuer  f]ourifhed,till  the  Empire  decai- 
 ed,and  the  fcatethereofvvasremooued  from  thccittie  of  Romc.AgaincRcu. 
 1 5.  mentioned  is  made  of  two  beaffs,one  comming  out  of  thcfea,whome  the 
 PapiffsconfefTetobe  theheatheniih  Romane  Empeiour:the  fccond  com- 
 mins;  out  ofthe  carth;which  doth  al  that  the  fii  ft  heart  could  doe  before  h.im: 
 and  this  fitly  agrceth  to  the  popes  of  Rome,who  do  and  haue  done  all  things 
 that  the  Emperour  did  or  could  doe,and  that  in  his  very  light. 
 
 Reafon  V  I.The  iudgement  ofthe  ancient Church.Cyprian  faith ,  Doubt' 
 le^e  the  fame  -were  the  rcfi  of  the  Apoflles  that  Peter  was:  indued  with  equall  <T)(,  p^yit^lc  t 
 fellowp/ippe  both  of  honour  and  of  power .'  but  a  beginning  is  made  ofvnitie^  p     ,  /  ' 
 
 Ttt   2  that 
 
r?     ■(!.    thatthe  (^htirchmayappfare  tobeeone.Gtc^ontCdiithJfolifhcalledvmue^^ 
 "  ^^  ^        'Bijhopjthe  zmiuerfall Church goeth  to  decaie.  And  chap.  1 44.  Ifaj  holdelj ,  tkut 
 •  '  '   '  '     tyhofoeuer  calUth  or  de/ireth  to  call himf elf e  vnitterfallpriejl,  in  hii  fride  is  a  forc- 
 Lib.y.c.  30.  runner  of  Antichrifl.  And,^^/7o/^,»«  the  preface  of  the  Spflk  -which je  direHed 
 adSitgeKj.s  vntoms^joHcmfedto  befet  a  proud  title,  catlmg  me  vniuerfall  Pope.  Bernard. 
 (^onjider  that  thoH  art  not  a  Lord  of  Btjhops,  but  one  of  them .  Churches  are  mai- 
 lTied,w  that  the%omane  btfhop  draveeth  all  power  to  hiwfe/fe,  Aga\ne  Grcgoric 
 himfelfe  becing  Pope  faith  to  the  Empcrourj/jj^^if/j  am  fubieft  to  your  coni- 
 mandemcnt  —  \haHe  eucry  way  difcharged  that  which  ypasduejinthatJhaue 
 performedmtne  allegiance  to  the  Eiuperour ,  and  haue  not  concealed  what  I 
 thought  on  gods  behalfe.  And  pope  Leo  the  fourth  after  Gregorie  20o.yeares, 
 CJecapitu-  acknowledged  the  Emperour  L.oi\i3.nw%foT:  his foueraigne prince ^  and  profef- 
 bs\  dijl.io .   fed  obedience  without  gainfaying  to  his  imperiall  commandemcnts. 
 
 To  condudcjwhereas  they  fay,that  there  is  a  double  head  of  the  Church, 
 one  imperiall  which  is  Chrifl:  alcne,the  other  minifteriall,which  is  the  pope^ 
 o^ouerning  the  whole  Church  vnder  Chrift,!  anfwer,this  diftinitionrobbeth 
 Chrift  of  his  honour,  becaufe  in  fetting  vp  their  minifteriall  heade,  they  are 
 faine  to  borrow  of  Chrrft  things  proper  vnto  him ,  as  the  priuiledge  to  for- 
 a Men  booke  of  o-iue  finnes  *  propcrly,and  the  power  to  gouerne  the  whole  earth,by  making 
 ptifiiOwixi.       oflawesthat  fhall  as  truely  bind  confcience  as  thelawes  of  God,5cc. 
 
 T^he  i^. point .  Of  the  efficacie  ofthejacraments. 
 
 Our  Confent, 
 CondufJ.V^t  teach  and  beleeue  that  the  ftcraments  are  fignes  to  reprefent 
 Chrifl  with  his  benefits  vnto  vs. 
 
 Conch f J  /.We  teach  f jrther,that  the  Sacraments  are  indeede  inftruments, 
 whereby  God  offereth  and  giueth  the  forefaid  benefits  vnto  vs.Thusfarre  we 
 confent  with  the  Romane  Church. 
 
 The  difference. 
 The  difference  bctweenc  vs  ftandes  in  fundrie  pointsTirft  of all,the  bcfV 
 karned  among  them  teach,  that  facraments  zrephtjtcallinjfruments^thaih^true 
 'Melkr,de      and  proper  inftrumentall  caufes,hauing  force  and  efficacie  in  them  to  pro- 
 Sacrd.zs*     duce  and  gme  grace. They  vfe  to  exprefTc  their  meaning  by'thefe  compari- 
 i  /»,  fonsWhen  the  fcriuener  takes  the  pen  into  his  hand  and  writes,  the  aftion  of 
 
 writing  comes  from  the  pcnne,mooued  by  the  hand  of  the  writerrand  in  cut- 
 ting of  wood  or  ft  one ,  the  dmifion  comes  from  the(awc,moouedby  the 
 hand  of  the  vvorkeman:  euen  fo  the  grace  (fay  they)  thatis  giuen  by  Godjis 
 conferred  by  the  (acraraentit  felfc.Now  we  for  our  parts  hold, that  facraments- 
 are  not  phificall,  but  meere  voluntarie  inflruments.  Voluntarie  ,  becaufe  it  is 
 theVvill  and  appointment  of  God,  to  vfe  them  as  certaine  outward  meanes  of 
 o-race.Tnftruments:becaufe  when  we  vfe  them  aright  according  to  the  infti- 
 tution,Godthen  anfwerably  conferres  grace  fiom  himfelfe.  In  this  re(pe(^ 
 onelv  take  we  them  for  inftruments  and  no  otherwife. 
 
 The  fecod  difference  is  this:they  teach  that  the  very  a^ion  oftheminiftcr 
 difpefing  4he  facramcnt,as  it  is  diworkdone  giues  graccJmmediatly  if  tlie  party 
 
 Is; 
 
of  the  Sacrnments*  i  o  o  i 
 
 ^  Be  prepared :  as  the  very  wafhing  orfprinkling  of  water  In  baptifme ,  and  the 
 ■giuing  of-  bread  in  the  Lords  fupper:  euen  as  the  orderly  moouihg  of  the  pen 
 vpon  the  paper  by  the  hand  of  the  writer  caufcth  writing.  We  hold  the  con- 
 trarie :  namely  ,that  no  a(5lion  in  the  difpenfation  of  a  Sacrament  conferrctit 
 grace  as  it  is  a  worke  done,  that  is,  by  the  efficacie  and  force  of  the  very  faaa- 
 mentall  aftion  it  felfe,thou^h  ordained  of  God:but  for  two  other  waies.Firfi; 
 by  the  fignification  thereof.  For  God  teftifics  vnto  vs  his  will  and  good  plea- 
 sure partly  by  the  word  of  promife,and  partly  by  the  l;icrament:the  fio^nes  rc- 
 prefentiiig  to  the  eyes  that  which  the  word  dodi  to  thceares :  being  alfo  types 
 and  certen  images  of  the  very  fame  things,  that  are  promifed  in  the  word  and 
 no  other.  Yea  the  elements  are  not  general  and  conhufedjbut  particular  fio-nes 
 to  the  fcuerali  communicants,  and  by  the  vertues  of  the  Inftitution :  for  when 
 the  faithftjil  receiue  the  fignes  from  God  by  the  hands  of  the  JVlinifter,it  is  as 
 much  as  if  God  himfelfe  with  his  owne  mouth  iLould  fpeake  vnto  them  fe- 
 uerally,  and  by  name  promife  to  them  remiflion  of  finncs.  And  thin^j-s  (aid  to 
 men  particularly,doe  more  affe6l,  and  more  take  away  doubting,  then  if  they 
 were  generally  fpoken  to  an  whole  companie.  Therefore  fignes  of  graces  are 
 as  it  were  an  applying  and  binding  of  the  promife  of  faluation  to  euery  parti- 
 cular beleeuer:  and  by  this  meanes,the  ofmcr  they  are  receiued,the  more  they 
 helpe  our  infirmitie,  and  confirme  our  allurance  of  mercie. 
 
 Againe  the  facrament  confcrres  grace ,  in  that  the  fignes  thereof  confirmes 
 faith  as  a  pledge ,  by  reafon  it  hath  a  promife  annexed  to  it .  For  when  God 
 commands  vs  to  receiue  the  f  gnes  in  faith,and  withall  promifeth  to  the  recei- 
 Uers  to  giue  the  thing  fignifjed,  he  bindes  himfelfe,  as  it  were  in  bond  vnto  vs, 
 to  fland  to  his  owne  word ;  euen  as  men  bindc  themfclues  in  obligations  put- 
 ting to  their  hands  and  fealeSjfo  as  they  cannot  go  backe.  And  when  the  fio-nes 
 are  thus  vfed  aspledges,and  that  often  :they  greatly  increafe  the  grace  of  God: 
 as  a  token  fent  from  one  friend  to  an  other ,  renewes  and  confirmes  the  per- 
 fwafion  oi  loue. 
 
 Thefe  are  the  two  principall  waies  whereby  the  facraments  are  faid  to  cott- 
 ferre  grace,  namely  m  refpeft  of  their  fignification ,  and  as  they  are  pledges  of 
 Gods  fmour  vnto  vs.  And  the  very  point  here  to  be  confidcrcd  is,in  what  or- 
 der and  manner  they  confirme.  And  the  manner  is  this.  The  fignes  and  vifi- 
 ble  elements  affeft  the  fenfes  outward  and  inward :thefenfesconuay  their ob- 
 ieft  to  the  mind:  themind  direfted  by  the  holy  Ghoft  rcafoncth  on  this  man- 
 ner, out  of  the  promife  annexed  to  the  fitrament.  He  that  vlcth  the  elements 
 aright.fliall  receiue  grace  thereby:but  I  vfe  thcelementsaright  in  faith  andre- 
 pentance,faith  the  mindc  ofthe  beleeuer :  therefore  fhall  i  receiue  from  God 
 increafe  of  grace.Thus  then,faith  is  confirmed  not  by  the  worke  done.but  by 
 a  kind  of  reafbning  caufed  in  the  minde,  the  argument  or  proofe  whereof  is 
 borrowed  from  the  elemen|s,beeing  fignes  and  pledges  of  Gods  mercie. 
 
 The  third  difference.  The  Papilts  teach  that  in  the  facrament  bv  the  work 
 
 -  done,the  very  grace  ofiuflification  is  conferred.  Wc  fay  no:  becauie  a  man  of 
 
 ycares  mulf  firff  beleeue  and  be  iun:ified,before  he  can  be  a  meete  partaker  of 
 
 any  facrament.  And  the  grace  that  is  conferred ,  is  onely  the  increafe  of  our 
 
 faith,hope,fan(rtification,&c. 
 
 Ttt  J  Our 
 
Our  %eafoni. 
 
 Rcafonl.The  word  preached  and  the  facramcnts  differ  in  the  manner  of 
 
 ciuin<y  Chrift  and  his  benefits  vnto  vsibecaufc  in  the  word  the  fpiiit  of  God 
 
 teacheth  vs  bv  a  voice  conucied  to  the  rnindc  by  the  bodily  eares:but  in  the 
 
 facramcnts  annexed  to  the  word,by  certaine  fenfiblc  and  bodily  fignes  view- 
 
 ^A  nl        cdbythe  eie.^'Sacraments  are  nothing  but  vifible  words  and  promifes.Othcr- 
 
 ug,.i  9.   ^ .  ^^  ^^^  ^^^  giuing  It  felfc  they  differ  not.Chnft  hirafelfe  faith,that  in  the  very 
 
 ^    z  worde,«  eat  01  his  orpnejle/h,  vehtch  he  was  togtue  for  the  life  of  the  wor/Je:ai]d 
 
 ^^^' '  '         what  can  be  C7(\A  more  of  the  Lords  fupper.  Augufline  faith^that  beleey.crs  art 
 
 Serm.ad  in  •  partakers  of  the  bodie  a/td  blood  of^jriji  in  baptijme :  and  Hieromc  to  Edibia, 
 
 fant.adaltarxh2il  in  baptifme  ree  eate  anddrinke  the  body  and  blood  of  ("hrifiAi  ihvis  much  may 
 
 de  Sacr.       be  faid  of  baptifme,why  may  it  not  alfo  be  faid  of  the  word  preached.  Again 
 
 Hierom  vpon  Ecclefial  tcs  faith,  It  Is  profitable  to  be  filled  tvith  the  bodie  ef(fhrifi 
 
 ca^^S»  and  drinke  his  bhod,net  onely  in  myfierie  but  in  knowledge  of  holy  Scripture. "^owc 
 
 vpon  this  it  followes,that  feeing  the  worke  done  in  the  word  preached  con- 
 
 ferres  not  grace,neither  doth  the  worke  done  in  the  facraracnt  confcrreany 
 
 grace. 
 
 Reafon  I  I.Math.  ^.11.  Ibaptiz^eyou  with  irater  to  repent ance:hut  he  that  co^ 
 meth  after  me  is  flron^er  then  !  ..  .M^heefhall  baptize  you  vpith  the  holy  Ghofl  and 
 yvithfre.HQncc  it  is  manifeft,that  grace  in  the  facrament  proceedes  not  from 
 any  aftion  in  the  facrament:for  lohn^though  he  doe  not  difioyne  himfelfe  & 
 hisaclion  from  Chrift,and  theaOion  of  his  (pirit,yet  doth  he  diftinguifh  the 
 plainely  in  number,perfons,and  effefl.To  this  purpofe  Paul,who  had  faid  of 
 the  Galathians,that  he  trauellcd  of  them  and  beget  them  by  the  Gofpell,  faith 
 of  himfelfe  that  he  is  not  any  thtna^  not  oncly  as  hee  was  a  man,but  as  lice  was  a 
 faithfull  Apoflle.-thereby  excluding  the  whole  Euangelicall  minifterie  wher- 
 of  the  Sacrament  is  a  part^from  the  leatl  part  of  diuine  operation,or,  efficacy 
 in  conferring  ofgrace. 
 
 Reafon  1 1 1. The  blelTcd  Angels, nay  the  vtry  ffefh  of  the  (bnne  of  God 
 hath  not  am^qukkning  vcrtue  from  itfclfc;but  all  this  cffcacie  or  veitue  Jsin 
 and  from  the  sjodhend  of  the  fonne:who,by  meaner  oftheflelh  apprehended 
 bvfaith,deriucthhcauenly  and  fpirituall  IrFe  from  himfelfe  to  the  member?. 
 Now  if  there  be  no  cfhcncie  in  (he  fidli  of  Chri{l,but  by  reafon  of  the  hypo^ 
 flatical  vnionrhow  fhall  bodilv .iftsons  about  bodilv  elements  conferre  frrace 
 immediatly. 
 
 Reafon'l  V.Panl, Rom. -"..(lands  much  vpon  this,  to  proouc  that  iuflificn- 
 tion  by  faith  is  not  conferred  bv  the  ficrnments.  A'ld  from  tliecircumftancc 
 of  time  he  o-athercth  that  Abraham  was  flrfl  luftified,  and  then  afterward  re* 
 ceiued  circumci(ion,the  figne  and  feale  of  his  righteoiifncs.Ncwe  we  knovvc 
 that  the  generall  condition  of  all  facramcnts  is  one  and  thefamc,and  ih.nt  bap- 
 tifmefucceedcd  circumcifion.  And  what  can  bemoreplainethen  the  example 
 ofCorneliuSjAit.io.who  before  Peter  came  vnto  him, had  the  commenda- 
 tion of  the  fearc  of  God ,  and  was  indned  with  the  fpirit  of  praier:ard  after- 
 ward when  Peter  by  preaching  opened  more  fully  the  wav  of  the  Lord ,  hee 
 and  therertreceiued  the  holy  Ghoil: .  And  after  all  this  iht\  were  baptifed. 
 Now  if  they  recciucdthe  holy  Ghoft  before  baptifeejtben  they  receiued  re- 
 
 atifijoja 
 
cfthefacraments,  looj 
 
 mi/Kon  of  finnes,and  were  iuOificd  before  baptifoic. 
 .   V.RealbriiThc  iudgement  of  the  ChviXQh.hd^GiJf there  hee  Any  grace  in  the 
 '.pfaterjit  u  not  from  the  nature  of  the  water  ^  but  from  the  prcfence  of  the  (pirit.  rL  J  c^  • 
 Hiei  omc  (diii\\,C^fangwes  water  but  godgiues  the  holy  ^^/'o/?.  Auguftine  faidc,  r  .'ci 
 yVater teacheth  the  bodie and wajheth  the heart:hut  he  fliewes  his  rncanin'^  c^^f«  F& ' 
 whcrc.Thcre  14  okc  svaterifTiV^  \i€)of  the facrament ^  another  ofthefpiritnhe  wa-  o-  jn  \t  ' 
 ^ier  of  the  Sacrament  is  'vifihlejthe  water  of  the  fftritwuifibk.T  hat  vpafheth  the  bo-  ^^  a  f  r 
 ate  and  fignifieth  what  is  done  in  the  Jou/e.  By  this  thefoule  is  purged  and  hea*       ' 
 Jed. 
 
 Obie&. Kcm'i^ion  of  finncs ,  regeneration ,  and  faluation  is  afcriLed  to  the 
 f icrament  of  baptifme, A<^.2 2.2 1 .Eph. 5 .Gal. 5 .27. Tit. 2 .  y^^.Saluation and 
 remjfiionoffinnesisafcribedto  bapiifme  and  the  Lords  fupper,as  to  the 
 vvordivvhich  is  the  power  of  God  to  faluation  lo  all  that  belecuciandthatj  as 
 they  are  inftrumcnta  of  the  holy  ghoff  to  fignifie,  zealc ,  and  exhibite  10  the 
 belecuing  rainde  the  forcfaid  benefits :  but  indeede  the  proper  inflrument 
 whereby  faluation  is  apprehended  is  faith,  and  facraments  are  but  prcppes  of 
 faith  furthering  faluation  two  waies:fir{f  bcc^iufe  by  their  (ignif  cation  they 
 helpe  to  nourifli  and  preferuefaiihrfecondly  bccaufe  they  feale  grace  and  faK 
 uation  to  vs;yea  God  giues  grace  and  faluation  when  we  vfe  them  well;  (o  be 
 it,  we  beleeucthe  word  of  promife  made  to  die  facranient ,  whereof alfo  they 
 are  feales.  And  thus  we  keepe  the  middle  way,  neither  giuing  too  much  nor 
 too  little  to  the  facraments. 
 
 T^he  XX.point.Ofjauingfmthior^the 
 
 way  to  fife. 
 Our  Confent. 
 
 Conciufl  .Thty  teach  it  to  bee  the  propertie  of  faith,  to  beleeuc  the  whole 
 whole  word  of  God,and  efpecially  the  redemption  of  mankind  by  Chrifl. 
 
 Conclufl  /.They  auouch  that  they  beleeue  &  looke  to  be  faued  by  Chrift 
 and  by  ChriJ} a/one^and  by  i\\cmeerefnerc)/o(God  in  Chriff. 
 
 Concluf.l  /  /.Thirdly,the  moft  learned  among  them  hold  &:  confede,  that 
 the  obedience  of  Chrift  is  imputed  vnto  them  for  the  fatisfa^ion  of  the  lawe, 
 and  for  their  reconciliation  with  God. 
 
 Concluf.l  V.Thcy  auouch  that  they  put  their  whole  truft  and  confidence  in 
 Chrift,and  in  the  meere  mercy  of  God,for  their  faluation. 
 
 Co«f/.KLaftly  they  hold  that  euery  man  muft  apply  the  promife  of  life  c- 
 ucrlafting  by  Chrift  vnto himfelfe;  and  thisihcy  gri.nt  weare  bound  to  doe. 
 And  in  thefe  fiue  points  doe  they  and  we  agree,at  leaft  in  fl  ewe  of  wordes. 
 
 Bytheauouching  of  the  fiue  conclufions  ,  papifts  mnyeafilyefcape  the 
 handes  ofmany  magiftrates.  And  vnlefle  the  myftcrie  of  popifli  dc<ff  rine  bee 
 well  known,any  common  man  may  cafily  be  deceiued^Sc  take  fuch  for  good 
 proteftants  that  are  but  popifh  priefts.To  this  end  therefore  that  we  may  the 
 better  difcerne  their  guile,!  will  fhew  wherein  they  faile  in  each  of  their  con- 
 clufionSjand  wherein  they  differ  from  vs. 
 
 The  difference. 
 
 Touching  the  fir  ft  conclufion,they  beleeue  indeed  all  the  written  word  of 
 
 Ttt  4  God, 
 
jc-A  t^'4%eformedC!f.thcHhs  , 
 
 Gacl,nnc!  inorc  thenalhfbr  they  alfo  beleeue  theb'oolces  Apocr)'plial,  vvtiich 
 r.'itiqume  for  many  hundred  yeares  hath  excluded  from  the  canon:  yea  they 
 bdeeuevnwritten  traditions  receiued(as  they  fay)  from  Councills,the  wri- 
 tino-s  of  the  Fathers,nnd  the  determinations  of  the  Church:  making  them  al- 
 fo of  equall  credit  with  the  written  wordc  of  God,  giuen  by  infpirationof  the 
 fpirit.Now  we  for  our  parts  defpife  not  the  Apocrypha,  as  namely  the  books 
 dftheMachabeeSjEcclcfialficus  and  the  reft, but  wee  reuerence  them  in  all 
 conuenientmanner,preferiing  them  before  any  other  bookes  ofmen,in  that 
 they  haue  bcenc  approoued  by  an  vniuerfall  confent  of  the  Church:  yet  wee 
 thinke  them  not  raeete  to  bee  recciued  into  the  Canon  of  holy  fcripturejand 
 thcrfore  not  to  be  beleeued,but  as  they  are  cofenting  with  the  written  word. 
 And  for  this  our  doing  we  haue  direftio  from  AthanafiuSjOrigen,  Hierom, 
 and  the  Conncel  of  Laodicea.  As  for  the  vnwriten  Traditions  they  come  not 
 within  the  compaffe  of  our  faith,neithcr  can  they:  becaufethey  come  vnto  vs 
 by  the  hands  of  men,that  may  dcceiue  and  be  deceiued.  And  wchold  and  be- 
 leeue,that  the  right  Canon  of  the  bookes  of  the  old  and  newe  Teff  araent,co- 
 taines  in  it  fufficient  dire£lion  for  the  Church  of  God  to  life  eucrlafting,  both 
 for  faith  and  manersHere  then  is  the  paint  of  difference,  that  they  make  the 
 obJeft  of  faith  larger  then  it  fhould  be,  or  can  be:and  we  keepe  our  felues  to 
 the  written  v/ordjTieleeuing  nothing  to  faluation  out  of  it. 
 
 In  the  fecond  conc1u{ion,touching  faluation  by  Chriffalonejthere  is  a  ma- 
 nifcft  deceit: bccaufe  thev  craftily  include  and  couch  their  owne  works  vnder 
 the  name  of  Chiin:.For(fay  theyjworksdone  by  men  regenerate,are  not  their 
 owmcjbut  Chriffs  in  thenr,and  as  they  are  the  workes  of  Chrift;they  faue,anc! 
 no  otherwife.But  we  for  our  parts  looke  to  be  faued  onely  by  fuch  workes  as 
 Chrift  himfelfe  did  in  his  ow  ne  perfon:  and  not  by  any  worke  at  all  done  by 
 bim  in  vsFor  all  workes  done,arein  the  matter  of  iaffification  and  faluation. 
 oppofcd  to  the  grace  of  Chrift:Rorti.  i  \,6.£leB'ton  ii  of  grace  not  ofvforkes-.ifir 
 he  of  workes ,  it  m  no  more  of  grace.  Againe  whereasthey  teach  that  wee  are  fa- 
 ued by  the  works  of  Chri  fl, which  he  worketh  in  vs,  and  maketh  vs  to  work ; 
 it  ij  flattc  againfl  the  word.  For  Paul  faith,  IVee  nre  not  faued  by  fuch  vc-crhes.':^ 
 '  Cfodhath ordain&d thatmenreienerateJhouldwalf^hi.^i^h.i.'io.An^ih&c faieth 
 further/W  hee  counted :,]\  things  euen after  his  conuerfion  /ojfe  vnto  hm,thi'it: 
 he  mirrfjt  he  formdin  Chnff^nof  hatiing.his  orvne  right  eonfhes  rvhtch  is  of  the  larr*. 
 Phil.  5 .8.  AgninCjHeb.  i.'^.f^hri/!  vcafhed  away  onrfinnes  by  himfelfe  :\v\\\(^  laft 
 wordes  exclude  the  merit  of  all  workes  done  by  Chrifl  within  man. Thus  in- 
 deede  the  Papiff  s  ouerturnc  all  that  which  in  word  they  (eeme  to  hold  touch- 
 ing their  lufhfication  and  fflmtionWe  confcflc  with  them  that  good  works 
 in  vs  are  the  workes  ofClnrilrrvetarethey  not  Chrifl-s  alone  but  ours  a!fo,  in 
 that  they  proceede  from  Chrift  bv  the  minde  and  will  of  m?n:  as  water  from 
 the  fountaine  by  the  channcll.  Kx\^  looke  as  the  channell  defiled, defiles  the 
 vi'ater,that  is"  without  defilement  in  thefountnine;  cuen  fo  the  minde  and  will 
 of  man  defiled  by  the  remnants  of  Hnncjdefile  the  works.w  hich  as  they  come 
 fro  ChriR.are  vndefiled. Hence  itis  that  the  works  of  grace  which  we  doe  by 
 Chnn,or,Chrift  in  vs.aredefcftiuc:andmufl  be  fcucrcd  from  Chriff  in  the 
 ad  of iuftificationjor  faluation. 
 
 Th«r 
 
of fauing  faiths  T  0  0  J 
 
 The  third  conclufion  is  touching  the  imputation  of  Chrifls  obedience, 
 which  fome  of  the  niofl:  learned  among  them  acknowledge  :  and  the  diffe- 
 rence bctweenevsftands  on  this  manner.  They  hold  that  Chrifls  obedience 
 is  imputed  oncly  to  make  fatisfadion  for  hnne,  and  not  to  iutbfie  vs  before 
 God.  We  hold  and  beleeue  that  the  obedience  of  Chritt  is  imputed  to  vs,  cue 
 for  our  righteoufiieffe  before  God. Paul  faith,  i  .Cor.  i .  5  c.Chnfi  is  made  vnto 
 'VsofGoc{,mfdofKc,n^hxco\xCnes,  fan£i\^Cii\0Uy  ayid redemptioyi.Ha'ice  1  reafon 
 thus.IfChrill  be  both  our  fandification^andour  rightcoufnes;  then  he  is  not 
 onely  Viito  v.s  inherent  righteoufnes,but  alfo  righteoufnes  imputed  But  he  is 
 not  oncly  our  fandl:ification(which  the  Papifls  themfcluesexpound  ofinhc- 
 rentor  habitual!  righteoufneffe)  but  al(o  our  righteournes:for  thus  by  Paul 
 are  they  dilBnguilbed.  Therefore  hee  is  vnto  vs  both  inherent  and  imputed 
 righteoufnede.  And  verv  reafon  teacheth  thus  much.  For  in  the  cnde  of  the 
 Vk'orld  at  the  bane  ofGods  iudgement,vvce  mufl  bring  fome  kinde  of  righte- 
 oufnes for  our  iufl:ification,that  may  fland  in  the  rigour  of  the  law  according 
 to  which  we  are  to  be  indeed. But  our  inherent  righteoufneffe  is  imperfeft  Sc 
 fiained  with  many  fold  defe^Sls  and  ihall  be  as  long  as  we  hue  in  this  worldc,as 
 experience  tels  vs:and  confequently  it  is  not  (utablc  to  theiuRice  of  the  lawe: 
 and  if  we  ?oe  out  of  our  felues  we  iball  find  no  ri^hteoufnefTe  feruino;  for  our 
 turnes  either  in  men  or  angcls,that  may  or  can  procure  our  abfolution  before 
 God  andacceptation  to  life  euerlafling.  We  muft  therefore  haue  recourfe  to 
 the  perfbnof  Chrift,and  his  obedience  imputed  vnto  vs,  mufl:  ferue  not  one- 
 ly to  be  a  fatisfaflion  to  G  od  for  all  our  finnes",  but  alfo  for  our  perfeft  iufli- 
 fication:in  that  god  is  content  to  accept  of  it  for  our  jighteoufhes^asif  it  were 
 inherent  in  vs,or  performed  by  vs. 
 
 Touching  the  fourth  conclufion,  they  holdc  it  the  fafeft  and  (urefl  courfe 
 to  put  their  truft  and  confidence  in  the  mercie  of  God  alone  for  their  faiuati- 
 on:yet  they  condefccnd,that  men  may  alfo  ^put  their  confidence  in  the  merit  ^EeUar.t.j, 
 of  their  owne  workcs,and  in  the  merits  alfo  of  other  men,  fo  it  be  in  fobi  ietie.  c.ydc  n-.f.-f,. 
 But  this  doclrinequitemarres  the  conclufion:  becaufe  by  teaching  that  men 
 are  to  put  confidence  in  the  creature,they  ouerturne  al  confidence  in  the  Crc- 
 atour.For  in  the  very  firffcommandement,  wee  are  taught  to  make  dioicc  of 
 tlie  trwe  God  for  our  God ,  which  thing  we  doe  when  wee  giue  to  G  od  our 
 hearts:and  we  o-iue  our  hearts  io  God,when  we  put  our  whole  confidence  in 
 him  for  the  faluation  of  our  foules.Now  then  to  put  confidence  ir  men , or  in 
 worke',,is  to  make  them  our  Gods.  The  true  and  auncient  for.vie  of  ir.aking 
 confellion  was  on  this  manner:  /  beleeue  m^od  the  father, w  Jtfm  Ckrif,and  tn 
 the  holy  £;.'?<7/?,without  mention  making  of  any  confidence  in  workes  or  crca- 
 iures:the  anncient  Church  ncucr  knew  any  fuch  confefiion  or  confidence, 
 Cvprian  (aith  ,f/f  hcu'cueth  rot  /«  God, who  pnttcth  not  affiance  comcr^nn^  h:-ffil-  ^-  ^,     ..  . 
 ^rfViw/;;(7i?^^^wf.Andin<lecdethePapids  themfelues  when  death  comes,  j^f],'^.,^^^ 
 forf'.kc  the  confidence  of  their  merits,and  flic  to  the  m,eere  mercie  of  Cod  in  ^^.^  .^(^^17^ 
 <  hrift.  And  for  a  confirmation  of  this  I  alleadge  the  tefiimome  of  one  Vlin-  ^^^^  "jif^^J^ 
 ber'-'ius  of  Colen.who  writcth  thu«.  There  was  a  bookc  fcunde  in  the  vedrie  '    ;^     -^" 
 ^of  a^ccrtaine  panfb  of  Colcn, written  in  the  dutch  tongue  in  the  yenre.of  our " '  '"' 
 Lord  i47^.whichthePikfts vfediu  viCtingoftlie  ficke. Andui it  n\de  que- 
 
1 00  6  A  %f formed  Catholtke 
 
 flStLwor^it^^^^"^  be  found.  ^THoeJl  thon  beiceue  that  thou  cavfimt  be  fatted  but  by  the  death 
 f'*?!l  ofChrtJUTheJiekeperfon  anJwered,7ea.Then  it  isjaidvntc  him,Gs  toofhett^v^hih 
 
 breath  rumaines  in  thee,  pHt  thy  confidence  in  this  death  alone  :  hnue  Affiance  in  no-^ 
 IMag  elfe:  commit  thy  felfe  wholly  to  this  deathwith  it  alone  couer  thyfelfe:  clmethy 
 felfir:  eneryp^rt  into  thii  death:  in  enery  fart  pear fe  thyfelfe  rvtth  it  tinfoldthy felfe 
 in  thifdeath.AndiftheLordvcilliudff^e  thee,  fay:  Lord,  I  put  the  death  of  our  Lord 
 Jefia ChriflJ^etvfeenetne_at^  yandlby noothcr mcancs  I centeni 
 
 ivith  thee.  And  if  he  f jail  fay  vnto  thee^thatlhou  art  a^nner,  fay:  Lord,t  he  death  of 
 mj  LordfefiU  Chrt[i,  I  put  betrveene  thee  andmjftnnes.  If  he /hall  fay  vnto  thee^ 
 that  thou  haj^^ferued  damnation,  fay :  Lxr^fT^^^e^the  death  of  our  Lordleftu 
 Cfori^^bet^fnejheeanS^rn^  his  merit  Jor  the  merit  which 
 
 I  ilioulcTHauCjand  hauc  not.  I fhejhall fay, that  heuangrie  wtth  thee, fay:  Lord,  I 
 oppofe  the  death  of  our  Lord  I  ejus  Chrtftbetweene  me  andlhine  anger  ^~Hcrcwc 
 IWj^Hat  Papiits  doc,  andTiauc  done  irTtRc^tTmrof  dcatTuXiid  that  which 
 they  hold  and  praftifc ,  when  they  are  dyings  they  /Lould  hold  and  prafti(c 
 cucry  day  while  they  are  liuing. 
 
