An exposition of the Symbole or Creed of the Apostles according to the tenour of the Scriptures, and the consent of orthodoxe Fathers of the Church. By William Perkins.

AN EXPOSITION OF THE CREEDE.

I beleeue in God, &c.

NO man iustly can be offended at this, that I begin to treate of the doctrine of faith without a text; though some be of minde, that in Catechising the minister is to proceed as in the ordinarie course of preaching, only by handling a set por∣tion of scripture: & therfore that the handling of the Creed being no scripture, is not convenient. Indeed I graunt, that other course to be commendable: yet I doubt not, but in Catechising the minister hath his libertie to follow or not to follow a certaine text of scripture, as we doe in the usuall course of preaching. My reason is taken from the practise of the Primitive Church; whose Catechisme (as the authour of the Epistle to the Hebrewes sheweth) was contained in sixe principles or grounds of religion, which were not taken out of any set text in the olde Testament: but rather was a forme of teaching gathered out of the most cleare places thereof. Hence I reason thus:* 1.1 That which in this point was the use and maner of the Primitiue Church, is lawfull to be used of vs now: but in the Primitiue Church it was the ma∣ner to Catechize without handling any set text of scripture: and therefore the ministers of the Gospell at this time may with like libertie doe the same: so be it they doe confirme the doctrine which they teach with places of scripture af∣terwarde.

Now to come to the Creed, let vs begin with the name or title thereof. That which in English we call the Apostles Creed, in other tongues is called Symbolum, that is, a shot or a badge. It is called a shot, because as in a feast or banket euery man payeth his part: which being all gathered, the whole (which we call the shot) amounteth: and so out of the seue∣rall

writings of the Apostles ariseth this Creed or briefe cō∣fession of faith. It is a badge, because as a soldier in the field by his badge & livery is knowen of what band he is, & to what captain he doth belong: euē so by this beleefe a Christiā mā may be distinguished & known frō all Iewes, Turkes, Athe∣ists, & all false professors: & for this cause it is called a badge.

Againe it is called the Creed of the Apostles, not because they were the penners of it, conferring to it besides the mat∣ter a 1.2 the very stile & frame of words, as we haue them now set downe. Reason. I. there are in this Creed certaine words and phrases which are not to be found in the writings of the Apostles, and namely these: He descended into hell; the Ca∣tholike Church. The latter wherof no doubt b 1.3 first began to be in use, when after the Apostles daies the Church was dis∣persed into all quarters of the earth. II. Secondly if both matter and wordes had bene from the Apostles, why is not the Creed Canonicall scripture, as well as any other of their writings? III. The Apostles had a summarie collection of the points of Christian religion which they taught, and also deliuered to others to teach by; consisting of two heades, faith and love: as may appeare by Pauls exhortation to Ti∣mothie,* 1.4 wishing him to keepe the patterne of holesome words: which he had heard of him in faith and love, which is in Christ Iesus. Now the Creede consists not of two heads but of one, namely of faith only and not of loue also. VVherefore I ra∣ther thinke, that it is called the Apostles Creede because it doth summarily conteine the chiefe and principall pointes of religion, handled and propounded in the doctrine of the Apostles: and because the pointes of the Creed are confor∣mable and agreeable to their doctrine and writings.

And thus much of the Title. Now let vs heare what the Creed is? It is a summe of things to be beleeued concerning God and concerning the Church, gathered foorth of the scriptures. For the opening of this description. First I say, it is, a summe of things to be beleeued, or an abridgement. It hath bene the practise of teachers both in the new and old Testament to abridge and contract summarily the religion of their time. This the Prophets used. For when they had made their Sermons to the people they did abridge them

and penned them briefly: setting them in some open place, that all the people might reade the same. So the Lorde bad Habakuk to write the vision which he saw, and to make it plaine upon tables, that he may runne that readeth it.* 1.5 And in the new Testament the Apostles did abridge those doctrines, which otherwise they did handle at large, as may appeare in the place of Timothy afore named.* 1.6 Now the reason why both in the old & new Testament the doctrine of religion was a∣bridged, is that the understanding of the simple, as also their memory might be hereby helped, & they better inabled to iudge of the truth, & to discerne the same frō falshood. And for this end the Apostles Creed being a summary collectiō of things to be beleeued, was gathered briefly out of the word of god b 1.7 for the helping of memory & understanding of men. I adde that this Creede is concerning God and the church. For in these two points consisteth the whole summe therof. Lastly, I say, that it is gathered forth of the scripture, to make a difference betweene it & other writings, and to shew the authoritie of it.

There be two kind of writings in which the doctrine of the church is handled, & they are either divine or Ecclesiasticall. Diuine, are the bookes of the old & new Testament penned either by Prophets or Apostles. And these are not only the pure word of God, but also the scripture of god, because not only the matter of them, but the whole disposition thereof with the stile & the phrase was set down by the immediate inspiration of the Holy Ghost. And the authoritie of these bookes is diuine, that is, absolute and soveraigne, & they are of sufficiēt credit in and by thēselves needing not the ••esti∣mony of any creature, not subiect to the cēsure either of mē or angels, binding the cōsciēces of all mē at all times, & be∣ing the only foūdatiō of faith, & the rule & canō of all truth.

Ecclesiasticall writings are all other ordinary writings of the church consenting with scriptures. These may be called the word or truth of God, so far forth as their matter or sub∣stance is consenting with the written worde of God: but they cannot be called the scripture of God because the stile and phrase of them was set downe according to the plea∣sure

of man. And therfore they are in such sort the word of god, as that also they are the word of men. And their autho∣ritie in defining of trueth & falshood in matters of religion is not soveraigne, but subordinate to the former: and it doth not stand in the authority & pleasures of men & councels, but in the consent which they haue with the scriptures.

Ecclesiasticall writings are either generall, particular, or proper. Generall, are the Creedes and confessions of the Church dispersed over the whole world, and among the rest the Creed of the Apostles, made either by the Apostles themselues, or by their hearers & disciples, apostolical men, delivered to the Church, & conveyed from hand to hand to our times. Particular writings are the confessions of particu∣lar Churches. Proper writings, are the books & confessions of private men. Now betweene these we must make diffe∣rence. For the Generall Creede of the Apostles, (other uni∣versall Creeds in this case not excepted) though it be of lesse authoritie then Scripture; yet hath it more authoritie then the particular and priuate writings of Churches and men. For it hath bene received and approved by universall con∣sent of the Catholike Church in all ages, and so were neuer these: in it the meaning and doctrine can not be changed by the authoritie of the whole Catholicke Church: and if either the order of the doctrine or the wordes whereby it is expressed, should upon some occasion be changed, a parti∣cular Church of any cuntry can not doe it, without Catho∣like consent of the whole Church: yet particular writings & cōfessions made by some speciall Churches may be altered in the words & in the points of doctrine by the same Chur∣ches without offence to the Catholicke Church. Lastly it is receiued as a rule of faith amōg all churches to try doctrines & interpretations of scriptures by, not because it is a rule of it selfe, for that the scripture is alone; but because it borow∣eth his authority from scripture with which it agreeth. And this honour no other writings of men can haue.

Here some may demaund the number of Creeds. Answ. I say but one Creede, as there is but one faith: and if it be alledged that we have many Creedes, as besides this of the

Apostles, the Nicene Creede, and Athanasius Creede, &c. I answer, the severall Creedes and confessions of Churches containe not seuerall faithes and religions, but one and the same; and this called the Apostles Creed is most ancient, & principall: all the rest are not new Creedes in substance, but in some points penned more largely for the exposition of it, that men might better avoid the heresies of their times.

Futther, it may be demaunded, in what forme this Creed was penned? Answ. In the forme of an answer to a que∣stion. The reason is this. In the Primitiue Church, when any man was turned from Gentilisme to the faith of Christ, and was to be baptised, this a 1.8 question was asked him, What beleeuest thou? then he answered according to the forme of the Creede, I beleeve in God, &c. And this manner of que∣stioning was used euen from the time of the Apostles. When the Eunuch was converted, by Philip, he said, What doth let me to be baptised? Philip said, If thou doest beleeve with all thine heart, thou maiest. Then he answered,* 1.9 I beleeve that Iesus Christ is the sonne of God. By this it appeares, that although all men, for the most part, amongst vs can say this Creede, yet not one of a thousand can tell the ancient and first use of it: for commonly at this day of the simpler sort it is said for a prayer, being indeede no prayer: and when it is used so, men make it no better then a charme.

Before vve come to handle the particular pointes of the Creed, it is very requisite that we should make an entrance thereto by describing the nature, properties, and kindes of faith, the confession and ground whereof is set foorth in the Creede. Faith therefore is a gift of God, whereby we giue assent or credence to Gods word. For there is a necessarie relatiō between faith & gods word. The cōmon property of faith is noted by the authour of the Hebrews, when he saith, Faith is the ground of things hoped for: and,* 1.10 the demonstration of things that are not seene. For all this may be understoode, not onely of iustifying faith, but also of temporarie faith, and the faith of miracles. Where faith is said to be a ground, the meaning is, that though there are many things promised by God, which men do not presently enioy, but only hope for;

because as yet they are not: yet faith doeth after a sort giue subsisting or being vnto them. Secondly it is an euidence or demonstration &c. that is, by beleeuing a mā doth make a thing as it were visible, being otherwise invisible & absēt.

Faith is of two sorts: either common faith, or the faith of the elect: as Paul saith, he is an Apostle according to the faith of Gods elect: which also is called faith without hypocrisie. The common faith is that,* 1.11 which both elect and reprobate haue, and it is threefold. I. is historicall faith, which is, when a man doth beleeve the outward letter and historie of the word. It hath two partes; knowledge of Gods worde, and an assent to the same knowledge: & it is to be found in the deuill and his angels.* 1.12 So S. Iames saith, the devils beleeve and tremble. Some will say, what a faith haue they? Answ. Such as thereby they understand both the Law and the Gospell: besides they giue an assent to it to be true: and they do more yet, in that they tremble and feare. And many a man hath not so much. For amongst vs, there is many a one, which hath no knowledge 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 mercifull, &c. and yet this man will say, that he beleeueth with all his heart: but without know∣ledge it can not be that any should truly beleeue & therfore he deceiveth himselfe. Quest. But whence haue the devils historicall faith? were they illuminated by the light of the spirit? Answ. No: but when the Gospell was preached, they did acknowledge it, and beleeued it to be true, & that by vertue of the reliques of Gods image, which remained in them since their fall. And therefore this their faith doeth not arise from any speciall illumination by his spirit, but they attaine to it by the light of nature, which was left in them from the beginning.

The second kind of faith is Temporary faith: so called be∣cause it lasteth but for a time and season, and commonly not to the end of a mans life. This kind of faith is noted un∣to us in the parable of the seede, that fell in the stony ground. And there be two differences or kinds of this faith. The first kinde of temporary faith hath in it three degrees.

The first is, to know the word of God and particularly the Gospell. The second, to giue an assent unto it. The third, to professe it, but to goe no further: and all this may be done without any loue to the word. This faith hath one degree more then historicall faith. Examples of it we haue in Si∣mon Magus, Acts. 8.13. who is said to beleeue, because he held the doctrine of the Apostle to be true▪ and withall he professed it: and in the devils also, who in some sort pro∣fessed, that Christ was the sonne of the most highest, & yet looked for no saluation by him, Mark. 5.7. Act. 19.14. And this is the common faith that abounds in this land. Men say they beleeue as the prince beleeueth, and if religion chāge, they will change. For by reason of the authoritie of princes lawes, they are made to learne some litle knowledge of the word: they beleeue it to be good, & they professe it: & thus for the space of thirtie or fourtie yeres they will heare the word preached, and receiue the sacraments, and yet be as void of grace as euer they were at the first day: & the reason is, because men doe barely professe it, without either liking or loue of the same. The second kinde of temporarie faith hath in it fiue degrees. For by it first a man knows the word. Secondly, he assenteth unto it. III. he professeth it. IIII. he reioyceth inwardly in it. V. he bringeth forth some kind of fruit: and yet for all this hath no more in him, but a faith that will faile in the end; because he wanteth the effectuall applicatiō of the promise of the gospel, & is without all ma∣ner of sound conversiō. This faith is like corne in the house top, which groweth for a while, but when heate of sommer cōmeth, it withereth. And this is also set forth vnto vs in the parable of the seede, which fell in a stony ground,* 1.13 which is hastie in springing up: but because of the stones, which will not suffer it to take deepe roote, it withereth. And this is a very common faith in the Church of God: by which many reioyce in the preaching of the worde, and for a time bring forth some fruits accordingly with shewe of great forwardnesse, yet afterward shake of religion and all. But (some will say) howe can this be a temporary faith, seeing it hath such fruits? Answ. Such a kind of faith is

temporary, because it is grounded on temporarie causes vvhich are three. I. A desire to get knovvledge of some straunge pointes of religion. For many a man doth labour for the fiue former degrees of temporarie faith, onely be∣cause he desires to get more knovvledge in scripture, then other men haue. The second cause is a desire of praise a∣mong men, which is of that force that it will make a man put on a shevve of all the graces, vvhich God bestoweth on all his children, though otherwise he want them: and to go very farre in religion; vvhich appeareth thus. Some can very bitterly weepe for the sinnes of other men, and yet haue neither sorrowe nor griefe for their owne: and the cause hereof is nothing else but pride. For he that sheddes teares for another mans sinnes, should much more vveepe for his owne, if he had grace. Yet thus are many men dispo∣sed euen of pride and nothing else. Againe, a man for his owne sinnes vvill pray very slackly and dully, when he pray∣eth priuately: and yet when he is in the company of others will pray very fervently and earnestly. From vvhence is this difference? surely often it springeth from the pride of heart and from a desire of praise among men. The third cause of temporarie faith is profit, commodity, the getting of wealth and riches. These make man to receive religion, and if other religion come, they vvill receiue it asvvell as this. But such studies not the gospell, because it is the gospell, but because it brings wealth, peace, and riches with it. And these are the three causes of temporarie faith.

The third kind of faith is the faith of Miracles: vvhen a man grounding himselfe on some speciall promise or reve∣lation from God, doeth beleeve, that some straunge & ex∣traordinarie thing, vvhich he hath desired or foretold, shall come to passe by the vvork of God. This must be distingui∣shed from historicall & temporarie faith. For Simon Magus had both these kindes of faith,* 1.14 but yet wanted this faith of miracles, & therfore would haue bought the same of the A∣postles for mony. Yet this faith of miracles may be in hypo∣crites, as it vvas in Iudas, & at the last iudgement it shall be found to haue bin in the wicked & reprobate; which shal say

to Christ, Lorde, in thy name we haue prophesied,* 1.15 and cast out deuils, and done many great miracles.

And thus much for the three sorts of common faith: Now we must come to the true faith, which is the faith of the e∣lect. It is thus defined: Faith is a supernaturall gift of God in the mind, apprehending the sauing promise with al the pro∣mises that depend on it. First, I say, it is a gift of God, Phil. 1.29. to confute the blind opiniō of our people, that think that the faith wherby they are to be saued, is bred & borne with thē. I adde that it is a gift supernaturall; not onely because it is aboue that corrupt nature in which we are borne, but also because it is aboue that pure nature, in which our first pa∣rents were created. For in the state of innocencie they wan∣ted this faith, neither had they then any neede of faith in the same God as he is Messias: but this faith is a new grace of God added to regeneration after the fal, & first required in the couenant of grace. And by this, faith differeth from the rest of the gifts of God, as the feare of God, the loue of God, the loue of our brethren, &c. for these were in mans nature before the fall, and after it they are but renewed: but iustifying faith admits no renewing. For the first in grafting of it into the heart, is in the conuersion of a sinner after his fall.

The place and seat of faith (as I thinke) is the minde of man, not the will: for it stands in a kinde of particular know∣ledge or perswasion, and there is no perswasion but in the minde. Paul saith indeede, that we beleeue with the heart, Rom. 10. but by the heart he vnderstands the whole soule without any limitation. Some doe place faith partly in the minde, and partly in the will, because it hath two parts; knowledge, and affiance: but it doth not stand greatly with reason, that one particular and single grace should be seated into diuerse parts of the soule.

The forme of faith is, to apprehend the promises, Gal. 3.14. that we might receiue the promise of the spirite through faith. and Iohn 1.12. to receiue Christ, and to beleeue, are put one for another; and to beleeue, is to eate and drinke the bo∣die and bloud of Christ. To apprehend properly, is an acti∣on

of the hand, which laies hold of a thing, and puls it to it: and by resemblance it agrees to faith, which is the hand of the soule, receiuing and applying the sauing promise.

This apprehension of faith, is not performed by any affe∣ction of the will, but by a sound and particular perswasion, whereby a man is resolued that the promise of saluation be∣longs vnto him. Which perswasion is wrought in the mind by the holy Ghost, 1. Corint. 2.12. And by this, the promise which is generall is applied particularly to one subiect.

By this, sauing faith differeth from all other kinds of faith. From historicall; for it wanteth all apprehension, & standeth onely in a generall assent. From temporarie faith, which though it make a man to professe the Gospel and to reioyce in it, yet doth it not throughly applie Christ with his bene∣fits. For it neuer brings with it any thorough touch of con∣science or liuely sense of Gods grace in the heart. And the same may be said of the rest.

The principal and maine obiect of this faith is, the sauing promise, God so loued the world, that he gaue his onely begotten sonne, that whosoeuer beleeues in him, shall not perish, but haue euerlasting life. But some will say, Christ is commonly said to be the obiect of faith. Answ. In effect it is all one to say the sauing promise, and Christ promised, who is the substance of the couenant. Christ then as he is set forth vnto vs in the word and sacraments, is the obiect of faith. And here cer∣taine questions offer themselues to be skanned.

The first, What is that particular thing which faith ap∣prehendeth? Answ. Faith apprehendeth whole Christ God and man. For his Godhead without his manhoode, and his manhood without his Godhead doth not reconcile vs to God. Yet this which I say must be conceiued with some di∣stinction according to the difference of his two natures. His Godhead is apprehended not in respect of his essence or nature, but in respect of his efficacie manifested in the mā∣hoode: his manhood both in respect of the substance it selfe, and also in respect of the efficacie and benefits thereof.

The second, In what order faith apprehēds Christ? Ans. First of all it apprehends the very body & blood of Christ: & secondly the vertue & benefits of his bodie and blood: as a

man that would feele in his bodie the vertue of meate and drinke, must first of all receiue the substance thereof.

To go forward. Besides the mayn promise, which cōcernes righteousnes & life in Christ, there be other particular pro∣mises touching strēgth in temptatiōs, cōfort in afflictiōs, & such like, which depēd on the former: & they also are the ob∣iect of iustifying faith: & with the very same faith we beleue thē, wherwith we beleeue our saluatiō. Thus Abrahā by the same faith wherwith he was iustified, beleued that he shold haue a son in his old age. Rō. 4.19.22. And Noe by that faith wherby he was made heire of righteousnes, beleeued that he & his family should be preserued in the flood. And here∣upō it comes to passe that in our praiers, besides the desire of things promised, we must bring faith whereby we must be perswaded, that God will graunt vs such things as he hath promised: and this faith is not a new kinde or distinct faith from iustifying faith. Thus we see what sauing faith is.

Whereas some are of opiniō, that faith is an affiāce or cō∣fidence, that seems to be otherwise: for it is a fruit of faith,* 1.16 & indeede no man can put any confidence in God, till he be first of all perswaded of Gods mercy in Christ towards him.

Some again are of mind, that loue is the very nature and forme of faith: but it is otherwise. For as cōfidence in God, so also loue is an effect which proceeds frō faith. 1. Tim. 1.5. The end of the law is loue frō a pure heart and good conscience & faith vnfained. And in nature they differ greatly. Christ is the fountain of the waters of life. Faith in the heart is as the pipes & ledds that receiue in & hold the water: & loue in some part is as the cocke of the cōduit, that lets out the water to euery cōmer. The property of the hād is to hold; & of it self it cānot cut: yet by a knife or other instrumēt put into the hād, it cuts: the hād of the soule is faith; & his property is to apprehend Christ with al his benefits, & by it self it cā do nothing els: yet ioyn loue to it, & by loue it wilbe effectual in al good duties.* 1.17

Now to proceed further: first we are to cōsider, how faith is wrought: 2. what be the differēces of it. For the first, faith is wrought in & by the outward ministery of the gospel ac∣cōpanied by the inward operatiō of the spirit, & that not sud∣dēly, but by certē steps & degrees: as nature frameth the body

of the infant in the mothers wombe, 1. by making the brain and heart, 2. by making veines, sinewes, arteries, bones. 3. by adding flesh to them al. And the whole operation of the spirit stands in two principall actions. First, the enlighte∣ning of the minde: the second, the moouing of the will. For the first, the holy Ghost enlightens mens mindes with a further knowledge of the lawe then nature can afoard; and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof, and withall to tremble at the curse of the lawe. Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes & life eternal promised in Christ. This done, then comes the second worke of the holy Ghost, which is the inflaming of the will, that a man hauing considered his fearefull estate by reason of sinne, and the benefits of Christes death, might hunger after Christ; and haue a desire not so much to haue the punishmēts of sinne taken away, as Gods displea∣sure: & also might enioy the benefits of Christ. And whē he hath stirred vp a man to desire reconciliation with God in Christ, then withall he giues him grace to pray not onely for life eternall; but especially for the free remission and pardon of all his sinnes: and then the Lordes promise is, Knocke and it shall be opened,* 1.18 seeke and ye shall finde. After which he further sends his spirit into the same heart that desireth reconciliation with God, and remission of sinnes in Christ, and doth seale vp in his heart the liuely and plentifull assurance thereof.

The differences and degrees of faith are two: I. a weake faith: II. a strong faith. Concerning the first, this weake faith shewes it selfe by this grace of God, namely an vnfai∣ned desire, not onely of saluation (for that the wicked and gracelesse man may haue) but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart, and it is peculiar to the elect: and they which haue this, haue in them also the substance of true sa∣uing faith: which afterwards will grow vp to a strong faith. Reasons, I. Promise of life euerlasting, is made to the de∣sire of reconciliation, Psal. 10.17. Lord, thou hast heard the

desire of the poore. Psal. 143.6. My soule desireth after thee, as the thirstie land. Psal. 145.19. He will fulfill the desire of them that feare him. Matth. 5.6. Blessed are they that hunger and thirst after righteousnes, for they shalbe satisfied. Revel. 22.6. J will giue vnto him which is a thirst of the well of the water of life freely. II. The hungring desire after grace is a sanctified affection: vvhere one affection is sanctified, all are sanctified: where all are sanctified, the whole man is sanctified: and he that is sanctified, is iustified and beleeues. III. God accepts the will and desire to repent and beleeue, for repenting and beleeuing indeede: where∣fore this desire of reconciliation (if it be soundly wrought in the heart) is accepted euen as faith before God. But car∣nall men will say, If faith, yea true faith shew it selfe by a de∣sire of reconciliation with God in Christ for all our sinnes, then we are well ynough, though we liue in our sinnes: for we haue very good desires. J answer, That there be in many men sundrie fleeting motions and desires to do good things which grow to no issue or head, but in time vanish as they come. Now such passions haue no soundnes in them, & must be distinguished from the desire of reconciliatiō with God, which comes from a bruised heart, which brings alwaies with it reformation of life: therefore such as liue after the couse of this world, and thinke notwithstanding that they haue desires that are good, deceiue themselues.

Nowe faith is saide to be weake, when a man either failes in the knowledge of the Gospell; or else hauing knowledge, is weake in grace to applie vnto himselfe the sweete promises thereof. As for example, we know that the Apostles had all true sauing faith (except Iudas) and when our Sauiour Christ asked them,* 1.19 whome they thought that he was; Peter in the person of the rest, an∣swered for them all, and said: Thou art Christ, the Sonne of the liuing God: for which our Sauiour commended him, and in him, them all, saying: Thou art Peter, & vpon this rocke, (that is, vpon Christ, which Peter did professe in the name of them all) will I builde my Church. And yet after we shall finde in the Gospell, that they are called men of litle faith.* 1.20

Now they failed in knowledge of the death of Christ, and of his passion, and resurrection; and were caried away with a vaine hope of an earthly kingdome. And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there, Peter a little after his notable confession began to rebuke Christ, & said, Master, haue pitie on thy selfe, this shall not be vnto thee. And vntil he had appea∣red to them after his death, they did not beleeue his resur∣rection.

Again, weake faith though it be ioyned with knowledge, yet it may faile in the applying or in the apprehension and appropriating of Christs benefits to a mans owne selfe. This is to be seene in ordinary experience. For many a man there is of humble and contrite heart, that serueth God in spirite and truth, yet is not able to say without great doubtings and wauerings; I know and am fully assured that my sinnes are pardoned. Now shall we say, that all such are without faith? God forbid. Nay, we may resolue our selues, that the true child of God may haue a hungring desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience, and yet be weake some time in the apprehension of Gods mercie and the as∣surance of the remission of his owne sinnes.

But if faith faile either in the true knowledge, or in the apprehension of Gods mercies, how can a man be saued by it? Answ. We must knowe that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne, as strong faith, though not so soundly. Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king, as he that is more sound, though it be not so firmely and steadfastly.

The Church of Rome beares men in hand, that they are good Catholicks, if they beleeue as the Church beleeues; though in the meane season they can not tell what the Church beleeues. And some Papists commend this faith by the example of an old devout father, who beeing temp∣ted of the deuill, was asked how he beleeued, he answered that he beleeued as the Church beleeued: beeing againe

asked how the Church beleeued, he answered, as I beleeue: whereupon the deuill (as they say) was faint to depart. VVell, this fond and ridiculous kind of faith we renounce, as being a means to nozle men in blindnes, superstition, & perpetuall ignorance: yet withall we doe not denie but that there is an implicite or foulded faith; which is, when a man as yet hauing but some little portion of knowledge in the doctrine of the Gospell, doth truely performe obedience according to the measure thereof; and withall hath care to get more knowledge, and shewes good affection to all good meanes whereby it may be increased. In this respect a certain ruler, who by a miracle wrought vpon his childe, was mooued to acknowledge Christ for the Messias, and further to submit him selfe to his doctrine,* 1.21 is commen∣ded for a beleeuer, and in the like case the Samari∣tanes.

And thus much of weake faith: which must be vnder∣stood to be in a man not all the daies of his life, but while he is a yong babe in Christ. For as it is in the state of the body, first we are babes & grow to greater strength as we growe in yeres; so it is with a Christian man. First he is a babe in Christ, hauing weake faith, but after growes from grace to grace, till he come to haue a strong faith: example where∣of we haue in Abraham, who was strong and perfect both in knowledge and apprehension. This strong faith is, when a man is endued with the knowledge of the Gospel & grace to apprehend and applie the righteousnes of Christ vnto himselfe for the remission of his own sinnes: so as he can say distinctly of himselfe and truly, that he is fully resolued in his own conscience, that he is recōciled vnto God in Christ for all his sinnes, & accepted in him to life euerlasting. This degree of faith is proper to him that begins to be a tall man and of ripe yeares in Christ. And it commeth not at the first calling of a man vnto grace. And if any shall thinke that he can haue it at the first, he deceiueth him selfe. For as it is no nature: first wee are babes, and then as we en∣crease in yeares, so wee growe in strength: so it is in the life of a Christian; first ordinarily hee hath a weake

faith, and after growes from grace to grace, till he come to stronger faith: and at the last he be able to say, he is fully as∣sured in his heart & conscience of the pardon of his sinnes & of reconciliation to God in Christ. And this assurance ariseth from many experiences of Gods fauour and loue in his life and preseruation, which brings a man to this, that he is ful∣ly perswaded, that God is his God, and God the father his father, and Iesus Christ his redeemer, and the holy Ghost his sanctifier.

Now howsoeuer this faith be strong, yet is it alwaies im∣perfect, as also our knowledge is; and shall so long as we liue in this world be mingled with contrarie vnbeliefe and sundrie doubtings more or lesse. A great part of men amōgst vs, blinded with grosse ignorance, say they haue faith, & yet indeed haue not. For aske them what faith they haue, they will answer, they beleeue that God is their father, & the Son their redeemer, &c. aske them how long they haue had this faith, they will answer, euer since they could remember: aske them whether they euer doubt of Gods fauour? they will say, they would not once doubt for all the worlde. But the case of these men is to be pitied: for howso∣euer they may perswade themselues, yet true it is, that they haue no sound faith at all: for euen strong faith is assaulted with temptations and doubtings: and God will not haue men perfect in this life, that they may alwaies goe out of themselues, and depend wholly on the merit of Christ.

And thus much of these two degrees of faith. Nowe in whom so euer it is, whether it be a weake faith, or a strōg, it bringeth forth some fruit, as a tree doth in the time of som∣mer. And a speciall fruit of faith, is this confession of faith, I beleeue in God, &c. so Paul saith, With the heart a man may beleeue vnto righteousnes,* 1.22 and with the mouth man confesseth to saluation. Confession of faith is, when a man in speach and outwarde profession doth make manifest his faith for these two causes. I. That with his mouth outwardly he may glorifie God both in bodie and soule. II. That by the confession of his faith, he may seuer himselfe from all false Christians, from Atheists, hypocrites, and all false sedu∣cers

whatsoeuer. And as this is the dutie of a Christian man, to make profession of his faith; so here in this Creede of the Apostles, we haue the right order and forme of ma∣king it set downe, as we shal see in hādling the parts therof.

The Creede therefore sets downe two things concer∣ning faith, namely the action of faith and his obiect, which also are the parts of the Creede. The action in these words, I beleeue: the obiect in all the words following, in God the Father almightie, maker &c. And first let vs begin with the action.

I beleeue in God.) We are taught to say, I beleeue, not we beleeue, for two causes. First (because as we touched before) in the Primitiue Church this Creede was made to be an an∣swer made vnto a question, which was demanded of euery particular man that was baptized: for they asked him thus; What dost thou beleeue? then he answered, I beleeue in God the Father, &c. and thus did euery one of yeares make pro∣fession of his faith: and it is likely that Peter alluded hereun∣to, saying,* 1.23 the stipulation or answer of a good conscience maketh request to God. The secōd cause is, howsoeuer we are to pray one for another, by saying, O our father, &c. yet when wee come to yeres, we must haue a particular faith of our own: no mā can be saued by anothers mans faith, but by his own, so it is said: The iust shall liue by his faith. But some will say, this is not true.* 1.24 For children must be saued by their parents faith: the answer is this; the faith of the parents doth bring the child to haue a title or interest to the couenant of grace and to all the benefits of Christ: but yet it doth not applie the benefits of Christs death, his obedience, his merits, and righteousnes vnto the infant: for this the beleeuer doth only vnto himselfe & to no other. Againe some may say, if they doe not apprehend Christs benefits by their parents faith, how then is Christs righteousnes made theirs? Answ. By the inward working of the holy Ghost, who is the principall applier of all graces, whereas faith is but the instrumēt. And this is true, men of yeares are iustified by their own faith; & the infāt by some other special working of Gods holy spirit.

Furthermore, to beleeue signifieth two things; to con∣ceiue

or vnderstand any thing, and withall to giue assent vn∣to it to be true: and therefore in this place, to beleeue signifi∣eth to know and acknowledge that all the points of religi∣on which followe, are the truth of God. Here therefore we must remember, that this clause (I beleeue) placed in the be∣ginning of the Creede, must be particularly applied to eue∣ry article following. For so the case stands, that if faith faile in one maine point, it faileth a man in all: and therefore faith is said to be wholly copulatiue.* 1.25 It is not sufficient to hold one article, but he that will hold any of them for his good, must hold them all: and he which holdes them all in shewe of words, if he ouerturne but one of them in deede, he ouer∣turnes them all.

Againe, to beleeue is one thing, & to beleeue in this or that is another thing: and it conteineth in it 3. points or actions of a beleeuer. 1. to know a thing: 2. to acknowledge the same: 3. to put trust and confidence in it. And in this order must these three actions of faith be applied to euery article following which concerneth God. And herein is contained a speciall matter. For alwaies by adding them to the words following, we doe applie the article vnto our selues in a very comfortable manner. As I beleeue in the father, and doe beleeue that he is my father; and therefore I put my whole trust in him, and so of the rest.

Now we come to the obiect of generall faith, which is either God or the Church; in handling of both which, I wil obserue this order. I. I will speake of the meaning of euery article. II. Of the duties which we ought to learn thereby. III. And lastly, of the consolations which may be gathe∣red thence. Concerning God, three things are to be consi∣dered. And first by reason of manifold doubtings that rise in our minds, it may be demanded, whether there be a God? many reasons might be vsed to resolue those that haue scru∣ple of conscience: otherwaies we are bound to beleeue that there is a God without al doubting. As for those Atheists which confidently auouch there is no God, by Gods lawe they ought to die the death: nay, the earth is too good for such to dwell on. Malefactours, as theeues and rebells, for

their offences haue their rewarde of death: but the offence of those, which denie that there is a God, is greater; and therefore deserues the most cruell death.

The second point followeth, namely what God is? An∣swer. Moses desiring to see Gods face, was not permitted but to see his hinder parts:* 1.26 and therefore no man can be able to describe God by his nature, but by his effects & proper∣ties; on this or such like maner: God is an essence spirituall, sim∣ple, infinite, most holy. I say first of all, that God is an essence, to shew that he is a thing absolutely subsisting in himselfe & by himselfe, not receiuing his being from any other. And herein he differeth frō all creatures whatsoeuer, which haue subsisting & beeing from him alone. Againe I say that he is an essence spirituall, because hee is not a kinde of body, nei∣ther hath he the parts of the bodies of mē or other creatures, but is in nature a spirit inuisible, not subiect to any of mans senses. I adde also, that he is a simple essence, because his na∣ture admits no maner of composition of matter or forme or parts. The creatures are compounded of diuers parts, & of varietie of nature, but there is no such thing in God: for whatsoeuer thing he is, he is the same by one & the same sin∣gular and indiuisible essence. Furthermore he is infinite; and that diuers waies: infinite in time, without any beginning and without end: infinite in place; because he is euery where and excluded no where, within all places, and foorth of all places. Lastly he is most holy, that is, of infinite wisdome, mercie, loue, grace, goodnes, &c. and he alone is rightly tear∣med most holy, because holinesse is of the very nature of God himselfe; wheras among the most excellent creatures it is otherwise. As for example, a man is one thing, and the holines of man is another. Thus we see what God is: and to this effect god describes himself to be Iehova Elohim;* 1.27 & Paul describes him to be a King euerlasting, immorall, inuisible, & onely wise, to whom is due all honour & glorie for euer.

The thirde point is, touching the number of Gods, namely whether there be more Gods then one or no. Ans. There is not, neither can there be any more Gods then one. VVhich point the Creede auoucheth, in saying,

I beleeue in God, not gods: and yet more plainly the Nicene Creede and the Creede of Athanasius, both of them ex∣planing the words of the Apostles Creede on this maner, I beleeue in one God. Howsoeuer some in former times haue erroneously held, that two Gods were the begining of all things, one of good things, the other of euill things: others, that there was one God in the old testament, an other in the new: others againe, namely the Valintinians, that there were 30. couple of gods: and the heathen people (as Au∣gustine recordeth) worshipped 30. thousand gods: yet we that are members of Gods Church, must hold and beleeue one God alone, & no more, Deut. 4.39. Vnderstand this day and consider in thine heart, that Iehovah he is God in heauen aboue and vpon the earth beneath: there is none other. Eph. 4.8. One God, one faith, one baptisme. If it be alleadged that the Scripture mentioneth many gods, because a 1.28 Magistrates are called gods, b 1.29 Moses is called Aarons god, c 1.30 the deuill and all idols are called gods. The answer is this: They are not properly or by nature gods, for in that respect there is one∣ly one God: but they are so tearmed in other respects. Ma∣gistrates are gods, because they be Vicegerents placed in the roome of the true God, to gouerne their subiects: Moses is Aarons god, because he was in the roome of god to re∣ueale his will to Aaron: the deuill is a god, because the hearts of the wicked would giue the honour vnto him, which is peculiar to the euerliuing God: idols are called gods, because they are such in mens conceits and opinions, who esteeme of them as of gods. Therefore Paul faith, an idole is nothing in the worlde,* 1.31 that is, nothing in nature sub∣sisting, or nothing in respect of the diuinitie ascribed vnto it.

To proceede forwarde, to beleeue in this one God, is in effect thus much. 1. to knowe and acknowledge him as he hath reuealed himselfe in his worde: 2. to beleeue him to be my God: 3. from mine heart to put all mine affiance in him. To this purpose Christ saith, This is eternall life to knowe thee the onely God, and whome thou hast sent Iesus Christ.* 1.32 Nowe the knowledge here meant, is not a bare or generall knowledge, for that the deuills haue, but a more

speciall knowledge whereby I know God not onely to be God, but also to be my God, and thereupon doe put my confidence in him.

And thus much of the meaning of the first wordes, I beleeue in God, &c. Nowe followe the duties which may be gathered hence. First of all, if wee are bound to be∣leeue in God, then wee are also bound to take notice of our naturall vnbeliefe, to checke our selues for it, and to striue against it. Thus dealt the father of the childe that had a dumme spirite, Lord, (saith he) J beleeue, Lorde helpe myne vnbeleefe. And David,* 1.33 Why art thou cast dovvne my soule? and why art thou so disquieted in me? wayt on God.* 1.34 And that which our Sauiour Christ said once to Peter should a man say euery day to himselfe: O thou of little faith, why hast thou doubted? But some may say, wherein standes our vnbeleefe? Answer. It standes in two thinges I. In distrusting the goodnesse of God, that is, in giuing to lit∣tle or no affiance to him; or in putting affiance in the crea∣ture. For the first, fewe men will abide to be told of there distrust in God: but in deede it is a common and rife cor∣ruption: and though they soothe themselues neuer so, yet their vsuall dealings proclaime their vnbeleefe. Goe tho∣rough all places, it shall be founde that scarce one of a thousand in his dealings makes conscience of a lie: a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing. VVhat is the cause that they can doe so? Alas, alas, if there be any faith, it is pinned vp in some by-corner of the heart, and vnbe∣leefe beares sway as the lorde of the house. Againe, if a man had as much wealth as the world comes to, he could finde in his heart to wish for an other, and if he had two worldes, he would be casting for the thirde, if it might be compassed: the cause hereof is, men haue not learned to make God their portion, and to stay their affections on him: which if they could doe, a meane portion in tempo∣rall blessings would be enough. Such men will not yeilde that they doe indeede distrust the Lord, vnlesse at some time they be touched in conscience vvith a sense of their

sinnes, and be thoroughly humbled for the same: but indeede distrust of Gods goodnesse is a generall and a mother sinne, the ground of all other sinnes, and the ve∣ry first and principall sinne in Adams fall. And for the second part of vnbeleefe, which is an affiance in the crea∣ture, reade the whole booke of God, and we shall finde it a common sinne in all sorts of men, some putting their trust in riches, some in strength, some in pleasures, some placing their felicitie in one sinne, some in an other. VVhen King Asa was sicke,* 1.35 he put his trust in the Phisitians, and not in the Lorde. And in our daies the common pra∣ctise is, when crosses and calamities fall, then there is trot∣ting out to that wise man, to this cunning woman, to this sorcerer, to that wisard, that is, from God to the de∣uill, and their counsell is receiued and practised with∣out any bones making. And this shewes the bitter roote of vnbeleefe, and confidence in vaine creatures; let men smoothe it ouer with goodly tearmes as long as they will. In a worde, there is no man in the worlde, be hee called or not called, if he looke narrowly vnto him∣selfe, hee shall finde his heart almost filled with mani∣folde doubtings and distrustings, whereby hee shall feele him selfe euen carried away from beleeuing in God. Therefore the duetie of euery man is, that vvill truely say that hee beleeues in God, to labour to see his owne vnbeleefe and the fruits thereof in his life. As for such as say they haue no vnbeleefe, nor feele none; more pitifull is their case. For so much the greater is their vnbeleefe.

Secondly, considering that wee professe our selues to beleeue in God,* 1.36 wee must euery one of vs learne to knowe God. As Paul saith, Hovv can they beleeue in him, of vvhome they have not heard?* 1.37 and hovve can they heare vvithout a preacher? therefore none can beleeue in God but hee must first of all heare and be taught by the mi∣nisterie of the word to know God aright. Let this be re∣membred of young and olde. It is not the pattering ouer of the beleefe for a prayer, that will make a man

a good beleeuer, but God must be knowne of vs and acknowledged as hee hath reuealed him selfe partly in his worde and partly in his creatures. Blinde igno∣rance and the right vse of the Apostles Creede will neuer stande together. Therefore it stands men in hande to labour and takes paines to get knowledge in religion, that knowing God aright, they may come steadfastly to be∣leeue in him.

Thirdly, because wee beleeue in God, therefore an∣other duetie is to denie our selues vtterly,* 1.38 and to be∣come nothing in our selues. Our Sauiour Christ re∣quires of vs to become as little children, if wee would beleeue. The begger dependes not on the releefe of o∣thers till he finde nothing at home: and till our hearts be purged of selfe-loue and pride, wee can not de∣pende on the fauour and goodnes of God. Therefore he that would trust in God, must first of all be abased and confounded in him selfe, and in regard of him selfe be out of all hope of attaining to the least sparke of the grace of God.

Fourthly, in that we beleeue in God, and therefore put our whole trust and assurance in him: wee are taught,* 1.39 that euery man must commit his bodie, his soule, goods, life, yea all that hee hath into the handes of God, and to his custodie. So Paul saith, I am not asha∣med of my sufferings, for I knowe whome I haue beleeued,* 1.40 and am perswaded that he is able to keepe that which I haue committed vnto him against that day. A worthie saying: for what is the thing which Paul committed vnto the Lorde? surely his owne soule and the eternall saluation thereof. But what mooues him to trust God? surely his perswasion whereby hee knowes that God will keepe it. And Peter saith:* 1.41 Let them that suffer ac∣cording to the vvill of God, commit their soules to him in well doing as vnto a faithfull creatour. Looke as one friende layeth dovvne a thing to be kept of ano∣ther: so must a man giue all that hee hath to the custodie of God. Fevve or none can practise this,

and therefore vvhen any euill befalls them eyther in bodie or in goods, or any other vvay, then they shewe them selues rather beastes then men in impa∣tience. For in prosperitie they vvoulde not trust in God, and therefore in aduersitie vvhen crosses come, they are voyde of comfort. But when a man hath grace to beleeue and trust in God, then hee commits all into Gods handes: and though all the worlde should perish, yet hee would not be dismaide. And vndoubtedly if a man will be thankefull for the preseruation of his goods, or of his life, hee must shewe the same by committing all he hath into Gods handes, and suffer him selfe to be ruled by him.

* 1.42Nowe followes the consolations and comforts which Gods Church and children reape hereby. First, he that beleeues in God, and takes God for his God, may as∣sure him selfe of saluation, and of a happie deliuerance in all daungers and necessities. When God threatned a plague vpon Israel for their idolatrie,* 1.43 good king Iosiah humbled him selfe before the Lorde: and he was safe all his daies. And so King Hezekiah, when Senacherib the king of Ashur offered to inuade Iudah, he trusted in the Lorde, and praied vnto him, and was deliuered. VVhereby we see, if a man trust in God, he shall haue securitie and quietnesse,* 1.44 as Iehosaphat saide to the men of Iudah. And our Sauiour Christ when he was vpon the crosse, and felt the whole burden of the wrath of God vp∣on him, cryed, My God, my God, why hast thou forsaken me. And it appeareth in the Epistle to the Hebrewes, that Christ was heard in that he feared:* 1.45 whereby we are giuen to vnderstand, that they shall neuer be vtterly forsaken that take God for their God.* 1.46 And King Dauid hauing ex∣perience of this, vseth most excellent speaches for this ende, to shewe that the ground of his comfort was, that God was his God. And it is said that Daniel had no manner of hurte in the Lyons denne;* 1.47 because hee trusted in the Lorde his God. And contrariwise, such as distrust God are subiect to all miseries and iudgements.

The Israelites in the wildernesse beleeved not God, and trusted not in his helpe, therefore God vvas angry,* 1.48 and his fire vvas kindled in Iacob, and vvrath came vpon Israel.

God, the Father Almightie.

Some haue thought that these wordes are to be coupled with the former without distinction, as if the title of God had bene proper to the first person the Father, and not com∣mon to the rest: and thus haue some heretikes thought. But indeed there must a pause or distinction be made, that the name or title of God may be set in the fore-front, as common to all the three persons following. For that is the very intent of the order of this Creed, to teach vs to beleeue in one God, who is distinct into three subsistances or per∣sons called the Father, the Sonne, the Holy Ghost. And here offers it selfe to be considered euen one of the greatest my∣steries of our religion: namely, that God is the Father, the Sonne, and the Holy Ghost: and againe, that the Father, the Sonne, and the Holy Ghost are one and the same God. Some at the first may possibly say, that this cannot stande because it is against all reason that one should be three, or three one. The answere is, that indeed if one and the same respect be kept, it is not possible, but in divers considerati∣ons and respectes it may. And thus the Father, the Sonne, & the Holy Ghost are three, namely in person; and againe, they three are one, not in person, but in nature. By nature is meant, a thing subsisting by it selfe, that is common to many: as the substance of man consisting of body and soule common to all men, which we call the humanity of a man, is the nature of man. By person is meant, a thing or essence subsisting by it selfe, not common to many, but incommu∣nicable: as among men, these particulars, Peter, Iohn, Paul, are called persons. And so in the mysterie of the Trinity the diuine nature is the godhead it selfe simply and absolutely considered; and a person is that which subsisteth in this god∣head, as the Father, the Sonne, the Holy Ghost. Or againe,

a person is one and the same godhead not absolutely consi∣dered, but in relation, and as it were, restrained by personall or caracteristicall proprieties: as the Godhead or God be∣getting is the father, God againe considered not simply but so farre foorth as he is begotten is the Sonne; and God proceeding of the Father and the Sonne, the Holy ghost. And if any man would conceiue in mind rightly the divine nature, he must conceiue God or the Godhead absolutely: if any of the persons, then he must conceiue the same god∣head relatiuely with personal proprieties. Thus the godhead considered with the propriety of fatherhood or begetting is the father: & cōceiuing the same godhead with the propri∣etie of generation, we conceiue the sonne, & the godhead with the proprietie of proceeding, & we conceiue the Holy Ghost. Neither must it seeme strange to any that we use the names of nature and person to set forth this misterie by: for they haue bene taken up by common consent in the primi∣tive Church, & that upon weighty consideration to mani∣fest the truth, & to stop the mouthes of heretikes: & they are not used against the proper sense of the scriptures, nay they are therein a 1.49contained. Thus wee see how it comes to passe that the three things signified by these names, Father, Sōne, holy Ghost, are ech of them one & the same God. And this mistery may well be conceived by a cōparison borowed frō light. The light of the sunne, the light of the moone, & the light of the aire for nature and substance are one & the same light: & yet they are 3. distinct lights. The light of the sunne being of it selfe & from none, the light of the moone from the sunne, & the light of the aire frō them both. So the di∣vine nature is one, and the persons are three, subsisting af∣ter a divers maner in one and the same nature.

And for the further clearing of the point, we must yet further marke & remember two things: namely, the vnion & the distinction of the persons. The vnion is, whereby three persons are one not simply, but one in nature, that is, coessen∣tiall or consubstantiall; having all one godhead. For the fa∣ther is God, the sonne is God, & the holy ghost is God: now there are not 3. distinct Gods, but one God, because there

is one God & no more in nature; considering that the thing which is infinite is but one & is not subiect to multiplicatiō: & the Father is this one God, as also the Sonne and the holy ghost. And as these three persons are one in nature, so what∣soeuer agrees to God simply considered, agrees to them all three. They are all coequall and coeternall: all most wise, iust, mercifull, omnipotent by one & the same wisdome, iu∣stice, mercie, power. And because they haue all one god∣head, therfore they are not only one with another, but also ech in other, the father in the sonne, & and the sonne in the father, and the holy ghost in them both. And we must not imagine that these three are one god, as though the father had one part of the godhead, the sonne an other part, & the holy ghost a third. For that is most false, because the infinite and the most simple godhead is not subiect to composition or division: but euery person is whole god, subsisting not in a part, but in the whole godhead: & the whole entire godhead is communicated from the father to the sonne, & from both father & sonne to the holy ghost. But some may yet say, that this doctrine seemes to be impossible; because three crea∣tures, as for example, Peter, Paul, Timothy being three per∣sons, & so remaining, cannot haue one and the same nature, that is, the same body & the same soule. Ans. Three or moe mē may haue the same nature a 1.50 in kind, but the truth is, they cannot possibly haue a nature which shalbe one & the same b 1.51 in number, in them all three. For a man is a substance cre∣ated & finite, & the bodies of men are quantities, & therfore divisible & separable one from another. Hereupon it comes that the persons of men are not only distinguished by pro∣prieties, but also divided & sundred one from another. And though Peter, Paul, Timothy, haue all one common & uni∣versall forme, yet they three are not one man, but 3. men. Now it is otherwise with the divine nature or godhead which is uncreated and infinite, and therefore admittes nei∣ther composition nor division, but a distinction without any separation: so as the three persons subsisting in it, shall not be three gods, but one and the same god.

Yet further some will obiect, that it is truly said of the fa∣ther,

that hee is god, but the same godhead is not in the sonne, nor in the holy ghost; for the sonne and the holy ghost haue their beginning from the father. Ansvver, The sonne and the holy ghost haue not a beginning of their nature or of their godhead from the Father, but of their per∣son only: the person of the Sonne is from the Father; and the person of the Holy ghost, is both from the Father and from the Sonne: but the Godhead of all three persons is vncreate and vnbegotten, and proceeding from none. Yet some may say, both the Sonne and the Holy Ghost haue re∣ceiued from the Father all their attributes, as wisedome, knowledge, power, &c. Now he that receiueth any thing from another, is in that respect inferiour to him that giueth it: and therefore the sonne and the Holy ghost are not God as he is. Ans. We must know, that, which the Sōne receiueth of the Father, he receiueth it by nature, and not by grace; & he receiueth not a part but all that the Father hath, saving the personall proprietie. And the Holy Ghost receiueth from the Father and the Sonne by nature and not by grace: and therefore though both the Sonne and the Holy Ghost receiue from the Father, yet they are not inferiour to him but equall with him. And thus much is necessarie to be lear∣ned of the vnion betweene the three persons in Trinitie, whereby they being three haue all one and the same god∣heade.

The second point to be considered is, that though these three haue but one godhead, and all make but one God: yet they are distinguished one from another: for the Father is the Father, and not the Sonne, nor the Holy Ghost: the Sonne is the Sonne and not the Father nor the Holy ghost: and the Holy Ghost is the Holy ghost, not the Father nor the Sonne. This distinction of the persons is notably set forth vnto vs in the baptism of our Saviour Christ: where it is said,* 1.52 that vvhen Iesus was baptized, hee came out of the vvater: there is the second person: and the Holy ghost des∣cended upon him in the forme of a dove: there is the thirde person: and the Father the first person pronounced from heauen, that hee was his beloved Sonne in whome hee

was well pleased. And we must not conceiue this distin∣ction in such manner as though these three, Father, Sonne, and Holy Ghost were three names of one God. For the three persons doe not in name or word, but really in truth distinctly subsist in the same divine nature. Neither must we imagine that the three persons are three formes or dif∣ferences of one god, as some heretikes haue dreamed, who taught that the father alone is God, and that he is called a Father in one respect, the Sonne in another, and the Holy ghost in a thirde. For this were nothing else but to make the personall proprieties to be nothing but imaginarie ac∣cidents, which indeede, or at the least, in mans conceit, might come and goe, and be either in the persons or foorth of them. For the personall relations though in a 1.53 minde they may be distinguished from the divine essence, yet b 1.54 indeede they are one with it. But some will say, if they make this distinction, there is rather a quaternitie then a trinitie: for the godhead is one, the father an other, the sonne a third, and the holy ghost a fourth. Thus some heretikes haue ob∣iected against the distinction of the trinitie: but it is untrue which they say▪ for the godhead must not be severed from the father, nor frō the sonne, nor frō the holy Ghost: for the father is God or the whole godhead, so also is the sonne and the holy ghost: and the godhead likewise is in euery one of these three persons, and euery one of them sub∣sisting in the godhead, and the godhead must be concei∣ved to be in them all, and not as a fourth thing out of them. And therefore we must still maintaine, that these 3. persons are distinguished and not deuided, as three men are deuided in being and substance: for this division can not be in them, because all three haue one divine nature and one godhead. This is the misterie of all misteries to be receiued of us all, namely, the trinitie of the persons in the vnitie of the god∣head. This doctrine must be reteined and holden for these causes. I. because by it we are able to distinguish this true God from all false Gods and Idols. II. Because among all other pointes of religion this is one of the chiefest, being the verie foundation thereof. For it is not sufficient for us

to know God as we can conceiue of him in our owne ima∣gination: but we must know him as he hath revealed him selfe in his worde. And it is not sufficient to saluation to beleeue in God confusedly, but we must beleeue in one god distinct into three persons, the Father, the Sonne, the holy Ghost: yea & more then this, we must hold & beleeue that God the father is our father, the sonne our redeemer, the holy ghost our sanctifier & comforter. Well then, if we must in this maner beleeue in god, then we must also know him: for vve can haue no faith in the thing which is utterly unknown. wherfore if we would beleeue in the father, son, or holy ghost, we must know them in part, Ioh. 17. This is life eternall to know thee the only God, and whome thou hast sent Iesus Christ. Ioh. 14.17. The world can not receiue the spirite of truth because it hath neither seene him nor knowen him. 1. Ioh. 2.23. Whosoever denieth the sonne hath not the father. Thirdly, this doctrine directs us in worshipping God aright: for vnitie in trinitie, & trinitie in vnitie is to be worshipped: one God must be worshipped in the father, in the sonne, and in the holy ghost: & if we worship God the father without the sonne & the holy ghost: or if we worshippe the sonne without the father and the holy ghost: and the holy ghost without the father & the sonne, we worship nothing but an Idol. Againe, if we worship the 3. persons not as one God, but as three gods, then likewise we make three Idols.