 In  the  Idft  conclufion  they  teach ,  that  we  mufi:  not  onely  beleeue  in  genc- 
 rall  but,  alio  applie  vnto  our  (clues,  the  promifes  of  life  eucrlafling.  But  they 
 difFcr  from  vs  in  the  very  manner  of  applying.  They  teach  that  the  promifc  i$ 
 to  be  appliedjnot  by  faith  afluring  vs  of  our  own  faluation:but  only  by  hope, 
 in  hkelihood  conic^lurall.  We  hold  that  we  are  bound  in  dutie  to  applie  the 
 promifc  of  life  by  faith  without  making  doubt  thereof,  and  by  hope  to  conti- 
 nucthc  certcntie  after  the  apprehenfion  made  by  faith.We  doc  not  teach  that 
 all  and  euery  man  liuing  within  the  precin<fts  of  the  church ,  profefling  the 
 name  of  Chrifl,  is  certen  of  his  faluation,  and  that  by  faith :  but  that  he  ought 
 fo  to  be,  and  mud  indeauour  to  attainc  thereto.  And  here  is  a  great  point  in 
 the  myfterie  of  iniquitie  to  be  confidercd:  for  by  this  vnccrten  application  of 
 the  promifc  of  faluation,  and  this  wauering  hope,  they  ouerturnehalfe  the 
 dodrinc  of  the  Golpel.For  it  inioynes  two  things:  firft  to  beleeue  the  promi- 
 fes thereof  to  be  true  in  themftlues:  fecondly  to  beleeue,and  by  faith  to  applie 
 them  vnto  our  felues.  And  this  latter  part,  without  which  the  former  is  voide 
 of  corafort,is  quite  oucrturncd.  The  reafons  which  they  alleadge  againft  our 
 doftrine,!  haue  an(v\fcred  beforernow  therefore  I  let  them  pafle. 
 
 To  conclude ,  though  in  coloured  tearmes  they  feeme  to  agree  with  vs  in 
 do£lrine  concerning  faith ;  vet  in  deedc  they  denie  and  abolifli  thelubftance  . 
 thereof,  namely,  the  particular  and  certen  application  of  Chrift  crucified  and 
 his  bcncfitSjVnto  our  felues.  Againe  they  faile  in  that  they  cut  off  the  princi- 
 pal! dutie  and  office  of  true  fauing  faith,  which  is  to  apprehend  and  to  applie  . 
 the  blefling  promifed. 
 
 The  11. point.  Of%epentance. 
 
 Our  confent, 
 Conclttf  L  That,  repentance  is  the  conuerfion  of  a  (inner.  There  is  a  two- 
 fold conucrfion,  pafliue,  and  aftiue :  pa(Iiue,is  an  at'>ion  of  God  whereby  he 
 conucrteth  man  bccing  as  yet  vncoucrtcd.  A£liuc  is  an  aftion  whereby  maa 
 bcin^  once  turned  of  God,turncs  hiinfelfc;and  of  this  latter  inuft  this  conclu- 
 sion 
 
of%epeMtame»  1007' 
 
 fion  be  vncterflood.  For  the  firft  conuerfionjconfidcringit  is  a  workcof  God 
 turning  vs  vnto  himfelfe ,  is  not  the  repentance  whereof  the  Scripture  Tpea- 
 keth  (o  oft^butitis  called  by  the  name  of  regeneration:  and  repentance,wher- 
 Ly  we  becingfirft  turned  of  God  doe  lurne  our  felues,and  doe  good  workcs, 
 is  the  fruit  thereof. 
 
 Concluf.  1 1,  That,  repentance  ftands  fpecially  for  praftifcjin  contrition  of 
 heartjConfeffion  of  mouih.and  fiuisfadion  in  vvorke  or  deed.  Touching-  con- 
 trition there  be  two  kuids  lhereof;Legal,and  Euangelical.  Legal  conlrmon  is 
 nothing  but  a  reraorle  ofcofcience  for  finne  in  regard  of  the  wrath  &  iudge- 
 met  of  God,&  it  is  no  grace  of  God  at  all;nor  any  part,or,caufe  of  repctance: 
 but  onely  an  occafion  thercof,5c  that  by  the  mercie  of  God :  for  of  it  fclfe^it  is 
 the  fling  of  the  la  vv  and  the  very  entrance  into  the  pit  of  hel.  Euangelical  con- 
 trition is,  when  a  repentant  llnner  is  grieued  for  his  finnes ,  not  fo  much  for 
 feare  of  hell ,  or ,  any  otheijunidimem  iasbecaufc  he  hath  offended  and  dr- 
 fpleafed  (o  good  and  mercifull  a  God.  This  contrition  is  caufed  by  the  mini- 
 Iterie  of  the  Gofpell,  and  in  the  praftjfe  of  repentance  Jt  is  alwaies'neceiTarie, 
 and  goes  before  as  the  beginning  thereof.  Secondly  we  hold,  and  maiiitainc 
 that  confeflion  is  to  be  made,  and  that  in  fundnc  refpecls :  firfl  to  God,  both 
 pubhkcly  in  the  congregation ,  and  alfo  priuately  in  our  fccrct  and  priuatc 
 praiers.  Secondly  to  the  Church ,  when  any  pcrfon  hath  openly  offended  the 
 congregation  by  any  crime,  and  is  therefore  excommunicate.  Thirdly  to  our 
 priuaie  neighbour,when  we  haue  vpon  any  occafion  offended  and  wronged 
 him.  Math.  ^.  2  t,  .  If  thou  bnngwygift  to  the  Altiir,md  there  remembref;  that  thy 
 Brother  hath  ought  agawfi  thee,  goe fir  ft  and  be  reconcitcdtohim:  now  reconcilia- 
 tion prefuppofcth  confeflion.  Laflly  in  all  true  repentance ,  we  hold  and  ac- 
 knowledge  there  mufl  befatisfidion  madcfiifl  toGod,and  diatis  when  wc 
 intrcat  hiui  in  our  fupplications  to  accept  the  death  and  paflion  of  Chri-fl,  as 
 a  full,  perfe<ft,  and  fufticient  fatJsfacf  ion  for  all  our  finnes.  Secondly  it  is  to  be 
 made  vnto  the  Church ,  after  excommunication  for  publike  offences ;  and  it 
 flads  in  duties  of  humiliatio  that  fnly  feruc  to  teffific  the  truth  of  our  repetace. 
 Thirdly  fitisfaftion  is  to  be  made  to  our  neighbor  ibecaufe  iFhe  be  wrono;ed, 
 he  muii  haue recopence and reftitution made, Luk.i  9.8. &  there  repentance 
 may  iullly  be  fufpc(^cd ,,  where  no  fatisfa'^ion  is  made,  if  it  he  in  our  power- 
 CcnclH-]  1 1 1.  That,  in  repentance  we  are  to  bring  ounvard  fruits  worthie 
 
 .  amendment  of  hfe :  for  repentance  it  felfc  is  in  the  heart,  and  diereforc  muft 
 be  teflified  in  all  manner  ofgood  workes:  whereof  the  principall  is,to  indea- 
 uour  day  by  day  by  Gods  grace  to  leaue  and  renounce  all  andcucrvfirne, 
 and  in  all  things  to  doe  the  will  of  God.  And  here  let  itberemerabredthat 
 we  are  not  patrons  of  licentioufries  and  enemies  of  good  workcs.  For  though 
 we  exclude  them  from  the  aft  of  oui-  iuilification  and  faluatiomy.et  wemain- 
 
 rtainea  profitable  and  neceffiric  vfe  of  them  in  the  life  ofeucry  ChrJiTian 
 man.Thisvfe  is  three  foldjinicfpecf  ofGod,ofinan,^fourfeluc.s.  W^orkcs 
 are  to  be  ^Q>n?  in  rcfpcc^  of  God  ,  that  his  commandements-  may  be  obcied,- 
 I.Toh.<;.i  I  diathiswillnTaybedon,T.TheiIi4.:5.thatwcraay  lliewcnirfelues- 
 to  be  obedient  cliildren  to  God  our  Father;,!  .Pet.  t  .1  ^ ,  that  wc  may  fiiew  oiur 
 fcl^CA  dunbsfuii  for  oui  rcdempjiou  by  Cliiiff  jTjt  2^14.  that  we  might  not 
 
iooS  ARefonned€athoHke 
 
 gricuc  the  fpirit  of  God,  Eph.4.  ]  o.  but  walke  according  to  tlic  fame,  Gal,  5. 
 22.  that  God  by  Our  good  workes  may  be  glorified,Math.^.  1 6.  that  we  may 
 be  good  followers  of  God,Eph.5.  i .  Againe,wovkes  are  to  be  done  in  regard 
 of  men:  that  our  neighbour  may  be  helped  in  worldly  things,  Luk.(5.3  b.that 
 hemay  bewoonby  our  example  to  godlines,  i.Pet.  3.14.  that  we  may  pre-" 
 uent  in  our  felues  the  giuing  of  any  offence.  1  .Cor.  1  o.  5  2. that  by  doing  good, 
 we  may  ftoppe  the  mouthcs  of  our  aduerfaries.  Thirdly  and  laftly,they  hauc 
 vft  in  relpert  of  our  felues :  that  we  may  ihcw  our  felues  to  be  new  creatures, 
 2.Cor.<i.i7.  thatwemavwalkeasthechildrenoflight.Eph.^.B.  thatwehauc 
 fome  alTurance  of  our  faith  and  of  ourfaluation,  2. Pet.  i  .8,  i  o.  that  we  may 
 difcerne  dead  and  counterfait  faith,  from  true  faithjam.  2.  1 7.  that  faith  ancl 
 the  gifts  of  God  may  be  exercifed  and  connnued  vnto  the  ende,  2.  Tim.  i  .6. 
 that  the  punilnmcnts  of  finne  both  temporall  and  eternall  may  be  preuented, 
 Pfal.8p.32.that  the  reward  may  be  obtained  which  God  freely  in  mercic 
 hath  promi(ed  to  menfor  their  good  workes.Gal.d.9. 
 
 The  difference. 
 We  diflent  not  from  the  Church  of  Rome  in  the  doftrinc  of  repentance  it 
 felfe:but  in  the  damnable  abufes  thereof,  which  arc  of  two  forts,  generall  and 
 ipeciall.  Generall  are  thefe  which  concerne  repentance  wholly  confidered : 
 and  they  arc  thefe.  The  firfl:  i» ,  that  they  place  the  beginning  of  repentance 
 partly  in  themfelues ,  and  partly  in  the  holy  Ghoft,  or,  in  the  power  of  their 
 natiirall  freewill  beeing  helped  by  the  holy  Ghofl: :  whereas  Paul  indeede  ai^ 
 cribes  this  worke, wholly  vnto  C od.  2  .Tim.  2.15.  Proomug  if  (Jodat  any  time 
 mllgnte  them  repentance.  And  men  that  are  not  weake  but  dead  in  trcfpaffes 
 and  finnes,  can  not  doe  any  thing,  that  may  further  their  conuerfion,  though 
 they  be  helped  neuer  fb:  no  more  then  dead  men  in  their  graues,can  rife  from 
 thence.Th-'  fecond  abufe  is^thr.t  tbcy  take  pennancc,  or  rather  repentance  for 
 that  publike  difeipline  and  order  of  correftion  that  was  vfcd  a gainf  I:  notori- 
 ous OifcnJers  in  the  ooen  congregation  .  For  the  Si"r!p*ure  fets  downe  but 
 one  repentance,  and  that  common  to  all  men  witliout  exception  :  and  to  be 
 praifti^dineuerypartof  our  hues  for  the  neceflarie  mortification  of  finne: 
 whereas  optn  ccclefialVicall  correftion  pertained  not  toalland  eucryman 
 within  the  compalfe  of  the  Church,but  to  them  alone  that  gaue  any  open  of- 
 fence. The  third  abufeis,that  the}»^  make  repentance  to  be  not  onelya  vertue, 
 butalfb  a  facrament:  wheras  for  the  (pace  of  a  thou(and  yeres  after  Chrift,  & 
 vpward  it  was  not  reckened  among  the  facramentsryea  it  feemes  that  Lubarcl 
 was  one  of  the  firfl:  that  called  it  a  facramentrand  the  fchool-men  after  him  di- 
 £J3Uted  of  the  matter  &  forme  of  this  facramentmot  able  any  of  them  certenly 
 to  define, what  iTiould  be  the  outward  element.  The  fourth  abufe  is  touching 
 the  effeffl  and  efficacie  of  repentance :  for  they  make  it  a  meritorious  caufe  of 
 remi/Iion  of  finnes  and  of  life  euerlaRing,  flat  againfl:  the  word  of  God.  Paul 
 (aith  notably,Rom.l.  24.  We  are  tnjltfied  freely  by  his  grace  throvgh  the  redem^ 
 tioH  which  ts  in  Chrijflefit^,  rehame  God  hnth  fent  to  be  a  reconcthaiion  by  faith  in 
 hisblood.  In  the(c  wordsthefc  formes  of  (peach,  redemfttonin  Chrilf,reconct/ia- 
 tion  in  hk  blood,  by  faith  ^freely  bygrace^  mufl:  be  oblerued  and  confidered :  for 
 th«y  ihcw  plaindy  that  no  part  of  fatisfaftion  or  redemption  is  wrought  in 
 
»f%epe)itatice,  i  c  09 
 
 Vs,or,!)y  vs:  but  out  of  vs  onely  in  the  perfon  of  Chrift.  And  therefore  we  c- 
 fteemc  of  repentance  onely  as  a  fruit  of  faith  :  and  the  efFefV,  or  cfficacie  of  it, 
 is  to  tcftifieremiffion  of  our  (innes,and  our  reconciliation  before  God. It  will 
 befaidc  that  remiflion  of  finnesand  life  cuerlafting,are  promifed  to  repen- 
 tance. Anf.  It  is  not  to  the  worke  of  repentance,  but  to  the  perfon  which  rc- 
 pentcth,and  that  not  for  his  ownc  merits  or  worke  of  repentance,  but  for  the 
 merits  of  Chrif^ ,  which  he  applieth  to  himfclfe  by  faith.  And  thus  are  we  to 
 vnderftand  the  promifes  of  the  Gofpel,in  which  workes  arc  mentioned;  pre- 
 fuppofing  alwaies  in  them  the  reconciliation  of  the  perfon  with  G  od,to  who 
 the  promife  is  made .  Thus  we  fee  wherefore  we  didcnt  from  the  Romanc 
 Church  touching  the  doftrine  of  repentance 
 
 SpeciaH  abufes  doe  concerne  Contrition ,  Confe/lion ,  and  Satisfa£lion. 
 The  firfl:  abufe  concerning  contrition  is,  that  they  teach  it  muft  be  fufficient 
 and  perfe£t.  They  vfc  now  to  helpe  the  matter  by  a  diHinftion:  faying,  that 
 the  forrow  in  contrition,muft  be  in  the  higheft  degree  in  refpe^  of » value  &:  «  appretktt'- 
 eftimation.  Yet  the  opinion  of  ^Adrian  was  otherwife,  that  in  true  repcntace  ve  r:m  tnt^" 
 a  man  fhould  be  grieued  according  to  all  his  indeauour .  And  the  Romane  five. 
 Catechifmc  faith  as  much,  that  thejorrorvcom-emedofourJiMrjes  mnfl  be fo greats  b^.  2.  depce» 
 that  none  can  be  conceiued  to  be  greater:  thnt  rve  wnji  be  contrite  in  thefiiwe  mt.firt.2,  & 
 mamer  we  hue  God ,  and  that  is  with  all  our  heart  andfirength  in  a  mofi  vehem  e  t  auodlib,  j, 
 fotrow.and  that  the  hatred  of finnemuji  be  mt  onely  the greatefl  but  alCo  moff  ve-  art, 3, 
 hement  andperfeEi,fo  Oi  it  may  exclude  alljloth  andjlucknes.  Indeede  afterwardc  cav.de  Sac-P}. 
 it  followes,that  true  contrition  may  be  effeftuall  though  it  be  imperfeft :  hxitfoenit. 
 how  can  this  (land,  if  they  will  not  onely  commend  but  alfo  prefcribe  and  a- 
 uouch ,  that  contrition  muft  be  mof}  perfeiH:  and  vehement .  We  therefore 
 onely  teach  ,  that  God  requires  not  fo  much  the  meafure,  as  the  truth  of  any 
 gracei  and  that  it  is  a  degree  of  Mifained  contrition  to  be  grieued,  becaufe  wc 
 cannot  be  »rieued  for  our  (innesas  we  Oiould.  Thefccond  abufe  is,  that  they 
 afcribe  to  tneir  contrition  the  merit  of  congruitie.  But  this  can  not  fland  with 
 the  all-fufficicnt  merit  of  Chrifl.  And  an  auncient  Councel  faith,God  injpires 
 into  vs  firfl  ofallthefaithandldueofhimfelf,T\o  merits  going  htforc.,thatifemay 
 fnithfnEy  re/jmre  the facrament  ofbaptt/me,  and  after  bapttfme  Aoe  the  thin  as  that 
 pleafe  him.  And  we  for  our  parts  holde ,  that  G  od  requires  contrition  at  our 
 hands,  not  to  merit  remiffion  of  finncs:  but  that  we  may  acknowledge  our 
 owne  vnworthines,  and  be  humbled  in  the  fight  of  God ,  and  diftruff  all  our 
 owne  merits  :  and  further ,  that  wc  may  make  the  more  account  of  the  bene- 
 fits of  Chriff, whereby  we  are  recciued  into  ihefauour  of  God :  laflly.that  we- 
 might  more  carefully  auoidall  finnes  in  time  to  comc,\vherby  fomany  paines. 
 and  terrours  ofconfcience  are  procured.  And  we  acknowledge  no  contrition 
 at  all  to  be  meritorious ,  fiue  that  of  Chriff ;  whereby  he  was  broken  for  our 
 iniquities.  The  third  abufe  is,that  they  make  imperfe£f  contrition  or  atti  ition- 
 arifing  of  the  feare  of  he]l,to  be  good  and  profitable :  and  to  it  thev  applie  the- 
 faying  of  the  VK>\)h^\,Theftjre  of  god  is  the  beginning  efroifdome.  But  feruilc 
 feare  of  it  fclfe  is  the  fruit  of  the  law,  which  is  the  minifleric  of  death  and  con- 
 demnation: and  confequently  it  is  the  way  to  etcrnall  deffrucJVion  ,  ifGod 
 kaue  men  to  thcmfelues :  and  if  it  turne  to  the  good  of  any , it  is  onely  by  acci-» 
 
X'%1  o  yf  Reformed  Caihol'tke 
 
 dcnubccaufe  God  in  merde  makes  it  to  be  an  occafion  goingbeforcjof  grace 
 to  be  giuen  :  othcrwife  remorfe  of  confcicnce  for  finne  is  no  beginning  of rC'- 
 
 EentancCjOr  the  rertrainment  of  any  finne:  but  rather  is  and  that  properly  the 
 cginning  of  vnfpeakable  horrours  of  confcience,  and  cucrla{ljngdeath,vn-' 
 lelleGodlliewmcrcie.  Andyetthisfearcofpunifhrnent,  ifit  be  tenipcred 
 and  delaied  with  other  graces  and  gifts  of  God  in  holy  men;  it  is  not  vnprofi- 
 table:  in  whomc  there  is  not  oncly  a  forrow  for  punifhment,  but  alfo  and  that 
 much  more  for  the  offence:.  And  fuch  a  kind  of  feare,or,forro\v  is  comman- 
 ded, Ma)  ac.  \,6.lflbe  AJather^vehcre  u  my  fear  e? if  I  be  a  lor  d,if¥  here  is  fr.yfearef 
 And  Chry  foftome  fai.tb,?'W  thefeare  of  hell  in  the  heart  of  a  mjl  man,  u  tiflrong 
 man  armed  agMnfi  theeucs  and  robbers ,  to  driae  them  from  the  houfe.  And  Am  - 
 brofe  faith  ,  that  Martyrs  in  the  time  of  their  fu^'enngSy  confirmed  themfelues  a» 
 gainfi  the  crneltie  ofperjecuters  byfetting  thefeare  of  hell  before  their  eyes. 
 
 Abufes  touching  Confcflion  are  thefe.  The  firfl  is,  that  they  vfe  a  forme  of 
 confefljon  of  their  finnes  vnto  God,  yttered  in  an  vnknowne  language,b€e- 
 Btig  therefore  foohfh  and  ridiculous,  vvithall  requiring  die  aide  and  intercefli- 
 on  of  dead  men  and  fuch  asbcabfent:  whereas,  there  is  but  one  Mediatour 
 bctweenc  God  and  man  the  man  lefus  Chrift.The  fecond  is,that  they  in  pra- 
 £i\{t  make  confeffion  of  their  finnes  not  oncly  to  God  but  to  the  Saints  de- 
 parted: in  that  they  make  praier  to  them,  in  which  they  aske  their  intercc/Hon 
 for  the  pardon  of  their  finnes :  and  this  is,  not  onely  to  match  them  with  God 
 in  feeing  and  knowing  the  heart,  but  alfo  to  giue  a  part  of  his  diuinc  worfliip 
 vnto  them.  The  third  and  principall  abufe  is,that  they  haue  corrupted  Cano- 
 nicali  confeflion  by  turning  it  into  a  priuatc  auricular  confedion :  binding  all 
 men  in  confcience  by  a  law  made ,  to  confefie  all  their  mortall  finnes,  witn  all 
 cir  cum  fiances  that  change  the  kind  of  the  finne(asfarre  as  poffibly  they  can 
 rcmcmber)oncc  cueiy  yeare  at  thelealf  ,and  that  to  a  priefl:,  vnlefle  it  be  in  the 
 cafe  of  extreame  neceflitie.  But  in  the  word  of  God  there  is  no  warrant  for 
 this  confeflion ,  nor  in  the  writings  of  Oi  thodoxe  antiquitie  for  the  fpace  of 
 ^MtusRhe-  many  hundred  yearcs  after  Chriit,as  one  of  iheir  ownc  fide  auouchetn.  And 
 manw  on     the  commandement  of  the  holy  Ghofl,  Confiffe  one  fir  an  other ,  and  fray  one 
 7'ertfiUib.   for  an  other,lam.  5.  i  7.  bindes  as  well  the  priell  to  make  confeflion  vnto  vs,  as 
 defoemt.      any  of  vs  to  the  priefl.  And  whereas  it  is  faid,  Math. ; .  that  mafjy  were  baptifed 
 confejjtng  their  finnes :  and  Aft.  1 9. 1 8.  (Jl^any  that  beleeued  came  and  confejfed 
 andjhewedtheirworkes,  the  confeflion  was  voluntarie  and  not  conflrained:  it 
 was  alfo  generall  and  not  particular  of  all  and  euery  finnc,  with  the  necefTaric 
 circumflances  thereof  And  in  this  libcrtie  of  confeflion  the  Church  remai- 
 ned I  ^oo.yearcstilltheCouncillofLatcran;  in  which  the  law  of  auricular 
 confcffion  was  firft  inaded  :  beeing  a  notable  inuention  feruing  to  difcouer 
 the  fecrcts  of  men,and  to  mrich  that  couetous  and  ambitious  See,  with  (he  re- 
 £onfeJf.Iib.    uenewcs  of  the  world.  It  was  not  knowne  to  Auguffinc,  when  he  faid,  ff^hat 
 i  0  .c.  ^.  haue  I  to  doe  veith  men  that  t  hey  Jhotild  hear  e  my  confeffions ,  m  though  theyPtOHld 
 
 Dedeinat.  healemy  dt^eafes:  nor  to  Chryfollome  when  he  faith,  f  doe  not  compc/l  thee  to 
 hom.T.  to.  /.  confcffe  thy  finnes  to  others.  And,  ffthon  be  aJJjamedto  confejfe  them  to  anymanjbe" 
 Irhm.  2.  in  canfe  thou  hafl  finned ,  fay  thcro  daily  in  thine  on^ne  minde.  J  doe  not  bid  thee  con» 
 pfal.jo.  fe^e  thevi  to  thy  filowfcr^ayit, that  heJho'Aldmoche  tloee:  confine  them  to  ^odthat 
 cureth  them.  The 
 
ThcabufeofSatisfinJ^ion  is,  that  they haue turned  canonicall fatisfafSJon 
 which  was  made  to  the  congregation  by  open  offenders,  into  a  fatisfa<ftion  of 
 the  iuftice  of  God  for  the  temporall  puniifiment  of  their  finnes.  Behold  here 
 amoft  horrible  prophanation  ot  the  whole  Gofpel,  and  fpecially  of  the  fatif- 
 fh^lion  of  Chrift:,which  of  it  felfe  without  any  fupplie  is  iufficient  euery  way 
 for  the  remifsion  both  offault  and  pumfliment.  But  of  this  point  I  haue  fpo- 
 ken  before. 
 
 Hitherto  I  haue  handled  and  prooued  by  indu£^ion  of  fundric  particulars, 
 thatwe  areto  make  afeparation  from  the  prefent  Church  of  Rome,inre- 
 fpeft  of  the  foundation  and  fubllance  of  true  religion .  ^4any  more  thino-s 
 might  be  added  to  this  very  purpofe,  but  here  I  conclude  this  hrR  point :  ad- 
 ding onely  this  one  caueat,  that  we  make  feparationfrom  the  Romane  religi- 
 on without  hatred  of  the  perfons  that  arc  maintainers  of  it.  Nay  we  iovnc  in 
 afFeflion  more  with  them,  then  they  with  vs.  They  die  with  vs  not  for  their 
 religion( nhough  they  deferue  it)  but  for  the  treafons  which  they  intend  and  ^T>cnt.i$,j 
 cnterpriie  :  we  are  readie  to  doe  the  duties  of  louc  vnto  them  inioyned  vs  in 
 the  word :  we  reuercnce  the  good  gifts  in  many  of  them  j  we  pray  for  them^ 
 winding  their  repentance  and  eternali  faluation. 
 
 Now  I  meane  to  proceede,  and  to  touch  briefly  other  points  of  doftrine 
 contained  in  this  portion  of  Scripture,  which  I  haue  now  in  hand.  In  thefe- 
 cond  place  therefore  out  of  this  commaundcment,  goeout  ofhcrmypeopky  I 
 gather  that  die  true  Church  of  God  is  and  hathbeenein  the  prefent  KomaiK 
 Church,  as  corne  in  the  heape  of  chafFe.  Though  Poperieraigncd  and  ouer- 
 fpread  the  face  of  the  earth  for  many  hundred  yeares;  yet  in  the  middeft 
 thereof,  God  referued  a  people  vnto  himfelfe ,  that  truly  wor/liipped  him: 
 and  to  this  efieft  the  holy  Ghofl:  faith  that  the  Dragon,  which  isthedeuill 
 caufed  the  woman ,  thatis,  the  Church  to  flieinto  the  wildernefle,  where  he 
 fought  to  dertroy  her  but  could  not ,  andfjee  jitll  retae»es  a  remnant  of  her  Reti.iz.  r^ 
 (eede  vehkh  kept  the  commaundements  of  Goh\  and  haue  the  tefiimonie  of  lefus 
 ChriJ}.  Now  this  which  I  fpeake  of  the  Church  of  Rome,  can  notbe  faide  in 
 hke  manner  of  the  congregations  of  Turkes  and  other  infidels,  that  the  hid- 
 den Church  of  God  is  preferued  amons;  them  •,  becaufe  there  is  no  raeanes  of 
 faluafion  at  all :  whereas  the  Church  of  Rome  hath  the  Scriptures,  though  in 
 a ftraunge  language;  and  baptifme  for  the  outward  forme :  which  helpcs 
 God  in  all  ages  preferued ,  that  his  Eleft  might  be  gathered  out  of  the  mid- 
 deft  of  Babylon .  This  ferues  to  ftoppe  the  mouthes  of  Papifts,  which  de- 
 maund  of  vs,  where  our  Church  was  fourefcore  yeares  agoe,  before  the  daies 
 of  Luther:  whereby  they  would  infinuate  to  the  world,  that  our  Church  and 
 religion  is  greene  or  newe  :  but  they  are  anfwered  out  of  diis  very  text,  that 
 our  Church  hath  euer  beene  fince  the  daies  of  the  Apoftles ,  and  that  in  the 
 verymldflrof  thepnpncie.  Ithath  bin  alwaies a  Church  ,  and  did  not  firft  be- 
 gin to  be  in  Lutherstiinc:  but  onely  then  began  to  llievv  it  felfe,ashauingbm 
 liidbv  an  vniuerfall  Apoftafie,ror  many  hundred  yeares  together.  A  gainewc 
 hjivic  here  occafion  to  confider  the  dealing  of  God  v\ith  his  ov/ne  church  and' 
 people.  He  will  not  haue  them  for  externall  focietie  to  be  mixed  with  their 
 gn^inieSp^and'thatforfpeciall purpofe :  namely , to cxcrcifethchurailitie and' 
 
patience  ofhis  few  (eruants.  When  Elias  faw  idolatricfpred  oucr  all  Tfrael,  he 
 went  a  part  into  the  wildcrnes,  and  in  «ricfe  defired  to  die  And  Pauid  cried 
 out:  fyoe  is  me  that  I  am  conftratned  to  dwell  m  A4s(heck^»  and,  to  hat/e  my  hahitatu» 
 on  in  the  tents  ofKedar,  PCz\.i  20.5.  And  lufl:  Lot  nrnft  hauc  his  righteous 
 (bule  vexed  with  fceingandhearingihcabhomimitionsof  Sodom. 
 
 Thirdly  by  this  ccirimauiidement  we  are  tiaught,  what  opinion  to  carric  of 
 the  prefent  church  of  Rome.it  is  often  dcmaunded,vvhetherit  be  a  church  or 
 no ;  and  the  anfwcr  may  hence  be  formed  on  this  iiumner.  If  by  this  church 
 be  vnderllood  a  ft^ite  or  rcgimert  of  the  people,  whereof  the  Pope  is  head} 
 and  the  members  are  all  fiich  as  doe  acknowledge  him  to  be  their  head,  and 
 doe  beleeue  the  dodrinc  ertabbflied  in  the  Councell  of  Trent ,  we  take  it  to 
 be  no  church  of  God.  Becaufe  Babylon  ,  which  I  haue  prooued  to  be  the 
 church  of  Rome,  is  here  o{  pofed  to  the  church  or  people  of  God :  and  be- 
 caufe we  are  commanded  to  come  out  of  it :  whereas  we  may  not  wholly  forr 
 fake  any  people  till  they  forfake  Chritt.  Some  will  happily  fay,  the  church  of 
 Rome  hath  tne  Scriptures  and  the  Sacrament  of  baptifme.I  anfwer  firfl:  of  all, 
 they  haue  indeede  the  bookesof  holy  Scripture  amon^  them :  but  by  the  reft 
 of  their  do£irine  they  ouerthrow  the  true  (enfe  thereof  in  the  foundation,  as  I 
 haue  prooued  before.  And  though  they  haue  the  outward  forme  of  baptifme, 
 yet  they  oaerturne  the  inward  baptifme,whichis  the  fubftancc  of  all,ftanding 
 in  the  luftification  and  fanftification  of  a  {inner .  Againe  I  anfwer ,  that  they 
 haue  the  word  and  baptifm^ ,  not  for  themfelues  but  for  the  true  church  of 
 God  among  them :  like  as  the  lanterne  holdeth  the  candle ,  not  foritfelfe  but 
 for  others. Secondly, it  may  be  and  is  alleadged,that  ifthe  Pope  be  Antichrift, 
 he  then  fittes  in  the  temple,  that  is,  the  church  of  G  od,  and  by  this  meanes  the 
 Romane  church  fhall  be  the  true  church.^-^/He  fittes  in  the  temple  of  God, 
 but  marke  further  how :  as  God,  that  is ,  not  as  a  member  but  as  a  raanifeft  v- 
 ^.^hejf.2.^.  furper :  like  as  the  theefe  fittes  in  the  true  mans  houfe.  For  the  popifh  church 
 and  Gods  church  are  mingled  like  chaffe  and  come  in  one  heape :  and  the 
 church  of  Rome  may  be  faidc  to  be  in  the  church  of  G  od ,  and  the  church  of 
 God  in  the  church  of  Rome,as  we  fay  the  wheat  is  among  the  chaffe ,  and  the 
 chaffe  in  the  wheat.  Againe  he  is  faid  to  fit  in  the  temple  of  God ;  becaufe  the 
 Romane  church,though  falfly, takes  vnto  it  felfe  the  title  of  the  true  catholike 
 church.  Some  goc  about  to  delay  and  qualifie  the  matter,  by  comparing  this 
 church  to  a  man  lying  ficke  full  of  (bares ,  hauing  alfo  his  throat  cut,  yet  fo  as 
 bodie  and  foule  are  ioyned  together ,  and  life  is  remaining  ftiU.  But  all  things 
 well  confidercdjit  is  rather  hke  a  dead  carkaiTcjand  is  void  of  all  fpirituall  lift; 
 as  the  popifli  errours  in  the  foundation  doc  manifeft.Tndeede  a  knowne  har- 
 lot may  afterward  remaine  a  wife  and  be  forearmed;  yet  after  the  bill  of  di- 
 Horcemcnt  is  giuen,(hce  ccafcth  to  be  a  wife,  thougli  lliee  can  fhew  her  mar- 
 riao-c  rino- :  now  the  church  hath  receiued  the  bill  oi"  her  diuorccment  in  the 
 *  written  word,namely  2.The{r.2.and  Rcu.15. II, T 2, 5cc.  ' 
 
 Furthermore  in  this  commandement  we  may  fee  a  liuely  portraiture  of  the 
 date  of  all  mankind.Here  we  fee  two  forts  of  men:fome  are  pertaining  to  Ba- 
 bylon,a  people  running  ©n  to  their  deftruftion  :  fome  againe  are  a  people  of 
 GQd  feuered  from  Babylon ,  and  referucd  to  life  cucrlaft ing.  If  any  askc  the 
 
 caufe 
 
reformed  {Utholike.  '  o  I J 
 
 Caufe  of  this  diftift£li6n;Ianrwer,it  is  the  very  will  of  God  voiichfafina;  iner- 
 cy  to  fome  &  forfaking  others  by  withdrawing  his  mercy  from  tliem  Jbr  the 
 better  declaration  of  his  iufticc.Thus  faith  the  Lord^Rom.  1 1 .4.I  haucrefer- 
 U^AfcTicnihoHfaudthatnerier  borvedthek^-eeto  Baal:t<  the  proplict  Efai  faith, 
 Vr.les  ths  Lord hxd referred  a  rcrnnayrt yV^e  Ltd  bin  as  Sodoms  (i»d  Qomorrha.  By 
 this  diRinftion  we  arc  taught,aboue  al  things  to  feekc  to  be  of  the  number  of 
 Gods  people,  and  to  labour  for  alTurancc  of  this  in  ourowneconiciences. 
 For  if  all  (lionld  be  faucd.lcfTe  care  would  fnffi  ce:bur  this  tnercic  is  not  com- 
 mon to  all:and  therefore  the  more  to  be  thought  vpon. 
 