Note further, that of all the three persons, the first person the father is set in the first place, and is described to us by three things. I. by his title that he is a father. II. by his at∣tribute that hee is Almightie. III. by his effect, that hee is maker of heaven and earth: of these in order as they lye in the Creede. And first of the title (father.) It may seeme that he hath some prerogatiue over the sonne and the holy ghost, because he is set before them: but we must know he is set before them neither in regard of time, nor of dignitie, for therein all three are equall; but in re∣garde of order onely. The father is the first, the sonne the second, and the holy ghost the third: as may appeare by this similitude. If three Emperours equall in dignity should

meete all in one place, beeing equall also in power and maiestie, if all three should sit dovvne, though one be no better then an other; yet one of them must needes sit downe the first, and another in the seconde place, and then the thirde: but yet wee can not say, that he which sate downe first is the chiefest. And so it is in the Trinitie, though none be greater or above another; yet the Father is in the first place, not because he is before the sonne, or the holy ghost in dignitie or honour, but because he is the fountaine of the deitie, the sonne being from him, and the holy ghost from them both.

Nowe let us come to the title of the first person.* 1.55 The name Father in Scriptures is ascribed either to God taken indefinitely, and so by consequente to all the three persons in Trinitie: or particularly to the first person alone. For the first, God is a Father properly and principally, according to the saying of Christ, Call no man father vpon earth, for there is but one your father vvhich is in heaven: that is,a 1.56 prin∣cipally: whereas earthly parentes, whome wee are com∣maunded to worship and honour are but certaine images or resemblances of our heavenly father, having this blessing that they are fathers from him. And hereupon this title a∣grees in men, not simply, but so farre forth as God honou∣reth them with fatherhoode in calling them to be fathers, whereas god himselfe receiues this honour from none. God is tearmed a father in respect both of nature and grace. Hee is a father in regard of nature, because hee created and go∣uerneth all things. In this regard hee is called the b 1.57 father of spirits, and c 1.58 Adam is called the Sonne of God. Hee is a father in respect of grace, because wee are regenerate by him, and accepted to be his sonnes by adoption tho∣rough the merite of Christ. And in this respect the se∣cond person as well as the first is called d 1.59 a Father, and saide to haue an offspring e 1.60 or seede and f 1.61 children. But when the name of Father is giuen to the first person, 〈◊〉〈◊〉 is done upon a speciall consideration, because he is a fa∣ther by nature to the seconde person begetting him of

his owne substance before all worldes. By this it appeares, that out of the title of the first person, wee may fetch a de∣scription thereof on this maner. The Father is the first per∣son in Trinitie, begetting the sonne. Nowe to beget is the personall proprietie whereby he is distinguished from the other two. If it be said that the creatures doe beget, & that therefore to beget is not proper to the father: the answere is, that in this point there are many differences betweene God the father & all creatures. First the father begets the sonne before all eternitie: and therefore God the Father beget∣ting, and the sonne begotten are equall in time, whereas in earthly generation the father is before the sonne in time. Secondly, God the father begets his Sonne by communi∣cating unto him his whole essence or godhead, which can not be in earthly parents, unlesse they should be abolished and come to nothing. VVhereas neuerthelesse, God the Father giuing his whole nature to his sonne, retaines the same still, because it is infinite. Thirdly, the father begetts the sonne in himselfe & not forth of himselfe: but in earth∣ly generation the father begetting is forth of the child, and the child forth of the father. And that must not trouble vs which heretikes alledge against this doctrine, namely, that if the father who is of one nature with the sonne, did beget the sonne, then hee did beget himselfe: for the god∣head of the father doth not beget either the godhead or the person of the sonne: but the person of the father begets the person of the sonne, both which in one godhead are really distinct.

Thus we see what the father is. Nowe to beleeue in the father, is to be perswaded, that the first person in Trinity, is the father of Christ,* 1.62 and in him my father particularly, and that for this cause I entend & desire for euer to put my trust in him.

The duties which wee may learne hence are manifolde. And here we haue occasion offered first of all to consider who is our father by nature.* 1.63 I shall say to corruption (saieth Iob) thou art my father▪ and to the worme, thou art my mo∣ther seeing god vouchsafeth this great prerogatiue to them

that loue him, that he vvill be their father: therefore Iob in consideration hereof would haue euery man to haue re∣course to his owne naturall condition, to see who is his fa∣ther by nature. Iob saith, corruption is his father: but if we mark the condition of our nature, we shall further see euery man is by nature the child of wrath, and that Sathan is his father: for so long as a man walkes in his sinnes (which e∣uery man doth by nature) so long doth he shew himselfe to be the liuely child of the deuill. And thus Christ reasoneth against the Scribes and Pharises. Yee are of your father the deuill, and the lustes of your father ye will doe. And true it is,* 1.64 that no childe is so like his father that begat him, as euerie man by nature is like the deuill: and the whole tenour and course of his naturall life without grace is a liuely re∣semblance of the disposition of Satan. Secondly, euery one that beleeves God to be a Father, and in Christ his father,* 1.65 must as a good child be obedient to his fathers will. So Salo∣mon saith, A vvise sonne maketh a glad father. How?* 1.66 by do∣ing his will: and therefore when one tolde our Sauiour Christ that his mother and breethren stoode vvithout, desiring to speake with him, he saide,* 1.67 VVhosoever shall doe my fathers vvill vvhich is in heaven, the same is my fa∣ther, my sister, and mother: where vvee may note, that hee that will haue God the Father to be his Father, and Christ Iesus his brother, must doe the will of God the father. And hence God saith, If I be a master, vvhere is my feare? If I be a father, vvhere is my honour?* 1.68 VVhere is plaine∣ly taught this seconde duety; that if God be our father, then as good children vvee must shevve obedience un∣to him: but if vvee be disobedient vnto him, then vve must knowe, that that former saying of Christ will be verefied vpon vs: that because men doe the lustes of the devill: therefore they are the children of the deuill. But least this fearefull sentence be verefied of vs, it is the duety of euerie man that maketh this confession, that hee beleeues God to be his father, first to labour to knovve Gods will; and secondly, to perfourme continuall obedience unto the same. Like unto a good childe that

would faine please his father, and therefore is alwaies ready to do the best he can. And without doubt that man which unfainedly takes God for his father, is then most grieued, when as by any sinne he displeaseth him, & no other crosse or calamity is so grieuous unto him. The greatest grief that the prodigall sonne had, was that he had offēded his father by sinning against heauē, & against him: the same also must be our griefe: and all our care set on this, how we may be obedient children to this our louing father. Thirdly, that mā that beleeues God to be his father,* 1.69 must imitate and follow him: for it is the will of God that his children should be like vnto himselfe. Now we follow God especially in 2. things. I. In doing good to them that persecute vs: so saith our Sa∣uiour Christ,* 1.70 Pray for them that hurt you, that you may be the children of your father which is in heaven: for hee maketh the sunne to rise on the evill and on the good, and sendeth raine on the iust and uniust. II. Our heavenly father is mercifull: for he is a father of the fatherlesse:* 1.71 and therefore he that will be a sonne of this father must be mercifull to his poore bree∣thren, as Iob saith of himselfe, I vvas the eyes to the blind, & I vvas the feete unto the lame:* 1.72 I vvas a father unto the poore. Fourthly, seeing wee beleeue God to be our father, we are hereby taught onely to vse moderate care for the things of this life: for if a man know himselfe to be the child of God, then he also knowes that God will provide for him, as wee know in a family the father provideth for all. Now God is a father, and his Church is his family; therefore if thou wilt be a mēber of Gods Church, & a child of God, thou must cast thy care on god,* 1.73 & follow the counsell of Christ: Be not to carefull for your life what ye shall eat, or what ye shall drink. And mark his reason drawen from the point which we haue in hand. The fowles of the heauen (saith he) they neither sow nor reape, nor carrie into barnes: and yet your heavenly father feedeth them: are not ye much better then they. But alas, the practise of the worlde is contrarie: for men haue no care for the knowledge of Gods worde, nor the meanes of their sal∣vation: all their mindes are set on the things of this life: when as Christ saith, First seeke the kingdome of heaven,

and the righteousnesse thereof, and all these things shall be mi∣nistred vnto you. If you shoulde see a young man provide for himselfe, and no man else for him, wee woulde say, surely his father is deade: euen so, when a mans care is set wholly both day and night for the things of this life, it ar∣gues that God hath either cast him off, or else that he takes him for no father of his. Fiftly, if God he our father, then wee must learne to beare any crosse patiently that he shall lay upon us, either in bodie or in minde,* 1.74 and alwaies looke for deliverance from him▪ for whome the Lorde loueth, them hee chastiseth: and if yee endure chastising (saith the Apostle) God offereth himselfe unto you as vnto children:* 1.75 which may appeare more plainly by this compa∣rison. If two children shoulde fight, and a man comming by, shoulde parte them, and after beate the one, and let the other goe free: euerie man that seeth this will say, that that childe which hee beates is his owne sonne. Euen so, when God chastiseth vs, he shevveth himselfe unto us as a father, if we submit our selues. Nowe if our earthly fa∣thers corrected us, and we gaue them reverence, taking it patiently: should vve not much rather be in subiection to the father of spirits that wee may liue. Therefore the con∣clusion is this: if we displease God, be ye sure, he will cor∣rect us; & when his hand is upon us we must not murmure against him, but beare it with a milde spirite: and further∣more, when vvee are under the crosse, we must alwaies looke for deliverance from this our father onely. If a sonne vvhen hee is beaten should flee to his fathers enemies for helpe and counsell; it woulde argue that hee were but a gracelesse childe. Sundry and divers calamities and cros∣ses befall men in this life, which they can not brooke; and therefore it is a common practise of many among us in these dayes, vvhen Gods hande is upon them, to goe for helpe to the deuill; they seeke for counsell at witches and vvise men, (as I haue said) but let them looke unto it, for that is the right vvay to double their miserie, and to shewe themselues levvde children. Lastly, if wee confesse and beleeue god to be the father of Christ,* 1.76 and in him our fa∣ther

also; then in regarde of our conuersation, wee must not frame our selves like unto the world: but the course of our liues must be in righteousnesse, and true holinesse. Paul exhorteth the Corinthians to separate themselues from I∣dolaters,* 1.77 alledging the place out of the olde Testament, where the Lorde biddeth the Israelites to come out from I∣dolaters,* 1.78 and to touch no vncleane thing: and the reason fol∣loweth out of Ieremie,* 1.79 that if they doe so, then God vvill be their father, and they shall be his children, even his sonnes and daughters: which reason Paul vrgeth in the next chapter to this effect:* 1.80 considering wee haue these promises, that therefore wee shoulde cleanse our selues from all filthi∣nesse of the flesh and spirite, and growe up unto holines in the feare of the Lorde: where, if wee marke the place diligently, wee shall finde this lesson, that euerie man who takes God for his father, must not onely in this sinne of Idolatrie, but in all other sinnes separate him∣selfe, that men by his godly life may knowe whose childe he is. But some will say, this exhortation is need∣lesse amongst vs; for wee haue no cause to separate our selues from others, because all amongst vs are Chri∣stians, all beleeve in God and are baptised, and hope to be saved by Christ. Ansvver. In outvvard profession, I confesse, wee carrie the shewe of Christians, but in deede and trueth, by our lives and conversations, very many among vs denie Christ: for in euerie place the common practise is, to spende the time in drunkennesse and surfetting, in chambering and wantonnesse; yea, great is the companie of those that make a trade of it: take this conversation from many men, and take away their liues. And on the Lordes day it may bee seene both publiquely and priuately, in houses and in the open streetes, there is such reuell, as though there were no God to serve. In the sixe dayes of the weeke, manie men vvalke verie painefully in their callings: but when the Lordes day commeth, then every man takes license to doe what hee will: and because of the princes lawes, men will come formally to the Church for fa∣shions

sake: but in the meane time, how many do nothing else but scorne, mocke, and deride, and as much as in them lieth, disgrace both the worde and the ministers thereof? so that the cōmon saying is this: oh he is a precise fellow, he goes to heare Sermons, he is too holy for our cōpanie. But it stands men in hand to take out a better lesson, which is, if we will haue God to be our father, wee must shewe our selues to be the children of God by repentance and new∣nesse of life: he can not be but a gracelesse child, that will lead a rebellious life flat against his fathers minde. Let us then so behaue our selves, that we may honour our father which is in heauen, and not dishonour him in our liues and callings: rather let us separate our selues from the filthinesse of the flesh, loathing those things which our father lotheth, and fleeing from those things which our father abhorreth.

And thus much for the duties. Now follow the consola∣tions which arise from this point.* 1.81 But first we are to know that there are three sortes of men in the world. The first are such as will neither heare nor obey the word of God. The second sort are those which will heare the word preached vnto them but they will not obey: both these sortes of men are not to looke for any comfort hence. Now there is a third sort of men, which as they heare Gods worde; so they make conscience of obeying the same in their liues and callings: and these are they to whome the consolations that arise out of this place doe rightly belong, and must be applyed unto.

First therefore, seeing God the father of Christ, and in him the father of all that obey and doe his will, is our fa∣ther, here note the dignitie and prerogative of all true be∣leeuers: for they are sonnes and daughters of God as saith S. Iohn, So many as received him to them he gaue a prerogatiue to be the sonnes of God: even to them that beleeve in his name.* 1.82 This priviledge will appeare the greater if we consider our first estate; for as Abraham saith, We are but dust and ashes, and in regard of the deprauation of our natures,* 1.83 we are the children of the deuill: therefore of such rebels to be made the sonnes of God, it is a wonderfull priviledge and prero∣gative,

& no dignitie like unto it. And to enlarge it further, he that is the sonne of God, is the brother of Christ, & fel∣low heire with him; and so heire apparant to the kingdom of heauen: and in this respect, is not inferiour to the verie angels. This must be laid vp carefully in the hearts of Gods people, to confirme them in their conversation among the companie of vngodly men in this world.

Secondly if a man doe indeauour himselfe to walke ac∣cording to Gods worde, then the Lord of his mercie will beare with his wants: for as a father spareth his owne son, so will God spare them that feare him.* 1.84 Now a father com∣maunds his child to write or to apply his booke: though all things herein be not done according to his mind, yet if he find a readinesse with a good indeavour, he is content, and falls to praise his childs writing or learning. So God giueth his commandement, and though his servants faile in obe∣dience; yet if the Lord see their heartie indeavour, and their vnfeigned willingnesse to obey his will, though with sun∣dry wants, hee hath made this promise and will performe it, that as a father spareth his sonne, so will he spare them. If a child be sicke, will the father cast him off? nay, if tho∣rough the grievousnesse of his sicknesse he can not take the meat that is giuen him, or if he take it, & for faintnesse pick it up againe, will the father of the childe thrust him out of dores? no: but he will rather pitie him. And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements, God will not cast him away, though through weakenesse he faile in sundry things and displease God. This prerogatiue can none haue, but he that is the child of God: as for others when they sinne, they doe nothing else but draw downe Gods iudgements upon them, for their deeper condemnation.

Thirdly hence we learne, that the childe of God can not wholly fall away from Gods fauour, I doe not say, that hee can not fall at all: for he may fall away in part, but hee can not wholly: and so oft as he sinnes, he depriues himselfe in part of Gods fauour. David loued his sonne Absolon won∣derfully, but Absolon like a wicked sonne played a lewde

pranck, & would haue thrust his father out of his kingdom: And David although he was sore offended with Absolon, & shewed tokens of his wrath, yet in heart he loued him, and neuer purposed to cast him off. Hereupon when he went a∣gainst him,* 1.85 he commanded the Captaines to intreat the yong man Absolon gently for his sake. And when he was hanged by the haire of the head in pursuing his father, then David wept and cried. O my sonne Absolon, my sonne Absolon, would God I had dyed with thee, Absolon my sonne. And so it is with God our heauenly father, when his children sinne against him, and thereby loose his loue and fauour, and fall from grace, he forsakes them: but how farre? Surely he shewes signes of anger for their wickednesse, & yet indeed his loue remaines towards them still: and this is a true conclusion, the grace of god in the adoptiō of the elect is unchāgeable, & he that is the childe of God can neuer fall away wholly or finally. On the contrary, that is a bad and comfortlesse opinion of the Church of Rome;* 1.86 which holdeth that a man may be iustified before God: and yet afterward by a mortall sinne, finally fall from grace and be condemned.

Fourthly, the child of God that takes god the father for his father, may freely come into the presence of god, & haue liberty to pray unto him. We know it is a great priviledge to come into the chamber of presence before an earthly prince: and fewe can alwaies haue this prerogatiue though they be great men: yet the kings owne sonne may haue free entrance, & speake freely vnto the king himselfe, because he is his sonne. Now the children of God haue more preroga∣tive then this: for they may come into the chamber of pre∣sence, not of an earthly king, but of Almightie God the king of kings, and as they are the sonnes of god in Christ, so in him they may freely speake unto God their father by pray∣er. And this ouerthrowes the doctrine of such as be of the Church of Rome, which teach and hold, that a man must come to speake to god by prayer through the intercession of saintes: for say they, the presence of god is so glorious, that we may not be so bolde, as of our selues to speake unto him; but needs must haue the intercession of others.

Lastly, God will provide for all his Church and children all things needfull both for their bodies and soules: so our Sauiour Christ bids his disciples take no thought what they should eate, or what they shold drinke, or wherewith they should be clothed, adding this reason, For your heavenly Father knovveth all your vvants. And if we take thought, it must be moderate, and not distrustfull: it is a part of the fa∣thers dutie to provide for his family and children, and not the children for the father. Now shall an earthly father haue this care for his children: and shall not our heauenly father much more provide for those that feare and loue him? Nay marke further, in Gods Church there be many hypocrites which receiue infinite benefites from God, by reason of his elect children with whome they liue: and we shall see this to be true, that the wicked man hath ever fa∣red better for the godly mans cause. Sodome and Gom∣morrha receiued many benefites by reason of righteous Lot: and when the Lord was purposed to destroy Sodome, he was faine to pull Lot forth of the citie: for the text saith the angell of the Lorde,* 1.87 coulde not doe any thing till he vvas come out of it. So also in Pauls daungerous voyage towardes Rome, all the men in it fared better for Pauls company: for the Lord told Paul by an angel, that there should be no losse of any mans life, for the Lord had given to him all that sailed with him.* 1.88 And undoubtedly if it were not for some few that feare God, hee would poure downe his vengeance upon many nations and kingdomes, there is such excesse of wic∣kednesse in all sortes. Againe, if the Lord doe thus carefully provide for his children all kind of benefites; what a won∣derfull wickednesse is this, for men to get their liuing by un∣godly meanes: as vsurie, carding, dicing, and such like exer∣cises. If a man were perswaded that God were his father, and would provide sufficiently both for his body and soule; so that using lawfull meanes he should euer haue enough: out of all doubt hee woulde neuer after the fashion of the world use unlawfull and profane meanes to get a liuing. But this prooveth, that howsoeuer such men say, God is their father, yet indeede they deny him.

And thus much of this title, father, the first thing where∣by the first person is described. Now followeth the second point, namely his attribute of omnipotencie in this worde almightie. And whereas the father is saide to be almigh∣tie, it is not so to be vnderstood as though the Sonne were not almightie, or the holy Ghost not almightie: for euery propertie and attribute (saue the personall properties) is cō∣mon to all the three persons. For as God the Father doth impart his Godhead vnto the Sonne, and to the holy Ghost; so also he doeth communicate the proprieties thereof to them.

God is omnipotent two waies: I. Because he is able to doe whatsoeuer he will. II. Because he is able to doe more then he will doe. For the first, that God is able to doe whatsoeuer he will, Dauid saith: Our God is in heauen, and he doth whatsoeuer he will: for there is nothing that can hin∣der God; but as he willeth, so euery thing is done. Secondly, that God can doe more then hee willeth to be done, it is plaine where Iohn Baptist saith:* 1.89 God is able of these stones to raise vp children vnto Abraham: though God can doe this thing, yet he will not doe it. So likewise when Christ was betraied, the Father could haue giuen him more then 12. legions of Angels to haue deliuered him out of their hands, but yet he would not: and the like may be said of many o∣ther things. The father is & was able to haue created ano∣ther world, yea a thousand worlds; but he would not, nor will not. And likewise Christ beeing vpon the crosse, was a∣ble at their bidding to haue come downe, and saued him∣selfe from death; but he would not: and therefore this is true, the Lord can doe any thing that he willeth to be done actually, yea and more then he will. But some will say; God can not doe some things which man can doe,* 1.90 as God can not lie, nor denie himselfe▪ and therefore he is not omnipo∣tent. Answ. Although some haue thought God could doe these things; and that he did them not, because he would not: yet we must knowe and beleeue that God can neither lie, nor denie himselfe: indeede man can doe both, but these and many other such things, if he could doe them, he could

not be God. God indeede can doe all things which shewe foorth his glorie and maiestie: but such things as are against his nature, he can not doe, as for example: God can not sinne, and therefore can not lie: and because he can not doe those things, therefore he is omnipotent: for these and such like, are workes of impotencie: which if God could doe, he were but an impotent God. Secondly, he can not doe that which implies contradiction: as when a thing is, to make it at the same time to be, and not to be: as when the sunne doth shine, to make it at the same instant to shine and not to shine. And therefore false is the doctrine of the Church, which in their transubstantiation make the body of Christ, (whose essētiall propertie is to be only in one place at once) to be circumscribed, and not to be circumscribed; to be in one place, and not to be in one place.

And thus much for the meaning. Now follow the due∣ties wherunto we are mooued by this doctrine, of Gods om∣nipotencie.* 1.91

First, whereas God the Father is said to be Almightie, we are taught true humiliation: Humble your selues vnder the mightie hand of God,* 1.92 saith Peter: where he giueth an exhor∣tation to humilitie, & alledgeth the cause, because God is al∣mightie. To make this more plaine: Euery one of vs was borne in sinne, and by nature we are most wretched in our selues: nowe what an one is God? Surely he is able to doe whatsoeuer he will, yea and more then he will, and is able to destroy such as rebell against him euery moment. There∣fore our duetie is, to cast downe our selues for our sinnes in his presence. This true humiliation was that, which our Sa∣uiour Christ would haue brought the young man in the Gospell vnto, when he bad him goe sell all that he had, and giue to the poore. Therfore whosoeuer thou art, take heede thou must: for if thou runne on in thy wickednes, and still rebell against God, it is a thousand to one at length he will destroy thee. For he is an almightie God, and able to doe whatsoeuer he will: his hand is mightie, it boots not a man to striue with him: for he was neuer yet ouermastered, and for this cause we must needes cast downe our selues vnder

his hand. It is a fearefull thing (saith the holy Ghost) to fall in∣to the hands of the liuing God:* 1.93 therefore if we would escape his heauie & terrible displeasure, the best way for vs is, to a∣base our selues, and be ashamed to follow our sinnes. Christ biddeth vs not to feare him that is able to kill the bodie, and can goe no further: but we must feare him that is able to cast both bodie and soule into hell fire.* 1.94 Example of this we haue in David, who when he was persecuted by his owne sonne Absalon, he said vnto the Lord, If he thus say,* 1.95 J haue no delite in thee, behold here I am, let him doe to me as seemeth good in his eyes. But some will say, I will liue a little longer in my sinnes, in lying▪ pride, Sabbath-breaking, in swearing, dicing, ga∣ming, and wantonnes: for God is mercifull, and in my olde age I will repent. Answ. Well, soothe not thy selfe: but marke, vsually when God holds back his hand for a season, he doth, as it were, fetch a more mightie blow, for the grea∣ter confusion of a rebellious sinner; therefore humble, sub∣mit▪ and cast downe thy selfe before God, and doe not striue against him: his hand is mightie, and will ouerthrow thee. Though thou hadst all learning, wisdome, might, riches, &c. yet (as Christ said to the young man) one thing is wanting, that thou shouldest be humbled; & vntill thou be hūbled, no∣thing is to be looked for, but Gods iudgement for sinne.

Secondly, seeing God is almightie; we must tremble and feare at all his iudgements, wee muste stand in awe, quake, and quiuer at them: as the poore child doth, when he seeth his father come with the rodde. Example of this we haue often in Gods word: as when the sonnes of Aaron offered strange fire before the Lord, he sent fire from heauen, and burned them vp.* 1.96 Nowe Aaron he was very sorie for his sonnes: but when Moses told him, that the Lord would be glorified in all that came neare him, then the text ••aith, Aaron held his peace. So also wee reade that the Apostles reproo∣ued Peter, for preaching vnto the Gentiles:* 1.97 but when Peter had expounded the things in order which he had seene, then they helde their peace, and glorified God. As also Dauid saith: I h••ld my tongue, O Lord, because thou didst it.* 1.98 Isaiah saith, In hope & silence is true fortitude.* 1.99 If a man be in trouble

he must hope for deliuerance, and be quiet and patient at Gods iudgements. But the practise of the world is flat con∣trarie. For men are so farre from trembling at them, that they will pray to God that plagues, curses, and vengeance may light vpon them, and vpon their seruan••s and children. Now the Lord beeing a mightie God, often doth answea∣rably bring his iudgements vpon them. Againe, many car∣ried with impaciencie, wish themselues hanged or drow∣ned: which euils they thinke shall neuer befall them: yet at the length God doth in his iustice bring such punishments vpon them. Nay further in all ages there are some, which doe scorne and mocke at Gods iudgements. Hereof wee had not farre hence a most fearefull example. One beeing with his companion in a house drinking on the Lords day,* 1.100 when he was readie to depart thence, there was great light∣ning and thunder: whereupon his fellow requested him to stay, but the man mocking and iesting at the thunder and lightning, said (as report was) it was nothing but a knaue cooper knocking on his tubbs, come what would, he would goe: and so went on his iourney; but before he came halfe a mile from the house, the same hand of the Lorde which before he had mocked, in a cracke of thunder stroke him a∣bout the girdlestead, that he fell downe starke dead. Which example is worthie our remembrance, to put vs in minde of Gods heauie wrath against those which scorne his iudge∣ments: for our duetie is to tremble and feare: and it were greatly to be wished, that we could with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements: it would make a man to quake and to leaue off sinne. If a man passe by some high and daungerous place in the night when he cannot see, he is not afraid; but if yee bring him backe againe in the day, and let him see what a stiepe and daungerous way he came, he will not be brought to goe the same way againe for any thing: so it is in sinning; for men liuing in ignorance and blindnes, practise any wicked∣nes, and do not care for Gods iudgements: but when God of his goodnes bringeth them backe, and openeth their eyes to see the downefall to the pit of hell, and the iudge∣ments

of God due to their sinnes: then (they say) they will neuer sinne as they haue done, but become newe men, and walke in the way to eternall life.

Thirdly, we are taught by the Apostle Paul, that if we be to doe any dutie to our brethren, as to releeue them, we must doe it with chearefulnesse: for hee laboureth to perswade the Corinthians to cherefull liberalitie; and the reason of his perswasion is, because God is able to make all grace to abound towards them.* 1.101 Where also this duetie is taught vs, that seeing God is omnipotent and therefore able to make vs abound, therefore we must giue cherefully to our poore brethren which want.

Fourthly, whereas there are many in euery place, which haue liued long in their sinnes, euē from their cradle; some in wantonnesse, some in drunkennes, some in swearing, some in idlenes, and such like: out of this place, to all such there is a good lesson, namely that euery one of them doe nowe become new men, and repent of all their sinnes, for all their life past. For marke what Paul saith of the Iewes, which cut off from Christ through vnbeleefe, & haue so continued in hardnes of heart, and desperate malice against him, almost 16. hundreth yeares:* 1.102 If (saith he) they abide not still in vnbe∣leefe, they may be grafted into their oliue again: and his reason is this, because God is able to graft them in againe. Euen so though we haue liued many yeres in sinne, (and sure it is a dangerous and fearefull case for a man to liue 20, 30, or 40, yeres vnder the power of the deuill:) yet we must know that if we wil now liue a new life, forsake all our sinnes, & turne to God, we may be receiued to grace, & be made a branch of the true oliue, though we haue borne the fruits of the wild oliue all our life long. But some will obiect, that they haue no hope of Gods fauour, because they haue beene so grie∣uous sinners, and continued in them so long. Answ. But know it, whosoeuer thou art, God is able to graft thee in; & if thou repent, he will receiue thee to his loue & fauour. This must be obserued of all, but especially of such as are olde in yeares, and yet remaine ignorant without knowledge; they must turne to the Lorde by repentance: otherwise, if they

continue still profane and wicked, they must knowe this, that their damnation comes post hast to meete them, and they to it.

* 1.103And thus much for the dueties. Nowe followe the con∣solations which Gods Church reape from this, that God the father is omnipotent. First, the wonderfull power of God serueth to strengthen vs in prayer vnto God; for he that will pray truly, must onely pray for those things for which he hath warrant in Gods word: all our prayers must be made in faith, and for a man to pray in faith, it is harde: there∣fore a speciall meanes to strengthen vs herein, is the mightie power of God. This was the ground and stay of the leaper whome our Sauiour Christ clensed: Lord (saith he) if thou wilt,* 1.104 thou canst make me cleane. And in the Lords prayer, when our Sauiour Christ hath taught vs to make sixe petiti∣ons; in the ende he giueth vs a reason, or motiue to induce vs to stand vpon, and to wait for the benefits before craved, in these words: Thine is the kingdome, thine is the power, &c.

Secondly, hence we learne this comfort, that all the gates of hell shal neuer be able to preuaile against the least mēber of Christ. I doe not say they shal neuer be able to assault, or tempt them, for that may be: but they shall neuer ouercome them. How (will some say) may we be resolued of this? I answer, By reason of faith: for if a Christian man do beleeue that God the father, and in Christ his father, is almightie, no enemie shall euer be able to preuaile against him. So S. Iohn reasoneth: Little children, yee are of God, and haue o∣uercome them,* 1.105 that is, all false teachers, because greater is he that is in you, that is, Christ Iesus by his holy spirite, who is God, and therefore almightie, then he that is in the worlde, that is, the spirit of Sathan: therefore you neede not to feare. So Dauid compareth him selfe to a sillie sheepe, and saith: Though I should walke through the valley of the shadow of death, that is,* 1.106 as it were in the mouth of the lyō, yet I will feare none evill: why so? because the Lord is with him: thy rodde (saith he) and thy staffe comfort me.

Thus much for the benefits. Now whereas it is saide the first person is a father, as also almightie: ioyne these two to∣gether,

and hence will arise singular benefits and instructi∣ons. First, whereas we are taught to confesse, that the first person is a father almightie, we and euery man must learne to haue experience in himselfe, of the mightie power of this almightie father. Why, will some say, that is nothing, for the deuil and all the damned soules feele the power of the Almightie? True in deede they feele the power of God▪ namely as he is an almightie Iudge condemning them▪ but they feele not the power of an almightie father: this is the point whereof we must learne to haue experience in our selues. Paul prayeth that the God of our Lord Iesus Christ the father of glorie,* 1.107 would giue vnto the Ephesians the spi∣rite of wisdome, to see what is the exceeding greatnes of his pow∣er in them which beleeue, according to the working of his migh∣ty power which he wrought in Christ. Which place must be cō∣sidered: for here the Apostle would haue vs haue such a spe∣ciall manifestation of Gods power in our selues, like to that which he did once shew forth in Christ. But how did Christ see and find the power of God as he was man? Answ. Di∣uers waies: I. On the crosse he died the first death; which is the separation of bodie and soule: and he suffered the sor∣rowes of the second death. For in his soule he bare the whole wrath of God, and all the panges of hell, and after was buried and laide in the graue, where death triumphed ouer him for the space of three daies. Now in this extremi∣tie God did shew his power, in that he raised Christ from death to life. And looke as his power was manifested in Christ the head: so must it be manifested in all his mem∣bers: for euery man hath his graue, which is naturall sinne and corruption, which we draw from our first parents, and looke as a man lies dead in the graue, and can mooue neither hand nor foote: so euery man by nature lieth dead in sinne. Now as God did shewe his power in raising Christ from death: so euery one must labour to haue this knowledge and experience in him selfe of the mightie power of God, in raising him from the graue of sinne to newnes of life. For thus Paul makes a speciall request, that he might knowe Christ, and the vertue of his resurrection, that is,* 1.108 that he might

feele in him selfe that power whereby Christ was raised from death to life, to raise him also from the bondage of his sinnes to a new life more & more. Furthermore, whē Christ was vpon the crosse, and all the gates of hell were open a∣gainst him, then did▪ hee vanquish Sathan; he bruised the serpents head, and as Paul saith, he spoiled principalities and powers, and made a shew of them openly, and hath triumphed o∣uer them in the crosse:* 1.109 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 so must Christian men labour to finde the same power in themselues of this almightie father, by which Christ did triumph ouer sathan•• that by it they may tread him vnder their feete, which men can neuer doe by any power in themselues. Againe, Christ praieth that that cuppe might passe from him: and yet he saith;* 1.110 Not my will, but thy will be fulfilled. For it was necessa∣rie that Christ should suffer. And this request was heard, not because he was freed from death: but because God his father Almightie gaue him power and strength in his man∣hoode to beare the brunt of his indignation. Nowe looke as this power was effectual in Christ Iesus the head, to make him able and sufficient to beare the panges of hell: so the same power of God, is in some measure effectuall in all the members of Christ, to make them both patient, and of sufficient strength to beare any affliction, as Saint Paul saith: beeing strengthened with all might through his glo∣rious power vnto all patience and long suffering with ioyfulnes.* 1.111 And this is a notable point which euery one ought to learne: that wheras they confesse God to be their almigh∣tie father, they should here withall labour to feele and haue experience in themselues, that he is almightie in the begin∣ning and continuing of grace vnto them, and in giuing thē power and patience to suffer afflictions. Further, Christ Iesus when the worke of our redemption was accomplish∣ed,* 1.112 was lifted vp into heauen, and set at the right hande 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 manifest in the head: so must it be in the

members thereof. Euery child of God shall hereafter see and feele in himselfe the same power, to translate him from this vale of miserie in this life, to the kingdome of heauen. Wherefore to conclude, we haue great cause to be thanke∣full and to praise God for this priuiledge, that he sheweth his power in his children in regenerating them, in making them die vnto sinne, and to stand against the gates of hell, & to suffer afflictions patiently: as also that he translates thē from death to life. And euery one should shew his thankful∣nes in labouring to haue experience of this power in him∣selfe, as Paul exhorteth vs in his epistles to the Colossians & Ephesians: yea, read all his epistles, & we shal finde he men∣tioneth no point so often as this, namely the mightie power of God, manifested first in Christ, & secondly in his mēbers: and he accounteth all things losse that he might know Christ, & the vertue of his resurrection.* 1.113 This point is the rather to be marked, because his power in the matter of grace is not to be seene with eye; & fewe there be in respect that haue felt the vertue thereof in themselues: for the deuill doth mighti∣tily shew his cōtrary power in the greatest part of the world, in carrying them to sinne and wickednes.

Secondly, hence we learne that which Paul teacheth, namely to know,* 1.114 that all things worke together for the best vnto them that loue God. God is almightie, & therfore able to do whatsoeuer he wil: he is also a father; & therfore is wil∣ling to doe that which is for our good. But some will say, we are subiect to many crosses, yea to sinne: what? can our sinnes turne to our good? Ans. If God almightie be thy father, he wil turne thine afflictions, yea thy sinnes which by nature are euill, beyond all exspectation vnto thy saluation. And this God will doe to all such as be obedient vnto him: yet no man must hereupon presume to sinne.

Thirdly, whereas we beleeue that God is a mightie fa∣ther, it serues to confirme Gods children in the promises of mercie reuealed in his word. The chiefest whereof is, that if men will turne from their sinnes, and beleeue in Christ, they shall not perish, but haue life euerlasting. I know some men wil make it an easie thing to beleeue, especially those which

neuer knewe what faith meant. But such persons neede no meanes of confirmation of faith: therfore let all those which haue tasted of the hardnes of attaining vnto it, learne how to stablish their wauering hearts in the promises of God, by the consideration of these two points: God is a father; and therefore he is willing: he is also almightie, and therefore he is able to performe his promises. He that will be truly resol∣ued of Gods promises, must haue both these setled in his heart, and build on them as on two foundations.

It followeth, Creatour of heauen and earth] We haue spo∣ken of the title of the first person, & of his attributs: now we come to speake of his effect, namely the creation: but before we come to it, we are to answer a certaine obiection which may be made. At the first it may seeme strāge to some, that the worke of creation is ascribed to the first person in Trini∣tie the father: whereas in the Scripture it is common to them all three equally. And first that the father is Creatour, it was neuer doubted: as for the second person the Sonne, that he is Creatour,* 1.115 it is euident: all things are made by it, that is, by the Sonne, who is the substantiall word of the father, & without it was made nothing that was made. And againe, it is said, that God by his Sonne made the worlde. As for the holy Ghost,* 1.116 the worke of creation is also ascribed vnto him, and therefore Moses saith, the spirit mooued vpon the waters: and Iob saith:* 1.117 his spirit hath garnished the heauens: How thē is this peculiar to the father, being cōmon to al the three persons in trinitie? I answer, the actions of God are two-fold: either in∣ward, or outward. The inward actions are those, which one person doth exercise towards another: as the father doth be∣get the sonne, & this is an inward action peculiar to the fa∣ther: for all inward actions are proper to the persons from whome they are. So the Sonne doth receiue the godhead frō the father; & the holy Ghost frō thē both; & these are inward actions peculiar to these persons. So likewise for the father to send his sonne, it is an inward action proper to the father, & cannot be cōmunicated to the holy Ghost: & the sonne to be sent by the father onely is a thing proper to the sonne, & not cōmon to the father, or to the holy Ghost. Now outward

actions are the actions of the persons in the Trinitie to the creatures: as the worke of creation, the work of preseruatiō, & of redemption. These & all such actions are cōmon to all the three persons: the father createth, the sonne createth, & the H. Ghost createth: & so we may say of the works of go∣uernment, & of redemption, & of all outward actions of the persons to the creatures. But some again may say, how then can the work of creation, being an outward action of God to the creature, be peculiar to the first person the father? I an∣swer, the work of creation is not so proper to the first person the father, as that it cannot also be common to the rest: for al the three persons ioyntly created all things of nothing; one∣ly they are distinguished in the manner of creating. For the father is the cause that beginneth the worke,* 1.118 the sonne puts it in execution, the holy Ghost is the finisher of it. And a∣gaine, the father createth by the a 1.119 sonne & by the H. Ghost: the sonne createth by the holy Ghost, & frō the father: the H. Ghost createth not by the father, nor by the sonne; but frō the father & the sonne. And this is the reason why the work of creation is ascribed here vnto the father, because he alone createth after a peculiar manner, namely by the sonne, and by the holy Ghost: but the sonne and the holy Ghost create not by the father but from him.

Thus hauing answered the obiection, we come to speake of the creation it selfe. In handling whereof, we must withal treat of the Counsell of God, as being the cause thereof, & of the Gouernment of the creatures, as beeing a worke of God whereby he continues the creation. And the order which I wil obserue, is first to speake of the Counsell of God, and se∣condly of the exequution of his Counsell, which hath two speciall branches, the first the creation, the second the pre∣seruation or gouernment of things created.

The Counsell of God, is his eternal & vnchangeable de∣cree, wherby he hath ordained al things either past, present or to come, for his own glorie. First I cal it a decree, because God hath in it set down with himselfe & appointed as soue∣raigne Lord, what shall be, what shal not be. I adde further, that al things whatsoeuer come vnder the cōpasse of this de∣cree;

as Paul saith, He worketh al things according to the coūsel of his wil.* 1.120 And our Sauiour Christ saith, that a sparrow cānot fall on the ground without the heauenly father:* 1.121 yea further, he tels his disciples, that the very haires of their heads are num∣bred, meaning that they are knowne and set downe in the counsell of God. And considering that God is King of hea∣uen and earth; and that most wise, yea wisdome it selfe; and most mightie, yea might and power it selfe: it must needs b•• that he hath determined how all things shall come to passe in his kingdome, with all their circumstances, time, place, causes, &c. in such particular maner, that the very least thing that may be, is not left vnappointed and vndisposed.

The counsell of God, hath two properties, eternitie, and vnchangeablenes. It is eternall, because it was set downe by God from euerlasting before all times, as Paul saith, God hath chosen the Ephesians to saluation before all worlds.* 1.122 And he saith of himselfe, that he was called according to the pur∣pose of God, which was before all worlds. Againe, the same counsell once set downe, is vnchangeable. God saith, I am Iehovah, and I change not. With God (saith S. Iames) there is no variablenes, nor shadow of change. Nowe such as God is, such is his decree and counsell. And he beeing vnchangeable, his counsels also are vnchangeable.

Gods counsell hath two parts, his foreknowledge, and his will or pleasure. His foreknowledge, whereby he did foresee all things which were to come. His will, whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe: and therefore such things as God altogether nilleth, can not come to passe. Nowe these two parts of the counsell of God must be ioyned together, and not seuered. Will without knowledge is impotent, and foreknowledge without will is idle. And therefore such as holde that God doth barely foresee sundrie things to come, no manner of way either willing or decreeing the issue and euent of them, doe bring in little better then Atheisme. For if we say that any thing comes to passe either against Gods will, or God not knowing of it, or not regarding it, we shall make him ei∣ther impotent or careles, & rase the very foūdation of Gods prouidence.

And this decree of God must be conceiued of vs as the most generall cause of all things subsisting: beeing first in order hauing all other causes vnder it, and most principall, ouerruling all, ouerruled by none.

Thus we see what is to be held touching Gods coun∣sell: now for the better clearing of the truth, three obiecti∣ons of some difficultie are to be answered. First may some man say, if God decree and ordaine all things whatsoeuer, then he decreeth and ordaineth sinne. But God decrees not sinne in as much as it is against his will: and therefore he de∣crees not all things. Answ. VVe vse not to say, that God doth simplie will or decree sinne, but onely in part, adding with all these caueats. I. That God willeth and decreeth sinne, not properly as it is sinne, but as it hath in it sundrie regards & respects of goodnes, so farforth as it is a punish∣ment, or chastismēt, or trial, or action, or a 1.123 hath any existēce in nature. II. God can so vse euill instruments, that the work done by them beeing a sinne, shall neuerthelesse in him be a good worke: because he knows how to vse euill instruments well. If it be further alledged, that God willeth no wicked∣nes, Psal. 5.5. we must know, that Gods will is twofold, gene∣rall, & speciall. Generall, whereby God willeth & decreeth that a thing shal be: & by this kind of will he may be said to wil sinne; & that without sinne. For though he decree it thus, yet he doth not instill wickednes into the heart of any sin∣ner, & his decree is onely for a most excellent end. For in re∣gard of God which decreeth, it b 1.124 is good that there should be euill▪ To this purpose Augustine saith excellently, By an vnspeakeable manner it comes to passe, that that which is against Gods will, is not without his will. c 1.125 Now the special wil of God is that whereby he willeth any thing in such maner, that he approoueth it, & deliteth in it. And thus indeede we can not say without blasphemie, that God willeth sinne. Thus then we see in what manner and how farforth God may be said to decree sinne.

Againe it may be obiected thus. If all things be determi∣ned by the vnchangeable decree of God, then all things come to passe by an vnchangeable necessitie: and men in

their actions haue no freewill at all, or libertie in doing any thing. Ans. This must be learned as a certen rule, that the necessarie decree of God, doth not abolish the nature of the second causes, and impose necessitie vpon the will of mā, but only order & incline it without any constraint, to one part. As for example: when a people is gathered togea∣ther to heare Gods worde, there is none of them but they know that they come thither by Gods prouidence (and in that respect necessarily) yet before they come, they had all freedome and libertie in themselues to come or not to come: & Gods eternall counsell did not hinder the libertie of our wills, in comming or not comming, nor take away the same: but onely incline and turne them to the choice of one part. An other example hereof we may haue in our Sa∣uiour Christ, whose state and constitution of bodie, if we re∣gard, he might haue liued longer: yet by the eternall counsel of God, he must die at that place, at that time, at that houre where and when he died. Whereby we may see, that Gods counsel doth not hinder the wil of mā; but only order & dis∣pose it. Which answer being wel marked, we shall see these two will stande together: the necessarie and vnchangeable counsell of God, and the free will of man. And againe, that the same action may be both necessarie and contingent: necessarie in regard of the highest cause, the coūsell of God; not necessarie but contingent in respect of the second cau∣ses as among the rest, the will of man.

Thirdly, some will yet obiect against this doctrine, that if all things come to passe according to gods vnchāge∣able decree, then what needs the vsing of any meanes? what needs the preaching of the word, & receiuing of the sacra∣ments? what needes any lawes, princes, magistrates, or go∣uernment? what needs walking in mens ordinarie callings? all is to no ende: for let men play or worke, sleepe, or wake; let him doe what he will, all is one: for Gods eternall counsell must needs come to passe: therefore it may seeme in vaine for men to busie themselues about such things. Ans. But we must know, that as God hath appointed all things to come to passe in his eternall and vnchangeable counsell;

so in the same decree, he hath together set downe the means & waies whereby he will haue the same things brought to passe: for these two must neuer be seuered: the thing to be done, & the means whereby it is done. VVe may read in the Acts in Pauls daungerous voyage towards Rome, an Angel of the Lord told Paul,* 1.126 that God had giuen him all that say∣led with him in the ship: nowe the souldiers and marriners hearing this, might reason thus with thēselues; Seeing God hath decreed to saue vs all, we may doe what we will, there is no danger, for we shall all come to land aliue: but marke what Paul saith, except these abide in the ship, ye cannot be safe:* 1.127 where we may see, as it was the eternall counsell of God to saue Paul, & all that were with him: so he decreed to saue all by this particular meanes of their aboad in the ship. King Ezechias was restored to his health, & receiued from God a promise that he should haue 15. yeares added to his daies,* 1.128 & the promise was confirmed by signe: nowe, what doth he? cast off all means? no: but as he was prescribed, so he applieth a bunch of drie figges to his sore, and vseth still his ordinarie dyet. Therefore it is grosse ignorance & madnes in men to reason so against Gods decree; God in his vnchangeable counsell, hath decreed & set down all things how they shal be; therefore I will vse no means, but liue as I list: nay rather we must say the contrarie; because God hath decreed this thing or that to be done: therfore I wil vse the means which God hath appointed to bring the same to passe.

Now followes the Creation, which is nothing else but a worke of the blessed Trinitie, forming & framing his crea∣tures which were not before, & that of nothing. The points to be knowne concerning the creation, are many. The first, is the thing by which God did begin & finish the creatiō. And we must vnderstande, that at the first God made all things, without any instrument or meanes, & not as men do which bring to passe their busines by seruants & helps; but only by his word & commandement: as the Psalmist saith, He com∣manded, and all things were made. In the beginning God said,* 1.129 Let their be light, & there was light: & by the same meanes was the creatiō of euery creature following.* 1.130 The very pow∣er

of the word and cōmandement of God was such, as by it that thing was made & had a being, which before was not. It may be demanded, what word this was by which God is said to make all things. Ans. The word of God in scripture is taken 3. waies: for the substantiall word: for the soūding or written word; for the operatiue or powerful word. The sub∣stātial word, is the secōd person begottē of the substāce of the father. Nowe howsoeuer it be true, that God the father did create al things by his word, that is, by his Sōne: yet doth it not seeme to be true that by these words [God said, let there be, this or that] that the Sōne is m••nt. For that word vvhich God gaue out in the creation vvas in time, vvheras the Sōne is the vvord of the father before all times: and againe, it is a vvord common to the three persons equally, vvhereas the Sō is the vvord of the father onely. Furthermore, it is not like that it was any soūding word stāding of letters & syllables, & vttered to the creatures after the vsuall maner of mē, that was the cause of thē: it remains therfore that all things were made by the operatiue vvord,* 1.131 vvhich is nothing but the plea∣sure, vvil, & appointmēt of God, & is more povverful to bring a thing to passe, then all the meanes in the vvorld beside. For Gods vvilling of any thing is his effecting & doing of it And this is prooued by Dauid, vvhen he saith, He spake the word, and they were made: he cōmanded, and they were created. Hence vve must take out a speciall lesson, needefull to be learned of euery man. Looke vvhat povver God vsed & shevved in ma∣king the creatures vvhen they vvere not, the same povver he both can & vvil shevv forth in recreating & redeeming sin∣ful mē by the pretious blood of Christ. By his vvord he crea∣ted mans heart when it vvas not; & he can & vvill as easily create in any of such a nevv heart,* 1.132 specially vvhē vve vse the good means appointed for that end. As, vvhen Christ said to dead Lazarus,* 1.133 Lazarus come forth, he arose & came forth of his graue, though boūd hād & foot: so vvhē the Lord speaks to our dead hearts by his vvord & spirit, vve shal rise forth of the graues of our sinnes & corruptions. In the creatiō of the great vvorld, God said let there be light, & presently darknes gaue place: & the same he cā do to the little vvorld, that is, to

man. We are by nature darknes, & let God but speake to our blind vnderstādings, our ignorāce shal depart, & vve shal be inlightned vvith the knovvledge of the true God and of his vvil: as Paul saith,* 1.134 God that cōmaunded the light to shine out of darknes is he which hath shined in our hearts to give the light of the knovvledge of the glory of God in the face of Iesus Christ.

Secondly, God made all creatures, without motion, labour, or defatigation; for his very bidding of the worke to be done, was the doing of it. And this thing no creature can doe, but God onely, though vnto Adam labour was without paine before the fall.

Thirdly, the matter & the first beginning of all creatures was nothing, that is, all things were made, when as there was nothing whereof they might be made, as Paul saith, God calleth those things vvhich be not, as though they were.* 1.135 And indeed in the first creation, al things must be made ei∣ther of the essence of God or of nothing: but a creature can not be made of the essence of God, for it hath no parts, it is not divisible, and God made all things that were made out of himselfe or his owne essence: the conclusion then is, that the framing of the creatures in the beginning, was not of any matter, but of nothing. This must teach us to humble our selves: Many there be that stande upon their ancestours: but let them here looke whence they came first, namely, as Abraham saith of himselfe, of dust and ashes. And what was this dust and ashes made of? Surely of no∣thing: wherefore every mans first beginning is of nothing. Well then, such men as are caried away with their pedigree and descent, if they looke well into it, they shall finde small cause to boast or bragge. And this cōsideration of our first beginning must moue vs to true humiliatiō in our selves.

Fourthly, God in framing his creatures, in the begin∣ning made them good: yea, very good. Now the good∣nesse of the creature is nothing else, but the perfect estate of the creature, whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it: for a creature is not first good, and then approoved of God: but because it is approoved of God, therefore it is good. But wherein will some say, standes

this goodnesse of the creature? I answer, in three things. I. in the comelinesse, beautie, and glorie of euery worke in his kinde both in forme and constitution of the matter. II. in the excellencie of the vertue which God hath giuen to it: for as he hath appointed euery creature for some es∣peciall end: so he hath fitted and furnished it with suffici∣ent power and vertue for the accomplishing of the same end. III. in the exceeding benefite and profitablenesse that came by them to man. But since the fall of man this goodnesse of the creature is partly corrupted and partly di∣minished. Therefore when wee see any want, defect or de∣formitie in any of them, we must haue recourse backe a∣gaine to the apostasie of our first parents, and remember our fall in them, and say with a sorowfull heart, this comes to passe, by reason of mans most wretched sinne which hath defiled heauen and earth, and drawen a curse not onely up∣on himselfe, but upon the rest of the creatures for his sake, whereby their goodnesse is much defaced.