 Laftiy.hcre  I  note  the  fpeciall  care  that  God  hatfi  ouer  his  own  children. 
 He  fii  fl  giueth  the  warning  to  depart,  before  he  begin  to  execute  his  iudo-c- 
 raent  vpon  his  enemies,\vith  whome  they  Hue:  that  they  might  not  be  parta- 
 kers of  their  finnes  orpuniiliments.Thus,before  God  would  punilli  Hicru- 
 fiiem,an  angel  is  fent  to  mavke  them  in  ilie  forehead  tha  t  mourned  for  the  a- 
 bominations  of  the  people.  And  in  thedeihu£^io  of  the  firft  borne  ot  Egypt 
 the  angel  palTedouer  thehoufcsofthe  lewes/that  had  their  ports  fprinklcd 
 with  the  blood  of  the  pafchal  lamb:&  tliis  pading  ouer  betokeneth  fafety  & 
 preferuation  in  the  comon  dcflruOion  lo  thofe  that  haue  their  hearts  fprink* 
 led  with  the  blood  of  Chrift.This  blefling  of  protedio  fhould  moouc  vs  all, 
 to  become  true  &  heart)'  feruants  of  God  Men  vflially  becomemembers  of 
 thofe  focieties&  corporations,  where  they  may  inioy  many  freedoes  &  pri- 
 uiledges.Weljbeholdnn  the  focietie  of  the  Saints  ofgod,whichisthetruc 
 Churchjthere  is  the  freedom  from  danger  in  all  comoii  deftruftions  6c  from 
 cternall  vengeance  at  the  hfl  day  .  When  Hcfter  had  procured  fafetie  for 
 thclewcs,  andhbertietorcuengcthcmfelues  vpon  their  cnemies:it  is  faid, 
 that  many  of  the  people  of  the  land  became  Jcroes.Yxil  fo, confidering  Chnft 
 hath  procured  freedom  fro  hell,deaih ,  and  damnation  for  all  that  bclecuein 
 hrmcwc  fliould  labour  aboueali  things  to  becom  new  creaturts,ioynmg  our 
 fellies  alwaies  to  the  true  church  ofGod. 
 
 Hitherto  1  hauc  fpoken  of  the  commandemcntmow  fblloweth  the  rcafbn 
 thereof  drawnc  from  the  cnd,that  they  be  not  partakers  ofherftns:and  that  they  rjf 
 
 r^ceiuenot  of  her  plagues.  Here  I  might  frand  long  to  Diew  what  be  the  fins  Qt^^^^^^fT^ 
 the  church  of  Rome:but  I  wil  only  name  the  princjpal.Thefiril  fin  is  Athe-  ^v<^nie  iyyuut 
 irme:^<  and  that  I  prooue  on  this  manner.  Atheifme  is  twofbld,open;colou-  ^ 
 
 rcd.O^cn  Atheifme  is,when  men  both  in  word  and  AcQi\  denie  God  and  his 
 word.Coloured  Atheifme  is  not  fo  manifcfr :  and  it  hath  two  degrees .  The 
 firft  is,when  men  acknowledge  God  the  creator  and  gouernour  otheauen 
 and  earth,and  yet  deny  the  father,fonne  and  holy  G  holfThus  the  Ephefias 
 before  thev  rccciucd  the  gofpell,  are  faid  to  hccmihoHt  God  whome  in  th.cir  cp.-.2»f2^ 
 n jturali  iudgcmcnt  they  acknowledgcd:becaufe  they  denied  C1]rill:,and  c6- 
 Icqucntly  worfhipped  an  idol  of  their  owne  braine,  in  that  they  woril  ipped 
 GodoutofChrifbAndinthis  rcfpcft  though  the  Samaritans  worfhippcd 
 the  God  of  Abraham  ,yet  our  Sauiour  Chrifl  fiith  ,  they  worf/jipped  they  ich.^,4%, 
 kyierpemt  tvhat.  And  the  Pfalmifrfaith  of  all  the  Gentiles  that  their  Gods  pr^l.Qd.f^ 
 arc  Idols.  In  this  degree  of  Athciftiic  arc  placed  Turlces  and  lewcs  at 
 this  dav:the  Anti-Trinitaries,and  Arians.and  all  that  concciue  and  worfhip 
 God  out  ofihe  Trinitie.The  2.  degree is,whc  aien  do  rightly  acknowled'^c 
 
 Vuu  I        "  dic 
 
iOi4  ThfraSff/eofA 
 
 ^e  vnilie  of  the  godhead  in  the  Tiinitie  ofpcrfons:  yetfo,  as  by  other  necef- 
 farieconfequents  partly  of  their  d.odrine,  and  partly  of  the  fcruiceof  God 
 they  ouerturne  that  which  they  haue  well  maintained.  And  thus  I  fay,  that 
 tlie  very  religion  of  the  Church  of  Rome  is  a  kinde  of  Atheifme.For  where- 
 as it  makes  the  merit  of  the  works  of  men  to  concurrc  with  the  grace  of  god, 
 it  ouerthrovves  the  grace  of  God.  Rom.  1 1.  In  wordc  they  acknowledge  the 
 infinite  iufticeand  mercie  of  God:butby  confequcnt  both  are  denied,  tlow 
 can  thatbe  infinite  iufticc,which  may  any  way  be  appeafed  by  humane  fatif- 
 fadions?  And  howe  fhallGods  mercie  bee  intinitc,when  wee  by  our  fatisfa- 
 £lions  mud  adde  a  fupply  to  the  fatisfa^lion  of Chrift?  Againe,  He  that  hath 
 l.%h,2»23,  ^°f  thefonnejhath  not  thefathcr:^v\^  he  that  hath  neitherfather  nor  fonnCjde- 
 '  niesGod.Nowe  the  prefentRomanereUgion  hath  not  the  fonne,that  isJc- 
 fusChriftjGod  and  raan,the  Mediatour  of  mankind:  but  hath  transformed 
 him  into  afained  Chrifl.And  I  llievv  itthus.For  one  lefus  Chrifl;,in  al  things 
 like  vnto  vs  in  his  Humanitie ,  finnc  onely  excepted*,  they  haue  framed  a 
 Cliriti, to  whome  they  afcribed  two  kindes  of  exift ingrone  naturall,wherc- 
 by  he  is  viribIe,touchab!e,and  circumfcnbed  in  heauen:  the  other  rot  onely 
 aboue,but  alfo  againft  natureiby  whieh,  he  is  fubftantially  according  to  his. 
 iieOimthehandesofcueryprieftjincucryhoft.and  in  the  mouth  ofeucry 
 comrounicant/inuifible,  vntouchable,  vncircumfcribed.  And  thus  in  eifeft  - 
 they  aboh/h  his  manhood .  Yea  they  difgradehim  ofhisoffices.For  one  le- 
 ius  Chrifhthe  onely  king,lawduer,and  head  of  the  Churchuhcy  ioync  vnto 
 him  the  Pope  not  onely  as  a  vicar  but  al(b  as  afellowe:  in  that  they  giue  vn- 
 to him  power  to  make  lawes  binding  confciencc,  to  rcfolue  and  determine 
 vnfallibly  the  fenfe  of  holy  fcripture,  properly  to  pardon  finboth  in  refpeft 
 of  fault  and  temporall  puniilimenl ,  to  haue  authoritieoucr  the  whole  eartlij 
 and  a  part  of  helhto  dcpofe  kings,  to  whome  vnder  Chrift  euci*)'  foule  is  to 
 be  (ubie^t jto  abfoluc  fubiefts  from  the  oath  of  allegianceA'c.  For  one  IcliiSr 
 ChriiVthe  onely  reall  pried  of  the  new  teftament,they  ioyncmany  feconda- 
 rypriefts  vnto  him,  which  offer  Chrift  daiely  in  the  mauc  for  thefinnes  of 
 the  quickeand  the  dead.For  onclefus  Chrift  the  al-fufficient  JVledsatour  of 
 inter  cefllonthcy  haue  added  mas^y  fellowes  vnto  him  to  make  requeft  for 
 vs,namely  as  many  Saints  as  be  in  thcPopesKalcnclcrXaftly  ,  for  the  onely 
 merits  of  Chrift,in  whome  alone ,  the  Father  is  weii  p]eafed,thcy  haue  dcuw 
 (cd  a  treafunc  of  the  Church  containing  befide  the  merits  ofChnft,  ihco- 
 aerplus  of  the  merits  of  Saints  to  be  difpenfed  to  mcn,3t  the  difcrction  of  ih*- 
 Pope.  And  thus  wee  fee,lhat  Clirift,  and  confequentiy  God  himfelfe  to  hee 
 woHhipped  in  Chrift, is  transformed  into  a  phantafeoridolofmans  ccn- 
 ceit-Ajx^ine  there  is  r.lwaics  a  pioportion  bctweene  the  wcrfhip  of  God ,  & 
 ourpcrf-vafionof  him:antimcning!uin2;vntoGodanyvvorftiippc,hauerc* 
 fpe^r  to  his  nature,thatboth may  befutablc,  and  he  well  plcnfed.  Let  vs  then 
 /ecwhatmanner  of worfhip  tlieKomane religion  affoardeth  .  Itisfor  the 
 •jreatcil  part  meere  vvjl-worfhip,wiihout  any  allowance  or  commandement 
 from  Qod,as  Durande  in  his  %aiiomile'm  effeft  acknowlcdgcth.  It  is  a  car- 
 nal! feruicc  ftanding  ofinnunierable  bodily  ritesand  ceremonies  borrowed 
 partly  from  the  Iewcs,andp3rt]yfromtheheathen:  it  isdiuided  betwccnc 
 Qod  andfomcof  his  creatures ;  in  tiiat  they  aicwoifhippcd  botli  wiili  oj^c 
 
reformed  Cathcltl:*.  ^  X015 
 
 land  ofworlliipclct  them  paint  it  as  the)*  can.TIius  then,  if  by  their  manner 
 ofwor/hipping  God,  wemay  iudgc  howc  they  concciucof  hira,  as  wc  may: 
 they  haueplainely  turned  the  true  God  into  a  phantafie  oftheirownc.  For 
 God  is  no  otherwifc  to  be  conceiucd,thcn  hcc  hath  reucalcd  himfelfe  in  his 
 creatures  &  word,and  fpccially  in  ChrifF:  who  is  the  ingrauen  image  of  the 
 perfon  of  the  Father. 
 
 The  fecond  fin  is  Idolatrie:and  that  as  grofle  as  was  cuer  among  ilic  hea- 
 then. And  it  is  to  be  fccnc  in  tvs'o  things.Firft  that  they  worfhippe  the  Saints 
 with  religious  worfliipwhich  without  exception  is  proper  to  Cj  od.Yca  they 
 transforme  fomc  of  them  into  detcftablc  ido]s,making  them  in  tructh  racdi- 
 atours  of rcdcmplion.fpccially  the  Virsiin  Marie.whomc  the^'  call  a Ladie.a  «r»  //     / 
 O  caaejjfja  ejHeene  vhom  *■  Chrtjt  herjonne  obejeth  tn  heauen.a  metdtatrejferffr  ///<?,  j  r    -^ 
 hopCythe  medtcMe  of  the  dtfiafed:3in6.  they  pray  vnto  her  thus:  Prefare  ^hoHgio^  A-^  .' \' 
 rjfor  vs-.defende  vsfrcm  our  enemies,  &  in  the  houre  of  death  receme  vsjoofe  the  »      •     • 
 bonds  ofthegHiltieybrirtg  light  to  the  bimd,driue  mvay  aUdcuils.  Shewc  thy  fclfe     r 
 to  be  a  moth€r,Z(r/  hir»  receiue  thef)rajers.K^:Amc,  their  idobtric  i$  manifcft-,    '' 
 m  that  they  worlliip  God  in,at,bcforc  images.-hauing  no  coramandcmcnt  fo 
 to  dojbut  thccontrarie.They  allcadge  that  they  vfe  and  worOiip  images  on- 
 ly in  a  remembrance  of  God.But  this  is  al  one  as  if  an  vnchafl  wife  fhould  re- 
 ceiue many  louers  into  her  houfc  in  the  abfcnce  of  her  husband:  and  beeing 
 TCprooucd,niould  anfwercthat  they  were  the  fricndes  of  her  liusband,  and 
 that  fhee  kept  them  onely  in  remembrance  of  him .  Thirdly,  their  Idolatric 
 excccdcs  the  Idolatrie  otthc  heathen,in  that  they  woriliip  a  Brcadeiigod,or, 
 Chrift  in  and  vndcr  the  formes  of  bread  and  wine.  And  if  Chrifi:  according 
 to  hishumanitic  bcabfent  fro  the  carth,as  I  haue  prooued,  thcPopiih  hottc 
 is  as  abominable  an  idol  as  euer  was. 
 
 The  third  finne  is  the  maintenance  of  Adulterie  .  And  that  is  manifeft; 
 firft  of  alljin  the  Toleration  of  the  ftcwes  flat  again  ft  the  commandement  of 
 Ood.Deut.  2  g .  1  "jjTherePjall  be  no  whore  of  the  daughters  of/fae/.-KeitherJ^a/ 
 there  be  a  vhore  keeper  ofthefonnes  oflfrael-AnA  this  toleration  is  an  occaiion 
 ofvnclcannestomanyyoungmcn&womcn,that  otherwifc  would  abflainc 
 from  all  fiich  kinde  ofhlthines.  And  what  an  abomination  is  this,  when  bro- 
 ther and  brother,fathcr  and  ftmncnephcw  and  vncle,  fhall  come  to  one  and 
 thr  Tamr  harlot, oaefrofore  or  after  the  oihef.  Secondly,  their  Lawe  beyond  ^;r^.r. /?,(/? 
 the  fourth  degree  allowes  the  marriage  of  any  pcifbns:  and  by  this  meanes,  cc-Jat^^, 
 they  fomctime  allowe  incelf.For  in  the  vnequall  colbterall  line ,  the  perfon 
 next  the  common  flock  is  afather  or  mother  to  the  brothers  or  fillers  pofic- 
 rkie,as  for  example. 
 
 I  lohn       Here  ^Anne  and  NichoUs  are  brother  and  fiflcr,and  t^ime  is  di- 
 *7Jkfcu?  ^^^  flantfrom  lawes  fjxc  drgrees,hebcin<i;hcr  ncecc a farrc  off;and 
 "Thomas         the  mariagc  between  them  is  allowed  by  the  Church  of  Komc, 
 ^S^  they  not  beeing  within  the  compafFc  of  foure  degrees :  w  hich 
 
 ^ Anthwie        neucrtheleffc  is  againO  the  law  ofnature.  For  t^nne  beeing  tlie 
 *  I*""*  ^f^gj.  o^J^icholxiAs  in  ficad  of  a  mother  to  all  that  are  begotten 
 
 of  Nicholas,  cuen  to  lames  and  Tames  pofleritic.  Yet  thus  much  I  graunt, 
 that  thf  tiju  -  \iizx  of  Anne  may  lawfliHy  marrie  Tames  or  Anthonie,  the  cafe 
 
 Vuu   2  b€t" 
 
!  0 1  d  TheprtiBifi  of  a 
 
 bceingaltercdjbccaurethcy  aicnotonctoanoth«?r  as  parents  and  children.' 
 The  fourth  fin  is  A'laa,icke,fbrcerie,  or  witchcraft,  in  the  confccratron  of 
 xhe  holVin  which  they  make  their  Brcadcn-god :  in  exorcifmcs  cuer  holy 
 brcad,holy  water  and  falt;in  the  cafting  out  or  driuing  away  of  deuils,by  the 
 iigncof  the  crolTejby  fblemnc  coniurations,by  holy  walcr,by  the  ringing  of 
 bels,by  lighting  tapers,by  reliqucsjand  fuch  like .  For  thefc  things  haue  not 
 their  fuppofcd  force,  cither  by  creation,  or  by  any  inftitution  ot  God  in  his 
 holy  word:and  therefore  if  any  thing  be  done  by  the ,  it  is  from  the  fecret  o- 
 pcration  of  the  deuill  himfelfc. 
 
 The  fift  finne  is ,  that  in  their  doctrine  they  maintaine  periurie,  because 
 they  teach  with  one  confent,that  a  papift  examined  may  an(wer  doubtfully 
 againft  the  direft  intention  of  the  examincr:framing  an  other  meaning  vnt» 
 himfdfe  in  the  ambiguitie  of  his  vvordes.  As  for  example,  when  a  man  is  as- 
 ked,whether  he  faid  or  heard  Malfe  in  fuch  a  place;  though  hee  did:they  af- 
 firmehemayfay,no:3ndfvvearevntoitrbecaufe  he  was  not  thereto  reuealc 
 St  to  the  examiner:  whereas  in  the  very  lawc  ofnature,  he  that  takes  an  oath 
 fhould  fweare  according  to  theintention  of  him  that  hath  power  to  miniitcr . 
 an  oath:and  that  in  lrueth,iufl.ice,iudgeraent.  Let  them  cleere  their  dodhinc* 
 from.illdefenceofperiuricif  they  can.  i'- 
 
 The  fixt  finne  is,thal  tliey  rcuerfe  mcjny  of  Gods  commaundemcnts,  ma< 
 king  that  no  finne  which  Gods  word  makes  a  finne .  Thus  tJiey  teach,r^<ir  if<. 
 Jiddo.traSl.  ^'>iy^^iznflealefomeliitlsthing,th(itisthoua]otnottocaHfe  any  notable  hurt  tit  is" 
 2,c.6.con.  I.  ^^  ntortallfnyie:t\\^tythe  oficiom  liCiCs*  the  lie  made  in  [for tare  veniall  (ifwes.-thztt 
 prop,  f.idcm  fo  pray  for  our  enemies  in  particular  ii  no  precept  but  a  counfell:  and  that  none  ir 
 sxtcra^         boundtofdlnte  his enemie  in  thevcay  offriendj^ip^^at  againft  the  rule  of  Chrift, 
 JMat.  5 .47.whcre  the  word  ei<T':^<i.(rijSri>  fignifiethal  manner  of  dutie  and  curtc- 
 fie:  tha  t,^^y^  irsd^ement, though  confent  come  thereto, is  regularly  but  a  veniallfn: 
 that,?/  &'  layvfullotherrohUes  tofaine  holines:xh.;\Xi  the  painting  of  the  face  is  ordi'^ 
 narilybut  avenia/l/tnne:thatjt  if  not  loivfull  to  forbid  begging:  whcras  the  Lord- 
 \Deiit./f.     jforbade  there  ihould  be  any  beggar  in  Ifrael.  Againcthey  teach  that  men  in; 
 yreg.de       ^j^g,,.  chol]er,when  they  are  chidjng,and  CwcaYc,T*^u»d£s  and bload,d.rt  not  in»> 
 faUom.s^    deedeblafphemers.  i 
 
 dij./.^.  1^,      LaQly  their  writers  vfc  manifcfl  lying ,  to  iuftifie  their  doc'trinc.  Th^» 
 &-Catetan.  plead  falfcly  that  all  antiquitic  is  on  their  fide*,  whereas  itis  as  much  againft 
 them  as  for  them:and  as  much  for  vs  as  them.  Againe  their  manner  hath  bin 
 and  is  (till  to  prooue  their  opinions  by  forged  and  counterfeit  writings  of? 
 2rjen,fome  whereof  I  will  name. 
 /   Saint  lames  Liturffie. 
 2  The  Canon:  of  the  Apoflles, 
 
 5  The  bookes  of^ionyfitts  Ariopagit4,  and  namely  De  Hicrarchia  Ecdefd'* 
 flic  A. 
 
 4-  The'DecretaHSpiJiles  of  the  Popes. 
 J  n^ope  Clements -ivorkes, 
 
 6  SomeoftheEpifilesoffgnatim, 
 
 7  Origens  booke  ofrepentance.  Hii  homeli^i  in  diHtrfosfmBiS,  Commentariei  > 
 mUkmdbooheofLammtftiio-fK. 
 
 S.Chrj" 
 
reformed  C^thohke.  lOi  j-. 
 
 8  Chfjfafiomes  Litmgie. 
 .ri    p.  'BaJiisltturgieandhuAfcetica. 
 
 I  o  t^HguJitnes  books  de  8.  quejl.  Dulcitij.  f^booke  »f  true  dndfalfe  repen- 
 tance. Ser.  de  fefto  commcTHorationis  atjiwarfif»,  booke  dc  doarn.  Eciiefiafl, 
 Sermon  adfrntres  in  Heremo .  Sermon  of  Peters  chairs.  Booke  of  vijkim  the 
 fcke,&c. 
 li   lujitn  Martyrs  J^ejiions  and  i>^njw. 
 
 1 2  AthanAJiKS  eptftie  to  Tope  Foelix, 
 
 1 3  Bernards  fermons  of  the  Lords fuf per, 
 
 1 4  Hteromes  epifile  ad  ^emetrutdem fauouring  ofT^eUgius, 
 
 1 5  TertHlliande^JMhnogamia. 
 
 1 6  Cyprian  de  (^hrifmAte  &  de  ablmionepedm». 
 
 ij  fft  the  (^ounceUof SardicA  the  s,^,(ifid  j, canons  are  forged. 
 
 1%  In  the  Couacell  ofNtce  ail  fane  z  o .  are  forged. 
 
 ip  Certaine  %07?MHe  Cvunce/s  vnder  Syhejier  are  forged.  For  he '»04  at  thk 
 time  dead,and  therefore  CDttld  ndt  confarme  them.Soaom.lib.  2, 
 
 2Q  To  theftxt  canon  of  the  CouncetlofNice  are  patched  thefe  words,  That  the 
 Romanc  church  hath  alwaies  had  the  Suprcmacic. 
 
 2 1  LafllyJ  will  not  ofKit  that  Tope  Sozimus^'Tonifacius,  and  Coeleflintctfalffi.- 
 ed  the  canons  of  the  councell  of  Nice ,  toprooue  appeates  from  all  places  to 
 %ome  %foa4  the  'Bifhops  of  Jftcke  were  forced  to  fend  for  the  true  copies  of 
 the  [aid  councell fom  Conflaminople  and  the  Churches  cf  Greece, 
 
 I  might  here  rehcarfc  many  other  finncs  which  with  the  former  call  fbf 
 vengeance  vpon  the  Romane  Church,  but  it  iLal  fuffice  to  hauc  named  a  few 
 oftheprincipall. 
 
 Now  in  thisreafon,  our  Sauiour  Chrifl:  prefcribes  another  maine  duticto 
 his  owne  people :  and  that  is ,  to  be  carcfull  to  efchew  all  the  finnes  of  the 
 Church  of  Rome,that  they  may  withall  efcape  her  deferued  plagues  and  pu- 
 nillimets.  And  fro  this  prefcribcd  dutie  I  obferue  two  things.  The  firft  is,that 
 cuery  good  feruant  ofGod,  mull:  carefully  auoid  contradls  of  marriao-e  with 
 profefted  Papifts ,  that  is,  with  (uch  as  hold  the  Pope  for  their  head,  and  be- 
 leeue  the  doiftrine  of  the  Councell  of  Trent.  For  in  fuch  matches  men  hard- 
 ly keej:c  faith  and  good  confciencc,  and  hardly  auoid  communication  with 
 the  finnes  of  the  Romnne  church.  A  further  ground  of  this  doftrinel  thus 
 propound.  In  Gods  word  there  is  mentioned  a  double  league  betweene  man 
 andman,countrie  and  countrie.  Thefirftis  ^-\z  league  of  concord ,vA\zvi  owe 
 kin^dome  bindes  it  felfe  to  liue  in  peace  with  another,  for  the  maintenance  of 
 traffickc  without  difturbance  :  and  this  kind  of  league  may  (land  betweene 
 Gods  church  and  the  enemies  thereof.  The  fecondisthe/<'4^^»^<?/^w;>;<?: 
 which  is  when  men,  people,  or  countries  binde  themfelues  to  defend  each  o- 
 ther  in  all  caufes:  and  to  make  the  warres  of  the  one ,  the  wnrres  of  the  other ; 
 and  this  league  may  not  be  made  with  thofe  that  be  enemies  of  God.  lehofa- 
 phatjOthcrwifea  goodking,madcthis  kind  of  league  with  Ahab:  and  isther- 
 fore  reprooued  by  the  prophet,faying,Wouldcfl:  th  du  helpe  the  wickcd,anc? 
 loue  them  that  hate  the  Lord  ?  2.Chr.ip.2.  Nowthv  manages  of  Protertants 
 with  Papifts  are  priuate  leagues  of  amitie,  betweene  perfon  andperfon :  and 
 
 Yuu  5  there- 
 
J  o !  S  -^»  adHerttfemeht 
 
 therefore  not  be  allowed.  Againc  Malac.  2.11  .hdah  hath  defied  the  holmtj^e  of 
 the  Lordwhich  he  /ofted,^»d  hath  warned  the  daughters  of  a f  range  god.  where 
 *3S  flatly  condemned  marriages  made  with  the  people  of  a  falfe  god:nowe  the 
 papiftsby  the  confcquents  of  their  do£lrinc  and  religion,turne  the  true  leho- 
 ua  into  an  idol  of  their  ownbraine,as  I  haue  fliewed;&  the  true  Chrift  reuea- 
 led  in  the  writte  word  into  a  fained  Chrift  made  of  bread.Yctiffuch  a  marri- 
 age be  once  made  and  finifhed  it  may  not  be  diflblued.For  fiich  parties  finne 
 not  fimply  in  that  they  marrie,butbecaufethcy  marrie  not  in  the  Lord,  being 
 ofdiuers  religions.  The  fault  is  not  in  the  fubftance  of  marriage  but  in  the 
 manner  of  making  it',and  for  this  caufe,the  Apoftle  commaundes  the  belce- 
 uing  partie,not  to  forfake  or  rcfufe  the  vnbeleeuing  partie,beeing  a  very  infi- 
 del(which  no  Papift  is)if  he  or  ftiee  will  abide,  i  .Cor.7.  i  ^ . 
 t    The  fecond  thing  is,that  euery  feruant  of  G  od  muft  take  heede  howehee 
 trauels  into  fuch  countries  where  PopiOi  religion  is^ftabliHiedjlcafl:  hee  par- 
 takes in  the  finnes  and  punifhrnents  thereof  Indeede  to  goe  vpon  ambaUage 
 to  any  place,or  to  trauell  for  this  end ,  that  wee  may  pcrforme  the  neccflarie 
 <iuties  for  our  fpeciall  or  gencrall  callings,  is  not  vnlawefiilhbut  to  trauell  out^ 
 of  the  precinfts  of  the  chnrch  onely  for  pleafuresfake,  and  to  fee  ftrange  fa- 
 {hions,hathnowarrant.And  hence  it  is,  that  many  men  which  goe  forth  in 
 o-ood  order  well  minded ,  come  home  with  erafcd  confciences.The  beft  tra- 
 ucller  of  all  IS  he,that  lining  at  home  or  .abroad ,  can  goe  out  of  himfelfe,  and 
 depart  from  his  owne  finnes  and  corruptions  by  true  repemance.^ 
 ^  EINIS. 
 
 (tJ[n  aduerti/ement  to  allfauourers  of  the  ^^oniane 
 
 re/mofi,/hen>ing  that  the/aid re/igioft  is  agamf  the  Catho/tke 
 vrincifles  anci  grounds  ofihe  Catechifme^ 
 .iReatisthe  number  of  them  that  embrace  the  rcligioi^of  the 
 I  prefent  Church  ofRom«,beeingdeceiued  by  the  glorious  ti* 
 ties  of  Vniuerfalitie,  Antiquitie>  Succeflion .  And  no  doubt* 
 though  fome  be  wilfully  blinded,yet  manj'  deuotcd  this  waie^ 
 jncuerfawe  any  other  tructh'.  Nowe  of  them  and  the  reft  I  de- 
 'firr  thisfauour^that  they  will  but  weigh  and  ponder  with  the- 
 felues  this  one  thing,which  I  will  nowe  offer  to  their  confiderations,and  that 
 iS,Th<tf  the  Romanerelt^on  nowfial^lijhed  by. the  comcell  of  Trent  ^  is  in  the  frinci^ 
 pall  points  thereof  agamft  the  aronnds  of  the  Catechifme,  that  hauc  becne  agreed 
 Vpon  euer  fincethe  daies  of  the  Apoftles,  by  all  Churches.  Thefe  groundes 
 are  foureithe  firft  is  the  Apoftles  Creed:the'fecond  is  rhe decalogue  or  tenne^ 
 commandementsuhe  third  »s  the  foime  of  praier  called  the  Lords  praier :  the 
 fourth  is  the  Inftitution  of  the  two  Sacraments  baptifme  and  the  Lords  fup- 
 per.i.Gor.11.2?. 
 
 That  I  may  in  fome  order  manifeft  this  which  T  (ay,!  will  begin  with  the 
 Svmbole  or  Creed.  And  firft  ofallit  muft  bee  cor fidered ,  that  fomeofthc 
 principall  doftrinesbeleeuedin  the  Church  of  Rome  are,  that  the  Pope  or- 
 Biftjop  of  Rome  is  the  vitar  of  Chrift,andthe  head  of  the  Catholike  church;- 
 tjjatthere  is  afire  ofpwrgatone  after  this  Iifei  that  images  of  God  and  Saintj- 
 
 ar€: 
 
ate  to  be  placed  in  Churches  and  worfliipped  i  that  praier  i<to  bee  made  to 
 Saints  departed  &  their  interceflion  to  be  required:  that  there  is  a  propiliato- 
 ris  facrifice  dajly  offered  in  the  raalTe  for  the  finnes  ofthequicke  &  the  dead. 
 Thefe  points  are  of  that  raoment^that  without  them  the  Romanc  religion  ca* 
 rot  (hndtand  in  thccounccl  of  Trent  the  cnxic  Anathema  is  pronounced  vp- 
 on  all  fuchas  dcniethefeorany  of  them.  And  yetmarkejthe  ApolHesCreedc 
 which  hath  bin  thought  to  containe  all  necelTarie  points  in  religion  to  bee  be- 
 ieeued:and  hath  therefore  bcene  called  thc^  &  rule  offatth:  this  creed  1  fa^', 
 hath  not  any  of  thefe  points:nor  the  Expofitwns  made  thereof  by  the  aunci- 
 cnt  fathers,nor  any  other  Crecde  or  coflfcflion  of  faith  made  by  any  councd 
 or  Church  for  the  fpacc  of  many  hundred  yearcs.Thisis  a  plaine  proofe  to  a- 
 ny  indifferent  man,that  thefe  be  new  articles  of  faith  reuer  knowne  in  the  A- 
 poftolike  Church;&  that  the  fathers  &  councels  could  not  find  any  fuch  ar- 
 ticles of  faith  in  thebooks  of  the  old  and  new  tcflament  Anfwer  is  made:that 
 all  thefe  points  ofdoilrineare  beleeucd  vnder  the  article,  /  bcUcnethe  Qcitho-' 
 like  Chur-chythc  meaning  whereof^they  wil  haueto  be  this,  I  beleeue  all  things 
 which  the  Cathohcke  church  holdeth  and  teacheth  to  be  beleeucd.  If  this  bee 
 as  they  (ay,W€  muff  needes  beleeue  in  the  Churchrthat  is,put  our  confidence 
 in  the  Church,for  the  manifellation  and  the  certentieof  all  do^rines  neccffa- 
 rie  to  faluationrand  thus  the  eternal  trueth  of  God  the  Creatour,fhall  depend 
 on  the  determination  ofthe  creature;and  the  written  word  of  God  in  this  re- 
 (pe<^  is  made  vnfufficient;as  though  it  had  not  plainely  reuealed  all  points  of 
 dotlrinc  pertaining  to  faluation.  And  the  ancient  Churches  haue  beene  farre 
 ouerfeencjthat  did  not  propound  the  former  points  to  be  beleeucd  as  articles 
 of  faith,but  left  them  to  thefe  latter  times. 
 