Fiftly. the end of creation, is the glory of God, as Salo∣mon saith, God made all things for his owne sake: yea even the wicked for the day of evill.* 1.136 And God propounds this princi∣pall end to himselfe, not as though he wanted glorie, and would purchase it unto himselfe by the creation; for hee is most glorious in himselfe, and his honour and praise being infinite, can neither be increased nor decreased: but rather that he might communicate and make manifest his glorie to his creatures, and giue them occasion to magnifie the same. For the reasonable creatures of God beholding his glory in the creation, are mooved to testifie and declare the same among men.

The sixt shall be touching the time of the beginning of the world, which is, betweene fiue thousand and sixe thou∣sand yeres agoe. For Moses set downe exactly the computa∣tion of time from the making of the worlde to his owne daies: and the Prophets after him haue with like diligence set downe the continuance of the same to the verie birth of Christ. But for the exact account of yeeres Chronologers are not all of one minde. Some say there be 3929. from the

creation to Christes birth, as Beroaldus: some 3952. as Hierome and Bede: some 3960. as Luther and Io. Luci∣dus: some 3963. as Melancthon in his Chronicle & Fun∣ctius: some 3970. as Bullinger and Tremellius: some to∣wards 4000. as Buntingus. Now from the birth of Christ to this day are 1592. yeeres, and adding these together, the whole time amounteth. And God would haue the verie time of the beginning of the world to be revealed, 1. that it might be knowen to the Church, when the couenant of grace was first giuen by God to man, and when it was af∣terward renewed, and how Christ came in the fulnesse of time, Gal. 4. 2. that we might know that the world was not made for the eternall and euerliuing God, but for man. 3. that we might learne not to set our hearts on the world and on the things therein which haue beginning and end, but seeke for things eternall in heauen. And before the time which I haue named began, there was nothing beside God, the world it selfe and all things else were vncreated. Some men use to obiect and say, What did God doe all that while before the world was? how did he imploy himselfe? what was he idle? Ansvver. The Iewes to this bad question make as badde an answere. For they say he was continu∣ally occupied in making many litle worlds, which he con∣tinually destroyed as he made them, because none pleased him till hee made this. But we must rather say, that some things are reuealed which God did then, as that he decreed what should come to passe when the world was: & that thē the blessed persons in Trinitie did take eternall delight ech in other. If any man will needs know more,* 1.137 let him heare what Moses saith, Secret things belong to the Lord our God,* 1.138 but things revealed to vs and to our children for ever: and let him marke what one eluding the question, answered: namely,* 1.139 that God was making hell fire to burne all such curious persons as will needs know more of God then hee hath revealed to them: for where God hath not a mouth to speake, there we must not haue an eare to heare: there∣fore wee must let such curious questions passe.

Seventhly, some may aske in what space did God make

the vvorld? I ansvver. God coulde haue made the world, and all things in it in one moment:* 1.140 but he began and fini∣shed the whole worke in sixe distinct daies. In the first day he made the matter of all things and the light: in the se∣cond the heauens: in the third day he brought the sea into his compasse, and made the drie land appeare, and caused it to bring forth hearbs, plants, and trees: in the fourth hee made the Sunne, the Moone, & the Starres in the heauen: in the fifth day hee made the fishes of the sea, the foules of the heauen, and euery creeping thing: in the sixth day hee made the beastes of the field, and all cattell, and in the end of the sixt day he made man. Thus in sixe distinct spaces of time, the Lorde did make all things: and that especially for three causes. I. to teach men that they ought to haue a di∣stinct and serious consideration of every creature: for if God had made the world in a moment, some might haue said, this work is so mistical, that no man can speak of it. But for the preventing of this cavill, it was his pleasure to make the world and all things therein in sixe dayes: and the se∣venth day he commaunded it to be sanctified by men, that they might distinctly and seriously meditate upon euerie worke of the creation. II. God made the world, and euery thing therein in sixe distinct daies, to teach vs, what won∣derfull power and libertie he had ouer all his creatures: for hee made the light when there was neither Sunne nor Moone, nor starres: to shevve, that in giuing light to the world, he is not bound to the Sunne, to any creature, or to any meanes: for the light was made the first day: but the Sonne, the Moone, and the Starres were not created before the fourth day. Againe, trees and plantes were created the third day: but yet the Sunne, Moone, and the Starres, and raine which nourish and make hearbs, trees, and plantes to growe were not created till after the third day: vvhich shevves plainely, that God can make trees, plants, & herbs to grow without the meanes of raine, and vvithout the ver∣tue and operation of the Sunne, the Moone, & the Starres. III. he made the worlde in sixe distinct dayes, and framed all things in this order, to teach us his wonderfull provi∣dence

of his creatures: for before man was created he pro∣uided for him a dwelling place, and all things necessarie for his perpetuall preseruation, and perfect happinesse and felicitie. So also he created beasts and cattell: but not be∣fore he had made hearbs, plants, and grasse, and all meanes whereby they are preserued. And if God had this care o∣uer man when as yet hee was not: much more will God haue care ouer him now when hee is, and hath a being in nature.

And thus much concerning the pointes of doctrine touching the creation. The duties follow. And first by the worke of creation we may discerne the true Iehouah from all false gods & idols in the world. This Esaiah maketh plain, bringing in the Lorde reasoning thus: I am God, and there is no other God besides me. How is that prooued? thus: I forme the light, and create darkenesse, I make peace, and create evill:* 1.141 I the Lord doe all these things. If a man aske thee how thou knowest the true God from all false gods: thou must an∣swere, by the worke of ••••eation: for he alone is the maker of heauen and earth, and all things in them. This propertie can not agree to any creature, to any man, saint, or Angell: nay, not to all men and all Angels they can not giue being to a creature which before was nothing. Secondly, wher∣as God the Father is the Creatour of all▪things, and hath giuen unto man reason, understanding, and abilitie, more then to other creatures, we are taught to consider and me∣ditate of the worke of Gods creation. This the wise man teacheth vs, saying, Consider the worke of God. And indeed it is a speciall dutie of euery man which professeth himselfe to be a member of Gods Church,* 1.142 as he acknowledgeth God to be the Creatour, so to looke upon his workemanshippe and view and consider all creatures. A skilfull workeman can haue no greater a disgrace, then when hee hath done some famous thing▪ to haue his friende passe by his worke, and not so much as looke upon it. If it be demaunded for what ende must we looke upon the worke of Gods creati∣on? I ansvvere, that in it vvee may see and discerne Gods power, wisedome, loue, mercie, and providence, and all his

attributes, and in all things his glorie. This is a most neces∣sarie dutie to be learned of euery man: we thinke nothing too much or to good to bestow on vaine shewes, & plaies, idle sportes and pastimes, which are the vanities of men, and we doe most willingly beholde them: in the meane season utterly neglecting and contemning the glorious worke of Gods creation. Well, the Lorde God hath ap∣pointed his Sabaoth to be sanctified not only by the pub∣lique ministerie of the worde, and by private prayer, but also by an especiall consideration and meditation of gods creatures: and therefore the duetie of euery man is this, distinctly and seriously to view and consider the creatures of God; and thereby take occasion to glorifie his name, by ascribing vnto him the vvisedome, glorie, povver, and om∣nipotencie that is due unto him for the same.

Thirdly, wee must giue God the glorie in all his crea∣tures, because hee is the creatour of them all. So in the Revelation the foure and tvventie Elders fall downe before him, and say, Thou art vvorthy, O Lorde, to receive glorie and honour,* 1.143 and povver: giuing this reason: for thou hast created all things, and for thy vvills sake they are and haue beene created. Reade the Psalmes 147. and 148. both vvhich tende to this, that God may be praised, because he is the Creatour of all things, and therefore must haue all the glorie. VVee knowe, that when men beholde any curious vvorke of a cunning and skillfull craftesman, straightway they vvill leaue the vvorke, and inquire af∣ter him that made it, that they may praise his skill. The same is our dutie in this case, when we come abroad, and beholde every where in all the creatures the admira∣ble and unspeakeable vvisedome, goodnesse, and povv∣er of God, then vvee must make hast from the crea∣ture, and goe forvvarde to the Creatour, to praise and glorifie him: and herein must vvee shevve our selues to differ from bruite beasts, in that in the vse and view of Gods creatures, we doe returne due glory, praise, and honour un∣to the creatour.

Our fourth duty is set downe by the Prophet Amos, who

moouing the people to meete God by repentance, addeth a reason taken frō the creation:* 1.144 He that fourmeth the moun∣taines & createth the winds, which declareth unto man what is his thought, which maketh the morning darkenesse, &c. the Lord God of hosts is his name. The meaning of the Prophet is this, God is a terrible iudge, & we are as traitors & rebels against him: therfore the best way that we can take is this: he is cō∣ming to iudgement, let us therfore meete him & fall downe before him, & humble our selues under his mighty hād. And the holy ghost by the prophet would mooue the people to meete God by serious repētance, by a reason framed thus: If God who is their iudge, be able to create the winds, and to forme the moūtaines, & to make the morning darknes: then he is also able to make an eternall iudgement for their con∣fusion. And therfore all such as be impenitent sinners, let thē prepare themselues to turne unto him: & surely if men had grace to lay this to their hearts, they would not liue so lōg in their sinnes without repentance as they do: nay rather, they would prepare themselues to meet him in the way before he come to iudgement, because he is a creator, & therefore able to bring infinite punishments upon them at his plea∣sure, and to bring them to nothing as he made them of no∣thing. And let them know it, whosoeuer they be that go for∣warde in their sinnes, that God the creator whensoeuer hee will, can opē hell to deuoure them: & that he can shew him selfe as mightie in his iudgement to mens destruction, as he vvas in the beginning in giuing us a being vvhen vve vvere nothing. Wherefore notable is the practise of David, vvho ineures himself to the feare of god by the consideration of his creation, saying, I am fearefully and wonderfully made, &c.* 1.145

Lastly, those vvhich haue bin impenitent sinners all their life past▪ must not only learne to repent for their sinnes; but also endeauour to perfourme obedience unto gods vvord. God is a creatour, and the thing created shoulde in all re∣spectes be conformable to his vvill: for David saith, Thine hands have fashioned me, & framed me,* 1.146 give me vnderstanding therfore that I may learne thy cōmandemēts. And good reasō, for there is no man of any trade, but hee vvould faine haue

all that he maketh and deuiseth to be used: but yet so as the use thereof must be conformable to the vvill of the maker. For this cause Moses that faithfull servant of God saieth, that the people of Israel dealt wrongfully vvith the Lord, why? For he hath created them, and proportioned them, he is their father and he bought them: yet they haue dishonoured him by corrupting themselues towardes him by their vice. All creatures in heauen and in earth doe the will of the Crea∣tour, except man, and the deuill and his angels: for the Sunne, the Moone, and the starres, they keepe that course which God hath appointed them: but man though he be bound to doe the will of God, because god is his Creator, yet he rebells against him. The potter if in tempering his clay he can not make and frame it according to his minde, at length hee will dash it in peeces: so God, hee createth man, not that he should doe his owne vvill, but gods vvill: and therefore that man vvhosoeuer he be that follovveth the lustes of his ovvne vvicked heart, and vvill not be brought to be conformable to gods vvill, but continues re∣bellious still, the Lorde in his vvrath vvill confound him e∣ternally. Therefore it standes euery man in hand to yeeld himselfe plyable unto gods vvill, & to indeauour to obey it by keeping a good conscience before god and all men, and by vvalking faithfully in his calling: othervvise the ende vvill be confusion. If a man haue a trade and other men come into his shoppe, and use such instruments as be there to a wrong end, though they vvere their owne, yet it vvould grieue him to see it: so god created all things for his ovvne use, and for the accomplishing of his vvill: but rebellious man conformes himselfe to the deuils vvill, and thereby no doubt he grieuously offendeth god.

And thus much of the duties. Novv in the third place fol∣low the consolations unto Gods Church and people.* 1.147 First as S. Paul saith, God is a creator, yea a faithfull creator. The properties of a faithfull creatour are two. I. he will preserue his creature: no man is so tender ouer any worke as hee that made it, for he can not abide to see it any way abused. Now God being a faithfull creatour, tenderly loues all his

creature. So Iob reasoneth with God, that hee will not cast him off, because he is the worke of his hands. II. God will beare with his creature,* 1.148 to see whether it will be brought to any good ende and use before he will destroy it. And to use the former comparison: The potter will turne and worke the clay euery way to make a vessell unto his minde: but if it will frame no way, then he will cast it away and dash it against the wall. And so God who crea∣ted man and still preserueth him, and useth all meanes to make him conformable to his will, before hee cast him a∣way. The Lorde did long strive vvith men in the olde worlde, to turne them from their wickednesse: but when nothing would serue them, it is saide,* 1.149 It repented the Lorde that hee had made man on the earth. Amongst us euery one is the creature of God: now if wee shall rebell against this our creator, it may be, he will beare with us for a time: but if we continue therein, and do not turne to him by repentāce, he will bring upon us a finall destruction both in body and soule. Yet I say, before he doe this he will trie all meanes to preserue us, and turne us unto him: and afterwarde, if no∣thing will serue, then he will shew forth his power in mens confusion: & therefore it stands us in hand to looke unto it.

Secondly, looke what power the Lord did manifest in the creation of all things, the same power he both can and will make manifest in the redemption of mankind. In the beginning God made all things by his worde; and so like∣wise he is able still to make by the power of his word, of a wicked man that is dead in sinne, a true and liuely member of Christ: which the Prophet Isay signifieth when he saith, The Lord that created the heavens and spred them abroad, hee that stretcheth forth the earth and the body thereof, &c.* 1.150 I the Lord haue called thee in righteousnesse. This must not encou∣rage evill men in their wickednesse, but it serueth to com∣fort the people of God, considering that the same God which once created them, is also as able to saue them: and will shewe himselfe as mightie in their redemption, as hee did in creating them of nothing.

And thus much of the Creation in generall. Now it fol∣lovveth

that vve come to the handling of the partes thereof. For it is not said barely that God is a creatour; but particu∣larly that he is a creatour of heauen & earth: of both which we will speake in order: and first of the creation of heauen. Heaven] in Gods vvorde it signifieth all that is aboue the earth: for the aire wherein we breath is called Heauen. And according to this acception of the worde, there are three heauens, as Paul saith, He was taken up into the third heauen. The first of these Heauens is that space,* 1.151 which is from the earth upvvard unto the firmament, where the starres are. Thus we reade often in the Psalmes, the birdes which flie in the aire betvveene the earth and the starres, are called the foules of the heaven: and when God sent the floode to drovvne the olde vvorld, Moses saith, the windowes of heauen vvere opened:* 1.152 meaning, that God powred downe raine from the cloudes abundantly, for the making of a floode to drowne the worlde. The second heauen is that which conteineth the Sunne, the Moone, and the starres: so Mo∣ses saith, that God in the beginning created the Sunne, the Moone,* 1.153 and the Starres, and placed them in the firmament of heauen. Besides these two heauens, there is a thirde which is inuisible: and yet it is the worke of Gods handes: and it is that glorious place where Christ in his manhoode sitteth at the right hande of the father: and whether the soules of the faithfull departed are carried, and placed: and in which at the end of the world shall all the elect both in bodie and soule, haue perfect ioy and blisse in the glo∣rious sight and presence of God for euer. But for the bet∣ter conceiuing the trueth, wee are to scanne and consider three questions. First, whether this third heauen be a crea∣ture; for many haue thought it was neuer created, but was eternall with God himselfe: but it is a grosse errour con∣trarie to Gods vvorde.* 1.154 For the Scripture saith, Abraham looked for a citie (meaning the heauenly Ierusalem, this thirde heauen) having a foundation vvhose builder and ma∣ker is God. Further, if it be eternall, it must either be a creatour or a creature: but it is no creatour, for then it shoulde be God: and therefore it must needes be a crea∣ture.

But some will say, the Lorde is eternall, and this thirde heauen hath alwaies beene the place of the Lords abode, and therefore it is also eternall. Ansvver. True it is that God doeth shewe his glorie and maiestie in the thirde heauen: but yet that cannot obtaine his godhead: as Salomon saith, Beholde the heavens, and the heavens of heavens are not able to containe thee.* 1.155 Wherefore though God doeth manifest his eternall glorie in this thirde hea∣uen: yet it doeth not follow that therefore it shoulde be eternall: for he needes no place to dvvell in: for hee is e∣very where filling all things with his presence excluded from no place. The seconde question where this thirde heauen is? Ansvvere. There are some protestants say, it is euery where: and they hold this opinion, to maintaine the reall presence of the Lordes body in or about the Sa∣crament. But if it vvere euery where, then hell shoulde be in heauen which no man will say: but heauen indeed is aboue these visible heauens which we see with our eyes: so the Apostle saith,* 1.156 Christ ascended on high farre above all hea∣uens, &c. And againe it is saide of Steven, that beeing full of the holy ghost, He looked up steadfastly into the heauens,* 1.157 and sawe them open, and the sonne of man standing at the right hand of God. Thirdly it may be demanded, why God crea∣ted this thirde heauen? Ansvver. God made it for this cause, that there might be a certaine place, wherein he might make manifest his glorie and maiestie to his elect angels and men: for the which cause it was created a thousand folde more glorious then the two former hea∣vens are▪ in which respect it is called Paradise,* 1.158 by reason of the ioy and pleasure arising from Gods glorious pre∣sence. And our Sauiour Christ calleth it the house of God his father;* 1.159 because into it must be gathered all Gods chil∣dren. It is called the kingdome of heaven, because God is the King thereof, and ruleth there in perfect glorie. True it is, God hath his kingdome here on earth: but he ruleth not so fully and gloriously here, as hee shall in heauen: for this is the kingdome of grace, but that is the kingdome

of his glorie, where he so reigneth, that he will be all in all, first in Christ, and then in the elect both Angels and men.

Now followes the duties wherunto we are moved prin∣cipally in consideration of the making of the third heauen. First, if God created it especially for the manifestation of his glorie unto men, that at the ende of this world, by the fruition of Gods most glorious presence, there they might haue perfect ioye and felicitie: wee haue occasion here to consider the wonderfull madnesse of the vvorlde that reigneth euery where among men, which onely haue re∣garde to the state of this life, and cast all their care on this world: and neuer so much as dreame of the ioyfull and bles∣sed estate which is prepared for Gods children in the high∣est heauen. If a man hauing two houses, one but a homely cottage, and the other a princely pallace, should leaue the better, and take all the care and paines for the dressing up of the first, would not euerie man say, he were a mad man? yes undoubtedly. And yet this is the spirituall madnesse that reigneth euery where among men: for God hath prepared for us two houses, one is this our bodie which we beare about us, which is an house of clay, as Iob saith, VVee dvvell in houses of clay whose foundation is dust,* 1.160 which shall be destroyed before the moth:* 1.161 and as Peter saith, a Ta∣bernacle or tent, which wee must shortly take downe; and wherein we abide but as pilgrimes and strangers.* 1.162 Againe, the same God of his wonderfull goodnesse hath provided for us a second house in the third heauen, wherein we must not abide for a time and so depart: but for euermore enioy the blessed felicitie of his glorious presence. For all this marke a spirituall phrensie possessing the mindes of men; for they imploy all their care and industrie for the main∣taining of this house of claye, whose foundation is but dust: but for the blessed estate of the second house, which is prepared for them in the kingdome of heauen, they haue no regarde or care. They vvill both runne and ride from place to place day and night, both by Sea and lande: but for vvhat? Is it for the preparing of a mansion place in the heauenly Ierusalem? Nothing

lesse, for they will scarse goe forth of the doore to use any meanes whereby they may come unto it: but all their stu∣die is to patch vp the ruines and breaches of their earthly cabbine. Now let all men iudge in their owne consciences, whether as I haue saide, this be not more then senselesse madnesse? Againe, the body is but a tabernacle, wherein we must rest as it were for a night, as a stranger doeth in an Inne, and so away: but the second house is eternall in the heavens, an everlasting seate of all felicitie. And therefore our dutie is aboue all things, to seeke the kingdome of hea∣uen and the righteousnesse thereof as Christ himselfe bid∣deth us.* 1.163 And if the Lorde haue there prepared such a place for vs, then wee must in this worlde use all good meanes, whereby we may be made worthy the fruition of it: & also fitte and ready at the day of death to enter into it: which at the day of iudgement we shall fully possesse both in soule and body, and there reigne eternally in all happinesse with God Almightie our creatour, the father, the sonne, and the holy ghost. But some may say, how shall a man so pre∣pare himselfe that he may be fitte for that place? Ansvver. This the holy ghost teacheth us: for speaking of this hea∣uenly Ierusalem, hee saith, There shall enter into it none un∣cleane thing, neither whatsoever vvorketh abomination or lyes:* 1.164 The meanes then to make our selues fitte, is, to seeke to be reconciled to God in Christ for our sinnes past, and withall, to indeauour to haue an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come, wee must remember what S. Iohn saith,* 1.165 Euery one that hath this hope purifieth himselfe: meaning, that he which hath hope to reigne with Christ in heauen, vseth the meanes whereby he may pu∣rifie and keepe himselfe from sinne, as also he saith after, that he which is borne of God keepeth himselfe and the wicked one toucheth him not. Signifying,* 1.166 that all such persons as are truly iustified and sanctified, carrie such a narrowe and straite watch ouer the whole course of their liues and con∣uersations that the deuill can neuer giue them deadlie wounds, and wholly ouercome them. Now the man that

is resolued in his conscience of the pardon of his sinne for the time past, and hath a steadfast purpose in his heart to keepe himselfe upright, and continually to walke in righ∣teousnesse and true holinesse all the daies of his life: this man, I say, is prepared and made fitte to enter into the heauenly Ierusalem: come death vvhen it wil, he is rea∣die. And howsoeuer hee must not looke for heauen here upon earth, yet hee is as it were in the suburbes of this heauenly citie: and at the ende of this life, the king there∣of the Lorde Iesus will open the gates and receiue him into his kingdome: for hee is alreadie entred into the kingdome of grace, beeing prepared also, one day when God will to enter into the kingdome of glorie. To con∣clude this point, let euery man in the feare of God, be mooued hereby to set his heart to prepare him selfe; that vvhen God shall call him hence, hee may be fitte to enter into that glorie. Secondly, seeing God hath pre∣pared the thirde heauen for us, it teacheth euery man in this worlde to be content with the estate vvherein God hath placed him, whether it be high or low, rich or poore: why so? because here he is but a pilgrime, and liues in a cottage of clay, and in a tent wherein he must abide but a while, as a pilgrime doth, oftentimes carrying his house about with him; and wee shall in better sort accept the afflictions which God sends us in this life; if we remember that there is prepared for us a place of ioy, which must be our resting place and perfect felicitie for euermore. This was the practise of the children of God, especially of A∣braham: for when the Lorde called him out of his owne countrey, hee obeyed, and by faith abode in the promised lande,* 1.167 as in a straunge countrey, as one that dvvelt in tentes vvith Isaac and Iaakob, heires vvith him in the same pro∣mise: and the reason followeth, for hee looked for a citie having a foundation vvhose builder and maker is God. They beleeued that these things vvhich the Lorde promised, were shadovves of better things: and hereon stayed them selues, beeing well content with that estate wherto god had called them. So Paul was contented to beare the

afflictions vvhich God had laide upon him, and his rea∣son was,* 1.168 Because (saieth hee) vvee looke not on thinges vvhich are seene, but on things vvhich are not seene: for the things vvhich are seene are temporall, but the thinges vvhich are not seene are eternall. And in the next chap∣ter: VVee knovve (saith hee) that if our earthly house of this Tabernacle be destroyed, vvee have a dvvelling gi∣ven vs of God, that is, an house not made vvith handes, but eternall in the heavens. And for this cause his desire vvas rather to remoove out of this bodie, and to be with the Lord.

And thus much concerning Heauen. Now follow∣eth the seconde part of Gods creation in these vvordes, And Earth] Earth signifieth the huge masse or bodie standing of sea and lande, on vvhich wee liue, and all things that be in or upon the earth whatsoeuer: as Paul saith, For by him vvere created all things that are in hea∣ven or in earth, &c.* 1.169 In other Creedes which were made since this of the Apostles, being expositions of that; there is added Maker of all things visible and invisible. Here wee haue occasion to speake of all creatures, but that were infinite: therefore I will make choise of these two, good Angels and Men.

I. That Angels had a beginning it is no question: for Paul saith,* 1.170 that by God all things were created in heauen and earth, things visible and invisible, whether thrones, principalities or powers. And in respect of the creation, an∣gels are called the sonnes of God.* 1.171 But the time & day of their creation can not be set downe further then this, that they were created in the compasse of the sixe daies. For Moses saith, Thus, namely in the compasse of the first sixe daies, the heauens and the earth were fashioned, and all the hoast of them: that is, all varietie of creatures in heauen and earth serving for the beautie and glorie thereof: whereof no doubt the Angels are the principall.

II. Touching the nature of angels, some haue thought that they are nothing but qualities & motions in the minds of men, as the Sadduces and the Libertines of this time: but

the truth is, that they are spirits, that is, spirituall and invisi∣ble substances, created by God, and really subsisting: for the scripture ascribes unto them such kind of actions which can not be perfourmed by the creatures, saue only such as be substances: as to stand before the throne of God, to be∣hold the face of the Father, to carry mens soules to heauen, &c. yet must we not imagine that they are bodily substāces consisting of flesh and bone. And though they tooke upon them visible shapes & formes, & did eate and drinke in the company of men,* 1.172 & thereupon are called Men in scripture: yet they did this by diuine dispensation for a time, that they might the better performe the actions & businesses among men, to which they were by God appointed. And the bo∣dies of men which they assumed, were no partes of their na∣tures united to them, as our bodies are to us; but rather they were as garmēts are to us, which they might put off & on at their pleasure. If any shall aske, whence they had these bo∣dies, the answer is, that either they were created of nothing by the power of God, or framed of some other matter sub∣sisting before. If againe it be asked what became of these bodies when they laide them downe, because they used them but for a time, the answere may be, that if they were made of nothing, they were againe resolued into nothing: if made of other creatures, that then they were resolued into the same bodies of which they were first made; though indeed we can define nothing certenly in this point.