 2.  In  this  Creedcj^o  beleeue  in  God,zw^  to  beleeue  the  Church.zxt  dittingui- 
 fhed.7^<?  beleeue  in'^%  pertaining  to  the  Creatour,fo  beleeue^  to  the  creature :  as  7?  «^;>j 
 Ruffinuj>hatlinoted,whenhe{aith,tharby  this  prepofition  /»,theCreatour^y;;;^, 
 is  diftinguifhed  from  the  creaturc,and  things  pertaining  to  God  from  things 
 pertainingto  men. And  Auguftine {aith,/r  mtiji be k»owne  that  wemufl  beleeue  Ser.  ijt.  de 
 the  Church, ayjd  nothclecue  in  the  Chntch:  becau/e  the  Church  is  not  God^but  Temp, 
 the  houfe  of  God. Hence  it  followes^that  we  mult  not  beleeue  in  the  Saints,  nor  Rf:em.  Tefl, 
 out  our  confidence  in  our  workes,3s  the  learned  Papifls  teach.  Therfore  Eu-  on%om.  1 0. 
 febius  faith.^f"  ought  of  right  to  beleeue  Peter  a;:d  Paul, but  to  beleeue  in  Teter  1^. 
 and  Paulythat  is^to  giue  to  theferuantsthe  honour  of  the  Lord,  we  ought  tjot.  And  Eufeb.E" 
 Q\'T)T\2kn(d\&iiHe  doth mt  beleeue  in  CJodwhich  doeth  not  place  in  him  aloM  the  miff,  hem.  ^, 
 truji  of  his  rvholefelicitie.  de  Sjmb. 
 
 g.  The  iiiiick,conceiued  by  the  holy  ^^<7/?  ,isoucrturned  by  the  tv2iu(\ih{{'^-^y])r.dedu9^ 
 tiation  of  bread  and  wine  in  the  maffe,  into  the  bodie  and  blood  of  Chrilh  (Jlfartjr, 
 Fm' here  wee  are  taught  toconfeffe  the  true  andperpetuall  incarnation  of 
 Chviftjbeo-inning  in  his  conception,and  neuer  ending  afterward :and  wee  ac- 
 knovvled<ycthetruethof  his  manhood,  and  that  his  bodie  hath  the  cffentiall 
 properties  of  a  true  body,ftandingof  flefh  &  bone;hauing  quatitie,figure,di- 
 mefions,namly  lcngth,breadth,thicknes:  hauingpart  out  of  part,  as  head  out 
 effect  5cfeetoutofhcad,bcingalfbcircufcribed,vifib]e,touchable:inaword, 
 it  hath  al  things  init;wliJch  by  order  of  creati6,belog  to  a  body. It  wil  be  faid, 
 
 Vuu  4  that 
 
that  the  bo  Jre  or  Chn'I  may  remaine  a  true  bodie  &  yet  be  altered  in  refpetft. 
 oi  ibme  qualities^as  namely  circumfcriptioii.  But  l(ayagaine,thatrocalIcir-, 
 cunifcription  can  no  way  be  feuered  from  a  bodic,it  remaining  a  bodie .  For 
 to  be  circumfcribcdin  place,isan  eCTentiall  piopertie  of  euery  quantitierand 
 quantUie  is  the  common  elTence  of  euery  bodie.  And  therefore  a  bodie  in  rc- 
 fpe£l  of  his  c]uantitie  murt  needs  be  circumfcribcd  in  one  place.This  was  the 
 iudo-ement  of  Leo,  when  hee  faid^TT?^  hodie  ofChrifi  «  by  no  meanes  cut  of  the, 
 Epit-^7  "  •  ^  tr^th  ofoHr  bodte.  And  Augufhne,wh€n  he  faid,  O  nely  (jod  m  Omjifo  comef 
 I  ra^  i.3i.t,n  ^^^^  ^^^  ^^^  ^^^  depart:  fo  returneSithat  he  doth  not  leane  vs  :  but  man  according  to' 
 bodie  is  in  place  ^xnd  goes  out  of  the  fame  place , and  when  bejhall  come  vnto  another-^ 
 place ^\\t  is  not  in  that  place  whence  he  comes. To  helpe  the  matter,they  vfe  ta 
 dilVino-mlh  iHus.Chrilts  bpdic  m  refpcft  of  the  *  whole  eflence  thereof  may 
 HQtalitate    [^^  jn  many  places*,but  not  in  refpe^t  of  the  whole  quantitie,whereby  it  is  on- 
 e^entia ,  non  jy  J,^  Q„e  place.  But  as  Miauc  faidjthey  fpeake  contraries:  for  quantitie(by  all 
 totalitate      learnin«;)is  the  edciice  of  a  bodie.vvithout  which  a  bodie  cannot  be, 
 e^Hantilatis^        .     IntheCrecdc  weeconfeft'e  that  Chriftis  afcendedinto  heauen,and 
 there  after  his  afcenfion  fits  at  the  right  hand  of  his  father,  and  that  according 
 to  his  raanhood.Hence  I  conclude,that  Chriftsbodie  is  not  really  and4ocal- 
 ly  inthe  facrament,and  in  ,eucry  Hoft,which  the  priclt  confccrateth.  This  ar- 
 ~     ffumcnt  was  '^ood  when  Vigilius  again  ft  Eutichcs  {ix^^When  it  (the  flefhj»^ 
 Lih.4^  g^  g^rthyit  rvas  not  in  heaueniand  bscanfe  it  is  nowe  in  heauen^it «  not  on  earth.'^nd 
 
 he  addes  afterward  that  this  is  the  Catholike  faith  and  confeflion.  And  it  was 
 ,  _y     y.      eood  when  Fulo-entius  fiid,  According  to  hi<s  humane fub fiance  hee  W44  abfent 
 '      from  earth  ^ry hen  he  was  in  heauen^nd  he  left  the  earth  when  he  afcended  into  hea- 
 tten.  hw^iThe  fame  tnfeparahle  Chrtfl ^according  to  his  whole  manhoodlcsum^  the^ 
 earth  locally  afcended  into  heapien^andftts  at  the  right  hand  ^and  according  to  the 
 7  ru      fame  whole  manhood^he  is' to  corne  to  iudgement .  And  it  was  good  when  Cyril 
 yri .  I  •  9' ^^^^^^^^^jj  ^Qf^l^l J  yi^jffy^ly^,>jg.^f,-i^g  afcendedinto  heauen,tho$ighhee  bealrvaief 
 mlo  9»  pygfgyjt  yy  the  power  of  his  Tpint  ,\\z  was  abfent  m  refpeft  of  the  prefence  of  his 
 
 fieOi.  And  it  was  good,when  Auguftme  {diid.^^ccording  to  theflefh ,  which  the 
 JVord  aifamedjoe  afcendedinto  heaiien^t  is  not  here:  there  he  (its  at  the  right  had 
 of  the  father  :and  he  is  here  according  to  the  prefence  ofhi^  mftieflie.AnA,  Hee  went 
 as  hee  was  man, and  he  aboad  ai  he  wa6  God:he  went  by  that  whereby  he  was  in 
 one  place',/-'*?  aboad  by  that  whereby  he  was  euery  where. 
 
 5.  Ao-aine,in  that  we  beleeue  the  Catholike  church,it  followes  that  the 
 Catholike  church  is  inuifible:  becaufe  things  feene  arc  not  belcciud.  And  tlie 
 anfwer  commonly  vfed,that  we  beleeue  theholinefTe  of  the  Church.will  not 
 feruetheturne.Forthewordcsare  plaine,  and  in  them  we  makeconfcffion 
 that  we  beleeue  not  onely  tlie  hohnefle  of  the  Church,  but  alfo  the  Church  it 
 felfe. 
 
 6.  Laftlv  the  articles,  Remifijon  of  finnesKefurrc^Jon  of  the  bodie,and 
 Lifeeuerla(im2;,containcaconfciTionoffpeciall  faith  .  For  the  meaning  of 
 
 «  ;  ^^  them  is  thus  much:  I  beleeue  the  remiflion  of  mine  own  {ins,&  the  rcfurrefti- 
 C  tech  I  '.^"  of  mine  own  body  to  hfc  €ue5lafting:&  that  by  the  iudgemcnt  of  learned 
 fi^'l  ■»  antiquitie.  Auguft.  faidi,  If  thou  alfo  beleeue  that  thou  iliall  rife  again  &  afcend 
 tmoheaueo}(becaufe  than  art  fure  of fo great  a^atrone)thoH  art  certen  of fo great 
 
to  %pmiine  Oifhclikes.  JO  2 1 
 
 ^//>.  And,  Make  not  [hrifi  /f/f,who  brings  thee  to  the  ki^g^itoe  ofhef.Hcn.forre- 
 mijjion  of fms. Without  this  fait  h^if any  come  to  ba^ufmeJoejJjHts  the  gate  ofmercie 
 ^gmnflhmfelfe.hxs^^WhofoeuerfaithfHllj  beleeticth,&  holds  this  frof  ffion  of  hi^ 
 faith{i-/i  rfhtch  allhisfiyis  are  forgiue  lnm)/<?r  htm  prepare  bis  ml  to  the  will  of ^d,  ^ 
 (^  rwtfeare  his  parage  by  death.hn^,The  whole  Sacrament  of  baptifme  flandes  tn   f     '     -''' 
 this, that  we  beleeue  the  refurrertto  of  the  body  dv  remijfwn  of  (ins  to  be  giucn  '^'^^f  i    i  q^' 
 
 ^od.  AndyHe gaue  ihefekeieJ  to  the  Church ythat  vchofoetier  in  his  churchy  ^,    ■  ,  ' 
 
 fhouldnotbeleeuehisfi-nstobeforgmeyi^thejpjoHldnotbeforgiuenvntohmy.and 
 rvhofoener  beleeaed^K^  tHrnedfrd  the  abiding  in  the  lap  of  the  /aid  chftrch^at  length    ''' 
 fhal  be  healed  by  fatth  ^  amendment  cf life.  Kv\d,T  hat  which  then  hafi  heard  to  be  J      '     ■^ ' 
 f hlfilled  in  the  glorious  re  ftirreBion  of  Chri(}^br.lcene  that  the  very  fame  ([\di\\htt  '  ^" 
 
 fulfilled  in  thee,w  the  lafl  iudgcment  and  the  refnrre^ion  of  thyflefh  ^Pjali  reflore 
 thee  for  all  etermtie. Tor  vnle^exhouflyah  beltette  that  thou  art /<?  bee  repaired 
 by  death , thou  canfl  not  come  to  the  reward  of  life  et  email.  Ai}(i  in  ancient  time  r»    rr  ■ 
 the  article  of  the  refurreciion  hath  becne  r  ehearfctl  on  this  nianner,T^^  reffir-  ^    ■', 
 reclion  ofthisfeJh:And  the  la(l  applyed  vnto  it,To  euerlajling  life .  Hence  then  -i      'n  t 
 two  maineopinionsofthe  Church  ofRome  arc  quite  ouerthrowen,one  that  ^  ^/  \  " 
 we  cannot  by  fpcciall  faith  be  ccrtaine  of  the  remiflion  of  our  finnes,and  the  -^     ',  l,f 
 faluation  of  our  foulesithe  othcr,that  a  man  truly  iuilified  may  fall  away  and  V    *I<  c 
 be  damned.Nowe  this  cannot  bee,  it  the  praftile  of  the  auncient  Church  bee   .   ' 
 2;ood,which  hath  taught  vs  to  beleeuceucrlafling  life  ioyntly  without  remif-       *  '  '" 
 iion  of  finnes. 
 
 To  come  vnto  the  Decalogucfirfl  ofallitis  a  rule  in  expounding  thefc- 
 lierall  comraandemcnts,that  where  any  vice  is  forbidden,  there  the  contraric 
 vcrtuc  is  commanded,  and  all  vertucs  ofihe  fame  kinde^with  all  their  caufes, 
 occafions,furthcrances.This  rule  is  graunted  of  allrand  hence  it  followes,that 
 counfels  of  perfeftion.if  they  haue  in  them  any  furtherance  of  vertue,are  in- 
 iovned  in  and  by  the  law,  and  therefore  prcfcribe  no  Hate  ofperfcdion  be- 
 yond the  fcope  of  the  hwc. 
 
 Secondly  the  commandementjThoufhaltnot  make  to  thy  fclfe  any  gra- 
 uen  iraage.&c.hath  two  feuerall  parts.The  firlt  forbids  the  making  of  earned 
 or  '^railed  imnges;the  fecond  forbids  the  adoratio  of  them.Now  the  firfl  part 
 is  notably  expounded  by  Mofes,Deut.4. 1 6.  Take  good  heedvnto  your  ft  lues  ^ 
 that  ye  corrupt  notyonr  f clues  and  r^ake  you  agrauen  image  or  reprefcntation  of  4' 
 ny  firnre  inthelik^neffe  of  male  orfemale.yLirke  the  reafon  of  this  prohibition 
 in  the  fimc  pi acer/orf  faith  he);?  /T^a'  no  image  in  the  day  the  Lord  /pake  vntojcH 
 in  HorebM^d  v.  i  5  -Tee  heard  the  voire  of  the  wordes  butfarve  nofimtlitude  fapfea 
 ^£?i5/r  £?.No  we  the  reafon  beeingvnderftood  of  the  image  of  Godhimfclfeithe 
 prohibition  muO:  needes  be  fovnderllood.Againc  there  is  no  quefliomthae 
 God  dneds  his commandemcnt  a^iainft  a  finne  in  fpeculation,but  againft 
 fome  common  and  wicked  prnf^ife  ofthelcwes^and  that  was  fo^reprefent 
 God  himrelfc  in  iikenelTes  and  bodilv  formes- Efii. 40.  1  b.  And  that  was  alfo 
 thcpraftife  of  the  Gentilcs,that  wcrefarre  more  grolTe  in  this  kinde  then  the 
 Jewes  Rom.T.i^.This  then  is  plaine  to  any  !ndiiTerentman,t!iat  the  fiifl: 
 part  of  the  commandement  foibiddes  the  making  of  e;rrAicn  images  or  like- 
 BSlTesofihc true leboua:and thus  t!ic  B.omane  Catcchifme  Tnderlbndsthe 
 
 words> 
 
;|6ti  AnaJlfiertifmeHt 
 
 woriJcs.  As  for  the  fecond  part,  it  muft  be  vndcrflood  according  to  theitrra- 
 ning  of  the  firft  :  and  therefore  it  forbids  vs ,  to  bow  downe  to  any  image  of 
 God.  Hence  then  it  followcs,  that  to  worlliip  God  or  Saints  in,or,  at  images, 
 and  to  word'ip  images  with  religiom  worfliip  is  abominable  idolatrie.  And 
 common  reafon  mighttcachvs  thus  much.  For  they  that  adore  and  worlliip 
 the  true  God  in  images,  doe  binde  the  prcfencc  ofGod,  his  operation,  gi'acc^ 
 and  his  hearing  ofvs  ,to  certen  things,  places  ,  fignes ,  to  which  he  hath  not 
 bound  himfelfe,  either  by  commandement  or  promife :  and  that  is,  otherwife 
 to  worftiip  God  j  and  to  feeke  for  his  bleflings ,  then  he  hath  commaunded 
 himfelfe  to  beworfliipped,or  promifed  to  heare  vs.  Vpon  this  ground ,  is 
 plainely  ouerthrowne  the  excufe  which  they  make,  that  they  worfhippe  not 
 images  but  God  and  Saints  in  images^  for  neither  God  nor  the  Saints  doc 
 acknowledge  thiskindc  of  honour ,  but  they  «bhorre  it.  Wherrce  it  followes 
 neceffar ily,  that  they  w^orfhip  nothing  bcfide  the  image,  or,the  dcuifc  oftheir 
 owne  braine,in  which  they  faincto  themfelues  (iich  a  ^od  as  will  be  woribip- 
 ped,  and  rcceiue  our  praiers  at  images.  It  will  be  faide ,  that  the  Papifts  doe 
 no  other  wife  tie  the  worlbip  ajid  inuocation  of  God  to  images ,  then  God  ti- 
 ed himfelfcto  the  {an£luarie  and  the  temple  of  Salomon.  And  I  fay  againe,  it 
 was  id^  will  of  God  that  he  wouldfhewhisprefencc,andbcworfhippcdat 
 the  Sanftuarie ,  and  the  lewcs  had  the  warrant  of  Gods  word  for  it :  ikit  we 
 hauc  no  like  warrant ,  either  by  promife  or  commandement  to  tie  Gods  prc- 
 fence  to  an  image  or  crucifix.  Againe,  reafon  yet  further  may  difcouer  their 
 idolatrie.  They ,  which  worlbipihey  knownotwhat,  worfhip  an  idol;  but 
 the  Papirts  worfbip  they  know  not  what :  I  prooue  it  thus.  To  the  confecra- 
 tion  of  the  holt,  there  is  required  the  intention  of  the  Priefl,  at  the  leafl  ver- 
 tually,as  they  fay,  and  if  this  be  true,  it  followes  that  none  of  them  can  come 
 to  the  MafTe,  or  pray  in  faith ,  but  he  muff  alwaies  doubt  of  that  which  is  lif- 
 ted vp  by  the  hands  of  the  priefl  in  the  mafTe :  whether  it  be  bread  oi*  the  bor 
 die  and  blood  of  Chrift.  For  none  can  haue  any  certentieofthe  intention  of 
 the  prieff  in  corrfccrating  this  bread  and  this  wine :  but  rather  may  haue  a  iufl: 
 occafion  of  doubting  by  reafon  of  the  common  ignorance  and  loofencfT&of 
 life  in  fuch  perfbns. 
 
 Thirdly  the  commrtundtment  touching  the  Sabbath ,  giues a  hbertieto 
 worke  fixe  daies  in  the  ordinarie  affaires  of  our  callings:  and  this  libertic  can- 
 not be  repealed  by  any  creature.  The  Church  of  Rome  therefore  errcth,in 
 that  it  prefcribeth  fet  and  ordinarie  feff iuall  daies ,  not  onely  to  G  od  but  alfb 
 «o  Saints :  inioyning  them  as  ff  raidy  and  with  as  much  fblemnitic  to  be  obfer- 
 ued,  as  the  Sabbath  of  the  Lord. 
 
 Fourthly,  the*h^commaundemcnt,  or  (as  they  fay)  the  fcmi th,  inioynes 
 jthildren  to  obey  father  and  mother  in  all  things ,  fpecially  in  matters  of  roo- 
 uient,as  in  their  marriage  and  choice  oftheir  callings :  and  that  euen  to  death: 
 and  yet  the  church  of  Rome  ngainll  the  intent  of  this  commaundement,  al- 
 iowes  that  clandeflrae  marriages,  and  the  vowc  of  religion  fhall  be  in  force, 
 though  they  be  without,  and  againfl  the  confent  of  wife  and  cafefull  parents. 
 
 Fihly,thclarf  commandement  of  luf!:,forbiddes the  firft  motions  to  finnc, 
 ifehat  are  before  confent.  Iprooueitlhus.  Luttixigis  forbidden  in  the  former 
 
 <:Qniiiun« 
 
to  Rem4Mf  Cathhkes,  3  0  3  - 
 
 commaiidcments  as  well  as  in  the  laft,  yea  lufling  that  is  \oym,\  with  confent: 
 as  in  the  comniandemcnt,  Thofifhalt  not  commu  aduhene,  is  forbidden  luftinz 
 after  our  neighbours  wife:  &  in  the  ncxtjufting  after  our  neighbours  goodS 
 ^c.  Now  if  the  laft  commandcracnt  alfo  forbid  no  more  but  luft  wiS  con- 
 fcnt ,  It  IS  confounded  with  the  reft;  and  by  this  meancs  there  iLall  not  be  ten 
 diltinet  words,or,commanderaents:  which  to  fay  is  abfurd:  it  remaines  there* 
 fore  that  the  luft  here  forbidden  goes  before  confcnt  Againe,  the  Phiiofo- 
 phers  knew  that  luft  with  confcnt  was  cuill,  euen  by  the  liglu  of  nature :  but 
 Paul  a  learned  Phanfe  and  therefore  more  then  a  Philofopher,  knew  not  luft 
 to  be  finnc,  that  is  forbidden  in  this  commande<nent,  Rom. 7.  Luft  therefore 
 that  is  forbidden  here,  is  without  confent.  Wicked  then  is  the  doarine  of  the 
 Romane  Church ,  teaching  that  in  euerj  mortoACmneu  reefHiredan  afl  comma-  ^^^^-  ""^*^'' 
 iUdefthe  wil-I :  and  hence  they  fay  many  thoughts  againfi  faith  andvncleane  ima^i.  ^'  ^7  'Conc,  ^ , . 
 nations  are  nofnnes.  ^ 
 
 6  Laftly,the  words  of  the  fecond  commandement.^Wj^rty  mercie  to  thon* 
 fands  on  them  that  hue  me  and  heefe  my  commandements ,  ouerthrowes  ill  hu« 
 mane  merits.For  if  the  reward  be  giuen  ofmercie  to  them  that  keepe  the  lavv* 
 it  is  not  giuen  for  the  merit  of  the  worke  done. 
 
 To  come  to  the  third  part  of  theCatechifme  ;the  Lords  praicr  isamoft 
 abfolute  and  pcrfeft  forme  of  praier.For  which  caufe  it  was  called  of  Tertul- 
 Jian,ri;tf  hreniarie  of  the  (jo^d:  and  Cceleftinus  faith ,  the  larv  of^rayingistke 
 layf>  ofheleemng  and  the  lan>  of  working.  Now  in  this  prayer  we  are  taught  to  di- 
 reftourpraicrsto  GodalonejO«r^/^^r,  e^r.  and  that  onciv  in  the  name  and 
 mediation  of  Chrift.  For  God  is  our  father  onely  by  Chriff.  It  is  needelellc 
 ihereforcjto  vfe  any  inuocation  of  Saints,  or  to  m'ake  them  our  mediatour^  of 
 interceffionvntoGod  ;anditis  fufficient^ifv^c  pray  onely  vnto  God  in  the 
 name  of  Chrift  alone. 
 
 2  In  the  fourth  petition ,  we  fay  thus ,  Giue  vs  our  daily  bread.  In  which 
 wordsjwe  acknowledge  that  cuery  morfcli  of  bread  is  the  meere  gift  of  God, 
 Whatmadnesthenisit,forvstothinkethatwe  ihould  merit  thekin<ydome 
 of  heauen  by  works,  that  can  not  merit  fo  much  as  bread  ?  ^ 
 
 5  In  the  next  petition,  F<7r^/Wf  vj  our  deks.fomc  opinions  of  the  Romana 
 religion  aredire<flly  ouerthrowne.  The  firftis  concerning  humane  Satisfadi- 
 ons.  For  the  child  of  G  od  is  here  after  his  conuerfion  taught,to  humble  him-» 
 Cdfe  day  by  day,and  to  pray  for  the  pardon  of  his  daily  finnes :  now  to  make 
 fiitisfaftion  and  to  fue  for  pardon  be  contraric.  The  fecond  opinion  here  c- 
 uerthrowne,  is  touching  merits.  For  we  doe  acknowledge  our  (elucs  to  be 
 debters  vnto  God,yea  bankrupts :  and  that  befidc  the  mainefummc  of  many 
 thoufandtalentSjWe  daily  increafe  the  debtrthercfore  we  can  not  poffibly  roe- 
 jit  any  of  the  bleflings  of  God.  Jt  is  meere  madncs  to  thinke,  that  they  which 
 cannot  pay  their  debts ,  but  rather  increafe  them  dny  by  day,  fliould  dcferue 
 or  purchafe  any  of  the  goods  oftiic  crcditoars,or  tlic  pard5  of  their  debts:  & 
 jf  any  fauour  be  fhewcd  the,  u  comes  of  meere  goodwil  without  the  leaft  de- 
 fertln  a  wo»d,this  muft  be  thought  vpon,that,ifaH  wecan  doe,wiUnot  keep 
 vs  froincreafingthemaincfummeofour  debt,much  Icftc  ni:ill  we  be  able  by 
 any  merit  l&Uiminilli  tiie  fame  By  good  right  therfdre  doal  go<k  fcruatr.  call 
 
 downcv* 
 
ipi^  ^nadHertifment 
 
 ^©wne  themfelues  and  pray,  Forgiue  vs  our  debts.  The  third  opinio»  is  that 
 punillinient  may  be  retained ,  the  fault  beeing  wholly  remitted :  but  this  can 
 not  ftand ,  for  here  finne  is  called  our  debt :  bccaufc  by  nature  we  owe  vnto 
 God  obediencc,and  for  the  defeat  of  this  paiment,  wc  further  owe  vnto  him 
 the  forfiturc  ofpunifhmcnt.Smne  then  is  called  our  debt  in  refpe^V  of  the  pu^ 
 nilTiment.  And  therefore  when  we  pray  for  the  pardon  of  finne,  we  require 
 the  pardon  not  onely  of  fault,  but  of  ihe  whole  pum/hroem.  And  when  a 
 debt  IS  pardoned,it  is  abiurd  to  thinke  that  the  lealt  paiment  fhould  remaine;. 
 The  fourth  opinion  is  that  a  man  in  this  hfe  may  fulfill  the  jaw,vvhereasinthi$ 
 place  euery  fcr uant  of  G  od  is  taught  to  aske  a  daily  pardon  for  the  breach  of 
 the  law.  Anfweris  made,  that  our  daily  finncs  are  veniall  and  not  agawjithe 
 kw  but  bejide  the  /^V.But  this  which  they  fay  is  againflthe  petition:for  a  debt 
 that  comes  by  forfiturc  is  againft  the  bond  or  obligation.  Now  euei-)'  finne  is 
 a  debt  caufingthe  forfiture  of  punifhmentiand  therefore  is  not  befide,but  ^\^ 
 rcftly  againft  the  law. 
 
 4  In  this  claufc ,  a^  weforgitie  our  debters ,  it  is  taken  for  graunted ,  that  wc 
 may  certenly  know  that  we  are  in  louc  and  chaiitie  with  men,  when  wcmake 
 reconciliation  :  why  then  may  not  wc  know  certenly  that  we  repent  and  b«- 
 Iceue  and  are  reconciled  to  God:  which  all  Romane  Catholikes  denic.  ' 
 
 5  In  the  laft  woldes, a^dkadvs not  into  temptation ,  we  pray  not,  that  God 
 fliould  fi-ec  vsfrom  temptation  ( for  it  isotherwhiles  good  to  be  tempted, 
 Pfal.  2  6.  T  .)but  that  wc  be  not  left  to  the  malice  of  Sathan,  and  held  captiue  of 
 the  temptatioUjfor  here  to  be  lead  into  te?nptation,znA  to  be  dc/weredj^re  oppo- 
 fed.  Now  hence  I  gather,that  he  which  is  the  child  of  God  truly  iuftified  and 
 fanftified,  Oiall  ncucr  fall  wholly  and  finally  from  the  grace  of  God :  and  I 
 conclude  on  this  manner.  That  which  we  aske  accordingto  the  will  of  God, 
 fhall  be  graunted,  i  .Ioh.5 .  but  this  the  child  of  God  asketh,that  he  might  ne- 
 uer  be  wholly  forfaken  of  his  father,andlcft  captiue  in  tcmptation.This  thcr- 
 fore  fhall  be  graunted. 
 
 6  This  claufe  5^W(?;7,fignifies  a  fpcciall  faith  touching  all  the  former  peti- 
 tionSjthat  they  /hall  be  graunted:  and  therefore  a  fpeciall  faith  concerning  re- 
 niiflion  of  finnes:  which  the  Romane  Church  denieth. 
 
 To  come  to  the  laft  place,  to  the  Inftitution  of  the  facrament  of  the  Loi  ds 
 Supper,  1 .  Cor.  1 1 . 2  5.  In  which  firft  of  all  the  Reall  prcfence  is  by  many  cir- 
 cumftances  oucrthrowne.  Out  of  the  wordes  ,/:^^  tockean^  brake,  it  is  plainc 
 that,  that  which  Chrift  tooke  was  not  his  bodie :  becaufe  he  can  not  be  faidc 
 with  his  owne  hands  to  haue  taken,  held,  and  broken  himfelfe ,  but  the  very 
 bread.  Againe  Chrift  (aid  not :  vnder  the  forme  ofbread^or  in  bread:  but  Thts» 
 xhzi\s,breadis  my  bodie.  :j.Bread  wasnot  2;iuenfor  vsbutonely  the  bodie  of 
 Chrift:  and  in  this  firft  inftitution,  the  bodie  of  Chrift  was  not  really  giuen  to 
 death.  4.  The  cup,  «•  ?/:?<?  nexp  teflament  by  a  figure :  why  may  not  the  bread  be 
 the  bodie  of  Chnft  by  a  figure  alfo?  5  .Chrift  did  eate  the  fupper,but  not  him 
 felfe.  <5.  We  are  bidden  to  doc  \\/tllhe  come:  Chrift  then  is  not  bodily  prefent. 
 7,  Chrift  biddcs  the  bread  to  be  eaten  in  a  remembrance  of  him :  but  fignes  of 
 iremembrn  nee  are  of  things  abfent  8.  IfthePopirii  reall  prcfence  be  granted, 
 tlien  the  bodie  and  blood  of  Chrift  are  either  feuered  or  ioyned  together.  If 
 
 feuerol 
 
to  'R^mdfie  CathoHkei.  1 0  j  • 
 
 feucrcdjthen  Chrift  is  Rill  crucificdJf  ioyncd  tog€lbcr,then  the  bread  is  both 
 the  bodi€  and  blood  of  Chrift :  \vhereas  the  inftitution  faith ,  the  bread  is  the 
 bodie,and  the  wine  is  the  blood. 
 
 2  Againe,  here  is  condemned  the  adminiftration  of  the  facrament  Vnder 
 one  onely  kind.For  the  commandcment  o£Qh.n^'nyDrinkeyeal!ofthu,}^2X, 
 26.  z  J.  And  this  commaundemcnt  is  rehearfed  to  the  Church  of  Corinth  in 
 lhe(e  vvordes,  ^of  thi^  as  oft  at  ye  drif^kf  i»  remembrkytct  of  nre,  v.  2Jr.  And  no 
 power  can  reucrfe  this  commandcment :  bccau(citwascft^blifliedby  thefo- 
 ueraigne  head  of  the  Church. 
 
 t  Thcfe  fewc  lmes,as  alfo  the  former  treatift ,  I  offer  to  the  vew  and  reading 
 of  them,that  fauour  the  Romanc  religion:  willing  them  with  patience  to  c6- 
 iidec  this  one  thing ,  that  their  religion,  if  it  were  Catholkkc  and  Ap^oftqlike 
 (as  they  pretende)  it  could  not  be  contrarie  (b  much  aiin  dtic.  pbinstvto.thfc 
 groundesofall  Catcchifmes,  tha^  haue  be^ne  v(edji)allCJ/i^dics,CQnfc/Iing 
 the  name  of  Chrift,euer  fince  the  Apoftles  daies.  And  whereas  ittrofTeth  the 
 faid  groundes  in  fimdrie  points  of  dofh-ine,  (as  I  hauc  prooued)  it  is  a  plaine 
 argument  that  the  prefentRomane  religion,  is  degenerate.  1  write  not  this 
 dcfpifing  or  hating  their  perfons  for  their  religion,  but  widiingvnftinedly 
 shcir  conucrfion  in  thi«  world ,  and  their  faluatioain  the  world  to  co^ne, 
 
 FINIS.' 
 
 'v,  ii 
 
 >■•  -r 
 
 --nl,  :    ;l-Ihrn.JJioi!}!):)an^ 
 
THE 
 
 FOVNDATION 
 
 OF  CHRISTIAN  RELL 
 
 gion :  gathered  into  fixe 
 
 Principles. 
 
 ^n^  it  is  to  be  learnedof ignorant  people^  that  thej 
 
 maybe  fit  to  hcarc  Sermons  with  profit ,  and  to  rccciuc  the 
 L^rds  Sttpferwithamfert, 
 
 Pfilmciip.  JO. 
 
 The  cntrawi  into  thy  words  /hcwcth  light,  and  giuctfe  vndcr- 
 (landingto  the  ^U, 
 
 Printed  for  LL^and  LP.   i^oo. 
 
loallignorantpeoplethatde-    -   <  - 
 
 iiretobcinftruftcd. 
 ^Si^?  ^^^^f'^f^^>yof*rmanMer  u  tofiothvpycHrfeUies.Mtheuohyee 
 
 wK^m  %§  '^  »'^y  "/^  «««^j^rr^  otherwift.Foryott  lead  your  Itues  in  great  ign9~ 
 — i    -^  i^  Jfince,M  may  afpeare  yythefe your  common  opmomrshichfonoi9. 
 ■$J^M)     I  That  faith  is  a  mans  good  meaning  and  his  good  feniino> 
 
 S^m^'  of  God.  ""  ""  o"""^"u"'5 
 
 a  That  God  is  ferued  by  the  rchearling  of  the  ten  Coramandements,  th* 
 Lords  prayer,and  the  Crecdc. 
 
 3  That  ye  hauc  bcleeucd  in  Chrift  eucr  fincc  you  could  remember. 
 
 ^  4  Thatitispiiichcfliouldhuc  which  doth  any  whit  doubt  of  his  falua- 
 tion. 
 
 5  That  none  can  tell  whether  he  iLall  be  laued  or  no  ccrtaincly :  but  that 
 all  men  muft  be  of  a  good  beleefe. 
 
 6  That  howfocucr  a  man  hue,  yet  if  he  call  vpon  G  od  on  his  dealh-bcd, 
 and  {dcf, Lord  haste  mercie  vpon  me,and  Co  goe  away  like  a  lambe,hc  is  ccrtainc- 
 ly faucd. 
 