III. Angels are reasonable creatures of excellent knowledge and understanding, farre surpassing all men saue Christ. Their knowledge is threefold: naturall, revealed, ex∣perimentall. Naturall, which they receiued from god in the creation. Revealed, which God makes manifest to them in processe of time, wheras before they knew it not. Thus God revealed to Gabriel the mysterie of the seuentie weekes, Dan. 8. & 9. And in the Apocalyps many things are revea∣led to the Angels that they might reveale them to us. Expe∣rimentall knowledge, is that which they get by obseruing the dealings of god in the whole world, but specially in the Church.* 1.173 And thus Paul saith, that to principalities and powers

in heauenly places is the manifold wisdom of god by the Church.

IV. And as the knowledge,* 1.174 so also the power of the good Angels is exceeding great. They are able to doe more then all men can. Therefore Paul calls them mightie An∣gels, 2. Thess. 1.7.* 1.175 Yea their power is farre superiour to the power of the wicked angels, who since the fall are vnder them and cannot preuaile against them.

V. The place of the aboad of Angels, is the higest hea∣uen, vnlesse they be sent thence by the Lord, to doe some thing appointed by him. This our Sauiour Christ teacheth when he saith, that the angels of little ones doe alreadie be∣hold the face of the father in heauen. And the wicked an∣gels before their fall were placed in heauen, for they were cast thence.

VI. That there be certaine distinctions and diuersities of angels, it is very likely, because they are called thrones and principalities and powers, Cherubim and Seraphim.* 1.176 But what be the distinct degrees and orders of angels, and whe∣ther they are to be distinguished by their natures, gifts, or offices, no man by Scripture can determine.

VII. The ministerie of angels to which the Lord hath set them apart is three-fold, and it respecteth either God himselfe, or his Church, or his enemies. The ministery which they performe to God, is first of all to adore, praise, and glo∣rifie him continually. Thus the Cherubims in Esaies vision cry one to another, Holy, holy, holy is the Lord God of hosts:* 1.177 the world is full of his glorie. And when they were to publish the birth of the Messias, they begin on this manner,* 1.178 Glorie to God in the highest heauens, peace on earth. And Iohn in his vi∣sion heard the angels about the throne, crying with a loud voyce, Worthie is the Lambe, &c. to receiue power, riches, and strength, wisedome, and honour, and glorie, and praise.* 1.179 And in∣deed the heighest ende of the ministerie of angels is the glorie of God. The second, is to stand in Gods presence, e∣uermore readie to do his commandements, as Dauid saith, Praise the Lord,* 1.180 yee his Angels that excell in strength that doe his commandements in obeying the voice of his word. And here is a good lesson for vs. VVe 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 praising God and in do∣ing his commandements as they doe.

The ministerie of angels concerning the Church, standes in this, that they are ministring spirits for the good of them which shall be heyres of saluation.* 1.181 The good is three-fold; in this life, in the ende of this life, and in the last iudgement: againe, the good which they procure to the people of God in this life, is either in respect of bodie or soule. In respect of the bodie, in that they doe most carefully performe all man∣ner of duties which doe necessarily tend to preserue the tem∣porall life of Gods children, euen from the beginning of their daies to the ende. Dauid saith, that they pitch their tents about them that feare the Lord.* 1.182 When Agar was cast foorth of Abrahams familie, and wandred in the wildernes, an an∣gell comes vnto hir and giues hir counsell to returne to hir mistres and humble hir selfe. VVhen Elias fled from Iesabel, he was both comforted,* 1.183 directed, and fedde by an angell. And an angel bids the same Elias be of good courage and without feare to go to King Achazias & reprooue him.* 1.184 An∣gels bring Lot and his familie out of Sodom and Gomorrha, before they burne the cities with fire & brimstone.* 1.185 VVhen Iacob feared his brother Esau, he saw angels comming vn∣to him: and he plainly acknowledgeth that they were sent to be his protectours and his guides in his iournie. Abraham beeing perswaded of the assistance of Gods angels in all his waies,* 1.186 said to his seruant, The Lord God of heauen, who tooke me from my fathers house,* 1.187 &c. will send his angell be∣fore thee. The wise men that came to see Christ, are admo∣nished by Angels to returne another way:* 1.188 & Ioseph by the directiō of an angel fled into Egypt, that he might preserue Christ frō the hāds of the cruel tyrāt▪* 1.189 the tēts of the Israelites was garded by angels. The 3. children are deliuered frō the fierie furnace, & Daniel out of the lyōs den by angels. Whē Christ was in heauines they ministred vnto him & cōforted him:* 1.190 & they brought Peter out of prisō & set him at liberty.

Againe, the Angels procure good vnto the soules of the godly, in that they are maintainers and furtherers of the true worship of God, and of all good meanes, whereby we at∣taine

to saluation. The law was deliuered in mount Sina by angels: and a great part of the Reuelation of Iohn.* 1.191 They expound to Daniel the 70. weekes. They instruct the A∣postles touching the returne of Christ to the last iudgement. Angels forbid Iohn to worship them,* 1.192 but to worship God the creatour of heauen and earth. They set the Apostles out of prison, and bid them teach in the temple. An angel brings Philip to the Eunuch that he may expound the scriptures to him. Lastly, they reueale the mysteries and the will of God, as to Abraham that he should not kil his sonne Isaac, to Marie and Elizabeth the natiuitie of Iohn Baptist,* 1.193 and of Christ our Sauiour, & al this they do according vnto the wil of God, Gal. 1.8. Beside all this,* 1.194 angels reioyce at the con∣uersion of sinners by the ministerie of the Gospell. And for the Churches sake, they protect not onely particular men, but euen whole nations and kingdomes.

The ministerie of Angels in the ende of this life, is to ca∣rie the soules of the godly into Abrahams bosome, as they did the soule of Lazarus.* 1.195 And in the day of iudgement to gather all the Elect that they may come before Christ, and enter into eternall fruition of glorie both in bodie & soule.

The third & last part of the minsterie of angels, concerns Gods enemies; & it is to execute iudgements on all wicked persons and impenitent sinners. Thus all the first borne of E∣gypt are slain by an angel.* 1.196 VVhen Iosua was about to sack Ierico, an angel appeared vnto him as a captaine, with a drawn sword to fight for Israel. When the host of Senache∣rib came against Israel,* 1.197 the angel of the Lord in one night slue an hundred eightie and fiue thousand. Because Herod gaue not glorie vnto God, the angel of the Lord smote him so as he was eaten vp of lice and died.

And thus we see what points we are to marke touching the good Angels. Now followeth the vse which we are to make in regard of their creation. First, whereas they are Gods ministers to inflict punishments vpon the wicked, here is a speciall point to be learned of vs; that euery man in the feare of God take heede how he liueth and continu∣eth in his sinnes, for the case is dangerous considering that God hath armies of angels, which stand readie euery where

to execute Gods heauie iudgements vpon them that liue thus. Whē the people of Israel had sinned against the Lord, Moses saith, they were naked, that is, open to all the iudge∣ments of God;* 1.198 euen destitute of the guard of his good An∣gels. VVretched Balaam that wizard went to Balaac to curse the children of Israel: and as he went, it is said, the an∣gel of the Lord stood in his way with a drawne sword: and if the asse had not beene wiser then his master, the angel had slaine him. VVhereby it appeares, that when we rush on in∣to the practise of any sinne, we doe as much as in vs lieth to cause God to send downe his iudgements vpon vs for our sinnes; and that by the ministerie of his angels. Secondly, we are taught another lesson by Christ himselfe: See (saith he) that you despise not one of these little ones: now marke his reason:* 1.199 for I say vnto you, that in heauen their Angels doe al∣waies behold the face of my father. By little ones he meaneth young infants which are within the couenant; or others which are like to young infants in simplicitie and innocen∣cie of life and humilitie. And Christ will not haue them to be despised. A duetie very needefull to be stoode vpon in these times. For now adaies if a man carrie but a shewe of humilitie, of good conscience, and of the feare of God, he is accoūted but a sillie fellow, he is hated, mocked, & despised on euery hand. But this ought not to be so. For him whome God honoureth with the protection of his good angels, why should any mortall man despise? And it stands moc∣kers and scorners in hand to take heede whome they mock. For though men for their parts put vp many abuses and in∣iuries, yet their angels may take iust reuenge by smiting them with plagues and punishments for their offences.

Thirdly, seeing angels are about vs, & serue for the good of men, we must doe whatsoeuer we doe in reuerent and seemely manner, as Paul giues counsell to the Philippians; Brethren, saith he, whatsoeuer things are true, whatsoeuer things are honest,* 1.200 iust, pure, and pertaine to loue, of good report: if there be any vertue, if there be any praise, thinke on these things: many men doe all their affaires orderly for auoiding shame; but we must do the same vpon a further ground, namely be∣cause

Gods holy angels wait on vs. And considering that men haue care to behaue themselues well when they are before men: what a shame is it for a man to behaue himselfe vn∣seemely either in open or in secret, he then beeing before the glorious angels. Paul saith,* 1.201 that the woman ought to haue power on her head, because of the Angels, that is, not onely the ministers of the Church, but Gods heauenly angels, which daily wait vpon his children, and guard them in all their waies.

Fourthly, this must teach vs modestie, and humilitie: for the angels of God, are very notable and excellent crea∣tures; and therefore they are called in the Psalmes Elohim,* 1.202 gods: yet how excellent so euer they be, they abase them∣selues to become guardiens and keepers vnto sinneful men. Nowe if the angels doe so abase themselues; then much more ought euery man to abase and humble himselfe in modestie, and humilitie before God; and what so euer our calling is, we must not be puffed vp but be content. This is a necessarie dutie for all, but especially for those which are in the schooles of the Prophets: whatsoeuer their gifts or birth be, they must not thinke themselues too good for the cal∣ling of the ministerie. And if God haue called vs thereunto, wee must be content to become seruants vnto all in the matter of saluatiō; though the mē be neuer so base or simple: for no mā doth so farre excell the basest person in the world, as the glorious angels of God doe exceede the most excel∣lent man that is: therefore seeing they vouchsafe to be∣come seruants vnto vs, we must not think our selues to good to serue our poore brethren.

And thus much of the duties. Nowe follow the consola∣tions that arise from this, that God hath giuen his glorious angels to serue for the protection & safegard of his Church and people. If mens spirituall eyes were open, they should see the deuill and his angels, and all the wicked of this world to fight against them: and if there were no meanes of comfort in this case, then our estate were most misera∣ble. But marke; as Gods seruant hath all these wicked ones to be his enemies: so he hath garrisons of angels that pitch

their tents about him, and defend him from them all. So Dauid saith, He shall giue his Angels charge ouer thee, and they shall keepe thee in all thy waies that thou dash not thy foote a∣gainst a stone:* 1.203 where the Angels of God are compared to nurces, which carie litle children in their armes, feede them, and are alwaies readie at hand, to saue them from falls and many other dangers. When the king of Syria sent his horses & chariots to take Elisha the Lords prophet, because he re∣uealed his counsell to the king of Israel: his seruant saw them round about Dothan where he was,* 1.204 and he cried, Alas, ma∣ster, what shall we doe? then Elisha answeared, Feare not: for they that be with vs, are more then they that be with them: and he besought the Lord to open his seruants eyes, that he might see: & the Lord opened his eyes, & he looked & behold, the mountains were full of horses and charriots of fire round about Elisha. So likewise not many yeares agoe, our land was preserued from the inuasion of the Spainyards, whose huge Navie lay vpon our sea coasts: but how were we deliuered from them? surely by no strength nor pow∣er, nor cunning of man; but it was the Lord, no doubt, by his Angels that did keepe our coasts, and did scatter our enemies, and drowne them. Let enemies rage, and let them doe what they will, if a man keepe himselfe in the waies which God prescribeth, he hath gods angels to guide and preserue him: which thing must mooue men to loue and imbrace the true religiō, & to cōforme thēselues in all good conscience to the rule of Gods word. For when a man doth not so, all the angels of God are his enemies, and at all times readie to execute Gods vengeance vpon him: but when mē carrie themselues as dutifull children to God, they haue this prerogatiue that Gods holy Angels doe watch a∣bout them, and defend them day and night from the power of their enemies, euen in common calamities and miseries. Before God sends his iudgements on Ierusalem, an angel is sent to marke them in the foreheads that mourne for the abominations of the people.* 1.205 And this priuiledge none can haue,* 1.206 but he whose heart is sprinkled with the blood of Christ, and that man shall haue it vnto the end.

And thus much of the creation of Angels. Nowe it fol∣lowes

to speake of the creation of Man: wherein we must cōsider 2. things: I. the points of doctrine: II. the vses. For the points of doctrine. First, Man was created and framed by the hand of God, and made after the image of God: for Moses brings in the Lord speaking thus,* 1.207 Let vs make man in our image, &c. in the image of God created he them, which al∣so must be vnderstood of Angels. The image of God, is no∣thing els but a conformitie of man vnto God, whereby man is holy, as God is holy: for Paul saith,* 1.208 Put on the new man which after God, that is, in Gods image, is created in righteous∣nes & true holines. Now I reason thus: wherin the renew∣ing of the Image of God in mā doth stand, therin it was in the beginning: but the renewing of Gods image in man doth stand in righteousnes and holines: therefore Gods i∣mage wherein man was created at the beginning, was a conformitie to God in righteousnes and holines. Now whe∣ther Gods image doth further consist in the substance of mans bodie & soule, or in the faculties of both, the Scripture speaketh nothing. This Image of God hath two principall parts: I. wisdome: II. holines.* 1.209 Concerning wisdome Paul saith, Put ye on the new man which is created in knowledge, after the Jmage of him which created him. This wisdome con∣sisteth in three points: I. in that he knew God his creator perfectly: for Adam in his innocencie knew God so farforth as it was conuenient for a creature to know his creatour. II. He knewe Gods will so farre forth as it was conuenient for him, to shew his obedience thereunto. III. He knewe the wisdome and will of his creatour touching the parti∣cular creatures: for after Adam was created, the Lorde brought euery creature vnto him, presenting them vnto him as being lord and king ouer them, that he might giue names vnto them. Whereby it appeares that Adam in his innocen∣cie did know the nature of all creatures; and the wisdome of God in creating them, els he could not haue giuen them fit names: & when God brought Eue vnto Adam, hee knewe hir at the first, and saide, This is nowe bone of my bone,* 1.210 and flesh of my flesh, shee shalbe called woman, &c. The second part of Gods image in man, is holinesse and righteous∣nesse; which is nothing else but a conformitie of the will and

affections, and of the whole disposition of man both in bo∣die and soule, to the will of God his creatour. Yet we must remember that Adam in his innocencie had a changeable will, so as he could either will good or euill: he was created with such libertie of will, as that he could indifferently will either. And we must not thinke that the will of the crea∣ture was made vnchangeably good: for that is peculiar to the will of God, and hereby is the Creatour distinguished from the creature.

And here two things offer them selues to be considered. The first, why the man is called the image of God, and not the woman.* 1.211 Answer. He is so called, not because holines and righteousnes is peculiar to him which is common to both: but because God hath placed more outward excel∣lencie and dignitie in the person of a man then of a womā. The second, how Christ should be called the image of God. Ans.* 1.212 He is so called for 2. causes. First, because he is of the same substance with the father; & therefore is his most ab∣solute image, and as the author of the Hebrewes saith, the brightnes of his glorie and the ingraued forme of his person.* 1.213 Secondly, because God beeing inuisible doth manifest him∣selfe in Christ; in whome as in a glasse we may behold the wisdome, goodnes, the iustice and mercie of God.

The seconde point to be considered in the creation of man, is the dignitie of his person: for David saieth, thou hast made man litle inferiour to the Angells,* 1.214 and cro∣wned him with glorie, and worshippe. This dignitie stands in foure points. I. A blessed communion with the true God: for Paul speaking of the Gentiles which were not called, saith they were strangers from the life of God.* 1.215 VVhere by the contrarie we may gather, that our first parents in their inno∣cencie liued the life of God, which is nothing else but to lead such a life here on earth, as that the creature shal haue a bles∣sed and immediate fellowship with God, which stands in this, that before the fall of man, God reuealed himselfe in a speciall manner vnto him, so as his very bodie and soule was a temple and dwelling place of the Creatour. This fel∣lowship betweene God and man in his innocencie, was

made manifest in the familiar conference which God vouchsafed to man: but since the fall, this communion is lost: for man cannot abide the presence of God. And there∣fore when Peter had fished all night, and caught nothing, our Sauiour bad him cast downe his net to make a draught,* 1.216 who did so; but when he saw the great multitude of fishes that were taken, at this sight beholding but as it were some sparkes of the glorious maiestie of God in Christ, hee fell downe at his feete, saying, Lord, depart from me, for I am a sinner. The second point wherein mans dignitie consisteth, is that man was made lord and king ouer all creatures, as Dauid saith, Thou hast made him to haue dominion in the works of thy hands:* 1.217 and therefore God hauing created him in his image, he biddeth him rule ouer the fishes of the sea,* 1.218 ouer the foules of the heauen, and ouer euery beast that mooueth vpon the earth: and afterwarde hee brought them all to him, as to a soueraigne lorde and king to be named by him: and answeareably euery creature in his kinde gaue re∣uerence and subiection vnto man before his fall, as vn∣to their lorde and king. VVhere by the way wee must remember, that when wee see any creature that is hurt∣full and noysome vnto man, and would rather deuoure him then obey him; it must put vs in minde of our sinne: for by creation we were made lordes and kings ouer all creatures, and they durst not but reuerence and obey vs: but the rebellion of man vnto God is the cause of the rebellion of the creatures vnto vs. The third part of mans dignitie by creation is, that before his fall he had a wonderfull beautie and maiestie aboue all crea∣tures in his bodie: whereupon Dauid saith, The Lord hath crowned him with glorie and worship.* 1.219 And in the renew∣ing of the couenant with Noe, God saith,* 1.220 That the dread and feare of man shalbe vpon all creatures: which nowe though it be but small, yet it plainly sheweth what was the glorie and maiestie of mans person at the first. The fourth dig∣nitie of mans estate in innocencie is, that his labour was without paine or wearinesse: if he had neuer fallen hee should haue laboured in the garden▪ but so as hee

should neuer haue beene wearied therewith. That it is so, it is plaine, for when Adam had falne, God saide, In the sweat of thy face, shalt thou eate thy breade: nowe if the paine in labour come after as a curse vpon man for his transgression, then before his fall man felt no paine in his affaires. And in these foure thinges consisteth mans dignitie which he had in the creation.

Now in the third place followeth mans calling before his fall: which is two-fold: I. particular: II. generall. Mans particular calling was to come into the garden of Eden, to keepe it, and to dresse the trees and fruits thereof. This shewes vnto vs a good lesson, that euery man must haue a particular calling wherein he ought to walke: and therefore such as spend their time idlely in gaming and vain delights, haue much to answer to God at the day of iudge∣ment. This will not excuse a man to say then, that he had land and liuing to maintaine himselfe, and therefore was to liue as he list, for euen Adam in his innocencie had al things at his will, and wanted nothing, yet euen then God imploy∣ed him in a calling: therefore high and low, none must be ex∣empted, euery man must walke in his proper calling. A∣dams generall calling, was to worship his Creator, to which he was bound by the right of creation, considering the mo∣rall law was written in his heart by nature. VVhich is signi∣fied in the decalogue; where the Lord requires worship and obedience of his people, because he is Iehovah, that is, one which hath beeing in himselfe,* 1.221 and giues beeing to all men by creation. For the better vnderstanding of this point, we are to consider three things. I. The place where Adam did worship. II. The time. III. The sacraments. For the first, God euer since the beginning had a place where he would be worshipped,* 1.222 and it is called Gods house, which then was the garden of Eden. For it was vnto Adam a place appointed by God for his worship, as Church-assem∣blies are vnto vs: where also the Lord at time did in a speci∣all manner shew himselfe vnto his creature. Touching the time of Gods worship, it was the seauenth day from the beginning of the creation, the Sabboth day. And here we

must note, that the keeping of the Sabboth is morall. Some indeede doe plead that it is but a ceremonie; yet falsly: for it was ordained before the fall of man, at which time Ceremo∣nies signifying sanctification had no place. Nay marke fur∣ther: Adam in his innocencie was not clogged with sinne as we are: and yet then he must haue a set Sabboth to wor∣ship God his creator: and therefore much more neede hath euery one of vs of a sabboth day, wherein we may seuer our selues from the workes of our callings, and the workes of sinne, to the worship of God in the exercise of religion, and godly meditation of our creation. This point must be learned of vs, for when no occasion is offered of busines, then men will formally seeme to keepe the sabboth: but if their come occasion of breaking the sabboth, as traffique, gaming, and vaine shewes, then sabboth farewell, men will haue their pleasures, let them worship God that will. But let vs remember in the feare of God, that who so euer con∣tinueth in the breach of this lawe beeing morall, God will no lesse poure forth his punishments vpon them, then for the breach of any other commandement: the consideration whereof, must mooue euery man to a reuerent sanctifying of the Lords day.

Now for Adams sacraments, they were two: the tree of life: and the tree of knowledge of good and euill: these did serue to exercise Adam in obedience vnto God. The tree of life was to signifie assurance of life for euer, if he did keepe Gods commandements: the tree of knowledge of good and euill, was a sacrament to shew vnto him, that if he did trans∣gresse Gods commandements, he should die: and it was so called, because it did signifie that if he trāsgresse this law, he should haue experience both of good and euill in himselfe.

Now in the fourth place followeth the ende of the crea∣tion of man, which is two-fold. First, that there might be a creature to whome God might make manifest him selfe, who in a speciall manner should set forth and acknowledge his wisdome▪ goodnes, mercie, in the creation of heauen and earth, and of things that are in them, as also his prouidence in gouerning the same. Secondly, God hauing decreed to

glorifie his name in shewing his mercie and iustice vpon his creature, hereupon in time createth men to shew his mer∣cie in the saluation of some, and to shew his iustice in the iust and deserued damnation of other some. And there∣fore he hath appointed the creation specially of man, to be a means of manifestation and beginning of the execution of his eternall counsell.

Thus much concerning mans creation in generall. The speciall parts of man, are two; bodie, and soule. And the rea∣son why the Lord would haue him stand on these two parts is this: Some creatures made before him were onely bodily, as beasts, fishes, foules: some spirituall, as Angels: now man is both; spirituall in regard of his soule, corporall and sen∣sible in regard of his bodie; that nothing might be wan∣ting to the perfection of nature. If it be alleadged that man consistes of three parts, bodie, soule, and spirit; because Paul praies that the Thessalonians may be sanctified in bodie,* 1.223 soule and spirit: the answer is, that the spirite signifies the minde whereby men conceiue and vnderstand such things as may be vnderstoode: and the soule is there taken for the will and affections; and therfore these twaine are not two parts, but onely two distinct faculties of one and the same man.

The bodie of man at the first was formed by God of clay or of the dust of the earth, not to be the graue of the bodie, as Plato said, but to be an excellent and most fit instrument to put in exequution the powers and faculties of the soule. And howsoeuer in it selfe considered, it is mortal; because it is compounded of contrarie natures called Elements: yet by the appointment of God in the creation, it became im∣mortall till the fall of man.

As for the soule, it is no accidentarie qualitie, but a spiri∣tuall and inuisible essence or nature,* 1.224 subsisting by it selfe. Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodie as in the same; and are as well subiect to torments as the bodie is. And whereas we can and doe put in practise sundrie acti∣ons of life, sense, motion, vnderstanding, we doe it onely by the power and vertue of the soule.

Hence ariseth the difference between the soules of men, and beasts. The soules of men are substances: but the soules of other creatures seeme not to be substances: because they haue no being out of the bodies in which they are: but ra∣ther they are certain peculiar qualities arising of the matter of the bodie, and vanishing with it. And it may be for this cause that the soule of the beast is said to be in the bloode;* 1.225 whereas the like is not said of the soule of man.

And though mens soules be spirits as angels are, yet a dif∣ference must be made. For angels can not be vnited with bodies so as both shall make one whole and intire person; whereas mens soules may: yea the soule coupled with the bodie is not onely the moouer of the bodie, but the princi∣pall cause that makes man to be a man.

The beginning of the soule is not of the essence of God; vnlesse we will make euery mans soule to be God: neither doth it spring of the soule of the parents, for the soule can no more beget a soule, then an angel can beget an angel. And Adam is called a liuing soule, and not a quickning soule. And earthly fathers are called the fathers of our bodies,* 1.226 and not of our soules. It remaines therefore as beeing most agreeable to the Scriptures, that the soules of men are then created by God of nothing, when they are infused into the bodie.

And though the soules of men haue a beginning, yet they haue no end, but are eternal. And when they are said to die, it is not because they cease at any time to subsist or haue beeing in nature, but because they cease to be righteous or to haue fellowship with God.

Whereas our bodies are Gods workemanship, we must glorifie him in our bodies, and all the actions of bodie and soule, our eating and drinking, our liuing and dying, must be referred to his glorie; ye•• we must not hurt or abuse our bo∣dies, but present them as holy & liuing sacrifices vnto God.* 1.227 And whereas God made vs of the dust of the earth, we are not to glorie and boast our selues, but rather to take occasi∣on to praise the great goodnes of God, that hath vouchsa∣fed to honour vs beeing but dust & ashes. And after that man

is created, what is his life? alas, it is nothing but a little breath: stop his mouth and his nostrils, and he is but a dead man. By this we are put in minde to consider of our fraile and vncerten estate, and to lay aside all confidence in our selues:* 1.228 and for this cause the Prophet Esay teacheth vs to haue no confidence in man, because his breath is in his no∣strils. Againe, let vs marke the frame and shape of mans bodie. Al other creatures go with their bodies & eyes to the ground-ward; but man was made to goe vpright: & where∣as all other creatures haue but foure muscles to turne their eyes round about,* 1.229 man hath a fifth to pul his eyes vp to hea∣ven-warde. Nowe what doth this teach vs? surely that how so euer wee seeke for other thinges, yet first of all and aboue all, wee should seeke for the kingdome of heauen, and the righteousnesse thereof: and that our whole desire should be set to enioy the blessed estate of Gods children in heauen. Secondly, it teacheth vs in receiuing Gods creatures, to returne thankfulnesse vn∣to▪ God by lifting vp the heart to heauen for the same. These are very needefull and profitable lessons in these daies; for most men in deede goe vpright: but looke into their liues, and they might as vvell goe on all foure: for in their conuersation they set their whole hearts vpon the earth, as the beast doth, and their eyes vpon the thinges of this worlde: hereby they doe abase them selues, and deface their bodies, and beeing men make themselues as beasts: we shall see great numbers of men that runne and ride from place to place, to prouide for the bodie, but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer, they will not stirre one foote.

Thirdly, mans bodie by creation, was made a temple framed by Gods own hands for himselfe to dwell in:* 1.230 there∣fore our dutie is to keepe our bodies pure and cleane, and not to suffer them to be instruments whereby to practise the sinne of the heart. If a man had a faire house wherein he must entertaine a prince, and should make hereof a swinestie, or a stable, would not all mē say, that he did great∣ly

abuse both the house and the prince: euen so mans bodie beeing at the first made a pallace for the euerli∣uing God; if a man shall abuse it by drunkennesse, swea∣ring, lying, fornication, or any vncleannesse, hee doth make it in stead of a temple for the holy Ghost, to be a s••ie or stable for the deuill. For the more filthie a mans bodie is, the more fit it is to be a dwelling place for sinne and Sathan.

Fourthly, man by creation was made a goodly creature in the blessed image of God: but by Adams fall men lost the same, and are nowe become the deformed children of wrath: our dutie therefore is, to labour to get againe our first image, and endeauour our selues to become new creatures. If a noble man should staine his blood by treason, after his death the posteritie will neuer be at rest, till they haue got away that spot: Man by Adams fall, is become a limme of the deuill, a rebell and traytor against Gods maie∣stie: and this is the state of euery one of vs: by nature we are at enmitie with God, & therefore we ought to labour aboue all things in the world, to be restored in Christ to our first e∣state and perfection, that so we may become bone of his bone, flesh of his flesh, beeing iustified and sanctified by his obedience, death, and passion.

Fiftly, man was created that there might be a way pre∣pared, whereby God might shew his grace and mercie in the saluation of some, and his iustice in the deserued dam∣nation of others for their sinnes: and in the creation of man Gods eternall counsell begins to come into exequution. Hereupon it stands vs in hand to make conscience of euery euill way, beeing repentant for all our sinnes past, and ha∣uing a constant purpose neuer to sinne more as we haue done, that by our good conuersation here in this life wee may haue assurance that we be eternally chosen to saluati∣on by the Lord himselfe.

Lastly, whereas wee haue learned that the soule of man is immortall, wee are hereby taught to take more care for the soule, then for the bodie. For it can not be extinguished. When it is condemned, euen then it is

alwaies in dying, and can neuer die. But, alas, in this point the case is ••lat contrarie in the worlde: for men will labour all their life long to get for the bodie, but for the soule they care little or nothing at all, chuse it whether it sinke or swimme, goe to heauen or to hell, they looke not to it. This doth appeare to be true, by the practise and behaui∣our of men on the Lordes day: for if the nomber of those which come to heare Gods worde, were compared with those which runne about their worldly wealth and pleasure, I feare me the better sort would be found to be but a little handfull to a huge heape, or as a droppe to the Ocean sea, in respect of the other. But wilt thou goe an hundred myle for the encrease of thy wealth, and delight of thy bodie? then think it not much to go ten thousand miles (if neede were) to take any paines for the good of thy soule, and to get foode for the same.

And thus much for the duties. Nowe follow the con∣solations. Although by reason of the fall of man wee can haue but little comfort nowe: yet the creation doth con∣••••rme the vnspeakeable prouidence of God ouer his crea∣tures, but especially ouer man, in that the Lord created him the sixth day: and so before hee was made prepa∣red for him a Paradise for his dwelling, and all creatures both for his vse and comfort. And if he were thus carefull for vs when we were not, then no doubt he will be much more carefull for vs at this present, in which we liue and haue beeing. Nay, marke further, since the fall man eates and drinks in quantitie a great deale, which in common reason should rather kill him, then turne to the strength and nourishment of his bodie: yet herein doth the wonder∣full power of the Creatour most notably appeare: who hath made mans stomacke as a lymbecke or styll to digest all meats that are holesome for his nourishment and preser∣vation.

And thus much for the Creation. Now in these words, Maker of heauen and earth] is more to be vnderstoode then the worke of creation, namely Gods prouidence in gouerning all things created, as he appointed in his eter∣nall

decree: and therefore Saint Peter saith, God is a faith∣full creatour, that is, God did not onely make heauen and earth, and so leaue them, as masons and carpenters leaue houses when they are built: but by his prouidence doeth most wisely gouerne the same. Now therefore let us come to speake of Gods prouidence. And first of all the question offers it selfe to be considered, whether there be any proui∣dence of God or no: for the mindes of men are troubled with many doubtings hereof. And to make the question out of all doubt, I will vse foure arguments to confirme the providence of God. The first is the testimonie of the scripture, which ascribeth the euent of all particular acti∣ons, euen such as are in themselues casuall, as the casting of lots and such like to the disposition of God:* 1.231 which al∣so teacheth that euen men themselues, which are endued with reason and understanding haue neede to be guided in all things and gouerned by God;* 1.232 and blameth those that denie Gods prouidence. Why sayest thou, O Iacob, and speakest, O Israel, my way is hid frō the Lord,* 1.233 & my iudgement is past ouer by my God? The secōd argumēt may be taken frō the order which appeareth in the whole course of nature. First to begin with families; there is to be seen an eutaxy or seemely order, in which some rule & some obey: & the like is to be found in townes, cities, cuntries, and kingdoms: yea euen in the whole world: in which all things are so dispo∣sed, that one serueth for the good of another. Trees and hearbs, and grasse of the fieldes serue for beasts and cattell: and beastes and cattell serve for men: the heauens aboue serue for them which are beneath: and all the creatures which are aboue and beneath serue for God. This argueth that God is most wise and provident in ordering and dis∣posing all things whatsoeuer. The third argument is taken from the conscience specially of malefactours. Suppose a man that commits a murder so closely that no man knowes thereof; and that the partie himselfe is free from all the daunger of lawe: yet shall he haue his owne conscience to accuse, upbraid, and condemne him, yea euen to freight him out of his wit:, and to giue him no more rest then hee

can finde upon the racke or gibbet. Nowe this accusation and terrour of conscience is nothing else, but the forerun∣ner of an other most terrible iudgement of God, vvho is Lorde of all creatures and Iudge of all men. And this also prooues the prouidence of god. For if the conscience can finde a man out, and lay his faults to his charge, how much more shall god himselfe the creatour of the conscience see and consider all his doings. The fourth and last argument is this. The prophesies of things to come should be uncer∣ten or false, if god gouerned not the world. But now consi∣dering things many yeeres agoe foretold, come to passe in the same maner as they vvere foretold by the Prophets and Apostles: hereby vve must certenly conclude that there is a prouidence of god vvhereby all & euery thing is gouerned.

Against the prouidence of god sundrie things be alled∣ged. The first and speciall is, that prouidence and disorder, confusion and order can not stand together. Nowe in the worlde there is nothing but disorder and confusion in sedi∣tions, treasons, conspiracies, and subuersions of kingdomes: vvhere also sinne and vvickednesse prevailes. Answere. It is true indeed there hath beene confusion in the worlde euer since the fall of man and angels: and it ariseth not from God, but from them alone: who as they did at the first transgresse the will of God, so they doe what they can to turne all upside downe. Now then confusion and disorder is onely in respect of the deuill and his instruments: but in regard of God in the very middest of all confusion there is order to be found: because hee can and doeth dispose it to the glorie of his owne name, and to the good and saluation of his chosen, as also to the confusion of his enemies.

Againe it may be obiected that with ungodly and wic∣ked men all things goe well, and contrariwise with the godly all things goe hardly. For through the worlde none are more molested and more vnder outward miserie then they: but if there were any prouidence of God then it should be otherwise; the godly should florish, & the wic∣ked perish. Ans. The consideration of the outward estate of men in the world, was to David an occasion of a sore tem∣ptation.

For when he savv the wicked to prosper alway, and their riches to increase, he brake foorth and said, Certenly I haue cleansed my heart in vaine,* 1.234 and vvashed mine hands in in∣nocencie. Now if vve would repell this temptation, as David afterward did, then vve must goe into the Lords sanctuary with him & learne to be resolued in these points.* 1.235 I. Though the godly be laden with miseries, yet euen that, by the es∣peciall prouidence of God, turnes to their great good. For euerie man since the fall of Adam is stained vvith the loth∣some contagion of sinne. Nowe the childe of God that is truly regenerate, and must be fellowe heire with Christ after this life in the kingdome of glorie, must in this life be cast into the Lords furnace, that in the fire of affliction hee may more and more be scoured and purified from the cor∣ruption of his nature, & be estranged from the wickednes of the world. II. The prosperous successe of the wicked, their spoiles, their reuenewes, and all their honour turnes to their greater woe and miserie in the end: as doth appeare in Iobs historie, and in the examples of the Chaldeans, of Davids enemies, and of Dives and Lazarus.

Thirdly it may be obiected that many things came to passe by chance, & therfore not by gods prouidēce: because chance & providence cānot stand together. Ans. We must distinguish between chance & mere chance. Chāce is, whē any thing comes to passe, the cause therof being unknown not simply but in respect of man: & therefore in regarde of mē which know not the reason of things, we may say there is chance: & so the spirit of God speaketh. Time and chance cōmeth to them all. And againe,* 1.236 By chance there came down a priest the same way. Now this kind of chāce is not against the prouidēce of god, but is ordered by it. For things which in regard of men are casuall, are certenly known & determi∣ned by god. Mere chance is whē things are said or thought to come to passe without any cause at all. But that must be abhorred of us as ouerturning the providence of God.

Thus seeing it is plain that there is a providēce, let us in the next place see what it is. Prouidēce is a most free & power∣ful actiō of god wherby he hath care ouer al things that are.

Prouidence hath 2. partes; knowledge & gouernment▪

Gods knowledge is, whereby all things from the greatest to the least are manifest before him at all times. As David saith, His eyes vvill consider: his eye l••ddes vvill trie the chil∣dren of men,* 1.237 And againe, Hee abaseth himselfe to beholde the things that are in the heaven and the earth. And the Pro∣phet Hanani said to Asa,* 1.238 The eyes of the Lorde behold all the earth. And S. Iames saith, From the beginning of the vvorlde God knoweth all his workes.* 1.239 This pointe hath a double use. First, as S. Peter saieth, it must mooue us to eschew evill and doe good: why? Because, saith he, the eyes of the Lorde are upon the iust,* 1.240 and his covntenance against evill doers. Secondly it must comfort all those that labour to keepe a good con∣science. For the eyes of God beholde all the earth to shew himselfe strong with them that are of perfect heart tovvardes him.* 1.241

Gouernment is the seconde parte of Gods providence, whereby he ordereth all things and directeth them to good ends. And it must be extended to the verie least thing that is in heauen or earth,* 1.242 as to the sparrowes, and to oxen, and the haires of our heads. And here we must consider 2. things, the maner of gouernment, and the meanes.

The maner of gouernment is diuers according as things are good or euill. A good thing is that which is approoued of God. As first of all the substances of all creatures; euen of the deuils themselues: in whome whatsoeuer is remai∣ning since their creation is in it selfe good. Secondly, the quantities, qualities, motions, actions, and inclinations of the creatures in themselues considered with all their euents are good. Againe, good is either naturall or morall. Naturall, which is created by God for the lawfull use of man. Morall, which is agreeable to the eternall and unchangeable wis∣dome of God, revealed in the morall law.

Now God gouerneth all good things two waies. First by sustaining and preseruing them that they decay not: se∣condly by moouing them that they may attaine to the par∣ticular ends for which they were seuerally ordeined▪ for the qualities and vertues which were placed in the Sunne, Moone, Starres, trees, plantes, seedes, &c. would be dead in

them and be unprofitable, unlesse they vvere not only pre∣serued, but also stirred up and quickened by the power of God so oft as he imployes them to any use.

Euill is the destruction of nature: and it is taken for sinne or for the punishment of sinne. Now sinne is gouerned of God by two actions: the first is an operative permission. I so call it, because god partly permitteth sinne, and partly wor∣keth in it. For sinne as it is commonly taken hath two parts; the subiect or matter, and the fourme of sinne: the subiect of sinne is a certaine qualitie or action; the forme is the anomie or transgression of Gods law. The first is good in it selfe, and euery qualitie or action so farre forth as it is a qualitie or action is existing in nature, and hath God to be the authour of it. Therefore sinne though it be sufficiently euill to eternall damnatiō, yet can it not be said to be abso∣lutely euill as God is absolutely good, because the subiect of it is good, and therefore it hath in it respectes and re∣gardes of goodnesse. In respect of the second, that is the breach of the lawe it selfe, God neither willeth, nor ap∣pointeth, nor commaundeth, nor causeth, nor helpeth sinne, but forbiddeth, condemneth and punisheth it: yet so, as by withall he willingly permitteth it to be done by others, as men and wicked angels, they being the sole authors & cau∣ses of it. And this permission by God is vpon a good ende: because thereby he manifesteth his iustice and mercie. Thus it appeares that in originall sinne, the naturall inclination of the mind, will, and affections in it selfe considered, is frō God, and the ataxie or corruption of the inclination in no wise from him, but onely permitted: and that in actuall sinne the motion of the bodie or mind is from God, but the euilnes & disorder of the motion is not frō him, but freely permitted to be done by others. As for exāple in the act of murder, the actions of moouing the whole bodie, of stir∣ring the seuerall ioyntes, and the fetching of the blowe whereby the man is slaine, is from God; for in him we liue, mooue, & haue our being:* 1.243 but the disposing & applying of all these actions to this end, that our neighbors life may be taken away & we thereby take reuenge upon him, is not frō

God, but from vvicked men and the deuill.

Gods second action▪ in the gouernment of sinne, is after the iust permission of it, partly to restraine it more or lesse according to his good will and pleasure, and partly to dis∣pose and turne it against the nature thereof to the glorie of his owne name, to the punishment of his enemies, & to the correcting and chastisement of his elect.

As for the second kind of evill called the punishment of sinne, it is the execution of iustice, and hath God to be the authour of it. And in this respect Esai saith, that God crea∣teth evill:* 1.244 and Amos, that there is no evill in the citie which the Lord hath not done. And God as a most iust iudge may punish sinne by sinne, himselfe in the meane season free from all sinne. And thus the places must be understood in which it is said,* 1.245 that God giueth kings in his wrath, harde∣neth the heart, blindeth the eyes, mingleth the spirit of er∣rours, giueth up men to a reprobate sense, sends strange illusions to beleeue lies, sends euill spirits giuing them cō∣mandement to hurt, and leaue to deceiue, &c.

Thus hauing seene in what manner God gouerneth all things, let vs nowe come to the meanes of gouernment. Sometimes God worketh without meanes, thus he crea∣ted all things in the beginning; and he made trees & plants to grow and florish without the heate of the sunne or raine: sometimes he gouernes according to the usuall course & order of nature, as when he preserues our liues by meate & drinke: yet so, as he can & doth most freely order all things by meanes either aboue nature or against nature, as it shall seeme good unto him. As when hee caused the sunne to stand in the firmament,* 1.246 & to go back in Achas diall: when he caused the fire not to burne the three children: when he kept backe devve and raine three yere in Israel: when hee made waters to flovve out of the rocke: when hee caused Elias cloake to deuide the waters of Iorden: when he cau∣sed iron to swimme: when he preserued Ionas aliue three daies and three nightes in the whales belly: when he cured diseases by the strength of nature incurable, as the leprosie of Naaman; the issue of blood, and blindnesse, &c.

Among all the meanes vvhich God useth, the speciall are the reasonable creatures, which are no passiue instru∣ments, as the toole in the hande of the workeman, but a∣ctiue, because as they are mooued by God, so againe bee∣ing indu••d with will and reason, they mooue themselues. And such instruments are either good or euill. Euill, as wic∣ked men and angels. And these he useth to doe his good vvill and pleasure, euen then when they doe least of all o∣bey him. And considering that the ••inning instrument which is mooued by God doeth also mooue it selfe freely without any constraint on Gods part: God himselfe is free from all blame, when the instrument is blame-worthy. In directing the instrument God sinneth not: the action in∣deede is of him, but the defect of the action from the instru∣ment: which being corrupt, can it selfe do nothing but that vvhich is corrupt; God in the meane season by it bringing that to passe which is uerie good. The whole cause of sinne is in Satan and in us: as for god, he puts no vvickednes into vs, but the evill vvhich he finds in us he mooues, orders, and gouernes, and bends it by his infinite vvisdome, vvhen and in vvhat maner it pleaseth him, to the glorie of his name, the euill instrument not knowing so much, nay intending a farre other ende. As in the mill the horse blind-folded goes forward, and perceiues nothing but that he is in the ordinarie way, vvhereas the miller himselfe vvhippes him and stirres him forward for another end, namely for the grinding of corne. And this is that which we must holde touching Gods providence ouer vvicked men and angels: and is standes vvith the tenour of the whole bible. Iosephs breethren sold him into Egypt verie wickedly euen in the testimonie of their owne consciences: yet Ioseph having respect to the counsell and vvorke of god, vvhich he perfor∣med by his brethren, saith, that the Lorde sent him thither. And the Church of Ierusalem saith,* 1.247 that Herode and Pon∣tius Pilate did nothing in the death of Christ but that which the hand and counsell of God had determined to be done:* 1.248 because, though they wickedly intended nothing but to shevve their mallice and hatred in the death of Christ: yet

God propounding a further matter by them then euer they dreamed of, shewed forth his endles mercie to man in the worke of redemption. On this maner must all the places of scripture be understood,* 1.249 in which it is said, that god gaue the vviues of Dauid to Absolon: that God mooved David to number the people: that he commanded Shemi to raile on David: that the Medes and Persians are his sanctified ones: that the revolt of the ten tribes was done by God, &c. By all these examples it appeares, that we must not sever gods permission from his will or decree, and that wee must put difference betweene the euill worke of man, and the good worke of God which he doth by man: and the whole mat∣ter may yet be more clerely perceiued by this comparison. A thiefe at the day of assise is condemned, and the magi∣strate appointes him to be executed; the hangman owing a grudge to the malefactour, useth him hardly and prolon∣geth his punishment longer then he should. Nowe the magistrate and the hangman doe both one and the same worke: yet the hangman for his part is a murderer, the ma∣gistrate in the meane season no murderer but a iust iudge putting iustice in execution by the hangmā. So God though he use euill instruments, yet is he free from the euill of the instruments.

And further we must here marke the difference vvhich must be made in gods using of all kinds of instruments. Whē he useth good creatures, as angels, hee worketh his will not onely by them but also in them: because hee inspires them and guides them by his spirite, so as they shall, will, & doe that which hee vvilleth and intendeth. As for evill instru∣ments, he worketh by them only and not in them; because he holdes backe his grace from them and leaues them to themselves, to put in practise the corruption of their owne hearts.

Thus much of the partes of Gods prouidence: now fol∣low the kinds thereof. Gods prouidence is either generall or speciall. Generall is that which extendes it selfe to the whole world and all things indifferently,* 1.250 euen to the deuils themselues. By this providence God continues and maine∣taines

the order which he set in nature in the creation, and he preserues the life, substance,* 1.251 and the being of all and e∣uery creature in his kinde.

The especiall prouidence is that, which God sheweth and exerciseth towards his Church and chosen people,* 1.252 in gathering and guiding them, and in preserving them by his mightie power against the gates of hell. And therefore Gods Church here upon earth is called the kingdome of grace, in which he shewes not onely a generall power o∣uer his creatures, but withall the special operation of his spi∣rite in bowing & bending the hearts of men to his will.

Thus much concerning the doctrine of Gods proui∣dence. Now followes the duties. First seeing there is a pro∣vidence of God ouer euerie thing that is, wee are hereby taught to take good heede of the transgression of the least of Gods commaundements. If men were persvvaded that the prince had an eie every where, doubtles many subiects in England would walke more obediently to the lawes of the land then they doe: and durst in no wise worke such vi∣lanies as are daily practised. VVell, howsoeuer it is with earthly princes, yet this is least wanting in God: he hath an eye euerie where: wheresoeuer thou art there god behol∣deth thee, as Dauid saith, God looked downe from heauen up∣on the children of men, to see if there were any that woulde vn∣derstand and seeke God.* 1.253 Therefore except thou be brutish and past shame, take heed of sinne. If men had but a sparke of grace, the consideration of this would make them loath the practise of wickednes. Eliah saith to Ahab, As the Lord God of Israell liveth before whom I stand,* 1.254 there shall be neither dew nor raine these 3. yeres. VVhere the Prophet confirmeth his speech with an oth saying, As the Lord of hosts liueth it shall be so. & least Ahab should thinke he made no consci∣ence what he said, he addeth this clause, that he stood in the presence of God. As if he should say: howsoeuer thou thin∣kest of me, yet as it standes me in hand so doe I make con∣science of my worde: For I stand in the presence of God, & therefore know it, as the Lord liueth there shalbe no raine nor dewe these three yeres. So Cornelius hauing an eye at gods prouidence, doth mooue himself, & all his houshold to

a solemne hearing of the worde of God deliuered by the mouth of Peter, saying, that they were all present before God, to heare all things commaunded of him.* 1.255 As these men had re∣gard to Gods prouidence, so we likewise must behaue our selues reuerently, making conscience of our behauiour both in words and workes: because wheresoeuer we be, we are in the presence of God. Secondly, if there be a provi∣dence of God ouer euerie thing, then we must learne con∣tentation of minde in euery estate: in aduersitie under the crosse when all goes against us we must be content, because Gods prouidēce hath so appointed. So David in the grea∣test of his griefes was dumbe and spake nothing; his reason was,* 1.256 because thou Lord diddest it. And vvhen Shemei cur∣sed Dauid, Abisha would haue had the king to haue giuen him leaue to haue slaine him: but Dauid would not suffer it, but said, He curseth euen because the Lord hath bidden him curse David:* 1.257 who dare then say, wherefore hast thou done so? In whose example wee may see a worthy paterne of quiet∣nesse of mind. When a crosse commeth, it is a harde thing to be patient: but wee must draw our selues thereunto by consideration of Gods especiall providence. Thirdly when outward meanes of preseruation in this life doe abounde, as health, wealth, honour, riches, peace, and pleasure, then we must remember to be thankfull; because these things alwaies come by the prouidence of God. So is Iob thanke∣full both in prosperitie and aduersitie: The Lord, saieth hee, gave,* 1.258 and the Lord taketh away: blessed be the name of the Lord. Indeede to be patient in every estate and thankfull to God is a verie hard matter: yet will it be more easie, if we learne in all things that befall us in this life, neuer to seuer the con∣sideration of the things that come to passe from Gods pro∣vidence. For as the bodie and the soule of man (though we see onely the body) are alwaies together, as long as a man liueth: so is Gods prouidence ioyned with the thing done: wherefore as we looke on the thing done, so we must also in it, labour to see and acknowledge Gods providence. As for example: a mans house is set on fire, and all his goods consumed; this verie sight would make him at his wittes

ende: but now as he beholdes this euent with one eye, so with the other eye he must at that verie instant looke vpon Gods blessed prouidence. VVhen a man beholdes and feeles the losse of friends, hee will be soone grieued, if hee be not a verie stock or stone: yet that he may not be ouer∣whelmed with griefe, hee must euer with one eye looke at the pleasure of God herein. This practise will be an especi∣all meanes to stay the rage of any headstrong affection in all our afflictions. In the vvorlde the manner of men is, if health, wealth, and ease abound to thinke all is well: but if crosses come, as losse of friends, and losse of goods, then men crie out, as being straught of their wits: the reason is, because they looke only at the outward meanes, and shut up Gods prouidence in them, & can not see into the good will and providence of God out of all meanes. Againe, when a man is stored vvith riches, honour, wealth, and prosperitie, he must not barely looke on them, but behold withall Gods goodnesse and blessing in them: for if that be wanting, all the riches in the world are nothing. Likewise in receiuing thy meate and drinke thou must looke further into the blessing of God upon it: which if it be away, thy meate and thy drinke can no more nourish thee then the stone in the wall. And the same must we doe in euery busi∣nesse of our callings: which if men coulde learne to practise they woulde not so much t••ust to the meanes, as honour, vvealth, fauour, &c. but to God himselfe. The Lord by the Prophet Habaccuc reprooueth the Chaldeans for offering sacrifices unto their nets: which sinne they committed, be∣cause they looked onely vpon outward things:* 1.259 & like blind moles had no power to see further into them, and to behold the vvorke of God in all their proceedings. And this is the verie cause vvhy vvee are unthankefull for Gods benefites: for though vve behold the bare creatures, yet are vvee so pore-blinde that vvee can not discerne any blessing and prouidence of God in them. Therefore let us learne to looke upon both ioyntly together, and so shall wee be thankefull unto god in prosperitie, and patient in adversi∣tie vvith Iob and David. This lesson Paul learned: I can

be abased (saith he) and I can abound every where, in all things I am instructed,* 1.260 both to be full, and to be hungry: and to a∣bound, and to be in want.

Fourthly, seeing gods prouiden••e disposeth all things, vvee are taught to gather obseruations of the same, in things both past, and present: that vve may learne thereby to be armed against the time to come. Thus Dauid vvhen hee vvas to encounter with Goliah, gathered hope and confidence to himselfe for the time to come, by the obser∣uation of Gods prouidence in the time past: for, saith he, when I kept my fathers sheepe,* 1.261 I slevve a Lion and a beare that devoured the flocke: novv the Lord that delivered me out of the paw of the lyon, and out of the paw of the beare, he will deliver me out of the hand of this Philistim.

Fiftly, because Gods prouidence disposeth all things, when we make lawfull promises to doe any thing, we must put in, or at the lest conceiue this condition (if the Lord will) for S. Iames saith,* 1.262 that we ought to say, If the lord will, and if we liue, we will do this or that. This also was Davids practise: for saith he to all the congregation of Israel,* 1.263 If it seeme good to you, & if it proceed frō the lord our god, we will send to and fro.