 7  That,if  any  be  ftrangely  vifited,  he  is  eidier  taken  with  a  Planet,  or  be- 
 witched. 
 
 8  That  a  man  may  lawfully  fweare  when  he  fpeakcs  nothing  but  the 
 ttuth:  and  fwearcs  by  nothing  but  that  which  is  good,  as  by  his  faith  or  troth. 
 
 9  That  a  Preacher  is  a  good  roan  no  longer  then  he  is  in  the  pulpit.  Thej 
 thinke  afllike  themCelHes. 
 
 I  o  That  a  man  may  repent  when  he  will ,  becaufe  the  Scripture  feiih,^/4» 
 lUfhat  time  foeuer  ajinner  doth  repent  him  ofhisJinne,^c. 
 
 I I  That  it  is  an  cafier  thing  to  plcafe  God  then  to  pleafe  our  neighbour. 
 1 2  Thatye  can kecpcthc commandcments,aswellasGodwillgJucyotl 
 
 ieaue. 
 
 15   Thatit  is  the  fafcft  to  doc  in  Religion  as  mofl  doc. 
 
 14  Thatnierrie ballads 2iV[<\hook$^^%Scogin,Bevi4 of SomhamptOH,QrC.air€' 
 «•ood  to  driuc  awiiv  timc,and  10  rcmooue  heart  qunmcs. 
 
 1-5  Thatyc  can  ferue  O  od  witii  all  your  hearts,<3c  that  ye  would  be  fory  els» 
 
 16  That  a  man  necdc  not  hcare  fo  nuny  {crmons  except  he  could  folio  we 
 them  better. 
 
 17  That  a  man  vvhiih  commcth  atno  (crmons,may  as  well  beleeue,  as  hc- 
 which  hearcs  all  the  fcrmons  in  the  world. 
 
 1 8  That  ye  know  all  the  Preacher  can  tell  you.  For  he  can  fay  nothingj . 
 but  that  euery  manis  a  imner,that  wc  muft  loueour  neighbours  as  our  fclues,- 
 thatcucry  va^n  mull  be  faued  by  ChriH;  and  all  this  ye  can  tell  as  well  ns  he. 
 
 J  9  That  )t  was  a  good  world  when  the  olde  Religion  was,  becaufe  ali- 
 things  were  chcnpe. 
 
 20  That  drinking  and  bezeling  in  thealehouft  or  tauernc  is  good  fclow— 
 j(}V!p,and  ihevves  a  good  kiixl  nature,and  maintaines  neighbourhoode. 
 
 %i  That  a  man  may  fweare  by  th«  MalTe^  becaufe  it  isnothing  now:  and' 
 
TheBflJite. 
 byr  LaJic,  bcctufe  ihcc  is  gone  out  of  the  countric. 
 
 a  I  That  cucry  man  mufi:  be  For  hini{cjfc,and  Goc!  for  A's  all. 
 
 ag  That  a  man  may  make  of  his  owrtc  whatfoeucr  he  can. 
 •    »4  That  if  a  man  remember  to  fay  his  praiers  in  the  morning  (though  his 
 licacr  vncicrftand  them)  he  hath  bleUeci  himfelfc  for  all  the  day  following. 
 
 25   That  a  man  praicth  whenbe  faith  the  ten  Comniandemcnts. 
 '^6  That  a  man  catcs  his  maker  in  the  Sr,crament. 
 
 27  Thatif  a  man  be  no  adulterer  ynothiefc,  nor  murderer,  and  doe  no 
 man  harme,hc  is  a ri^ht  honed  man. 
 
 <   2.8  That  a  man  nccdeiiot  hauc  any  knowledge  of  Religion,  becaufe  he  i  J 
 not  bookc  learned.  .. 
 
 29  That  one  may  hauc  a  good  meaning,  when  he  faith  and  dofli  that 
 which  is  euill. 
 
 3  o  That  a  man  may  goe  to  wizards,called  wifcmcn/or  counfell:  becaulfi 
 God  hath  prouidcd  a  falue  for  euery  fore. 
 
 3 1  That  yc  arc  to  be  excufed  in  all  your  doings ,  becaufe  the  beft  men  are 
 iinners. 
 
 3  z  That  yc  hauc  (b  ftrong  a  faith  in  Chrift ,  that  no  euill  companic  an 
 hurt  you. 
 
 Thefe  And  fitch  Ukefayiytgs ,  vphat  argue  they  hnt your gro(fe  ignorance  ?  Now, 
 where  ignorance  raignethythere  raignes  finneiarA  rmhercfinne  rt^.ig^es, there  the  <^c* 
 uill rides:  andwherehe  rules,  men  are  in  a  damnable  cafe. 
 
 Te  yfillreplievnto  me  thm:  that  ye  are  mtfo  badlvpoidd  make  you :  ifneede  be 
 yoti  can/ay  the  (j-eede^the  Lords  prayer  ^andt  he  ten  Commandements :  and  there- 
 fore  ye  will  be  of  Gods  bsleefefay  all  men  vphat  they  vciliiartdyou  defie  the  deuillfrom 
 yours  hearts. 
 
 lanfrver  againe,  that  it  is  not  fujfcient  to  fay  all  thefe  without  booke ,  vnlejjeyc 
 
 can  vnderfland  the  meaning  of  the  words ,  and  be  able  to  make  a  right  vfe  of  the 
 
 CommandementSt  of  the  (freedet  of  the  Lords  prayer,  by  applyingthem  inwardly  to 
 
 your  hearts  and  confciences,and  eutwardly  to  your  liues  and  conueyfations.  Thii  is 
 
 thevery  point  in  which  ye  fade. 
 
 And  for  anhelpc  in  this  your  ignorance,  to  bring  you  to  trtle  knowledge,  vnfained 
 faith, and  found  repentance:  here  I  hauefet  downe  the  principatl  point  of  Chriflian- 
 religion  iftjtxe  plaine  andeajie  rules, euenfuch  as  thefimplefi  may  eafily  iearne :  and 
 hereunto  is  ad^oyned  an  expofition  of  them  word  by  word.  If  ye  doe  want  other  good 
 direSlion,  then  vfe  this  my  labour  for  your  injirrdlion.  In  reading  of  it  frfi  Iearne 
 the  fxe  principles  ,ank  whenyehaue  them  without  the  booke  am  the  txeaning  of 
 them  wit  hall»  then  Iearne  the  expofition  alfo :  which  beeing  well  conceiued,  and  in 
 fame  meafurefelt  in  the  heart,yefhallbe  able  to  pro  ft  by  Sermons ,  whereas  now 
 ye  cannot:  and  the  ordinarie  parts  of  the  Catechifine ,  namely  the  ten  Commatinde-' 
 ments,the  (freede,the  Lords  prayer  yandtheinfiitutioM  of  the  two  Sacraments  JhaS 
 mtreeaflybe'ijnderjlood* 
 
 Thiiic  m  Chriil  leftw, 
 
 ^iSisimlPerkittt, 
 
 The 
 
Tlie  foundation  of  Cliriftian  relidon,  - 
 
 gathered  into  fixc  Principles, 
 
 ThffirJlPr'MCtpie. 
 Qucftion. 
 
 WHat  doeft  thou  beleeuc  concerning  G  oc!? 
 c^.There  is  one  God,  creator  and  goucrnour  of  all  things,  di^      t 
 ftinguiOicdinto  the Fathcr,the  Sonne,and  the  holy  G  hoft.  ^ 
 
 Proouesout  ofthevvord  of  God. 
 1. There  is  a  God. 
 
 Tor  the  invifibU  things  of hir»,that  is, his  eternaH  forcer  andGodhead,  arefeene 
 hj  the  creation  of  the  world,beeingconfidered  in  hisroorheSy  to  the  intent  ^that  they  %pm.  /.10. 
 pjouldbervithoHt  exctife, 
 ;  Neuerthelejfe^he  left  not  himfelfe  without  mtnefe,  in  that  he  did  good  and  gaffe 
 vsraine  from  heaHenyandfruitffilfeafons; filling  our  hearts  rvith  food  and gladfiet,  ^^-  '-^*  '7 
 '^-  2.ThisGodone. 
 
 Concerning  therefore  meatfacrificedto  idols ,  we  k^owe  that  an  idol  if.  nothing  in      -, 
 the  n>orlde:and  that  there  is  none  other  God  but  one,  '*      ^*'    •  ^ 
 
 3  .He  is  creatour  of  all  things. 
 In  the  beginning^  od  created  the  heauen  and  the  eartk, 
 ^  "  Throttgh  faith  wee  vnderfland,that  the  world  was  ordained  by  theword  of  God:  ^'^*  '•  '• 
 :fo  that  the  things  which  wefee^are  not  made  of  things  which  did  apfeare.  ^^^- "  •  /• 
 
 *    -  4^^'He  is  gouernour  of  all  things. 
 
 Theeies  of  the  Lord  in  euery  place  behold  the  euill  and  the  good,  Vrou.  ij.  ^. 
 
 Tea,and  all  the  hairesofyour  head  are  numbredo  Mat.io.io^ 
 
 5,Diftinguifhcd  into  the  Father,the  Sonne,and  the  holy  Ghoft. 
 And  lefm  when  he  woi  baptized  came  fir aight  out  of  the  water, and  loe»  the  hea--  L^at.  3,i6 
 Stens  were  opened  vnt 0  him /tndlohn/awe  theJpiritofGoddefcending  likeaT^oue 
 and  lighting  vpon  him. 
 
 And  Joe, a  voice  came  from  heauen, faying:  This  is  my  belouedfonne,  in  who'me  I       r  ^ 
 40nwellpleafed, 
 
 Tor  there  are  three, which  beare  record  in  heatten,the  Father,  the  word,and  the     ,  , 
 holy  Ghoji,and  thefe  three  are  one,  '  '^ 
 
 The fecond  Principle. 
 ^^AVhat  dofl:  thou  bclecue  cocerning  man,  &:  cocerning  thine  own  (clfc?    2. 
 y^.  All  men  are  wholly  corrupted  with  finnc  through  Adams  fail,  and  fo 
 are  become  flaues  of  Saihan.and  guiltic  ofeternall  damnation. 
 i.All  men  are  corrupted  with  finnc. 
 As  it  is  written, there  is  none  right  ecus, m  not  one.  %om.  j./o. 
 
 a.The}' are  wholly  corrupted. 
 I^owe  the  very  God  ofpeaceftyMifeyou  throughout ,  and  I  pray  (jod  that  jour     _ ., 
 %()holefpirit,andfot)le,andbodie,may  bekept  blameleffe  vnto  the  commingof  our 
 Lord  lefm  Chrifi. 
 
 This  I  fay  therefore  andtefiifie  in  the  Lord,that ye  henceforth  walkenot  04  other  i:ph.^.  /  *. 
 Gentiles  walkein  vanitie  of  their  minde, 
 
 Haning  their  cogitation  darkened^  and beeing grangers  from  the  life  of  Ccd.  '^g^r,]  ^, 
 .;  '■■     •  Xxx  I  ,  ihrough      ' 
 
10^0  SixePrMciplcs 
 
 thro/ifh  the  ignorance  that  is  in  themMcaufe  ofthehairdnejfe  of  their  heart, 
 When  the  LorcLfawe  that  thewickedneffe  of  man  wa^  great  in  the  earth,  and  ait 
 Gen.^.f,      the  imaginations  of  the  thou^ts  ofhisheartrvereoneljemllcontinually. 
 
 3. Through  Adams  fall 
 m  .  ^       wherefore  as  hy  one  man^fmne  entredmto  th^  worlde^and  death  byjtnneyand  fi 
 
 "^     '   *      *  death  vent  vent  oner  all  men  for  fo  much  as  all  men  haue finned.  '■■■■> 
 
 4.  And  (bare  become flaues  of Sathan. 
 wherein  in  time  faji  ye  walked  according  to  the  courfe  of  the  vorlde^  and  after  \ 
 Eph.2.2*      fljg  pyiffCff  that  rukth  in  the  aire,ef{en  the  fpirit  that  nojve  rvorketh  in  the  children 
 
 ofdifobedience, 
 _-  ,  Tor  as  much  then  Oi  the  children  were  fdrtak^rs  offle/h  and  blood Jjt  alfo  him» 
 
 *  felfe  hkpvifetoo^ fart  rvith  them, that  hse  might  dejlrey  through  deathihim that 
 hadthef>0werof death  ythat  is  ythedeuilL 
 
 In  wbome  the  God  of  this  world  hath  blinded  the  mindes,that  is,  of  Infidels  y  that 
 >.  Cor,4*4-    fjjg  ligjjf  of  the  gloriotu  Gofpsll  efChriJl^which  is  the  image  ofgodjhould  not  Jhbte^ 
 vntothem, 
 
 5 .  And  guiltie  of eternall  damnation. 
 
 Tor  as  many  at  are  of  the  rporkes  of  the  L^^vpe^are  vnder  the  cur fe  for  it  is  rt>riir^ 
 
 Cat  !  10       ten:  Cur  fed  is  euerymars  that  conttnueth  not  in  all  things ,  tvhich  are  nritten  in  the 
 
 beoke  of  the  Lowe  to  doe  them^Likewife  then  as  by  the  offence  cfone  the  fault,  came 
 
 ^       .    g     on  all  men  to  eondemnation:fo  by  the  iufiifytng  ofone^  the  benefit  abounded  toward 
 
 "**    *    allmentotheiufiificationofhfe,  •r-,ft*,,rV* 
 
 ,  The  thtrd  Prtnctpie.     .  '^ 
 
 ^^AVhat  meanes  is  there  for  thee  to  cfcapc  this  damnable effate? 
 ^  fc^Iefus  Chrift  the  eternall  fonnc  of  God,bccing  made  man,  by  his  death 
 
 vpon  the  croflTe  and  by  his  righteoufhes,hathpcrfeftly  alone  by  himfelfe,ac« 
 corapbfhed  all  things  that  are  ncedfull  for  the  faluation  of  mankind. 
 \  i.Iefus  Chrifhhe  eternall  (bnne  of  God,.  ^ 
 
 _  .  j4ndt  he  word  was  made  fie fi  and  dry  e  It  among  vs,  and  wefawe  the  glory  there»^ 
 
 '  '  ofastheglory  of  the  emly.begotten{Sonne).oftheTather  full  of  grace  and  trueth- 
 
 2. Being  made  man. 
 -r  »        ,  Tor  he  in  no  fort  tooke  the  angels  jbut  he  tooke  thefeede  of  Abraham^ 
 
 3.By  his  death  vpon  the  crolfe.  ,..    „ 
 
 "But  he  was  wounded  for  our  tranfarefiions,  he  WM  broken  for  our  iniquities, the 
 Jija.yS'J'     chafitfemsnt  of  our  peace  was  vpon  him^and'nnth  his  (Iripesxve  are  healed;  ,r  '•-. 
 
 4.Andby hisrightcoufiics.  _,  ,  " 
 
 ^s^m.  f,tp.      poj^  as  by  one  mans  di [obedience  many  were  t»adefinners  Jo  by  the  obedience  of 
 one ^pjallman^  alfo  be  made  righteous. 
 
 Tor  he  hath  made  htm  to  befinnefor  vs  which  k»ewe  nofinne,that  weejhouldbt 
 iJCor.S»  2  '»  wade  the  righteoufnes  of  God  in  him. 
 
 ^.Hathpcrfei^Iy 
 "Heb.y.  2f.         wherefore  he  is  able  atfoperfeBly  tofaue  them  that  come  vnto  God  by  himyfee» 
 ing  hee  euer  liueth  to  make  inter cefjion  for  them. 
 
 6.Alonebyhimfelfc    . 
 .^.4,  t2,  ^'^^  her  is  there  faluation  in  any  other  for  among  men  there  isgiften  none  othet 
 
 name  vnder  heauenpvherebj  ve  mttfi  befdned^ 
 
•fChrifiiari  'KeR^»,  1021 
 
 -  7'AccompIi/Iicdall  things  ncederull  for  the  faluation  ofmankincJ. 
 And  he  vs  the  recancUuition  for  our  finnes^Mid  not  for  oars  onclp  but  aljofor  the 
 Jimes  of  the  whole  tvorJde,  lJoh.2.24, 
 
 7  he  four  fh  Principle, 
 ^But  how  maiefttliou  be  made  partaker  of  Chrift  an  diisbenfits? 
 A.Avam  ota  contiitc  and  liumble  fpirit^by  faith  alone  apprehending-  &    ^ 
 applying  Chiift  with  all  his  merits  vnio  hin:.felfe,is  iulhiicd  before  God^nd 
 fandificd. 
 
 i.A  man  ofacbntiitc  and  humble  fpirit  -^ 
 
 For  thiu  faith  hee,  that  is  high  and  excellent ^  he  that  inhabiteth  the  eternitU, 
 rehofe  name  w  the  holj  ove^ !  dwell  in  the  hi^h  and  holy  place,  Xfith  him  alfo  that «  of  ^f^-S  /  •  iJ* 
 A  contrite  andhHmbkfphit,to  rcume  the  fptrit  of  the  humble, and  to  gine  life  to  the 
 that  are  of  a  cent}  ite  heart. 
 
 Thefacrifices  of  god  are  a  contrite fpirit, a  contrite  and  a  broke»  heart,  O  God,  Tfaij  t.  //. 
 thoHwUt  not  defpife. 
 
 2. By  faith  alone. 
 
 Asfooneoi  Jefm  heard  that  wordfpoken,  hefaid  vnto  the  %^ler  of  the  SinA-  Mtrl^f'S^- 
 gogue^henot  afraid,onely  beleeue. 
 
 So  CHofes  made  aferpent  of  bra(fe,and  fet  it  vp  for  afigne,  and  when  aferpent  ^^^'^  '''^ 
 had  bitten  amanjthen  he  looked  to  theferpent  of  braffe  andltued. 
 
 Andas  mtofet  lift  vp  theferpent  in  the  mldernefe,fo  mufi  thefonne  of  man  y<e  j  U  *  ,y 
 hftedvp.  .  dofj,^.i4. 
 
 That  vhofocuer  beleeueth  in  himyfhouldnot  perifh^but  haue  et  email  life. 
 5.  Apprehending  and  applying  Chrifl  with  all  his  merits  vnto  himfclfc.      *'''^  '^' 
 .^r   JButa^manjMreceiHedhtmytothemhegaUe  power ,  tobeethefonnesofgod^to  ,  ; 
 them  that  beleeue  in  hU  name.  And  lefnifatd  vnto  them^J  am  the  bread  of Itfe, hee  ^li''*' 
 ^fhat  commeth  to  mefhall  not  hunger: and  he  that  beleeueth  in  mefhallneuer  thirfi,   °  ^'  '  ^^' 
 4.1siuflified  before  God. 
 Tor  what  faith  the  Scripturey  Abraham  beleetiedGod,and  it  was  counted  to  Rom.'f.u 
 him  for  righteoufnes. 
 
 Efien  as  Dauid  decloff^h  the  blejfednes  oft  he  man,  vnto  whome  Godimputeth  x^erfe  6, 
 right  eoH[n€S  ^without  workfs  fayina: 
 
 Blejfedare  they  whofe  iniquities  are  for^inen,and  whofefnnes  are  couered,  ^ 
 
 j.AndfanaifJed.  '^'*'^'^' 
 
 ^yfnd  he  put  no  difference  betweene  vs  and  them^after  that  by  faith  he  had  pur  i-    .- 
 fiedtheir  hearts.  •   J'  9* 
 
 But  ye  are  of  him  in  Chrifl  TefHS,who  ofgodismade  vnto  vs  wifdome,  andrigh- 
 eeoufnejfcandfanflificarion  and  redemption.  i,Lor./.^o, 
 
 Thefift  Principle. 
 ^^^hatarethcordinarieor  vfuallmcancsforthcobtai^n^^aith.^     >•       ^    . 
 A-Faith  commeth  only  by  thiprg  uhingpfthc  word^fid  mc^fttTi-dai-'^ 
 Sy  by  it:as  alfo  by  the  adminilrration  of  the  Sacraments  and  praier. 
 1  .Faith  cometh  only  by  the  prcnching  of  the  word ,  Scincreafeth  daily  by  it. 
 
 But  hone  fhd  they  cnler,  hifft,in  wbom  they  haue  not  beleeuedjjow  Jhal  they  be-  "Vo.  1 0 .  .'^, 
 ieeae  in  him,ofrvbome  they  haue  not  heard:  andhowefhall  they  heare  vrithotit  a 
 preacher! ff^here  therein  no  vifion  the  people  decay  Jjut  he  that  heepeth  the  Uwe  is  Prou.zg.  i  ^. 
 bl4ed,  Xxx  a  0\fy 
 
lO^  I  Sixc  PrincipUt 
 
 Hof.4-* 9*  My  people  are  dejiroyedfor  lacke  ofknowledgetbeeMtft  thoH  hdfl  refufedknowm 
 
 kdg€y  i  willalfo  refufe  thee,that  thoufhalt  bee  nopriefl  to  mee^aiidfeeing  tho$fhafi  , 
 forgotten  the  laxve  of  thy  GodJ  mil  alfo  forget  thy  children, 
 
 i.  As  alfo  by  the  adminiftration  of  the  Sacrainents. 
 »        ...         -^fter  he  receiued  thefgne  ofcircHmciJion-,  oi  thefeale  of  the  righteoufhes  of  the 
 *  faith^rvhich  he  hadwhe»  he  was  vncirctimcifedithat  hePionldbee  the  father  of  all 
 them  that  beleeue  not  bee'tng  circHmcifed^that  right  eonfnes  might  be  imputed  to  tht 
 alfo, 
 
 LZ'foreotter  brethren,!  would  not  that yeejhould  bee  ignorant,  that  ail  o$irF4'»- 
 i.,Cor.io,t,  thers  were  vnder  the  cloud^and  all  pajfed  through  the  fea,^c, 
 
 3 .  And  Praier. 
 Rfftn»  10,1^,      For  whofoeuer /hall  call  vponthe  name  of  the  Lordjhall  befaued. 
 
 The fxt  Principle, 
 V, ,  ^What  is  the  eftatc  of  all  men  after  death? 
 
 f  nA.hW  men  dial  rife  againc  with  their  owne  bodies,to  the  laft  iudgemenf;, 
 
 which  beeing  endedjthe  godly  fhall  poflcfTe  thekingdomc  ofheaucn:  but 
 vnbelceuers  and  reprobates  ihall  bee  in  hell ,  tormented  with  the  diuell  and 
 hisangelsioreiien 
 
 T .  All  men  (hall  rife  againe  with  their  owne  bodies. 
 Joh  f.2f,  (JMarueflnot  at  thu,  for  the  honre  jhallcome ,  in  the  which  all  that  are  m  the: 
 
 grattes  pjall  hear e  his  voice., 
 fr  And  they  fhall  come  forth  that  hatte  donegood^vnto  the  refurreUion  of  life  :  biit 
 
 '        they  that  haue  done  euillyVnto  the  rerurreEiion  of  cofidemnation. 
 
 2. To  the  laft  iudgemenl. 
 "Bccl.iz.  14,      ^^^  God  will bringeuery  worke  vnto  indgement ^with  eueryfecret  thingiwhetherr 
 
 it  be  good  or  euilL 
 MaUii,  i^      But  I  fay  vntoyoujthat  ofeuery  idle  worde  that  men  (hall fpeakc,  they  fhall gmt' 
 account  thereof  at  the  dijy  ofiudgement , 
 
 ^.VVhich  beeing  ended;thc  godly 
 Anddeliuered  iufi  Lot,  vexed  with  the  vmleane  comierfation  of  the  wicked. 
 "^  7<       yfe^/^<?  Lordfaidvnto  him: goe  through  the  middefiftgfthe  cittie^euen  through 
 
 *-r*^*     themidde^  of leriifalem.and  fet  amarke.  vpon  the  foreheads  of  them  that  maurne. 
 and  criefor  all  the  abominations  that  be  io^.^  ;^  th^.  mi^defl  thereof 
 4.  Shall  poiTeife  the  kingdome  of  God. 
 Then  fljall  the  ki»g  pay  to  them  on  his  right  hand ,  Come  ye  b/ejfed  of  my  father:, 
 Afat,  2S»24-  inherit  ye  the  khigdome  prepared  for  you  from  the  beqinnin^  of  the  world. 
 
 5. But  vnbelecuers  and  rebrobatesiliall  bee  in  hell  tormented  with  the  dc- 
 uill  and  his  angels. 
 Vxrr.4.  /  Thetjfhalhe  fay  vnto  them  on  the  left  h  and idep art  from  me  ye  curfedinto  euer-^ 
 
 i:!ij{ingfireywliich  is  preparedfor  the  deuill  and  his  angels. 
 
 TheScTJp^wcs  for^proofe  were  onely  quoted  by  the  author,  to  mouethec 
 to  fearch  tliemV^hc  wordes  themfelues  I  haue cxprcflcdjat  the  earned  rcquefl 
 of  many,that  llm  '  '^^i^^  f"ore  eafily  Icarnc  thcm:if  yet  thou  wilt  be ignorat, 
 thy  mnlice  is  emdenMf" '^^*'^^  gayncft knowlcdgc,giue  God  the  glbrie  \n  do- 
 
THE  EXPOSITION  OF  THE  PRINCIPLES. 
 
 The  fir jlTrincipe  expounded, 
 ^ Queliion. 
 
 ^^^^^^^  Hat  is  God  ? 
 
 ^^S^^S     '^'  ^^^  ^^  ^  ""(pint ,  or  a  fpirituall  fubftance,  mod  wife,  '^Ioh,4..24, 
 
 ^^~~|^^  moft  holy,  ctcrnall,  infinite. 
 
 Sj         bfflf     ^  How  doe  you  perfwadc  your  felfc  that  there  is  fuch 
 
 ^^^^^^^     A.  Befides  the  teftimonie  of  the  Scriptures ,  plaine  rea- 
 
 ^^^^^M/fon  will  ftiew  it.     ^What  is  one  reafon? 
 
 A:  When  I  confider^thcwonderftill  frame  of  the  world,nie  thinks  thefil-  ^%S^'f.29 
 ly  creatures  that  be  in  it  could  ncuer  make  itrncilher  could  it  make  it  felfe,and  ^^'  '4-  /7» 
 therefore  befides  all  thefejthe  maker  of  it  muft  needes  be  God.Eucn  as  when 
 a  man  comes  into  a  ftrange  country ,and  fees  fairc  and  fumptuous  buildings, 
 and  yet  findcs  no  liuing  creatures  there  befides  birds  and  beafts,  he  will  not  i- 
 maginc  that  either  birdes  or  beafts  reared  thofe  buildings ,  but  heprcfently 
 conceiues,that  fomc  men  either  were  or  hauc  bcene  there. 
 
 j^What  other  reafon  haueyou  3 
 
 c^.  <^  A  man  that  commits  any  finne,as  murder,fornication,adulterie,  bla-  ^%pm.2.  ff 
 {phemie,&c.  albeit  he  doth  fo  conceale  the  matter,  that  no  man  liuing  know  Gen.  38.  /0, 
 of  it,  yet  oftentimes  he  hath  a  griping  in  his  confciencc ,  and  feeles  the  very  ^  /  j'. /^ 
 fiafliing  of  hell  fire :  which  is  a  ftrong  reafon  to  fhew  that  there  is  a  God,be- 
 fbre  whofe  iudgcment  (eat  he  muft  anfwer  for  this  fa^. 
 
 ^^How  many  Gods  are  there  ?  , 
 
 A.  No'imore  but  one.  «I  i.CorJ.6. 
 
 ^^How  doe  you  conceiue  this  one  God  in  your  mindc  ? 
 
 A.  Not<^by  framing  any  image  of  him  in  my  minde(as  ignorant  folks  doe,  e<p<.v.^.  /  6 
 that  thinke  him  to  be  an  old  man  fitting  inhcauen)  but  I  conceiue  him  by  his  f^fmo.  4.1  s 
 properties  and  workes. 
 
 ^g^What  be  his  chiefe  properties  ?  fy^^  ^^  ^ 
 
 A.  Firfl:,  he  is  ^  mofl-vptfe,  vnderflanding  all  things  aright,and  knowingthe  g  r/^^-  ^  .* 
 reafon  of  them.  Secondly ,  he  \%%mofi  holy,  which  appeareth  in  that  he  is  mofi  ^^^  ^'  '^^ 
 fft/Iand  mercifuH  vnlo  his  creatures.Thirdly,he  is  ^(f/fr;».^//,  without  either  be-  \^cn,  ., '  / 
 ginning  or  ende  of  daies.  Laftly  ,heis '/«/«;>^,bothbecaufcheisprcfentin  \pr'^  ],//] 
 allplacesjandbccaufeheisofpowerfufficienttodoewhatfoeuerhe'^»'///.      k/j,^«  > 
 
 ^^What  be  the  workes  of  G  od  ?  T>eut.  10.17 
 
 A.  ^The  creation  of  the  world,and  ofcuery  thing  therein ,  and  the  prefer-  ly^^  ^  ^  ],  ,^ 
 nation  of  them  beeing  created  by  his  jbeciail proyideyice.  ^fnl.  ■>  J .  <^*. 
 
 ^.How  know  you  that  God  gouerneth  euery  particular  thing  in  the  mji/J/j  \o[ 
 sNOvld  hy  his  j^ecia/Iproutdsfice? 
 
 A.  To  omit  the '"  Scriptures,  I  fee  it  by  experience:  "  Mcatc,Drinke,and  p^oj^.:^} 
 clothing  beeing  void  of  heate  andlife,could  not  prefcruc  the  life  of  man,vn-  ^£^^^26.26 
 iclTe  there  were  ^fpeciall  fromdence  of  God  to  giue  vertue  vnto  them.  Mat.j..  4., 
 
 ^Hov/is  this  one  God  diftinguifhcd?  <^  hhh.j'.  7, 
 
 A.°\\\(.o  the  Vather  which  begetteth  the  Sonne :  into  the  Some  who  is  be-  ^r^,  ^J^^ 
 gotten  of  the  Father:  into  ^\zholy  G^<?/?,p  who  proceedeth  from  the  Father  (5^  ^,^,^^^  ^  ^  ^  ^ 
 die  Sonne.  Xxx  3  The 
 
fOJi^  S'txcVrinafles 
 
 The fecond  Principle  expotifided. 
 QJLet  vs  nowc  come  to  ours  fclucs,and  firft  tell  tnc  what  is  thcnaturall  c- 
 ftate  of  man? 
 *  Bph.2.  u         A.Eucry  man  is  by  nature  ^dead'm  fin  as  a  loathfbme  carrion ,  or  as  a  dead 
 jfJTinj.  /.  /.  corps  lyeth  rottingand  ftincking  in  the  graucj  hauing  in  him  ilic  fecdc  of  all 
 
 finnes.     QAVhat  is  finne? 
 ^/.!oks'4-      A.Anyt*  breach  oftheLavveofGod,ifit  benomorebutthelcaflwantof 
 Ronu7.7,     that  which  the  Lord  requireth. 
 Cat.  s.io,        Q^owe  many  fortes  of  finne  arc  there? 
 
 ^Col.S'p*         A.Sinne  is  either'^thc  corruption  of  nature,  or  anyeuill  anions  thatpro- 
 pTa/,  I  J.J,    cecde  of  it  as  fruites  therof. 
 
 QJn  whome  is  the  corruption  of  nature? 
 i'Vufgg,  10      A.In  all  men,<i  none  excepted. 
 
 *  QJn  what  part  ofman  is  it? 
 
 *gen.6,j»         A.Ineuery^part  both  of  body  andfoule,liI«cas  a  leprofic  that  runneth 
 i,Th.  /.  2S*  from  the  crownc  of  the  hcad,to  the  folc  of  the  foote. 
 
 Q^hcw  mc  howe  euery  part  ofman  is  corrupted  with  finne? 
 f/,Ccr.2.  /^      A.Firfbjin  the^tnde  there  is  nothing  but  ignorance  and  blindenfscon- 
 Rom.H.s-      cerning  heaueniy  mattersSecondly,  gihe  confcicnce  is  defiled^  being  alwaics 
 fiTir.  /.  //.  either  benummed  with  finne,or  elfe  turmoyled  with  inward  accufations  aqd 
 Sph.jf, 1 8.    terrors. Thirdly,^the  will  ofman  onely  willeth  and  lufteth  after euil.Fourth- 
 £fa. S7'20. lyjthe^affeflions of theheart, as loue, ioy, hope, defire,  &c. are mooued and 
 ^Phil.2,  i},  llirred  to  that  which  iseuill  to  imbrace  it,and  they  are  neuer  ftirred  vnto  that 
 Job.ij.i6.    which  is  goodjVnlelTe  it  be  to  efchewe  it.  Laftly,the  ^^  members  of  the  body 
 '^Gal.  So  Z'^'  aretheinrtruinents  and  tooles  of  the  mind  for  the  execution  of  finne. 
 ^Rom.6.ig.      QjA^hat  be  ihofeeuil!  anions  that  are  the  fruites  of  this  corruption? 
 ^Gen.S.j.         A.^Euill  thoughts  in  theminde,  which  come  either  by  a  mans  owne  con- 
 ^hh.ij.  2.  ceiuing,orby  the  fuggeftion'^ofthedcuilhcuill  motions  and  lufts  ftin  ing  in 
 zA^.j.S.     the  heart,ancl  fro  the(e  ;iri{e  euill  words  and  dceds,vvhen  any  occafion  is  giue. 
 i.Chr.  2 1,  f.      Q^Howc  commeth  it  to  palTe  that  nil  men  are  thus  defiled  with  finne/' 
 ^Rom.s./2.      A.By  "i-^^wj  infidelitie  and  difobedtenccin  eating  the  forbidden  fruitet 
 26.10.         eueii  as  wc  fee  great  perfona?cs  by  treafon  doe  rot  only  hurt  themfclucs,  but 
 Gen.3.         alfo  flaine  their  b]ood,anddifgrace their  pofkritie. 
 
 QAVlwt  hurt  comes  to  man  by  his  finne.'' 
 ^GaL  ■".  10.      A. "He  is  continually  (iibicCt  10  the curfeofGod in  his ]iktime,iii  the  end 
 of  his  life, and  after  this  lite. 
 
 QJV  Vhat  is  the  curfe  of  God  in  this  hfe/" 
 TDefit.iS.        A.vin  the  bodic,direafes,athes,paines:inthefbulebIindncne,hardnefle  of 
 2  r.22.  27.   heart ,horrour of confcJencerin  goods  hinderances,and  lofTes :  in  name/igno- 
 6f.66.67.    n^i^^'c  and  reproach:la(]ly,in  the  whole  manj^t^W^jf  vnderSathan  the  prince 
 ofdarkenes. 
 
 ^^YVht[tm!inneY  of  I'Ofjdage  is  this? 
 *u  I  .  »v       KrChis^  bondage  is  when  a  man  is  the  flauc  of  the  deuill,and  hath  him  to 
 F^h  2  2       ^'''^S"^ '"  hjs  heart  as  his  Uod. 
 
 ^Wr  4.  \        r^How  may  a"man  know  whether  Sathan  be  his  God  or  not? 
 L'k  '121      ^-^^  "i^y  kViowe  it  by  this,if  he  gius  obcdi§jicc  to  him  in  his  heart,5c  e??- 
 prclTeitijihi&cojiueifation».  ^g^Anci 
 
tfChriJitan%eHgion,  'OJJ 
 
 fiiAnd  howc  fliall  a  man  pcrcciuc  this  obedience? 
 
 A.Uhe*  take  delight  in  thecuili  motions  ih^^i  Sathnnputs  Into  his  heart,  &  *Ioh.  8.  4^ 
 doc  fulfill  iheiuftsofthcdcuill.  jJoh.sJ, 
 
 ^What  is  the  curfc  due  to  man  in  the  cnde  oFthis  lifcJ' 
 
 A.^Death,which  is  thefeperation  of  bodie  and  foule.  ^'Kjm.j.  12 
 
 ^What  is  the  curfe  after  this  life/* 
 
 A.  "^  Eternal  damnation  inhel  fire,w'hereofcuery  manis  guiltie,  and  is  inas  '^Gal.s»  to, 
 great  danger  ofit,as  the  traitour  apprehended  is  in  danger  oi  hanging,  draw-  %fPf*J*  '*«- 
 ing  and  quartering. 
 
 The  thirdpriyicipie  expounded. 
 
 OJf  damnation  be  the  reward  of  finnejthen  is  a  man  of  all  creatures  moft 
 Biilerable.Adogoratoade  when  they  die,all  iheirmifcrieis  ended:  but  whc 
 a  man  dieth  there  is  the  beginning  of  his  woe. 
 
 A.It  were  foindeede,if  there  were  no  meanes  of  deliuerancc,but  GOD 
 hath  {hewed  his  mercie  in  giuing  a  Samonr  to  mankind. 
 
 .^Howe  IS  this  Sauiour  calledi* 
 
 A.'ilefusChnft.  .  _, 
 
 ^What  is  lefus  ChriG  ?  ^^^'-  ''  ^' . 
 
 A.^TheeternalironncofGodmadcmaninallthingSjCuennnhis/W/r»;;-  j*^  ./.  /  • 
 ticf  like  other  men/auc  oneh'  in  finne.  f  w-  i*  '^ 
 
 j^JBowc  was  he  made  man  void  offinne.'  ^  '^/'t 
 
 A:He  wassconceiued  m  the  womb  of  a  Virsrine.and /2r»c7;/5ip<^by  the  ho*  f,'*^' '  J 
 lyGhoftathisconception.  ""  J       i       ^  ^Mt.i.fS. 
 
 ^Why  muft  our  Sauiour  be  both  God  and  man? 
 
 A:He^mu(l  be  a  man:becaufeman  hath  finned,and  therforc  a  man  muft  b  i.Tim,2,f, 
 
 die  for  finne  to  appeafe  Gods  wrath:he  mud  be  God  to  furtainc  and  vphold 
 
 she  manhoodjtoouercome  andvanquifli  death. 
 
 ijTWhat  be  the  offices  of  Chrift  to  make  him  an  al-fufficient  Sauiour.''     ^Pfal.4;.  7." 
 A:HeMsapriefl:,aprophet,aKing.  Luk^4.iS, 
 
 ■^rVVhyishcaprietli'  1)eut.i8. 
 
 ArTojj'f'ri^themeanesoffaluation  in  the  behalfe  of  mankind.  //.  18, 
 
 ^:Howe  doth  hewor^  the  meanes  of  faluation?  Ltik^i.^S' 
 
 A'.'^Firftjby  nizVm^^fAtisfa^ion  to  his  father  for  the  finne  ofman:Second-  Tf  loo.a/L 
 
 Xy^ymdMm^trtterceJJion.  ^Mat.20, 
 
 ^How  doth  he  make  fatisfaOioni'  /  8. 
 
 A:By  two  meanesiandthcfirfl:  is  by  offering  aySrrr/^tf.  HeB.  /.-?/. 
 
 ^VVhatisthis  (acrifice.''  26, 
 
 A: 'Chritl:himfelfe,.is  he  is  man  confining  of  body  andfoule.  ^Efa.j^.io, 
 
 ^VVhalisthe"^//^ri'  ^Apoc.8.^, 
 
 A:Chrift  ashe  is God,is  the  zAitar  on  which  he  (acrificed  himfelfe.  Heb._j.  1 0, 
 
 ^VVhowasthe/>r;V/?^  ^HeLs.j.^ 
 
 A:Nonc  butoChrift.and  that  as  he  is  both  G  od  and  man.  ^Heb.  q  .28, 
 
 O  :How  oft  did  he  facrifice  himfelfe/  '\Ef<i.  sf.f. 
 
 A:Ncuer  but  Ponce.  Job.: 2.:. 
 
 ^grVVhat death  did  he  fufifcr  when  he  (acrificed  himfelfe.^  Reu.jg.  //. 
 
 A:  A  death  vpon  the  crofle,  peculiar  to  him  alonerfor  'l  bcfidcs  the  fcpa-  LHk^22.  Tt-f . 
 
 Xxx  4  ration 
 
tor  6  ^*xe  PrMci^lef 
 
 ration  ofbodie  and  foulc^hc  feltaifo  the  panges  of  hell,  in  that  the  whole  wrath 
 
 of  God  due  to  the  finne  of  man,  was  povvrcd  forth  vpon  hira.  ^ 
 
 Q^  What  profit  comraeth  by  his  Sacrifice? 
 *Hek^.2S,      A.  Gods^wrathisappeafedbyit. 
 
 Q^  Could  the  fuffering  of  Chrift^  which  was  but  for  a  fhort  time,  coun* 
 teruaile  euerlafting  damnation,and  fo  appeafe  Gods  wrath? 
 ^ASl,  20. 2  i      -^'  Yea,for  feeing  Chrifl:  fuffered  ^  God  fuffered, though  not  in  his  god- 
 i,Ccr*/.  /tf .  head:&  that  is  more  tha  if  all  men  in  the  world  had  fufFered  for  euer  &  euer. 
 
 ^g.  Now  tell  me  the  other  raeanes  of/2f/w/i*5y<?». 
 
 cyf.  It  is  the  perfcft  fulfilling  of  the  lawe, 
 
 ^g^owe  did  he  fulfill  the  lawe? 
 « /  ror  1  i*      -^.By  *^his  ferfeB  rigkeoufnes:  which  confifteth  of  two  parts,  the  firfl,  the 
 *Rom  2  io  *^^^^^*^^'  andfurenejfe  of  his  humaine  nature:  the  other,  ** his  obeAience  in  per* 
 zCor.  sJi,  forming  all  that  the  lawe  required. 
 
 ^%o»t  -  1 8     <S:X°" ^''^"^ fhewed  how Chrift  doth makeJatisfa^itoMy tell mec  likcwi{e 
 'Rom.4.%.     ^°^^  ^^  ^^^^  ^^^^  intercejjion? 
 
 ^TLo  S  ij.       ^-He  alone  doth  continually^  appeare  before  his  father  in  heauen,  ma- 
 /  Pet  2,f  "  kingthefaithfull  and  all  their  praicrs  acceptable  vnto  him,by  applying  of  the 
 merits  of  his  owneperfeift^'^/w/^^iW;  to  them. 
 
 ^gAVhy  is  Chrifl:  a  prophet? 
 t/ffk.  6.  4.f,      ty^.To  ^refiea/e  vnto  his  Church  the  waie  and  meancs  of  faluation,  &  this 
 Jkfat-.  3, 17.  he  doth  outwardly  by  the  minifoic  of  his  word ,  andinwardly  by  the  teach- 
 ing of  his  holy  fpirit. 
 
 ^g^Why  ishe  alfo  a  A'/V^j? 
 ^Efay.  p.  7.      ^.Thatshe  might  bomttfutty  hefloweyi^oTi  vs,andf^;;«9' vnto  vs  all  the  a- 
 forefaid  meanes  oFfaluation. 
 
 J^ilow  doth  he  Iliewe  himfelfe  to  be  a  King? 
 ^ax^.  /  0.         ^'  In  ^  that  bceing  «^«f^.'^and  huned,hte  rofefrom  thegrnHCy  quickened  his 
 so.  deaclboc!ie,<^r,^^W«?.:^intobeauen,andnowe7J//<r/^  at  the  right  ^^Wofhisfa- 
 
 Eph.4^8^.      thcr,with  full  full  power  and  glory  in  heauen. 
 Ad.2.i.  .^Howelfe? 
 
 lEfay  .0.7.      ^An^  that  he  doeth  continually  infpirc  and  direct  his  fcruants  by  the  di- 
 C^  '0.2/.      uine  power  of  his  holy  fpirJt,accordingto  his  holy  word. 
 
 ,^But  to  whome  will  thisblelTed  King  communicate  all'thcfe  meanes  of 
 faluation? 
 "^ Mat. 20,         ^- He  ^  oflPercth  them  to  many, and  they  :<rc  fhfficient  to  fauc  .'ill  mankind^ 
 J  6.  but  all  llialhiot  be  faued  therebvjbecaufe  by  ftith  they  will  not  receiue  ihcm. 
 
 Joh.i.if..  l.he  fourth  ^rwciple  expounded. 
 
 i.Ioh.2.2.         ^.What  is  faith? 
 
 5  loh.  /.  /A      vf.Faith  is  a  '  wonderfull  grace  ofGodjby  which  a  man  doth  apprehend 
 d-S.^.y.      and  apply  CHnfl-,and  all  hisbcnefits  vnto  himfelfe. 
 
 Gal.^:2f.        J2:Howe  doth  a  man  apply  Chrift  vnto  himfelfe,  feeing  we  are  on  carthj 
 C0L2. 12.     and  Chrift  in  heauen? 
 
 »n  i.Ccr..i.         ^.This  ""  applying  isdonc  by  apira»ce,when  a  man  is  verely  perfwaded 
 j2.  by  the  boly  frnit  ofGodsfauour  towards  himfslfe  partkalarlj ,  and  of  the 
 
 ■X  om  S.  16.  fori^iuenss 6i\xisowne  fiancs. 
 ^    *  '  ^Hovf 
 
«S^ow  doth  God  bring  men  truely  to  belccue  in  Chrift? 
 ^  ^.Firft  he  prepareth  their  hearts,  that  they  might  bee  capable  offiuthami 
 then  he  worketh  faith  in  them. 
 
 .^Jlowe  doth  God  prepare  mens  heartes? 
 
 «^."Bybrmfingthem^asironc  would  breakc  an  hard  ftonc  to  powder:  ""B^e.t.i^: 
 and  this  is  done  hy  hHmblwg  them.  Hof.6,  /j>, 
 
 .^How  doth  God  humble  a  man? 
 
 cA.  By  working  in  him  a  fight  of  his  finnes,and  a  forrowc  for  them, 
 ;     ^Ho w  is  this  fight  of  finne  wrought? 
 .    -^.By  the  «  moral!  lawerdie  fumme  whereofis  the  ten  commandemcnts.  ©7? 
 
 ^.What  finnes  may  I  finde  in  ray  fclfc  bv  them?  y^"'  ^'^'^* 
 
 ATen.  ^  '  ^7.?^^. 
 
 QAVhatisthefirft? 
 
 A.*To  make  foraething  thy  God  which  is  not  God,byfearing  it ,  louino-  ^Com.h 
 it/otruftingin  it  more  then  in  the  true  God.  '  ^  '' 
 
 QAVhat is  the fecond? 
 
 A. '^ To  worship  falfe  Gods,or  the  true  Godinafalfcmanner.  u  .  . 
 
 QAVhat  is  the  third?  •         -'^v 
 
 A. " To di(honour  G  od,ili  abufing  his  tides, wordcs  and  workcs» 
 
 Q^What  is  the  fourth?  ^^^^^ 
 
 A.  ^^To  breake  the  Sabboth,in  doing  the  works  oftheir  calling  arid  of  the  d  /  7/ 
 flefli:  and  in  Icauing  vndonc  the  workes  of  the  fpirit 
 
 QAVhat  be  the  hxe  latter? 
 
 A. To  doeany  thing  that  may  hinder  thy  neighbours*  dignitic,  flife,gcha- 
 ftitie,^vvealth, 'good  name, '^though  it  be  but  in  the  fccretthoue-hts  and  mo-  ^  ^ * 
 
 tions  of  the  heart,vnto  which  ihou  giucfl:  no  liking  nor  confcnt.  ^  ^  ^' 
 
 QAVhat  is  fonowe  for  finne?  ^ZJlL 
 
 A. It  is  Uvhcn  a  mans  confcience  is  touched  with  a  liucIyfeelino-ofGods  ^  ^^ ^^' 
 
 difpleafure  for  any  of  thcfe  finnesrin  "^fuch  wife,thatheevtterIvdefpairesof '  '^'^* 
 
 faluation,in  regard  of  any  thing  m  himfelfe,acknowledgino-  that  he  hatli  de-    ^' 
 
 lerued  Hiame  and  confiifion  eternally.  ^>4ct.2,  ^^, 
 
 QJiowe  doth  God  vvorkc  this  fbrrowe?  ^  *^- 
 
 ABy  the  terrible  curfe  of  the  La  we.  dint.  f. 4, 
 
 Q^Whatisthat?  "^/.Tm.i. 
 
 A.  He"  which  breakcs  but  one  of  the  commandcments  ofGod,  though  it  ''^'  ■ 
 
 be  but  oncein  all  his  life  timc;and  that  oncly  in  one  thought,is  fubie<ri  tof  and  ^^^  '^'  ^  '* 
 
 in  danger  of  eternnll  damnation  thereby.  Szra.g.S.j, 
 
 Qj/Vhen  mens  hearts  arc  thus  prepared,  howe  doth  God  ingraft  faith  in  "^'*^-^' 
 
 them? 
 
 ABy  working  ccrtaine  inward  motions  in  the  heart,  which  are  the  fecdes 
 
 of  futb,out  ofvvhich  it  btcedcth. 
 
 QAVhatisthcfirCt  of  them?  o^/-^_  jj.^  ^ 
 
 A. When  a  man  humbled  vnder  theburdenof  his  finnes,doth^acknowc-  hh.  ?.i 3. 
 
 ledge  and  feele  that  he  ftnndcs  in  greatneede  of  Chrift.  /,,^  j   j.  ,^ 
 
 QjVhat  is  the  fecond?  vPu».2/, 
 
 A.  An  P  bungling  dcfirc  and  a  longing  to  be  made  partaker  of  Chrilt  Sz  /6, 
 
 a!lhismei-Jts.  Qj-Vhat 
 
fojS  Stxe  PrinetfUs 
 
 Q^What  is  the  third? 
 '    A.  A  ^flying  to  thcthrone  of  grace,  from  the  fentcncc  of  the  Law  prick- 
 qKf^.-^./^^.  ingthcconfcience.  ' 
 
 Q^How  is  it  done  ? 
 'Lfikjf'LS»      A.  By  «spraying,  with  fending  vp  lewd  cries  for  Gods  fauour  in  Chrift  in 
 /^.  the  pardoning  of  finne :  and  with  ferucnt  pcrfcuerance  herein ,  till  the  dcfirc 
 
 Mat./f.      of  the  heart  be  grauntcd. 
 22,2  s-  Qi^Whatfolloweth  after  all  this? 
 
 AB.8.22,  A.God  thcn/according  to  his  mercifull  promifcjlets  thepoore  finncrfcel 
 2.Cor,  12.  /.  thcalTurancc  of  his  louc  wherewith  he  loueth  him  in  Chrift,which  aflurancc 
 ^LZfat.7. 7.  is  a  liucly  faith. 
 
 Sfa.  6  s.  24..      Q^Are  there  diucrs  degrees  and  meafures  of  true  faith  ? 
 lob33'26,        A.  «^Yca. 
 
 ^Kom.  /.  //•      Q^What  is  the  leaft  meafure  of  true  fiith  that  any  man  can  haue  ? 
 Luki  ^7'S'        A.  When  a  man  of  an  humble  fpirit  by  reafbn  of  thc"littlene$of  his  faith, 
 ^Efa.  4.2.2,  doth  not  yet /^<f/^  the  afliiranceof  theforgiuenesof  hisfinnes,andyetheis 
 MAt.17.20  perfwadcdthat  they  arc  pardonable ,  and  therefore  defireth  that  they  fliould 
 Lfik^i7'S'    be  pardoned,and  with  his  heart  praieth  to  G od  to  pardon  them. 
 ^Ro.8.2St        Q;  How  doe  you  know  that  fuch  a  man  hath  faith? 
 £4..  A.  T\\t^c^dejires  zndprajers  arc  teftimonies  of  the  Spirit,wbofe  property 
 
 CaL4:6.  *rt  is  to  ilirre  vp  a  longing  and  a  lufiing  after  heaucnly  things,  \\i\\\jtghes  and 
 tMat.  s.  ^.grones  for  Gods  fauour  6c  merciejn  Chrift.  y  Now  where  the  fpirit  of  Chrifl 
 iRom.S.p,  is,  there  is  Chrift  dwclIing:andwhercChriftxIwelleth,  there  is  true  faith, 
 Sph.s.i?'     bow  weake  foeuer  it  be.  r:!;r'u^.:  rrr'^.  .    ><  ■    '-.•-'i-^b - 
 
 ^%pm.8,         Q^What  is  the  grcatcft  meafure  of  faith? 
 
 38,39  •  A.  When  a  man  daily  increafing  in  faith ,  comes  to  be  ^  fully  ferfivadeaoi 
 
 ^dnt.8.6,y,  Gods  loue  in  Chrift  towards  lumCclfc  part  icularlj ,  and  of  the  forgiueneflTe  of 
 ^2.Tim.4..    his  owne  finncs. 
 
 7,8.  Q^Whenftiall  a  Chriftian  heart  come  to  this  full  afliirance? 
 
 Tfd.23.6,        A.  Not^at  the  firft,but  in  fomc  continuance  of  time,  when  he  hath  beenc 
 vith  1,2,^,  yseWpraSiifedin  Repentancand  hath  had  diucrs  experiences  of  G  ods  loue  vn- 
 4.,verfe.        to  him  in  Chrift:  then  after  them  will  appeare  in  hisheart  the  fulneffe  of  per- 
 ^%S'  4-20,  fwafion;  which  is  the  ripenes  «and  ftrength  of  faith. 
 2  /.  Q^What  benefits  doth  a  man  rcceiue  by  his  faith  in  Chrift  ? 
 
 ^  I, Cor.  I.         A.  Hereby ''he  isi^i/lifiedhefore  God  and  fan^ified. 
 30.  Q^Whatis  this  tobe ififitfiedheforc  God  ? 
 
 ji£i.  /f.p.  A.It'^comprehcndeth  two  thingsrthefirft ,  tobe  cleared  from  xhc gmltines 
 Rcm.4..3,  zudpttmfhwent  of linnc:  the fecond,  to  be  accepted  as  perfcftly  righteous  be- 
 ^Ro.S.^S'    fore  God. 
 
 ^Cot.  1.22.        Q^How  is  a  man  cleared  from  the  guiltines  and  puniOimcnt  of  his  finnes? 
 i.Pet.2. 2S'      A.By  ChriftsTuffcrings  and  death  vpon  the  crofte. 
 i.loh.i.  17'      Q^Howis  he  accepted  righteous  before  God? 
 S  z.Cor.f.        A.  By  the  Srighteoufhes  of  Chrift  ;iw/7«^^^ to  him. 
 2  2,  Q^What  profit  comes  by  beeing  thus  iuftificd  ? 
 
 ^Rom.^..//'.      A.Hereby^and  by  noothermeanesinthcworld,thebelecucrfhallbc/K'* 
 Apoc.  21.27  cep  ted  before  G  ods  iudgement  feat ,  as  rporthie  of  eternall  life  by  the  merits  o 
 ihe  fame  rightcoufnes  of  Chrift.  Q^Dof 
 
cfChrijiiaH^eligion.  10  3  P 
 
 Q^Doc  not  good  works  then  make  vs  rvorthie  orctcmall  fife  ? 
 
 A. No ;  for  God  who  is  pcrfe«ft  rightcoufnesit  (elfc,  will  iinde  in  the  beft 
 workes  we  doc,  more  matter  of  damnation  then  of  faluation :  and  therefore 
 ^we  muff  rather  condemne  our  fclucs  for  our  good  workes,  then  lookc  to  be  ^Pfi.  1 4-3,2. 
 iuflified  before  God  thereby.  Efa.  6^.6, 
 
 Q^How  may  a  roan  know  that  he  is  iuftified  before  God  ?  J  oh  i),j. 
 
 A.  He  necde  not  afcend  into  hcauen  to  fcarch  the  fecrct  counfell  of  God ; '  H^pw.  S.  j, 
 Vbut  rather  dcfced  into  his  own  heart  to  fearch  whether  Zj^-  hc/knthjUdox  not.  /Joh.s-  9- 
 
 Q^What  is  it  to  be  fanftificd  \ 
 
 A. It  comprehendcth  two  things:  the  firfl4ob««*Hs«5««l  from  the  corrufti" 
 en  of  his  owne  nature :  the  fecond  to  be  indued  wjih  inward  righteoufnes. 
 
 Q^How  is  the  corruption  of  finne  purged  ? 
 
 A.  By  the  "Merit  j  and  power  of  Chrifts  death,  which  becing  by  feifh  appli«  nRom.  S.  4., 
 €d,isas  a  corajiue  to  abate,con(ume,and  weaken  the  power  ofall  (inne.  i/Pet.4^  ijZ 
 
 Q^Hovv  is  a  man  indued  with  inherent  righteoufncs  ? 
 
 A.  Through  thc'^vertueof  Chriffs  refurrcclion,which  beeing  applied  by  oj^^  ^  ^  g 
 faith  is  as  a  reftoratine  to  reuiue  a  man  that  is  dead  m  finne  to  newncs  of  life,    p/,,/    '\ 
 
 Q^In  what  part  of  a  man  is  faniflification  wrought  J 
 
 A.  In  Peuery  part  both  bodie  and  foulc.  p  j.ThcfK  f, 
 
 Q^In  what  time  is  it  wrought?  ^^. 
 
 A-  It  is  ^1  begunncin  this  liTe  ,  in  which  thcfaithfull  rcceiuc  onely  the JJrIl  qRo.S.2^, 
 fiHiics  ofuic  Spirit,and  it  is  not  finifhed  before  the  cnde  of  this  life.  2.Cor.s.£,3 
 
 Q^What  graces  of  the  Spirit  doc  vfually  Ihew  thcmfclues  in  tJishcart  of  a 
 man  fanftified  ? 
 
 A.  The  hatred «"  of  finne,  and  the  hue  of  rightcoufhes.  ^TffiJ.  r.  /p<, 
 
 Q^Whatproceedesofthem  ?  /i^.^^o, 
 
 K.Rspentance.wiYiich  is'afctlcd  purpofein  the  heart,  with  a  carefull  indca-  ^.C?*-  /o  /.  /, 
 uour  to  leaue  all  his  finnes ,  and  to  liuc  a  Chriilian  hfe,  according  to  all  Gods  Rem. 7.22* 
 commandements.  '^Tfiil.1/9, 
 
 Q^What  goeth  with  repentance  ?  j^.y  /^. 
 
 A  A  continual!  fi^Ining  and  ftrugling  againfl  the  aflaults  of  a  mans  owne 
 ficfhjao-ninil  the  moiions  of-  the  deuill,  and  the  jnticcmentsof  the  world. 
 
 (V^  What  followeth  after  a  man  hath  gotten  the  vi^oric  in  any  tcn)ptati- 
 onoraffli<^ion? 
 
 A.'£xpcrienceofGodsloueinChri(f,andfbincieafeofpeaceofcon(ci-  ctp  ^«^  ^    , 
 cme,andjoymtheholyGholt.  2.Cor.i.s, 
 
 C^What  followes,  i^n  any  temptation  he  be  oucrcomc,  and  through  in- 
 firmitieftil -^ 
 
 ;:  A.  After  a  while  "  there  will  arife  ^ ^odly  forroyv ,  which  is ,  when  a  man  is  ^^2:Cor.7» 
 crricued  for  no  other  caufe  in  the  world  but  for  this  oncly,that  by  his  finne  he  8,9. 
 hijth  difpleafed  God ,  who h.atli  beenc  vnto  hun  a  moft  mercifull  and  louing/J/^i/.  26.72 
 Fatiier.     Q^What  figncis  tb.crc  of  thi^s  forrow  ? 
 
 A-The  true  fi2;nc  ^ofit  is  this, when  a  man  can  be  grieued  for  the  very  dif.  x  j.^et.2, 
 ohedience  to  (7<7i/inhis  cuill  woi'd  or  deed,  though  he  fhouldneuer  be  punifh-  ^^. 
 cd,  and  thougb  there  were  neither  hcauen  nor  hcit  .  v  2.Cor,y. 
 
 Q.  Whit  followes  after  this  forrow  J"  /  /.  * 
 
 .4»  A  Repentance  y  renewed  a  frejh,  QJ^'j 
 
1040  Sixe 'Principles  -* 
 
 S^y  what  figncs  will  this  repentance  appcarc  ? 
 A,  By^feauen.  i.  A  care  to  Icaue  the  (inne  into  which  he  is  fallen.  4.  An  vt- 
 f't.Cor,?}    tcr  condemning  of  himfelfc  for  it,  with  a  craning  of  pardon. :; .  A  great  anger 
 //.  againfl:  himfelFe  for  his  carelefnes.  4.  A  fearc  leaft  he  fhould  tail  into  the  fame 
 
 finne  againe.  5.  A  dcfire  euer  after  to  pleafe  God.  6.  A  zeale  of  the  fame.  7. 
 Reucnge  vpon  himfelfe  for  his  former  offence. 
 
 The  fifth  Principle  expomded. 
 
 ^  What  outward  meanes  mud  we  vfe  to  obtaine  faith  and  all  bleflings 
 of  God  which  comcby  faith  ?  of  4**^ 
 
 exf.  The  pwwhwgi^  %iQ%i%  word,  and  the  adminidration  of  theJ'^^rr^- 
 ^Tro.29'     w^/»^/,andpraicr. 
 
 '  ^*  JJl^\izxc  is  the  word  of  G  od  to  be  found  ? 
 
 jRow.  10J4.      ^  'YYyt  whole  word  of  God  necdfijU  to  faluation,  is  fet  downe  in  the  ho- 
 Mat.2i.      ly  Scriptures. 
 ipy20.  ^g^Howknow  you  that  the  Scriptures  arc  the  word  of  God,andnot 
 
 ^Eth  t.13.     «^  1 3m  affured  of  it.  Firfl:,l'becaufe  the  holy  Ghoft  peHgfld^h  my  con- 
 ^    P  '  '  ^Ycicnce  that  it  is  fo.  Secondly,  I  fee  it  by  experience:  for  th^prefc^^^ 
 ^Hek  4.»  12,  «Scriptures  haue  the  power  of  God  in  them  to  humble  a  man ,  when  they  are 
 i.Cor.i-f,    prcached^and  to  caft  him  down  to  hell :  and  afterward  to  rejlore  and  raifc him 
 Sf,  vp  againe. 
 
 ^^What  is  the  vfe  of  the  word  of  God  preached  ? 
 i%om.  U17      ft^  Firft  it  ^breedeth,  and  then  it  increafcth  faith  in  them  which  arc  chofcn 
 2, Cor. 2. 1 6  to  (aluation ;  but  vnto  them  that  perifh  it  is  by  reafon  of  their  corruption  an 
 Heb.'f.2.      occajion  of  their  further  damnation. 
 
 ^^How  mufl:  weheare  Gods  word  that  it  may  beeffe£luall  to  faluation  ? 
 *Jam.  t.tp.  ^'  ^^  *  ^^^  ^°"^^  ^"^°  ^^  ^'*^  hunger-bitten  hearts,  hauirig  an  appetite 
 AB  16.  tL  to  t^c  word ,  we  niuft  marke  it  with  attention,  recciueit  by  faith,  {iibmit  our 
 Heb.4^2.  felues  vnto  it  with  fearc  and  trembling,euen  then  when  our  faults  are  reproo- 
 Efa'.dd.^.  ued:la{lly,we  mufl:  hide  it  in  the  corners  of  our  hearts,that  we  may  frame  our 
 Zfikr2.s  / .  ^^^^^  3"^  conuerfations  by  it. 
 Tf^iig.n,      .^Whatis a  Sacrament? 
 
 i'^om  4.  It.      ^-  ^ ^f%^^  ^o  r€prcfent,a7^<*/<? to  confirme,  an  inflrument  to  conucy  Chrift 
 Gen.  17.12.  ancl  all  histenefits  to  them  that  doe  belceuc  in  him. 
 
 GALi.  I,    '      S^y^^y  "^"^^  3  Sacrament  reprefcnt  the  mercies  of  G  od  before  our  eics? 
 a^.  Becaule  we  arc  dull  to  conceiue  and  to  remember  them. 
 ;^Why  doth  the  Sacrament  fcalc  vnto  vs  the  mercies  of  God  ? 
 t^.  Bec'aufc  we  arc  full  of  vnbeleefeand  doubting  of  them. 
 Q.  Why  is  the  Sacrament  the  inftruraent  of  the  Spirit  to  conuey  the  mer- 
 cies of  God  into  our  hearts  ? 
 
 A.  Becaufc  we  arc  like  Thomas,  wcWiW  not  bclecuc  tillwefeelethemin 
 fomc  meafure  in  our  hearts. 
 
 ^How  many  Sacraments  are  there  ? 
 %i  Cor  io.      ^'  TwoSand  no  more;  ISaptifme,  by  which  we  haue  oMxadmiJJion into  the 
 ^  j^  ^   '      '  true  Church  of  G od :  and  the  Cordi  Supper ,  by  which  we  arc  nouriihed  and 
 .    »r<r/rr//f^  in  the  Church  after  oUradraiffion. 
 -^  ^  ^What 
 
^WJiatis  done  in  Baptifinc  ? 
 
 ^.  ^  In  the  alTcmbhe  of  the  Church,  the  couettam  of  grace  betweene  God  ^jfSf.y,  ti^ 
 
 Hid  the  partie  baptized,is  folemnly  confirmed'and  fealedt  Tit. '.  /. 
 
 J^In  this  couenant  what  doth  God  piomife  to  the  partie  baptized  ?         ^Sf.ji!/^, 
 *yf.  'Chrift  with  all  blefllngs  that  come  by  him.  UHar.iS» 
 
 Slzl^o  what  condition  is  the  partie  baptized,bound  ?  tp, 
 
 c^.  ToJ^receiue  Chri(l,and  to  repent  of  his  finnc.  iCal,  3, 27* 
 
 «^What  meaneth  ^tfpnnkhng  or  dtppwg  in  water  ?  iSPet.  9,2 1 
 
 A.  It^feales  vnto  vs  remiffion  of  finnes  and  fandification  by  the  obedience  ^LMar.i6„. 
 
 and  rprinkling  of  the  blood  of  ChriH:.  /^. 
 
 ^How  commcth  it  to  paflcthat  many  after  their  Baptifnie  for  a  !on<>  ^iSPtt.i^^ 
 
 time  fccle  not  the  effed  and  fruit  of  it,  and  fomc  neuer  ? 
 
 A.  The  fault  IS  notin  God,whokeepcs  hiscouenants,butthefauJtis  in 
 
 themfelues ,  in  that  they  doe  not  keepc  the  condition  of  the  couenant  to  re- 
 
 ceiue  Chrift  by  faith,and  to  repent  of  all  their  finnes. 
 ,^When  fhall  a  man  then  fee  the  effcft  of  his  baptifmc  ? 
 A.  At""  what  time  foeuer  he  doth  receiue  Chrift  by  faith,  though  it  be  ma-  m  w  i 
 
 nyyearcs  after,  hefliallthen  feele  the  power  of  God  to  regenerate  him,  and    ^^*'*'' 
 
 to  workeall  things  in  him,which  he  offered  in  baptifme.  ^'^' 
 
 ^Hpw  ifaman  neuerkeepe  the  condition,  to  which  he  bound  himfelfe  ^'^^^'S'^^' 
 
 ih  baptifme  ? 
 
 iy^.  His  damnation  "  fhall  be  the  greater ,  becaufe  he  breaketh  his  vowc  n  <]:ietit.  29^. 
 
 made  to  God. 
 
 j^.  What  IS  done  in  the  Lords  Supper  ?  Ec  I  ?  f 
 
 y^.  The  former  couenant  folemnly  ratified  in  Baptifme,  is  renucd  in  "thco,  Cor  ti  . 
 Lords  fupper,betweene  the  Lord  himfelfe  and  the  receiuer.  *.     ' 
 
 ^Vhat  is  the  recemer  ?  X  tl  i 
 
 !5rEucry  one  I'that  hath  beene  baptized,  and  after  his  baptifme  hath  truly  p  /  Cor!lt> 
 beleeuedinChriftjand  repented  of  his  finnes  from  his  heart.  so  -i* 
 
 .^  Wh.it  mcmeth  the  bread  and  wine,  the  eatino;  of  the  bread,  and  drin-  aaL  ,.  ,, 
 ing  of  the  Wine?  ^ 
 
 A.  Thefe  outward  anions  ^are  a  fecond  feale,fet  by  the  Lords  owne  hand  ^n,^  S6  2?,- 
 vnto  his  conen.int.  Andtheydoe  giuecucryrcceiuertovnderftand,thatas  q/"(7p/  yj,*. 
 God  doth  bleffc  the  bread  and  wine,  to  preferue  and  firengthen  the  bodie  of  y  ^  * , 
 the  rccemerifo  Chrifl:  apprehended  and  receiued  by  faith,  fhall  nourifli  him,     '  ^* 
 and  preferue  both  bodieand(bule\mtoeternall  life. 
 
 j9^What  fhall  a  true  receiuer  feele  in  himfelfe  jfter  the  recciuin®-  of  the 
 Sacrament? 
 
 e^   '  The  increase  of  his  faith  in  Chrifl,  the  increafe  of  fanftification,  a  ^  '•  ^^^-  '*• 
 greater  meafure  of  dying  to  finne,a  grf^tcr  care  to  liue  in  newnclFe  of  life.       '<^»  '7-  ^</- 
 
 ^  What  if  a  man  after  the  receiuing  of  the  Sacrament ,  neuer finde  any  '  '•--'. 
 fuch  thingin  himfelfe  ? 
 
 A.  He  may  well  fufpe^  himfelfe,  whether  he  did  citcr  repent  ornot ;  and 
 thereupon  to  vfe  meanes  to  come  tofound  fiith  and  repentance. 
 
 Q^V  Vhat  is  an  other  meanes  of  incrcafing  faith  ? 
 
 A.  Prayer. 
 
 qryvhatc 
 
^Whatispraicr? 
 
 A.  ^  A  familiar  (pccch  with  Godin  the  name  of  Chi  id: :  ''in  which  cither 
 /^  wc  crauc  things  needfull,  or  giue  thankes  for  things  rccemcd. 
 
 fi.Tim.2»  t*      ,^ln  asking  things  nccdfull,what  is  required  ? 
 
 exf.  Two  things:  an  carnefl:  defire,and  faith. 
 
 ^^^  What  things  mufl:  a  Chriltian  mans  heart  deGre  ? 
 
 c^.  Sixe  things  cfpecially.  - 
 
 ^g^What  are  they  ? 
 
 j4.  i.^  That  he  may  glorific  God :  2.  That"  God  may  raigne  in  his  heart 
 andnotfinne:3.«ThathcmaydoeGodswill,andnothisluIlso[thefi€lh:^. 
 «^That  he  may  rcliehimfelfeonGods  prouidcncefor  allthemeanesof  this 
 temporall  hfe ;  5.  "^Thathcmay  beiuftified,and  beat  peace  with  God:  6.^ 
 That  by  the  power  of  God  he  may  be  llrcngthened  againft  all  temptations. 
 
 ^WhatisfaithJ 
 
 t^,  Aspcrfwa(ion,that  thefe  things  which  we  truly  defire,God  will  grant 
 them  for  Chrifts  fake. 
 
 The Jixth  Priftcipie  expounded. 
 
 ^  After  that  a  man  hath  led  a  iliort  life  in  this  world,what  followcth  the  J 
 
 A.  Death,  which  is  the  parting  afunder  of  bcdie  and  fbule. 
 
 ^^Why  doe  wicked  men  and  vnbeleeuers  die  ? 
 
 zyf.  That  1  their  bodies  may  goe  to  the  earth,  and  their  foules  may  be  caft 
 into  hell  fire. 
 
 ^Why  doe  the  godly  die,  feeing Chrift  by  death  hath  oucrcome  death  ? 
 
 tyf.  They  die  for  this  ende,  that  ^  their  bodies  may  reft  for  a  while  in  the 
 carth,and  their  (bules  may  enter  into  heauen  immediatly. 
 
 Olwhat  followeth  after  death  ?  . 
 
 A.  Thcdayofiud^eraent. 
 
 Q^What  ngne  is  tnere  to  know  this  day  from  other  daics  ? 
 
 A.  ^  Heauen  and  earth  fhall  be  confumed  with  fire  immediatly  before  the 
 
 JtJokf* 
 
 24-' 
 
 ^Petition  I, 
 hll. 
 
 AIIIL 
 %t/fmen. 
 
 22>2S» 
 
 23' 
 
 AEl.7.70, 
 
 i.Th.4^S» 
 Hek.2.14* 
 i.Cor./f.f, 
 
 Hit  2, 
 
 commmgof  the  iudgc. 
 
 /6,//, 
 
 Q^  Who  fhall  be  the  iudge  ? 
 
 A.  lefus  Chrift  the  Sonne  of  God. 
 
 Q^What  fliall  be  the  comming  to  iudgement  ? 
 
 A.  He  *  fhall  come  in  the  cloudes  in  great  maieflie  and  gloric^with  infinite 
 companie  of  Angels. 
 
 Q^How  fhall  all  men  be  cited  to  iudgement  ? 
 »Afat.24.  s     A.  At  the  "found  of  a  trumpet,  the  liuing  fhall  be  changed  in  thetwinck- 
 »/c^  ifi»  26'  ling  of  an  eye,and  the  dead  fliall  rife  againe  cucry  one  with  ''his  owne  bodic, 
 i '  and  all  fhall  be  gathered  together  before  Chrift :  and  after  this,the  good  /hall 
 
 fCHat.  2s,  be  feucred  firora  the  bad,  y  thefe  ftandingon  the  left  hand  of  Chrift,the  other 
 32,i3,         on  the  right. 
 
 »-Re.20. 12.      Q^How  will  Chrift  trie  and  examine  eu<rry  mans  caufc  ? 
 ^an.  7.10,      A.  The^bookes  of  all  mens  doings  fliall  be  laide  open ,  mens  confciences 
 '^loh.  3. 1 8.  fliall  be  made  either  to  accufe  them,  or  excufe  them  ,  and  euery  man  fliall  be 
 0"  /i2'f*      tried  by  the  workcs  which  he  did  in  his  life  time ,  becaufe  they  are  open  and 
 manifeft  figncs^of  feith  or  vnbdeefc. 
 
 CLWhat 
 
■  •fChrifiian%ftigion,  2<?4J 
 
 Qi."VVhat  fcntcnce  will  he  giue  ? 
 
 A.  He  will  giuc  ^  fentence  of  faluation  to  the  eleft  and  godly  :  but  he  will  <C^f.  2U 
 pronounce  fentenccofdamnationagainftviibeleeucrs  and  reprobates.  34^'4-i* 
 
 Q^What  (late  fhall  tlie  godly  be  in  after  the  day  of  iudgcmeni  ? 
 A.  They  '^iball  continue  for  cuer  in  the  highell:  heauenin  the  pre(ence  o^ ^2ldat 
 Godjhauing  fcllowlliip  with  Chrifl:Iefus,andraigning  with  him  for  cucr.       ,. 
 ■Qi,What  ftatc  Dull  the  wicked  be  inafter  the  day  of  iudgement  ?  zyfpoc.zi 
 
 A  In  cternall  pei'ditioo  and  deftru^ion  in  hell  fire.  ^  <C  /  / 
 
 Q^WhatisthatJ  '      ^   /.     ^  '^^*     ' 
 
 A  It  =  ftands  in  three  thifngs  efpecially :  firft  a  perpctuall  feparation  fiom  c    r^ 
 Gods  comfortable  prefence :  2.  fellowfliip  with  the  deuill  and  his  angels  :  3 .  c/  J/ ' 
 an  hornblc  pang  and  torment  both  of  bodie  and  fbule,arifing  of  the  feeling  i  '      '   t^ 
 of  the  whole  wrath  of  God,  powrcd  forth  on  the  wicked  for  cuer  world  *   ' 
 
 without  ende;  and  if  the  paine  of  one  tooth  for  one  daj'  be  fo  great,  cndelcHe 
 OuU  be  the  paine  of  the  whole  man  ^.bodic  and  foulc  for  cuer  and  cuer; 
 
 .JIN  is''" 
 
r.T!r.."j 
 
 GRAINE 
 
 ofMufter^^feede : 
 
 OR, 
 
 The  leaft  meafure  of  grace  that  is  or  can 
 beefeUuaUtofalmtion . 
 
 Printed  for  Ralph  lackfon.  1600. 
 
104J 
 
 TO  THE  RIHGT  HONOV- 
 
 rable  and  vertuous  Ladie,  the  Ladie 
 Margaret  J  QpuntejJeofQumher^ 
 
 /^W,  Grace  and  peace. 
 
 I^t  Honmrahlet  the  hingdome  of  heaueyit  of  which  the 
 Scripture  jpeakethfo  oft ,  ii  froferly  a  certaine  fl^te  or 
 codttioniivherhy  rvejiandin  thefauoHr  and  lone  of  God,m 
 andhjChrifi,  And  this  kingdome  is  compared  to  Agraine 
 ofLMujlerd-feecle ,  to  teach  vs  that  a  man  is  enen  at  that 
 wftant  aireadie  enter edinto  the  kwgdome  ofheauen,rphen 
 I  the  Lord,  that  goodhufband-manjoath  cafl  but  fame  little 
 'portion  of  faith  or  repentance  into  the  ground  of  the  heart: 
 yea  though  it  be  but  as  oncgraine  ofmujlerd-feed.  Ofthii 
 little graine  1  haue  penned  this  little  treatife,  in  ^uantitie  anjwerable  thereto :  and 
 now  I  prejent  thejame  to  your  Lacajhipt  not  tofupplieyourwant(for  I  hope  you  are 
 foredwuh  moregraines  of  this  kiude)  but  toperforme  fame  dutie  on  mypart.Ho" 
 pw^  therefore  that  your  Ladtfhtp  will  read  and  accept  the  fame ,  /  take  my  leaue, 
 commendingyoH  to  the  bleffmg  andproteElion  of  the  tyilmightie. 
 
 YourH.  to  command, 
 William  Perkins. 
 
 Yyy   I 
 
 a 
 
^SGraineofMuJierd'-feede:  orjheleajlmeafure 
 
 of  grace  that  is,or  can  be  eiffecfluall 
 
 to/aluation. 
 
 T  is  a  very  nccdtaric  point  to  be  knowne ,  yvhdtitthe  ieaflr 
 me^fure  ofgrAce  that  can  befall  the  true  child  of  God^  le^er  the 
 yvhichythereii  noqrace  effeElttaUtofalnatiort.  For  fir  ft  of  all, 
 the  right  vndcrltandingo^  this,  is  the  very  foundation  of 
 true  comfort  vnto  all  troubled  and  touched  confcicnces. 
 SecondIy,i(  is  a  notable  meancs  to  ftirrc  vp  thankfulnes  in 
 them  that  haueany  grace  at  all ;  when  they  fliall  in  exami- 
 nation of  thcmfdues  confider,  that  tncy  hauc  recciaed  of  God  the  leaft  mea- 
 furc  of  »race,ormorc.  Thirdly  it  will  bean  induceraent,and  afpurreto  many 
 carelcQe  and  vnrcpcntant  perfons.to  imbrace  the  Gofpel,  and  to  beginne  re- 
 pentance for  their  finncs ;  when  they  fliall  pcrceiuc,  and  that  by  the  word  of 
 God.that  God  accepts  the  very  feeds,  and  rudiments  of  faith  and  repentance 
 at  the  firft.though  they  be  but  in  meafur-c  as  a  graine  of  muflerd- feede.  Now 
 then  for  the  opening  and  clearing  of  this  point ,  I  will  fet  downe  fixe  feucrali 
 conclufions,  in  fuch  order  as  one  fliall  confirmc  and  cxplainc  the  other ,  and 
 one  depend  vpon  the  other. 
 
 L  Qoncludon, 
 A  ma»  that  doth  hut  begin  to  be  conuerted ,  is  etten  at  that  injiant  the  very  child 
 cfGod :  though  tnward/j  he  be  more  carnall  then  jpirttnalL 
 
 The^Sxpoftion. 
 
 IN  a  man  there  rmifl  be  confidcred  three  things,  the  fubflancc  of  the  bodi« 
 and  foule,  whereof  a  man  is  faid  to  confift ,  the  faculties  placed  in  the  foulc 
 and  cxercifed  in  the  bodic  ,as  vnderftandiiig ,  will ,  afFc<f^ions :  the  intcgvitic 
 and  puritic  of  the  faculties,  whcr  by  they  are  conformable  to  the  will  of  G  od, 
 and  beare  his  Image.  And  fince  the  fall  of  Adam,  man  is  not  dcpriucd  of  his 
 fubftancc  or  of  the  powers  and  faculties  of  his  foulc ,  but  oncly  of  the  third, 
 which  is  the  puritie  of  nature  ,  and  therefore  the  conucrfion  of  a  finner, 
 v/hcrcof  the  conclufion  fpeakcth ,  is  not  the  change  of  the  fubftancc  of  man, 
 orthe  facilities  of  the  foulc;  but  a  renewing  and  reftoring  of  that  puritie  and 
 holinefle  which  was  loft  by  mans  fall,  with  thcaboliOimcnt  ofthat  natural! 
 corruption  that  is  in  all  the  powers  of  the  foulc.  This  is  the  worke  of  God, 
 and  ofGodalone,and  that  on  thismrnner.  Firft  of  all ,  when  it  plcafcth  God 
 to  worke  a  chaunge  in  any ,  he  dc^lh  it  not  firft  in  one  p.irt,  then  in  an  other^. 
 as  hce  that  repaires  a  dccaied  houfc  by  pec€e-meale  :  but  the  worke,  both 
 Sa:  thtbc^innin? ,  conunuanec ,  and  accoirplifhnient ,  is  the  whole  man,. 
 
 ansii 
 
'AGrasneofLMuPfrd-fied,  1047 
 
 and  cuery  part  at  once,fpccially  in  the  mindc  and  con(cicncc,will  and  afFcfti- 
 on:as  on  the  contrary ,  when  Adam  loft  the  image  of  God,he  loft  it  in  euery 
 part.Sccondly,the  conucrfion  of  a  (inner  is  not  wrought  all  at  one  inftant, 
 out  in  continuance  of  time^and  that  by  certaine  mcafures  and  degrees.  And  a 
 man  is  in  the  firft  degree  of  his  conuerfi6,when  the  holy  gholl  by  the  means 
 of  the  word,infpireshim  with  fbmc  fpirituall  motions,and  begins  to  regene- 
 rate and  renewe  the  inward  powers  of  the  foule.  And  he  may  in  tiiis  cafe  very 
 fitly  be  copared  to  the  night  in  the  firft  dawning  of  the  day,  in  which  though 
 the  darknclfe  remaine  and  be  more  in  quantitic  then  the  light ,  yet  the  Sunnc 
 hath  aircadic  caft  fome  beames  of  light  into  the  aire,whereupon  we  tearme  it 
 the  breaking  ofthe  daie.  Nowe  then ,  the  very  point  which  I  touches,  that  a 
 man  at  this  inftant  and  in  this  very  ftate(God  as  yet  hauing  but  laid  certaine 
 beginnings  of  true  conuerlion  in  his  heart)  is  the  very  child  ofGod,and  that 
 not  oncly  m  the  eternall  purpofe  of  God  (as  all  the  elcft  are)  but  indcede  by 
 aftuall  adoptlonrand  this  is  plaine  by  a  manifeft  reafon.Therebec  fourefpe- 
 ciall  workes  of  grace  in  euery  childe  of  God,his  vnion  with  Chnft,his  adop- 
 lion,iuftification,andconuerfion,andthefefoure  are  wrought  all  at  one  in- 
 ftant.fo  as  for  order  of  time ,  neither  goes  before  norafter  other:  and  yet  in 
 regard  of  order  of  nature,vn!on  with  Chrift,luftification,and  adoption,goc 
 before  the  inward  conucrfion  of  a  finner,it  bceing  the  fi  uite  and  cfreft  orihS 
 al  I.  Vpon  this  it  fbllowelh  ncceflarily,  that  a  finner  in  the  very  firft  a^  of  his 
 conuerfion,i$  iuftified,adopted,and  incorporated  into  the  miffjcall  body  of 
 Chrift.  In  the  parable  ofthe  prodigall  fonne,  the  father  with  ioy  receiues  his 
 wicked  child,butwhen:furely  whenhefawe  him  comming  a  farreoff^,and 
 when  as  yet  he  had  made  no  confeflion  or  humiliation  to  his  father.bul  onc- 
 ly had  conceiued  with  himfelfe  a  purpofe  to  returne  and  to  fay,Father  I  hauc 
 finned  againft  heauen  and  againft  thee,  &c.  And  Paul  (aieth  of  many  ofthe 
 Corinthians,that  he  could  not  fpeake  vnto  them  as  fpirituall  men,  but  as  car- 
 iiall,eucn  babes  in  Chrift.  I. Cor.3.1. 
 
 I  J.CoKchJtofh 
 ThcfirflmAtenal  hegtrmwgs  ofthe  conuerjion  ofaftMneTyOr  the  fhtallefi  meafun 
 of  reneiving  grace JooHe  thefromifes  of  this  Itfe^and  the  hfe  to  come. 
 
 The  ekpofttio». 
 
 THEbeginnings  of  conucrfion  muftbee  diftinguimed  ,{bme  are  be- 
 ginnings of  preparations,fome  beginnings  of  compofition.Beginnings 
 >f  preparation,are  fuch  as  bring  vnder,iame, and (ubdue the  ftubburneneflc 
 :)f  mans  nature, without  makingany  change  al  all;of  this  fort  are  the  accufiti- 
 Dns  ofthe  confcience  by  the  minifterie  ofthe  lawe,feares  and  terrors  arifin^ 
 thence.copunftion  of  heart, which  is  the  apprehenfion  ofgods  anger  againft 
 fin.Now  thefcandthehke  I  exclude  in  the  conclufien,  for  though  theygoe 
 before  to  prepare  a  finner  to  his^onuerfion  following,yct  are  they  no  graces 
 of  God,but  fruitesof  the  law.that  is,the  minifterie  of  death,&  ofan  accufing 
 confcience.  Beginnings  of  compofition,  I  tearme  all  thofe  inwarde  motions 
 And  inclinations  of  Gods  fpiritjthat  follow  after  the  worke  ofthe  law  vpon 
 
 Yyy  2  the 
 
I Q  .  g  A  GrMne  of  Mnf^r^-fctM, 
 
 the conrcicnceiand rife vpon  the  meditation  of  theGorpeljlhatpromifcth 
 ri^rhtcoufnes  and  hfe  cucrlaibng  by  Chrift:out  of  which  monons  the  con» 
 ttfrfion  of  a  finnerarircth,and  of  this  it  confirteth:what  thefe  are  it  ihall  after- 
 >vardappeare.Againe,graccmuftbcdiftmguirhed:itisnvofold,rcftraining 
 £race,or  renuin»  «rraccKeftraining grace,  1  te^ime  ccrtaine  common  gjfteV 
 ofGod,feruin«-  onely  to  order,andhainc  the  outward  conucrl.'tion  ofn  en 
 to  thelaweotCodjo'r  feruing  to  bereauc  men  of  excufcin  thedaie  of  judte- 
 incntBy  this^kind ofgraccjheathen  men  haue  beene  hbcrall,ml>,iober,vaJi- 
 ant-By  it  men  huing  in  the  Church  ot  God,  haue  beene  inlightened,  and  ha- 
 ujn<y  tatted  of  the  good  vvordc  of  God,  haue  reioyced  thercin,and  for  a  time 
 outwardly  confoimed  themfelues  lhereto;rcnewin^  grace  is  not  common  to- 
 al  men,but  proper  to  theelcft,and  it  is  a  gift  of  Gods  fpiritjwhcrcby  the  cor- 
 ruption of  linne  is  not  oncly  reftraincd,  but  alfo  mot  iiHed.and  the  decaied  I- 
 mao^e  ofGodreftored.Now  then,theconclufion  mull  oncly  be  vnderftood 
 of  tSe  fecond ,  and  not  of  the  fir  ft:  for  though  a  man  haue  neuer  fo  much  of 
 this  reflrainino'  «^race  yet  vnlefTe  he  haue  the  fpirit  of  Chrift  to  create  faith  in 
 the  heart  ,and  to  fanftifie  him,he  is  as  farre  from  faluation  as  any  other.Now 
 then,the  fenfe  and  meaning  of  the  conclufion  is,th3t  the  very  leaf^  meanes  of 
 (auing;  «^race.and  the  very  beginnings  or  {^t^^^  of  regeneration  doe  declare, 
 and  after  a  fort  giue  title  to  men ,  of  all  the  mereifull  proroifcs  of  God,whe- 
 ther  they  concerne  this  life  or  the  life  to  come:  and  therefore  arc  approoucd 
 ofGodjif  they  be  in  trueth,and  accepted  as  greater  meafures  of  grace.  That 
 V^hich  our  Sauiour  Chrirt  faieth  of  the  worke  of  miracles, //^o^/wwr/?//^  as 
 Aqratne  of  Muflerdfeedeyyejhallfaj  vnto  this  mount ame  remooue  hence  to  yonder 
 p/ace,a»ditJhaIJrenioouejmui\  by  the  lawe  ofcquall  proportion  beapplyed  to 
 feith,repentance,  the  fcare  of  God,  and  all  other  graces,  iftheybeetruely 
 wrou2;ht  in  the  heart,though  they  bee  but  as  fmali  as  one  little  graine  ofmu- 
 ftcrd-feede,thcyfliallbefufh"ciently  effeftuall  to  bring  forth  good  workes, 
 for  which  they  were  ordained.The  Prophet  Efay  42.;.raith,ihatChrill  /hall 
 rotaHsnch  the  fmoaki»l^fiixe,Mor  hreal^  the  brnifedreede.  Let  the  comparifon 
 be markedrfire  in  flaxe  mult  be  both  little  and  wcakejn  cjuantitie  as  a  fparkc 
 or  twaine,that  cannot  caufe  a  flame  butonely  a  fnioake/pecially  in  a  matter 
 io  eafie  to  burne.Hcre  then  is  fignified,that  tne  girts,and  graces  of  Gods  fpi- 
 ritjthat  arc  both  for  meafure  and  ftrength  as  a  fparkeor  twaineoffirefhall 
 rot  be  neglefted,but  rather  accepted  and  cherifhed  by  Chrifl .  When  our 
 Sauiour  Chnfl  heard  the  young  man  make  a  confcffion  ofrpraftife,  but  of 
 outward  and  ciuill  T\ghtco\iCncs,he  /ookedvpon  htm  and  /sued  him:  2ind  when  he 
 heard  the  Scribe  to  fpeake  difcrectely  but  one  good  rpeach,that  to  loue  God 
 with  all  his  heart  is  aboue  all  facrifices,he  faid  vnto  him,7'^<ir  he  vas  net  farre 
 from  the  kjngdome  of  heaften.Thercforc  no  6ouht,h€C  will  loue  with  a  more 
 fpecial  loucand  accept  as  the  good  fubiects  of  his  kin^domc^thofe  that  haue 
 Tcceiued  a  further  mercie  of  God  to  be  borne  anew  ofvvatcr  and  of  the  fpirit 
 
 II  I.ConcIttJton, 
 Aconflant  andearnefi  dejtre  to  be  reconciled  to  ^odjo  heleetieand  torefentyifti 
 he  in  a  touched  heart ^is  ift  Acceptation  with  God^as  reconciltation ,  faith,  repentance 
 hfslje^. 
 
 I 
 
\A(jraweof<Jifulierd^feeJ.e»  "^^^9 
 
 The  Expofaion. 
 
 LYft  or  c!efircis  twofbld,naturi^ll  and  fupernnnirnll.Ncituran  istliat,v\'fiofc 
 bei;inning  and  o'oieft  is  in  nature,  that  is,v\'hich  arifeth  of  the  naturall  will 
 ot-  man  *,  and  ancfteth  fuch  things  as  arc  thought  to  be  good  according  to  the 
 hghi  of  nature.  And  this  kind  ot  defire  hath  his  degrees ,  yet  lb  as  they  are  all 
 limited  within  the  compafle  of  nature.SomedefirerichesJionourSjpleafures, 
 feme  learning  and  knowledge  rbecaufe  it  is  the  hght  and  perfedion  of  the 
 minde:  fome  goe  further  and  feekcafter  the  vcrtucs  ot  iuihce,temperance,li- 
 beraluie,&c.and  thus  many  heathen  men  haue  excelled.  Some  againe  defire 
 true  happinene,as  Balaam  did,who  wifhcd  to  die  the  death  of  the  righteous: 
 bccaufe  it  is  the  propertie  of  nature  to  fceke  the  prcferuation  of  ii  (elfe.  But 
 here  nature  ftaies  it  felfe.-for  where  the  minde  reucalcs  not,  the  will  affcfts 
 not.  Supernaturall  dcfires  are  fuch  as  both  for  their  beginning  andobic^, 
 arc  aboue  nature,  fortheir  beginning  is  from  the  holy  Ghoft ,  and  the  obieft 
 or  matter  about  which  they  are  conuerfant ,  arc  things  diuine  and  fpirituall, 
 which  concerne  the  kingdome  of  heauen  :  and  of  this  kind  are  the  dcfires  of 
 which  I  fpeake  in  this  place.  Againe  ,that  wc  may  not  be  decciued  in  our 
 defircs.but  may  the  better  difcernc  them  from  flittering  &  fleeting  motions,! 
 adde  three  rertraints.  Fir  ft  ofall,  the  defire  of  reconciliation,  the  defire  to  be- 
 lecucjor  the  defire  to  repent,&c.  mufl:  be  conflant  and  haue  continuance,  o- 
 thcrwife  itmay  iuflly  be  fufpeOed.  Secondly,  it  mufl  be  earnell:  and  ferious, 
 though  notalvvaies,yet  at  fometimes,that  we  may  be  able  to  fay  with  Dauid, 
 My  foule  defireth  after  thee,0  Lord,as  the  thirflie  \A6.And,:\s  the  heart  brai- 
 «h  after  the  riuers  of  water,  fo  pantcth  my  foule  afterthee,  O  God:  my  foulc 
 thirfleth  ^or  God,cuen  the  liuing  god.  Thirdly ,it  mufl  be  in  a  touched  heart: 
 for  when  a  man  is  touched  in  confcience,the  heart  is  caft  down,  and(as  much 
 as  it  can)it  withdrawes  it  felfc  from  God.  For  this  caufc ,  if  then  there  be  any 
 fpirituall  motions  whereby  the  heart  is  lift  vpvnto  God  ,  they  arc  withoiit 
 doubt  from  thcfpiritofGod.  Thus  then  I  auouch,that  the  defire  of  reconci- 
 liation with  God  in  Chrifl,  is  reconcihation  it  felfc :  the  defire  to  beleeuc ,  is 
 faith  indecdc  ,and  the  defire  to  repent ,  repentance  it  felfc.  But  marke  how : 
 A  defire  to  be  reconciled  is  not  reconciliation  in  nature  (forthe  defire  is  one 
 thing  and  reconciliation  is  an  other)  but :  n  Gods  acceptation :  for  if  we  bein*»' 
 touched  throughly  for  our  finnes ,  doe  defire  to  haue  them  pardoned,  and  to 
 fee  at  one  with  God,God  accepts  vs  as  reconciled  .Againe  defire  to  beleeue,it 
 is  not  faith  in  nature,  but  onely  in  Gods  acception,  God  accepting  the  will 
 for  the  deede.  That  this  doftrine  is  the  will  and  word  of  G  od,it  appcarcs  by 
 *  thefcreafons.  Firfl  of  all^  God  hath  annexed  a  promifcofblefiTednes,  and  of 
 life  cucrlaRing  ,to  the  defire  ofgrace.  IVlath.  <r .  Ble(Jed  are  they  irhich  hm^er 
 and  thirfl  after  rtghteouf/!es,for  they  /hall  befatisficd.  I  o  h .  7.  ^  8 .  Jfany  r,7an  thirsl 
 let  him  come  to  me  anddrinkc.  Rcu.  2 1 .  Ivoillgiue  vnto  him  which  in  atlnrfl  of  the 
 •well  of  the  water  of  life  freely. 
 
 Now  what  is  thisjto  thirfl:  ?  properly  it  is,  when  we  are  in  a  droughtor  dri- 
 neGTc,  and  want  drinke  to  refrefii  vs,  to  defire  it.  And  therefore  by  a  refem- 
 blance ,  they  are  fr.de  to  thirfl:  after  righteoufiiefl^e ,  that  want  it  and  would 
 haue  it,  and  they  thirfl  after  Chrift  that  feele  themfclucs  outof  Chrifl,  and 
 
 Yyy  3  defire, 
 
lojo  A^r/iweofMpiJieyd-feeck, 
 
 clefiie,yea  Jong  after  the  blood  of  Chrift ,  that  they  might  bee  refreHicd  with 
 
 it  in  their  confciences.Hercthen  we  fee  that  the  defire  of  mcrcicinthc  want 
 
 of  mercie,is  the  obtaining  of  mercie,and  the  defire  tobelceue  in  the  want  of 
 
 faith  ,  is  faith .  Though  as  yet  thou  want  firme  and  huely  gracc,yet  art  thou 
 
 not  altogether  void  of  grace,  if  thou  canft  defire  it,  thy  dcfirc  is  thefced,con- 
 
 ception,orbuddeofthat;A']iichthouwanteR:noweis  thcfpringtimeoflhc 
 
 ingrafted  wordc  or  the  immortall  feede  caft  into  the  furrowes  of  thy  heart: 
 
 waite  but  a  while,  vfing  good  meanes,and  thou  (halt  fee  that  Icaues^bloflbms, 
 
 and  fruites  will  ihortly  Tbllowe  aftenSecondly,  the  defire  of  any  good  thing 
 
 is  accepted  of  God,  as  the  liuely  inuocation  of  his  holy  name,  P^L  lo.  Gcd 
 
 heareth  the  defires  of  the  poore.  Pfal.  145.  Hee  wtl! fulfill  the  defire  of  them  that 
 
 feare  him.Whcn  Mofes  faid  nothing,but  onely  dcfired  in  heart  the  helpe  and 
 
 protCiflion  of  God  at  the  red  feajthe  Lord  faid  vnto  him:why  cricft  thou  vn- 
 
 to  me:Exod.i  4.  And  when  wee  knowe  not  to  pray  as  wee  ought,  Paul  (aith, 
 
 that  the  (pirit  makcth  requcft  bv  the  mward  groanes  of  the  heart.Rom.8.  i(5. 
 
 Hence  I  gather,when  a  man  in  nis  wcakcncs  praics  with  fighcs  and  groanes, 
 
 for  the  gift  of  Iiuely  faith,the  want  whereof  he  finds  in  him(clfe*,his  very  prai- 
 
 er  on  this  manner  made,  is  as  truely  in  acceptation  with  God ,  as  the  praicr 
 
 made  in  liuely  faith.  Thirdly  to  the  telfimonie  of  Scripture,!  adde  the  tefti- 
 
 monies  of  Godly  and  learned  men,  not  to  prooue  the  dorti  ine  in  haiid,  but 
 
 to  fliewe  a  confent,and  to  prooue  thus  much  that  the  thing  whitfc  I  auouch 
 
 *P/^/  iff      '^"°  priuat  phantafie  of  any  man:  *  Auguftine  iaieth  ,  Let  thy  defire  be  before 
 
 ^        '  hm^and  thy  father  rehichfeeth  in  fecret  Pjallrewarde  thee  openly  for  thj  defire  U 
 
 thy  prater  ^and  if  thy  defire  be  continttal^thy  prater  ii  continuall.  Hec  addcs  further 
 
 in  the  fame  placc,that  the  defire  isacontinHollvoicey  and  the  cric  of  the  heartland 
 
 the  tf^ard  tnuocatiofj  ofCjod,vi>hich  may  bee  made  rvithout  interrfiiffion.  Againc,  ^ 
 
 ^  Sxpoftt,  S"  The  whole  life  cfagoodchnfiiaHj^  an  holy  will  and  defire.  And  that  rs>huh  thou  de- 
 
 fifi.  loh,        firefi  thonfeefi  notibut  by  defiring  art ,  Oi  it  were  ,  inlarged and  made  capable  ^that 
 
 traSi.4.Me      yehen  itfiiallcome  which  thou /halt  fee  ythott  maieft  he  filled.  «^  Bernard  faith,  fVhat, 
 
 cap.  /,  ^  „Qi  defire  a  voice?  Tea  a  very  fir  on g  voice.God  heareth  the  defire  of  the  poore  ^and 
 
 ^ Super  can.  ^  continualldefire ^though  wefpeake  nothing ,  is  a  voice  continued.  ''Luther  faith, 
 
 Serm.  84,       Chrifi  is  then  truely  omnipotent  ^and  then  truely  raignes  in  vs^when  we  are  fo  wea^ 
 
 °Tom.^p.     that  we  canfcarce ^tue  any  gr^ane.  Tor  Paul  faith,  that  onefuchgroane  is  a  (Irong 
 
 '  ^4-'  crie  in  the  eares  of  God  filling  both  heauen  and  ear  th.  ^  Againe ,  very  few  e  hnowe 
 
 ^Ib.fcl.i  j6^  Ijo-ppg  weake  and  fmall filth  and  hope  u  vnder  the  era jfe  and  t»  temptation.  For  it  ap- 
 
 peares  then^to  be  as  jmoaking  fiaxeywhich  agoodblafi  ofwinde  would  pre fentiy  put 
 
 out:  but  fuch  as  bcleeue  in  thefe  combates^nd  ttrrours  a^ainfl  hope,vnder  hope, that 
 
 iSyOppofina  themfelues  by  f  nth  in  the  pramifes  of  Chri(l  again fi  the  feeling  offinney 
 
 and  the  wrath  of  G  od,doe  finde  af t  erwar  d  y  that  this  little  fparl^e  of fakh(as  it  ap- 
 
 sjr  r  f  peares  to  reafon,which  hardly  per  ceiueth  it^is  peradue>,tttre  of  the  whole  element  of 
 
 *-    ^  '^ '  ■*      '  fife  vohich  flleth  allheauenyandfwalloweth  vp  all  terrours  andfmnes.  f Again,Mtf 
 
 more  ivrfinde  our  vnworthinejfe  and  the  lejfe  wefinde  thepromifes  to  belon^vnto 
 
 vSythe  more  we  mufi  defire  them,  beetng  ajfured  that  this  deftre  doeth greatly  pleafe 
 
 Gody  who  defireth  andwilleth  that  his  grace  flyould  be  earnefilj  defired:  This  doeth 
 
 fiiih, which  iudaeth  it  apretious  thing,  and  therefore  greatly  huntereth  anathir- 
 
 ^eth  after  it  ^Andfo  Qbtaines-  it ,  For  Godisik  lighted  to  fill  the  htsngrie  with  good 
 
 thin^S:^ 
 
A  graltte  ofMuflerd-fcede,  i  o  3 1 
 
 things^andtofendthe rich em^tie away.  ^Theodore  Bczafa'ith ,  Jfthoufindenot  ^Re/p.ad 
 thine  heart  imvardly  touched^firay  thc.t  it  mti y  be  touched: for  then mnfl  thou  knowe  ^^cta  i  ol. 
 that  this  deftre  Ma  pledge  ofthe  fathers  good  rptlltothee. »  Kimniliusfaith,^^<f»%-^''^/'^^' 
 Ih^ue  agooddef.rejthoughit  dos  fcarcely  fhewe  it  felfc  in  jome  little  andjlsnder  ^Locor.co- 
 ji^hjm^ij}  bee  ajpiredthut  the  Jpirit  of  God  is  prefect  y  andyvorketh  htsgcodrvork^P^^'  '• 
 ^Vrdnm  {mhyFaith ifi the wo/l holy  fKen in  this  lifeis  vnperfeSi amweake.Tet  ^Catech* 
 neuerthtlsjfe^tvhofoeuerfeeles  in  his  henrt  an  earnefl  defrc  to  beleeue,  andajlri- 
 tii»g againf-  his  naturalldopthtings Jboth  can  and mufl  affure  himfelfe  that  he  is in^ 
 duedmth  true  faith.  hyi\ut,TVickedmen  doe  notde/ire  the  grace  of  the  holyfpi' 
 rit,  whereby  they  way  reftfl  fnne.  And  therefore  they  are  iuflly  depriuedofitforhee 
 that  earnejily  defreth  the  holy  Ghojiyhath  it  alreadte:  becaufe  this  dejire  of  the  fpi . 
 rtt  cannot  be  bmfromthefpirit:z%  it  is  f^\<\CyBleJfed are  they  that  httnger  d^  thtrjl 
 after  riqhteoufnejfeyfor they /ha/l be fatisfied.  'Bradford  Oihh,Thyfnnesarevn'  ^^  ,1- 
 doubt  caly  pardoned,^c for  god  hath  giuen  thee  a  penitent  andbeleetiing  heart:  that  ^^^^*^Jj^' 
 iSyAK  heart  which  defreth  to  repent  and  beleeueforfuch  an  one  is  t  akin  of  him  {hee 
 accept  ift^  the  vctllfor  the  deede)for  a  penitent  and  beleeuing  heart  indeede.  *"  Taf-  *"  ^^^k^  of 
 fine  (sath, Our  faith  may  be  fo  fmaUandvDeakeyOS  it  doth  not  yet  bring  forth  fruits,  ^^^  markes 
 that  may  be  litielyfelt  ofvs,  but  if  they  which  feele  themfelues  infuch  eft  ate ,  defre  ^f^°ds 
 to  hauethefe  feelwgs{namely  of  Gods  fauour  and  hue)  if  they  aske  them  at  Gods  ^huaren, 
 hand  by  praier^this  defre  and  prater  are  tefiimonies  that  the  Jpirit  of  God  is  in  th  e^ 
 And  that  they  haue  faith  alreadierfor  isfuch  a  defre,  a  fruit  e  ofthefeP?,or  of  the 
 fp'iritUt  is  of  the  holyfpiritywho  bringeth  it  forth  oneh  in/uch  as  he  dwells  in  y  ^c. 
 Then  the fe  holy  defires  andpraiers  beeirig  the  motions  of  theholyGhojlintJSyare 
 tefiimonies  of  our  faith  ya  It  hough  theyfeeme  to  vs  fmallandweahe,  •As  the  woman 
 thatfeeleth  the  moouing  of  a  childe  in  her  bodyythough  veryweahyajfureth  herfelfe 
 that  fhee  hath  conceiued,and  that /bee  goeth  with  a  Hue  childe:  fo  if  we  haue  the fii 
 motions ythefe  holy  ajfeBionSyand  defres  before  mentionedylet  vs  not  doubt  but  that 
 we  haue  the  holy  ^hofl^who  is  the  author  ofthem)dwelling  in  vs ,  andconfecjuently 
 that  we  haue  alfo  faith.  K^ixnt  he  {iv^yJfthouhafl  begun  to  hate  and  fie  e  fnne  yif 
 thou  feelefi  that  than  art  difpleafed at  thine  infirmities yCorrtiptions :  if  hauing  of- 
 fended Godythoufeelejiagriefe  andaforrowfor  it:if thou  defre  to  abflaine:  if  thou 
 thoH  amide fl  the  occafonsrifthou  trauaileft  to  doe  thy  endeauour:  if  thou  fraief  to 
 God  to  giue  thee  grace :  all  thefe  holy  affeclions  proceeding  from  none  other  then 
 from  the  fpirit  of  ^odyought  to  be fo  many  pledges yjind  tefiimonies  that  hee  ii  in 
 thee. 
 
 '^h\2i(\^erK.nokcsfa\ih,Albeityourpaines^fometimes bee /0 horrible , that  you  "/j^/.tf". 
 _  finde  no  releafe  nor  comfort  yneither  in  Jpirit  nor  bodie ,  yet  if  thy  heart  can  onelyfob 
 vnto  Godydefpaire  not  you  (hall  obtaine  your  hearts  defre,  t^nd  defiitute  you  are 
 not  of  faith: for  at  fuch  time  as  thefefh,  naturnll  reafon  ,  the  lawc  of  God ,  the  pre- 
 fent  torment, the  deuillat  one  doe  crie,Godis  angriey  and  therefore  there  is  neither 
 helpe  nor  remedie  to  be  hoped  for  at  his  handes:at  fuck  time  1  fay,  to  fob  vnto  God,  • 
 is  the  demonftration  of  the  fecretfeede  of  God  which  is  hidde  in  Gods  eleEl  children: 
 and  that  onelyfob  is  vnto  CJoda  more  acceptable  facrtfceythen  without  this  crofe, 
 to  qtr4e  our  bodies  to  be  burnt  euen  for  the  truthes  fahc.  More  tcftiraonies  mi<^ht 
 bealleadged.but  thefe  Hiall  fuffice. 
 
 Asainll  this  point  ofdoftrinc  it  may  bee  alleadged:that,if  defire  to  be- 
 
 Yyy  4  keue 
 
I Q  -  i  A  Grawe  of  MujleYA-fetde. 
 
 Iceuc  in  our  weakcneflTe  bee  faith  indcecle;thcn  fomc  are  iuftified  and  may  l>« 
 fauedwantino-aliuelyapprchcnfion  and  full  perfvvafion  ofGodsmerciem 
 
 apprchenfion  and  alTuranee  there  can  be  no  iuPafication  or  faluation  in  them 
 that  for  age  are  able  to  belecue.  Yet  there  be  ccrtaine  degrc  es ,  and  meafures 
 of  true  faith.There  is  a  ftrong  faith,  which  caufeth  a  full  apprchenfion -and 
 perfwafion  of  Gods  mercy  in  ChriO.This  meafure  of  faith  the  Lord  vouch- 
 fafed  Ahah^iw/Dauid,  Tau/,ihe  Prophets ,  and  Apollies ,  and  Martyrs  of 
 God.Itvvercableflcd  thing,  if  all  beleeuers  might  attaine  to  this  height  of 
 liuclv  faithjto  fay  with  Paul,  I  am  perfwadcd,that  neither  life,nor  death  ,  nor 
 any  thing  elfe,fliall  be  able  tofcparate  vs  from  theloue  of  God  inChrift :  but 
 all  cannofjtherefore  there  is  another  degree  of  faith  lower  then  the  former» 
 and  vet  truefaith,calleda  little  or  weake  faith,and  it  alfo  hath  a  power  to  ap- 
 prehend and  apply  the  promife  offaluation ,  but  as  yet  by  reafon  of  wcakc- 
 ncfie,it  is  infolded(asit  \vcre)and  wrapt  vp  in  the  heart,as  the  leafc  andblof- 
 forae  in  the  budde.For  fuch  pcrfons  ashaue  this  wcakc  f-»»th,c^ii  fay  indecdc 
 that  they  beleeue  thcrr  Hnncs  to  bee  pardonable»  and  that  they  defire  to  hauc 
 them  pardoned:but  as  yet  they  cannot  fay  ,  that  they  are  without  all  douLt 
 pardoned.  And  yet  the  mercie  of  God  is  not  wanting  vnto  them   For  in  that 
 the)'  doe,  and  can  defire.and  indcauour  to  apprehend,  they  doc  indecde  ap- 
 prehend-,God  accepting  the  defire  to  doc  the  thmg.for  the  thing  done.This 
 whichlfay,will  the  better  appeare  if  the  groundes  thereof  bee  confidercd. 
 Faith  doeth  not  iuftifie  in  refpeft  of  it  fclfc,  bccaufe  it  is  an  a^ion,  or  vertue: 
 or  becaufe  it  is  ftrong,liuely,and  perfedibut  in  rcfpc^  of  the  obieft  thereof, 
 namelv,Chiift  cruciBed,vvhomc faith  apprehendeth  asheeis  fct  forth  vnto 
 vsin  the  word  andfacramcnts.lt  is  Chrilt  that  is  the  author,&:  matter  of  our 
 iu(ticc,and  it  is  he  that  appheth  the  fame  vnto  vs:as  for  faith  in  vs  ,  it  is  but  an 
 inQrument  to  apprehend  and  receiue  that  which  Chnft  for  his  part  offercth 
 and<Tiueth.Thcrcfore,ifl^itherrenot  in  hisproper  obicft  ,butfoIlowcthc 
 promife  of  God;though  it  doc  weakly  apprel^nd^or  at  the  leal}  caufea  msn 
 onely  to  endeauour  and  defire  to  apprehend  ,  it  is  true  faith,  and  luftjfieth. 
 Thouffh  our  apprchenfion  benecerfarie ,  yet  our  faluntion  Oandes  rather  in 
 this,thatGod  aoprehendes  vs  for  his  owne,  then  that  we  apprehend  hiro. 
 Phil.3.12. 
 
 Our  ofrhii  cc;ich.fton  fprin^es  another, not  to  kee  owitteJ,  that  God  ,ucef>ts  tkt 
 mJe^r^our  of  the  y^holemanto  obey  for  ^er feci  obedisncc  ufelfe.. 
 
 Hat  is, if  men  indcauour  to  p'eafe  God  in  all  things,  God  will  not  iudgc 
 their  dom^sbv  theri2;our  of  the  lawe  :  but  will  accept  their  little  and 
 weake  inclcauour,to  doe  that  which  they  can  doe  by  his  grace,  as  if  they  had 
 perfectly  fulfilled  the  lawcBut  here  remember  I  put  this  caueat,  that  tliis  in- 
 denuour  mufl  be  in  and  bvthe  whole  manuhc  very  minde,confciencc,wil,^ 
 afireclioiK,doins  that  which  they  canin  tlicir  kinds:and  thus  this  indcauour, 
 
 W'iiich. 
 
 T 
 
V! 
 
 A  Groyne  ofL^fuJlerd-feede.  I  o  j  ? 
 
 which  is  a  fruite  of  the  fpirit,  ihall  be  diftin^uirhed  from  cioill  righteoufnes, 
 which  may  bee  in  heathen  men.  The  truetn  of  this  coi^clufion  appeares  by 
 that  which  the  Prophet  Malachi  faith,  tliat  God  will  fpare  them  thatfearc 
 him,as  a  father  fparcs  his  childervvho  accepts  the  thing  done ,  as  well  done.if 
 llic  child  Ihewe  liis  good  wil],lo  pleafe  his  fatherland  to  doc  what  he  can. 
 
 1  V.Conclujicn. 
 To  fee  nndfeele  m  oftrfelnes  the  rpAtit  of  any  grace, and  to  be  cneued  therefore 
 ii  the  grace  ttfelfe. 
 
 The  Expojitio». 
 'Ndcrllnnd  this  conclufion  as  the  former^namely^that  2;riefe  of  heart  for 
 the  want  ofany  grace  necelTar ie  to  faluation,  is  as  much  with  G  od  as  the 
 grace  it  felfc.When  being  in  difl:reire,wec  cannot  pray  as  we  ouiht,God  ac- 
 cepts the  very  groanes,fobbes,and  fighcs  of  the  perplexed  heart.as  the  praier 
 xtfclfe.Rom.8.26.Wiienwearc  grieued,  bccnufc  we  cannot  bee  «^rieued  for 
 ouriinneSjitisadegreeandmeafiire  of  godly  forrowe  before  God.  Auo-u- (To^-  . /z 
 {iincOiith\\'e\\:Somettmes  our  praier  ts/ukv-irarwe,or  rather  cc/^h  and  a/mofi  MO  -J  S'j)/ 
 praier:nayfometi7?ieitiialtogithernoprai£rata/ljandyetwecaf7nofa'ithariefe      £■ 
 perceiuc  this  i»  oarr fclaes-.for  ifxre  can  butgrieue  ,  becanfe  we  cannot pray^we  nor^e 
 pray  indeede. Hicrome  (aith, 7"/^^ ;;  rve  are  tuft  when  rree  acknorvlcd^e  curfelnes  to  r  r 
 be ftnners: hyi\x\tythii  is  the  true  wifdome  ofma^,  toknovpe  him;'~elfe  to  be  imper-        '„  p  ^^* 
 feEi:  And  [that  Imiy  fofpeake)the  p  erf  eft  ion  of  all  ittfl  men  in  the  fl"Jh  is  imper-  ^^f^^^'"'**^" 
 j^i/;  Augiiftine  againe  faithjTWr/yi?  vertue  whtch  ts  now  in  a  infl  man  is  thus  far  ^^^^^ 
 forth  per feB, that  vnto  the  perfeViton  thereof  there  belom^s  a  true  acknowledijemet 
 and  an  humble  coMfeffion  of  the  injperfeFlton  thereof.  A.  broken  aiKl  a  contrite 
 heart  after  an  ofFcnce,is  as  much  with  G  od,  as  if  there  had  becne  no  offence 
 atall,and  therefore fofoone  as  Dauid  after  Iiisgrieuous  fall,  in  heauineffe  of 
 hie  ait  tonfeifed  his  finne,fayingin  effeift  but  thus  much:  f  haue  /sfined^thc  pro* 
 phctinthc  name  of  the  Lord,pronovmceth  the  pardon  of  hisfinnc  inheaue^ 
 and  chat  prefently- 
 
 V.ConcfiiJion, 
 
 He  that  hath  bcrr^A  to  fubie^  himfelfe  to  (fl^riji  andh'.i  word,tho-4iTh  as  yet  he  he 
 ifTTiorani  tn  mo  ft  points  ofrehgion:yet  if  he  hjiuc  a  care  to  mcreafe  in  k^owledge,(;^ 
 tfi  p^-a^iife  thai  vfbich  he  knowcth,he  is  accepted  of  God  as  a  trne  bebeuer. 
 
 s 
 
 The  Expofition. 
 Vndricpcrfbns  bvthcEuangelifts  are  faid  to  beleeue,  which  had  onely 
 fecnethemir;icieso-fChri{l,andasvethad  m»de  no  further  proceedinsjs 
 but  to  acknowledge  Chrift  to  be  the  Meffias,(S<:  to  fubmit  themfclues  to  hi'm- 
 and  his  do£lrine  ,  wliich  afterward  iTiould  be  taught.  On  this  maner  the  wO" 
 ci.m  ofSaiTTaria  bclceued.and  many  of  the  Samaritans  vpon  her  report:  &  a 
 cert  line  ralervby  reafon  of  a  miracle,wrought  vpon  his  fon,is  faid  to  beleeue, 
 &  all  his  hou!liould,loh.4.42.'j  2.when  our  SauiourChritt  commendeth  the 
 faith  of  the  Apcftles,tearming  it  a  rockagainft  which  the  gates  of  hel  Oiould 
 not  preuaile;it  was  not  for  the  pletiful  knowledge  of  the  do^lrine  of  faluatiot 
 
 for 
 
1 0  J  4  -^  Graine  oftMuflerd-fetdif. 
 
 for  they  were  ignorant  of  many  articles  of  fouh,as  nameIy,of  the  death^refur- 
 re(flion,afcenfion ,  and  kingdome  of  Chufi: :  but  becaufe  ihcy  beleeucd  him 
 to  be  the  fonne  ofGod,and  the  Sauiour  ofniankind,and  they  had  withalJ  le- 
 folued  themfelues  to  clcauevnto  him ,  and  the  blefled  do^rine  of  faluation 
 which  he  taught,  though  as  yet  they  were  ignorant  in  many  points.  TJic  ho-» 
 ly  Ghort  commendeth  the  faith  oi%^hab  when  ilice  rccciued  thcf^  ies. 
 Now  this  her  faith  vvasindecde  buta  feede  and  beginning  of  hudy  faith :  for 
 then  fliec  had  onely  heard  of  the  miracles  donein  Egypt,  and  of  the  deliue- 
 rancc  of  the  Ifrachtes,  and  was  thereupon  fmitten  with  a  feare,  and  h.-rd  con- 
 cciued  a  refolution  with  her  felfe ,  to  ioyneher  felfe  to  thelfiaehtes,  and  to 
 worfliip  the  true  God.  Now  thcfe  and  the  like  are  tearmed  bcJeeuers,  vpott 
 iuft  caufe:for  though  they  be  ignorant  as  yet,  yet  their  ignorance,  fliall  be  no 
 continuing  or  lalhng  ignorance:  and  they  naue  excellent  feedes  of  grace, 
 namely ,a  purpo(c  ot heart  to  clcaue  to  Chnfl:,  and  a  care  to  profit  in  thedo- 
 €lrine  of  faluation. 
 
 VL   Conclufon. 
 Theforefaid  begtrmngs  of  grace  are  connterfait ,  vnlejfe  they  encreafe. 
 
 The  Expolitton. 
 
 THe  wickedneflc  of  mans  nature,  and  the  depth  of  hypocrifie  is  fuch,that 
 a  man  may  and  can  eafily  transforme  himfelfe  into  the  counterfeit  and 
 rcfcmblancc  of  any  grace  of  God.  Therefore  I  put  downe  here  a  certen  note 
 whereby  the  gifts  of  God  may  be  difcerned,  namely ,  that  they  grow  vp  and 
 increafe  as  the  grainc  of  Mufterd- feede  to  a  great  tree,  and  bearc  fruit  anfwc-* 
 rably.  The  grace  in  the  heart  is  hke  the  grain  of  Mufterd-fced  in  two  things. 
 Firrt  it  is  fmall  to  fee  to  at  the  beginning :  fecondly ,  after  it  is  caft  into  the 
 ground  of  the  heart,  it  increafeth  fpeedily,and  fpreads  it  felfe.  Therefore,  ifai 
 man  at  the  firft  haue  but(bme  little  feeling  of  his  wants,fomc  weake  and  faint 
 defircjfome  fmall  obedience,hc  mufl  not  let  this  fparke  of  grace  goe  out :  but 
 thcfe  motions  of  the  fpirit  mufl  be  encreafed  by  the  vfe  of  the  vvord,facramcts 
 and  prayer ;  and  they  mufl  daily  be  ffirred  vp  by  meditating ,  indeuouring, 
 (Iriuing,  asking,  feeking,  knocking.  The  maffer  deliuering  his  talents  to  his 
 {cruants,faith  vntothem,occupic  till  I  come  :  and  not  hide  them  in  the  earth, 
 Matli.35.2(5.  Paul  vfeth  an  excellent  fpeech  to  Timothie :  1  exhort  thee  to 
 ftirre  vpthe  gift  of  God  which  is  in  thee,  namely,as  fire  is  ftirred  vp  by  often 
 blowing,and  byputting  toofwood,2.Tim.i,(5.Asforfuchmotionsof  the 
 heart  thatlaftfor  a  weeke  or  moneth,and  aftervanifh  awavjthcy  are  net  to  be 
 regarded:and  the  Lord  by  the  Prophet  Ofea  comp'ainelh  of  them,faying,0 
 Ephraim,thv  righteoufnes  is  like  the  inorningdewe. 
 
 Therefore  confidering,  grace  vnleffeic  be  confirmed  andexercifed,isin- 
 deedeno  grace;  I  will  here  adde  certaine  rules  ofdirc^ion  that  we  may  the 
 more  eafily  put  inpraftifethefpirituallcxcrcifesofinuocation  ,faith,  and  re*» 
 pcntance :  and  thereby  alfo  quicken  and  reuiue  thefeedcs  and  beginnings  of 
 
 grace. 
 
 I  In  what  place  foeuer  thou  art,  whether  alone  or  abroad ,  by  day  or  by 
 night,and  whatfoeuer  thou  art  doing,  fct  thy  felfe  in  the  prefence'of  God,let 
 this  perfwafion  alwaies  take  place  in  thy  heart,  that  tJiou  art  before  the  liuing 
 
 God, 
 
tA^raitteofLMufierd-feede,  ^OJJ 
 
 God,  and  Hoc  thy  indcauour  that  this  perfwafion  may  finite  thy  heart  with 
 awe  and  rcuercnce ,  and  make  thee  afraid  to  finne.  This  counfell  the  Lord 
 gaue  AbrahanijG  en.  1 7.  i  JVdke  before  me  and  he  v]^right!T\i\%  thing  alfo  was 
 praftifed  by  Enoch,  who  for  this  caufe  is  faide  to  walke  before  God. 
 
 a  Eftecmc  of  euerj'  prefent  day  as  of  the  day  of  thy  death :  and  therefore 
 hucas  though  thou  were  dying;  and  doe  thofe  good  duties  cuery  day ,  that 
 thou  wouldelt  doe  if  thou  wcrt  dying.  This  is  Chnftian  watchfulnes  and  re- 
 member it. 
 
 3  Make  catalogues  and  bills  of  thine  own  finnes,  fpecially  of  thofe  finncs 
 that haue moff dillionoured God, andwounded thine owne confcicnce :  fet 
 them  before  thee  often /pecialjy  then  when  thou  haft  any  particular  occafion 
 ofrenuing  thy  repentance,  that  thy  heart  by  this  doleful 'fight,raay  be  further 
 humbled.  This  was  Dauids  praftife  when  he  confidered  his  waics  and  tur- 
 ned hisfeetcto  Gdcls'commandementSjPfal.i  19.5  y.and  when  he  confciTed 
 the  finnes  ofhis  youth,Pfal.  2  ^  This  was  lobs  praftife,  when  he  faide  he  was 
 not  able  to  anfwer  one  of  a  thoufand  of  his  finnes  vnto  God,Iob  9.  i . 
 
 4  When  thou  firft  openell  thine  eies  in  a  morning  pray  to  God,and  «iut 
 thanks  heartily :  God  then  fnall  haue  his  honour ,  and  thy  heart  {hall  be  the 
 better  for  it  the  whole  day  following.  For  we  fee  in  experience,  that  velTelts 
 keepe  long  the  taft  of  that  liquour  wherewith  they  are  firft  feafoned .  And 
 when  thou  Jieft  downc  let  that  be  the  laft  alfo:for  thou  knoweft  not,whethcr 
 falne  afleepe,  thou  iliall  euer  ri(c  againe  aliue.  Good  therefore  it  is  that  thou 
 fhouldeft  giue  vp  thy  felfe  into  the  hands  ofGod,whilft  thou  art  waking. 
 
 y  Labour  to  fee  and  feelc  thy  fpirituall  pouertie,  that  is,  to  fee  the  want  of 
 grace  in  thy  felfe,  fpecially  thofe  mward  corruptions,  of  vnbeleefe,pride3 
 felfe-loue,  &c.  Labour  to  bcdifpleafed  with  thy  felfe :  and  labour  to  feele, 
 that  by  reafon  of  them  thou  ftandeft  in  necde  of  euery  droppe  of  the  bloodc 
 of  Chrift,to  healeand  clenfe  thee  from  thefe  wants :  and  let  this  pra^ife  take 
 fiich  place  with  thee,  that  if  thou  be  demaunded ,  what  in  thy  eftimation  is 
 the  vileft  of  the  creatures  vpon  earth?  thine  heart  and  confcicnce  may  anfwer 
 with  a  loud  voyce,r,euen  l,by  reafon  of  mine  own  finnes:  and  againe,ifthou 
 bedemanded,vvhatisthebe{i  thing  in  the  world  for  thee?  thy  heart  and  con- 
 fcience  may  anfwer  againe  with  a  ftrongand  loudc  crie.vOne  droppe  of  the 
 blood.of  Chrift  to  waili  away  my  finnes. 
 
 6  Shew  thy  felfeto  be  a  member  of  Chrift,&  a  feruant  of  God,not  onelv 
 in  the  general  calling  ofa  Chriftian,but  alfo  in  the  particular  calling  in  which 
 thou  art  placed.  It  is  not  enough  for  a  Magiftrate  to  be  a  chriftia  man,  but  he 
 muft  alfo  be  a  chriftian  magil\rate:it  is  not  enough  for  a  mafter  ofa  family  to 
 be  a  chriftian  man,or  a  chriftian  in  the  church,  but  hcmuft  alfo  be  a  chriftian 
 in  his  family,&  in  the  trade  which  he  follovveth  daily..  Not  euery  one  that  is  a 
 comon  hearer  of  the  word,and  afiequenter  of  the  Lords  table,  is  therefore  a 
 good  Chriftian,  vnlcs  his  conuerfation  in  his  priuate  houfe ,  &  in  his  priuate 
 afFciires,and  dealings  be  futable.  There  is  a  man  to  be  fecne  what  he  is. 
 
 7  Search  the  Scriptures,to  fee  what  is  finne ,  &  what  is  not  finne  in  euery 
 a£l:ion:this  done,carrie  in  thy  heart  a  conftant  &  a  refolute  purpofe,not  to  fio 
 in  any  thing:  for  faith  and  tlie  purpofc  of  finning  can  neuer  ftand  together. 
 
 S  Lst 
 
 i 
 
8  Lcttliine indeuour  be futabie  ta  ti i\  purpofc :  & thereforcexttdfe thy 
 felfeto  efchew  euei  y  finuc^and  to  cbc}'  <jrocl  ineucry  oneof  hi'j'comaianJe- 
 
 ■  nients,that.pcrtaine  cuher  to  the  oencral]  calling  ot  a  CbriRiaji,  or  fo  thj-  nar- 
 ticuLir  calling.Thus  did  good  /e/;^»^,  who  turned  vnto  God  with  aii  his  heair, 
 accordingro  ^s// the  law  ot  Mofes,  \  .King. ;  5. 2  5.  <X  thus  did  Zacharic  6c  Ell-  * 
 zabeth,that  walked  /;;^/ithe  coinandemets  of  God  vvnhout  reproof./.»/^  /.<?! 
 
 9  If  at  any  time,againrt  thypurpofe  ^  rcioluiion.thou  be  oucr  taken  with 
 any  finne  litle  or  great,lie  not  in  it^but  fpeedjly  \  ecouer  thy  fell-  by  repetancc, 
 I«imble  thy  felfe,  confcfling  thy  offences,  6c  by  praier  intreating  the  Lord  to 
 pardon  the  {ame ,  and  that  earnclliy,  till  fach  time  as  thou  findcll  thy  confci- 
 ence  truly  pacified ,  and  thy  care  to  efchew  the  famciinne  cncreafed. 
 
 I  o  Confider  often  of  the  right  and  proper  cnde  of  thy  life  in  this  world, 
 which  is  not  tojTeeke  profit,honour,  plcafure,  but  that  in  feruing  of  men  ,  we 
 might  ferue  god  in  our  callings.God  CL.uld,if  itfb  ple:^{e^inl,prcf?rue  man 
 without  the  miniflerie  of  man,  but  his  ple.2furc  is  to  fulfill  his  worke  and  wil- 
 ling the  prcferuation  of  our  bodies ,  &  (aluation  of  our  foulcs,  by  the  imploii 
 ment  of  men  in  his  feruice ,  euery  one  according  to  his  vocation.  Neither  is 
 there  fo  much  as  a  bondflaue,but  he  muPc  in  and  by  his  faithfull  feruice  to  his 
 niafter,fcrue  the  Lord. Men  therefore  doe  commonly  profane  their  labours" 
 and  Jiues ,  by  aiming  at  a  wrong  ende ,  when  all  their  care  confiftetji  onely  in  . 
 getting  fufficient  maintenance  for  them  and  theirs,  for  the  obtainiiig  ofcrc- 
 dit,ricncs,and  carnall  commodities.  For  thus  men  ferue  thcmfelues;  and  not 
 God,or  mentmuch  lelTe  doe  tliey  (crue  God  in  feruing  of  men. 
 
 I I  Giue  all  diligence  to  make  thy  eledion  fure ,  and  to  gather  manifold 
 tokens  thereof  For  this  caufe  obfcruetheworkes  of  Gods  prouidence,  loue, 
 and  niercie,both  in  thee  and  vpon  thee.from  time  to  timerfor  the  ferious  con- 
 fideration  of  them,  and  the  laying  of  them  together  when  they  are  many  and 
 fcuerall,  miniller  much  direction  ,  afTurance  of  Gods  fauour  and  comfort. 
 This  was  the  pradife  of  Dauid,  i  .Sam.  1 7.3  ^  -Pfal.  2  3. all. 
 
 I  2  Thinkc  euermore  thy  prefent  elf  ate  whatfoeuer  it  be,  to  be  the  bcH-  e- 
 Itate  for  thee ;  bccaufe  whatfoeuer  befalls  theejthough  it  be  (icknes  or  any  o- 
 ther  affli«ffion,or  dcath,befallsthecofthe  good  prouidence  of  God.Thatthis 
 may  be  the  better  done,labour  to  fee  and  acknowledge  a  prouidence  of  God 
 as  well  in  pouertie ,  as  in  aboundance ,  as  well  in  difgrace  as  good  report,  as 
 well  in  ficknes  as  in  health, as  well  in  hfe  as  in  death. 
 
 I ;  Pray  continually,!  mcane  not  by  folemne  and  (tt  praier,  but  by  fecret 
 and  inward  ejaculations  ofthe  heart ,thatis,by  a  contmuall  clcuationofmind 
 vnto  Chriff, fitting  at  the  right  hand  of  God  the  fathcr,&  that  either  by  praier 
 or  giuing  of  thanks,  fo  often  as  an)'  occafion  fliall  be  offered. 
 
 14  Thinkc  often  of  the  worft  and  moflgiieuous  things  that  may  befall 
 t]iec  either  in  lifeor  death  for  the  name  ofChrift:  make  a  reckoning  of  them,^ 
 and  prepare  thy  felf  tobearcthemj  that  when  they  come,they  may  not  fceme 
 ftrangc,  and  be  borne  more  eafily. 
 
 1 5  Make  confciencc  of idle,vain,vnhoneff,&  vngodtv  thoughts:  forthc fc  . 
 arc  the  (ceAs  &  beginnings  of  aftuall  finnc  in  word  and  dcedc.  This  want  of  1 
 cars  in  ordering  6c  compofing  of  our  thoughts,is  often  punifhcd  vvitha  fear  ' 
 
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