Sixtly, seeing Gods prouidence is manifested in ordinary meanes, it behooueth euery man in his calling to use them carefully: & when ordinary means be at hand, we must not looke for any help without them, though the Lord be able to do vvhat he will without means. Ioab when many Ara∣mites came against him, he heartened his souldiers though they were but fevv in number,* 1.264 bidding them be strong & va∣liant for their people, & for the cities of their God, & then let the lord do that vvhich is good in his eyes. And our Sauiour Christ auoucheth it to be flat tēpting of god for him to leap downe frō the pinacle of the tēple to the ground, wheras there was an ordinarie vvay at hand to descend by staires. Hence it appeares, that such persons, as vvill use no means vvherby they may come to repent & beleeue, do indeed no more re∣pent & beleeue, then they cā be able to liue vvhich neither eat nor drink. And thus much of the duties. Novv follovv the cōsolatiōs: first, this very point of gods special prouidēce is a great cōfort to gods church: for the lord moderateth the

rage of the deuill and wicked men, that they shall not hurt the people of God. Dauid saieth,* 1.265 The Lorde is at my right hand, therefore I shall not 〈◊〉〈◊〉. And when Iosephs breethren were afraide for selling him into Egypt, hee comforteth them saying, that it was God that sent him before them, for their preseruation.* 1.266 So king Dauid when his owne souldiers were purposed to stone him to death, hee was in great sor∣row; but it is said, hee comforted himselfe in the Lord his God.* 1.267 where we may see that a mā which hath grace to beleue in God, and rely on his prouidence in all his afflictions & ex∣tremitie:, shall haue wonderfull peace and consolation.

Before we can proceede to the articles vvhich followe, it is requisite that we should intreate of one of the greatest workes of Gods prouidence that can be; because the ope∣ning of it giueth light to all that insueth. And this worke is a Preparation of such meanes vvhereby God will ma∣nifest his iustice and mercie. It hath tvvo partes, the iust permission of the fall of man, and the giuing of the coue∣nant of grace. For so Paul teacheth when hee saith, That God shut up all under unbeliefe that he might have vpon al.* 1.268 And againe, The scripture hath concluded all under sinne, that the promise by the faith of Christ Iesus should be given to them that beleeue.

Touching the first, that wee may rightly conceiue of mans fall, we are to search out the nature and parts of sinne. Sinne is any thing whatsoeuer is against the will and vvord of God: as S. Iohn saith, Sinne is the transgression of the law. And this definition Paul confirmeth when he saith,* 1.269 that by the lavv comes the knowledge of sinne: and, where no lavve is, there is no transgression: and, sinne is not imputed where there is no law.

In sinne wee must consider three things: the fault, the guilt, the punishment. The fault is the anomie or the inobe∣dience it selfe, and it comprehends not onely huge and no∣torious offences, as idolatrie, blasphemie, theft, treason, a∣dulterie, and all other crimes that the world cries sha••e on: but euery disordered thought, affection, inclination: yea, e∣very defect of that which the Law requireth.

The guilte of sinne is, whereby a man is guiltie before God, that is bound and made subiect to punishment. And here two questions must be skanned: where man is bound? and by what? For the first, Man is bounde in conscience. And hereupon the conscience of every sinner sits within his heart as a little iudge to tell him that hee is bound be∣fore God to punishment. For the second, it is the order of diuine iustice ••et downe by God which bindes the consci∣ence of the sinner before God: for hee is Creatour and Lorde, and man is a creature, and therefore must either obey his will and commandement, or suffer punishment. Now then by vertue of Gods law, conscience bindes over the creature to beare a punishment for his offence done against God: yea it tels him, that hee is in daunger to be iudged and condemned for it. And therefore the consci∣ence is the Lordes Sergeant to infourme the sinner of the bonde and obligation whereby he is alwaies bounde before God.

The third thing which followeth sinne is punishment, and that is death.* 1.270 So Paul saieth, The stipend of sinne is death: where, by death we must understand a double death, both of body and soule. The death of the bodie is a sepa∣ration of the bodie from the soule. The second death is a separation of the whole man, but especially of the soule from the glorious presence of God. I say not simply from the presence of God, for god is euerie where: but onely from the ioyfull presence of Gods glorie. Now these two deaths are the stipends or allowance of sinne: and the least sinne which a man committeth, doth deserue these two pu∣nishments. For in euerie sinne the infinite iustice of god is violated: for which cause there must needs be inflicted an infinite punishment, that there may be a proportion be∣tweene the punishment and the offence. And therefore that distinction of sinne which papistes make namely, that some are in themselues veniall, and some mortall is false, & hereby confuted: otherwise in respect of men sinnes are ei∣ther veniall or mortall. Veniall to the elect, whose sinnes are pardonable in Christ: but to the reprobate all sinnes

are mortall.

Neuerthelesse we holde not all sinnes equall, but that they are greater or lesse according to the diuersitie of ob∣iectes and other circumstances.

Thus much of sinne in generall: now we come to the partes of it. The first sinne of all that euer was in man, is the sinne of Adam, which was his disobedience in eating the forbidden fruite.* 1.271 In handling whereof sundrie pointes are to be opened, but let us beginne with the causes therof.

The outward efficient cause was the deuill. And though he be not named by Moses in the historie of the fall, yet that is not to trouble us: for we must not conceiue other∣wise of the serpent, then of the instrument and mouth of the deuill. For it is not likely that it being a bruite creature should be able to reason and determine of good and euill, of trueth and falshood. Now in this temptation the deuill shewes his mallice and his fraude. His malice, in that, whereas hee can not ouerturne god himselfe, yet he la∣bours to disturbe the order which he hath set downe in the creation, & especially the image of god in the most excel∣lent creatures on earth, that they may be in the same mise∣rable condition with himselfe. His fraud, first in that hee beginnes his temptation with the woman being the wea∣ker person, and not with the man, which course hee still continues: as may appeare by this, that a 1.272 more women are intangled vvith witchcraft and sorcerie then men. Second∣ly he shevves his fraude, in that he proceedes very slily and intangles Eue by certaine steppes and degrees. For first by moouing a question he drawes her to listen to him, and to reason with him of gods commaundement. Secondly, he brings her to looke upon the tree and wishly to vievve the beautie of the fruite. Thirdly hee makes her to doubt of the absolute trueth of gods worde and promise, and to beleeue his contrarie lies. Fourthly, hauing blinded her minde vvith his false persvvasions, shee desires and lustes after the forbidden fruite and thereupon takes it, eates it, & giues it to her husband.

The invvarde cause, was the vvill of our first pa∣rentes,

euen in the testimonie of their owne conscien∣ces, as Salomon saieth, This haue I found that God made man righteous,* 1.273 but they haue found many inventions. But it may be obiected that if Adam were created good, he could not be the cause of his owne fall, because a good tree can not bring forth euill fruite. Answer. Freedome of will is foure fold: 1. freedome to euill alone: this is onely in wicked men and angels, and is indeed a bondage: the seconde is freedome to good alone, and that is in God and the good angels: the third is freedome to good in part, ioyned with some want of libertie by reason of sinne: and this is in the regenerate in this life: the fourth is freedome either to good or to euill indifferently. And this vvas in Adam before his fall, vvho though he had no inclination to sinne, but onely to that vvhich was acceptable to God: yet was hee not bound by any necessitie, but had his libertie freely to chuse or refuse either good or euill. And this is euident by the verie fourme of Gods commaundement in which hee for∣bids Adam to eate the forbidden fruite: and thereby shewes that he being created righteous and not prone to sinne, had power to keep or not to keep the commandement: though since the fall both hee and vvee after him can not but sinne. Wherefore Adam being allured by Satan, of his owne free accord changed himselfe and fell from God. Now then, as the good tree changed from good to euill brings foorth e∣uill fruite: so Adam by his owne inward and free motion changing from good to evill brings forth euill.

As for God, hee is not to be reputed as an authour or cause any way of this sinne. For hee created Adam and Eue righteous, indewed them vvith righteous vvilles: and hee tolde them vvhat hee woulde exact at their handes and vvhat they coulde perfourme: yea hee added threatnings, that with the feare of daunger hee might terrifie them from sinne. Some may say, vvhereas God foresavv that Adam woulde abuse the libertie of his vvill, vvhy vvoulde hee not preuent it. Ansvvere. There is a double grace, the one to be able to vvill and do that which is good, the other to be able to persevere in vvvilling and

doing the same. Now God gaue the first to Adam, and not the second. And he is not to be blamed of vs, though hee confirmed him not with new grace, for he is debter to no man to giue him so much as the least grace; whereas he had alreadie giuen a plentifull measure thereof to him. And God did hold backe to conferre any further grace vpon iust cause. I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the elect, and his iustice in the deserued condemnation of im∣penitent sinners. And vnlesse Adam had fallen for himselfe & others; there should haue bin found no miserie in men, on whome God might take pitie in his sonne, nor wickednes which he might condemne; and therefore neither manife∣station of iustice, nor mercie. II. Againe, it was the will of God in part to forsake Adam, to make manifest the weak∣nesse of the most excellent creatures, without the speciall and continuall assistance of God. III. There is a double libertie of will, one is to will good or euill: this belongs to the creature in this world, and therefore Adam receiued it. The other, is to will good alone. This he wanted, because it is reserued to the life to come. And though hee knewe no cause of this dealing of God, yet is it one steppe to the feare of God for vs to hold that good and righteous which hee appointeth or willeth: and not to square the workes and iudgements of God by our crooked reason. And yet to come to reason it selfe. Who can here complaine of God? Can the deuill? but God did not cause him to tempt or deceiue our first parents. Can Adam and Eue? but they fell freely without any motion or instigation from God, and their owne consciences accused them for it. Can the posteritie of Adam? but the elect receiue more in Christ then they lost in Adam: and the reprobate, ouerwhelmed with the burden of their owne sinnes and thereupon receiuing no∣thing but due and deserued damnation can not finde fault. But some may further reply and say, he that foreseeth an e∣uill and doth not preuent it, is a cause of it: but God did foresee the fall of man, and did not preuent it. Answer. The rule is generally true in man, that the foreseer of an euill not

preuenting it, is in some sort a doer of it▪ for it is the sentence of the law of God, to which man was bound from the first creation. But God is aboue all his lawes, and not bound to them: he is an absolute lord and law-giuer; and therefore his actions are not within the compasse of lawes, as mens are. Whereupon it follows, that though he did foresee mans defection, yet is hee free from all blame in not preuenting of it. For with him there be good causes of permitting euill.

And though God be no cause of mans fall, yet must wee not imagine that it came to passe by chance or fortune, whereas the least things that are come to passe with Gods prouidence; neither was it by any bare permission without his decree and will: for that is to make an idle prouidence: neither did it happen against the will of God, he vtterly nil∣ling it: for then it could not haue bin vnlesse we denie God to be omnipotent. It remaines therefore that this fall did so proceede of the voluntarie creation of Adam,* 1.274 as that God did in part ordaine and will it, not as it was a sinne against his commandement, but as it was further in the counsell of God a way to exequute his iustice and mercie. Against this which I say, diuers things are obiected. First, that if Adam did that which God in any respect willed, then he did not sinne at all. Answ. He that willeth and doth that which God willeth for all that sinnes; vnlesse he will it in the same manner with God and for the same end. Nowe in the per∣mitting of this fact, God intended the manifesting of his glorie: but our first parents intending no such thing, sought not only to be like but also to be equal with god. Secōdly, it is alledged that Adam could not but fall necessarily if God did decree it. Answ. Adams fall that came not to passe without Gods decree, and therefore in that respect was ne∣cessarie; was neuerthelesse in respect of Adams freewil con∣tingent and not necessarie: Gods decree not taking away the will but onely ordering it. Lastly, it is alledged that Gods will is the cause of Adams will, and Adams will the cause of his fall, and that therefore Gods will shall be the cause of the fall. Answer. It must be graunted that Gods will is a

moouing cause of the wills of euill men; yet marke how: not as they are euill wills simply, but as they are wills: and therefore when God inclines the euill will of his creature to his good purpose, he is nothing at all intangled with the defect or euill of his will.

Touching the time of the fall, the receiued opinion in former ages hath bin that our first parents fell the same day in which they were created, and therefore Augustine writes that they stoode but sixe houres. And though we can not determine of the certen time, yet in all likelihood was it very short. For Moses presently after that he had set down the creation of man, without the interposition of any thing else, comes immediately to the fall. And considering the nature of the deuill is without ceasing to shew his mallice, no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe. And our Sauiour Christ saith, that the deuill was a manslay∣er from the beginning,* 1.275 namely from the beginning nor of the creation of the world, or of time, but of man. And Eue saith, we shall eate of the fruite of the trees▪ of the gar∣den, it may be,* 1.276 insinuating that as yet shee had not eaten when the deuill tempted her.

Touching the greatnes of mans fall, some haue made a small matter of it, because it was the eating of an apple or some such fruit. But wee must not measure the great∣nes or the smalnes of a sinne by the obiect or matter whereabout it is occupied, but by the commaundement of God, and by the disobedience or offence of his infi∣nite maiestie. And that this fact of Adam and Eve was no small fault, but a notorious cryme and Apostasie in which they withdrawe them selues from vnder the power of God, nay reiect and denie him, will appeare if wee take a viewe of all the particular sinnes that be contained in it. The first is vnbeleefe, in that they doubted and distrusted of the trueth of Gods worde which hee spake to them. The seconde is contempt of God, in that they beleeued the lyes of the deuill rather then him. For when God saith, In the day that ye shall eate thereof,

ye shall die the death,* 1.277 it is as nothing with Eve: but when the deuill comes and saith, Ye shall not die at all▪ that shee takes fast hold on. The third is pride and ambition. For they did eate the forbidden fruit that they might be as gods,* 1.278 namely as the father, the sonne, the holy Ghost. The fourth is vn∣thankfulnes. God had made them excellent creatures in his owne image: that is nothing with them to be like vnto him, vnlesse they may be equall vnto him. The fifth is cu∣riositie, whereby they affected greater wisdome then God had giuen them in the creation, and a greater measure of knowledge then God had reuealed to them. The sixth is reprochful blasphemie, in that they subscribe to the sayings of the deuill, in which he charged God with lying and en∣uie. The seuenth is murder. For by this meanes they bere••ue themselues and their posteritie of the fellowship and graces of Gods spirit, and bring vpon their owne heads the eter∣nall wrath of God. The eight is discontentation, in that they sought for an higher condition then that was, in which God had placed them. In a word, in this one single fact is comprised the breach of the whole law of God. And wee should often thinke vpon this, that we may learne to won∣der at the iust iudgements of God in punishing this fall, and his vnspeakeable goodnes in receiuing men to mercie af∣ter the same.

And here we must not omit to remember the largenesse of Adams fall. Sinnes are either personall, or generall. Per∣sonall are such, as are peculiar to one or some fewe persons and make them alone guiltie. Generall, that is common to all men: and such is Adams fall. It is a sinne not onely of the person of one man but of the whole nature of man. And Adam must be considered not as a priuate man, but as a roote or head bearing in it all mankinde: or as a publike per∣son representing all his posteritie, and therefore when hee sinned, all his posteritie sinned with him; as in a Parliament whatsoeuer is done by the burgesse for the shire, is done by euery person in the shire. As Paul saith, By one man sinne en∣tred into the world,* 1.279 and so death went ouerall for as much as all haue sinned. And here lies the difference betweene Adams

fall and the sinnes of men, as Cains murder, which makes not the posteritie of Cain guiltie, because he was neuer ap∣pointed by God to be the roote of his posteritie, as Adam was: and therefore his sinne is personall, whereas Adams is not. Yet this which I say, must not be vnderstood of all the sinnes of Adam, but onely of the first.

From the fall of Adam, springeth originall sinne, not onely as a fruit thereof, but also as a iust punishment of it. And af∣ter the foresaid fall, it is in Adam and his posteritie, as the mother and roote of all other sinne: yet with this distincti∣on, that actuall sinne was first in Adam, and then came o∣riginall, but in vs first is originall sinne, and then after fol∣lowes actuall.

Originall sinne is tearmed diuersly in Scriptures, as the flesh, the old man, because it is in vs before grace:* 1.280 concu∣piscence, sinne that is readie to compasse vs about, the sin∣ning sinne: and it is commonly tearmed originall, because it hath bin in mans nature euer since the fall, and because it is in euery man at the very instant of his conception and birth, as Dauid plainly saith, Behold, I was borne in iniquitie, and in sinne hath my mother conceiued me:* 1.281 not meaning properly his parents sinne (for he was borne in lawfull marriage) but his owne hereditarie sinne, whereof he was guiltie euen in his mothers wombe.

But let vs search the nature of it. Considering it hath place in man, it must be either the substāce of body or soule or the faculties of the substance, or the corruption of the fa∣culties. Now it cannot be the substance of man corrupted: for then our Sauiour Christ in taking our nature vpon him, should also take vpon him our sinnes, and by that meanes should as well haue neede of a redeemer as other men: and againe, the soules of men should not be immortall. Neither is it any one or all the faculties of man. For euery one of them as namely the vnderstanding, will, affections, and all other powers of bodie or soule were in man from the first creati∣on, whereas sinne was not before the fall. Wherefore it re∣mains that originall sinne is nothing els but a disorder or euill disposition in al the faculties & inclinations of man, wherby they are all caried inordinatly against the law.

The subiect or place of this sinne, is not any part of man, but the whole bodie and soule. For first of all, the naturall ap∣petite to meat and drinke, and the power of nourishing is greatly corrupted as appeares by diseases, aches, surfetts, but specially by the abuse of meat and drinke. Secondly, the outward senses are as corrupt,* 1.282 and that made Dauid to pray that God would turne his eyes from beholding of vanitie: and Saint Iohn to say, whatsoeuer is in the world is the lust of the flesh, the lust of the eye, and the pride of life. Thirdly, touching the vnderstanding,* 1.283 the spirit of God saith, that the frame of the heart of man is onely euill continually: so as we are not able of our selues to thinke a good thought. And therefore withall, the will of man and his affections are an∣swerably corrupt; and hereupon the doctrine of Christ is, that we must renownce our owne wills. Lastly, all mans strength in good things is nothing out of Christ.

The propagation of this sinne, is the deriuing of it from Adam to all his posteritie, whereby it runneth as a leprosie ouer all mankinde. But in what manner this propagation is made, it is hard to define. The common opinion of Di∣uines is, that it may be done two waies. The first is this. God when he created Adam in the beginning, set downe this appointment and order touching the estate of man, that whatsoeuer Adam receiued of God, he should receiue it not onely for himselfe, but for his posteritie, and whatsoeuer grace of God he lost, he should loose not onely to himselfe, but to all his posteritie. And hereupon Adam when he sin∣ned, he did depriue first of all himselfe, and then secondly all his posteritie of the image of God; because all mankinde was in his loynes when he sinned. Now then vpon the for∣mer appointment, when the soules of men are created and placed in the body, God forsakes them, not in respect of the substance of the soule or the faculties, but onely in respect of his owne image, whereof the soules are depriued; after which followes the defect or want of righteousnes, which is originall sinne. And God in depriuing man of that which Adam lost, is not therefore to be thought to be the author or maintainer of sinne, but a iust iudge. For this depriuation

of the image of God, so farfoorth as it is inflicted by him vpon mankinde, it must be conceiued as a deserued punish∣ment for the sinne of Adam and all men in him which they pulled vpon themselues. The second way is,* 1.284 that the corruption of nature is deriued from the parents in gene∣ration by the bodie; for as sweete oyle poured into a fustie vessell, looseth his purenes and is infected by the vessell: so the soule created good, and put into the corrupt bodie, re∣ceiues contagion thence. And this coniunction of the pure soule with the corrupt bodie, is not against the goodnes of God; because it is a iust punishment of the sinne of all men in Adam. It may be this which hath bin saide will not sa∣tisfie the mindes of all. yet if any will be curious to search further into this point, let them know that there is another matter which more concerns them to looke vnto. When a mans house is on fire, there is no time then to inquire howe and which way and whence the fire came, but our dutie is with all speede and expedition to vse all good meanes to stay it. And so considering that our whole natures are re∣ally infected and poisoned with the loathesome contagion of original sinne, which is a weight sufficient to presse down the soule to the gulfe of hell, it stands vs in hand a thousand fold more to the vse meanes whereby it may be taken a∣way, then to dispute how it came.

Some may alleadge against the propagation of sinne, that holy parents beget holy children, which are void of originall sinne, because it stands not with reason, that parents should conveigh that to their children which they them selues want, namely the guilt and the punishment and the fault of sinne in part. Answer. I. Men are not in this life perfect∣ly holy. For sanctification is but in part, and therefore they cannot possibly beget children pure from all sinne. Second∣ly, parents beget children as they are men, and not as they are holy men; and by generation they deriue vnto their children nature with the corruption thereof, and not grace which is aboue nature. Take any corne, yea the finest wheat that euer was, wi••now it as cleane as possibly may be: af∣terward sow it, weede it also when it is sowne, and reape it

in due time, and carrie it to the barne; when it is thresht, you shall finde as much chaffe in it as euer was before: and why? because God hath set this order in the creation that it shall spring and grow with the stalke, eare, blade, and all: so like∣wise though the parents be neuer so holy, the children as they come of them are conceiued and borne wholly cor∣rupt, because God tooke this order in the creation, that whatsoeuer euill Adam procured, he should bring it not onely on himselfe, but vpon all his posteritie: by vertue of which decree, the propagation of sinne is continued without any interruption, though parents themselues be borne anew by the spirit of God.

And here we must not omit to speake of the quantitie or greatnes of originall sinne, for the opening whereof we must consider three points. The first, that originall sinne is not di∣uers, but one and the same in kinde in euery man, as the ge∣nerall and common nature of man is one and the same in all men. The second, that this sinne is not in some men more, in some men lesse, but in euery man equally, as all men doe equally from Adam participate the nature of man, and are equally the children of wrath. Some, it may be, will say, that this can not be true, because some men are of better natures then others are: some of disposition cruell and seuere, some againe gentle and milde; some very licentious and disorde∣red, some very ciuill. Answer. The differences that be in men that want the feare of God, arise not of this that they haue more or lesse originall corruption; but of the restraint and limitation of mans corruption. For in some God bride∣leth sinne more then in others, and in them is found ciuili∣tie: and againe in some lesse, and in such the rebellion of na∣ture breakes foorth vnto all misdemeanour. And indeede if God should not keepe the vntoward dispositions of men within compasse, otherwhiles more, otherwhiles lesse, as it shall seeme good vnto his maiestie: impietie, crueltie, iniu∣stice, and all manner of sinnes would breake out into such a measure that there should be no quiet liuing for men in the world, and no place for Gods Church. And thus it is ma∣nifest that although all men be not equall in the practise of

wickednes, yet they may be equall in the corruption of na∣ture it selfe. The third point is, that Originall sinne is so huge and large euery way, that it may truly be tearmed the roote or seede not of some fewe sinnes, but of all sinnes whatsoe∣uer, euen of the very sinne against the holy Ghost. We must not imagine it to be an inclination or prones to one or two faults; but a prones to all and euery sinne that is practi∣sed in the world; and that in all persons yong and old, high and low, male and female. It is a most horrible villanie for a man to kill his father, or his mother, or his child: yet some there be that doe so: at the hearing whereof we vse to won∣der, and to testifie our dislike by saying, that the doers there∣of were wicked & diuelish persons, and it is truly saide. Ne∣uerthelesse we must vnderstand that although we abstaine from such hainous practises, yet the very root of such sinnes, that is, a disposition vnto them, is found in vs also. Iulian the Apostata both liuing and dying blasphemed Christ. He∣rod and Pontius Pilate & the wicked Iewes crucified him, and Iudas betraied him. Men vse to say that if Christ were now aliue, they would not doe so for all the world. But let vs better consider of the matter. The same naturall corrupti∣on of heart that was in thē, is also in vs, we being the childrē of Adam as well as they: and by the force of this corrupti∣on, if Christ were now liuing on earth, thou wouldest, if like occasion were offered, either doe as Iudas did in betraying him, or as Pilate did, deliuer him to be crucified, or as the souldiers, thrust him through with their speares, or as Iulian, pierce him with all maner of blasphemies, if God withhild his graces from thee, and leaue thee to thy selfe. In a word, let men conceiue in minde the most notorious trespasse that can be, though they doe it not, nor intend to doe it, nor ne∣uer doe it: yet the matter, beginning, and seed thereof is in themselues. This made Ieremie say, The heart of man is de∣ceitfull and wicked aboue all things, who can know it?* 1.285 It is like an huge sea the bankes whereof cannot be seene, nor the bot∣tome searched. In common experience we see it come to passe, that men protestants to day, to morrowe papists▪ of Christians, heretikes; nowe friends, but presently after foes;

this day honest and ciuill men, the next day cruell murde∣rers. Now what is the cause of this difference; surely the hid∣den corruption of the heart, that will thrust a man forward to any sinne when occasion is offered. This point must be re∣membred and often thought vpon.

From originall sinne springeth actuall, which is nothing els but the fruit of the corrupt heart, either in thought, word, or deede.

Thus much touching mans fall into sinne by Gods iust permission: Nowe followes the good vse which we must make thereof. First by this we learne to acknowledge & be∣waile our owne frailtie. For Adam in his innocencie beeing created perfectly righteous, when hee was once tempted by the deuill, fell away from God: what shal vve doe then in the like case vvhich are by nature sold vnder sinne, & in our selues a thousand times weaker then Adam vvas? Many men there be that mingle themselues with all companies, tell them of the danger thereof, they vvill reply that they haue such strong faith that no bad companie can hurt thē. But, alas, silly people, Satan bevvitcheth them, and makes them to beleeue falshood to be truth: they knovve not their miserable estate. If Adam, saith Bernard, had a dovvnefall in Paradise, vvhat shall vve doe that are cast foorth vpon the dunghil? Let vs therefore often come to a serious considera∣tion of our ovvne vveaknes, and follovv vvithall the practise of Dauid, vvho being priuie to himselfe touching his ovvne corruption, praieth to God on this manner, Knit my heart to thee,* 1.286 O Lord, that I may feare thy name. Secondly, vve learne hereby absolutely to submit our selues to the authoritie of God, and simply to resolue our selues what soeuer he com∣māds is right and iust, though the reason of it be not known to vs. For Eve condiscended to listen to the speach of the serpent, and without any calling shee reasoned with it of a most v••••ightie matter, and that in the absence of Adam her head & husband, namely of the truth and glorie of God: & hereby was brought to doubt of Gods vvord, & so ouer∣turned. Thirdly, if all men by Adams fal be shut vp vnder dā∣nation, there is no cause vvhy any of vs should stand vpon his

his birth, riches, wisdome, learning, or any other such gifts of God: there is nothing in vs that is more able to couer our vilenes and nakednes, then figgetree leaues were able to couer the offence of Adam from Gods eyes. VVe stand vn∣der the wrath of God by nature, and cannot attaine to euer∣lasting life of our selues. VVherefore it doth stand euery one of vs in hande to abase our selues vnder the hand of God, in that we are become by our sinnes the very basest of all the creatures vpon earth, yea vtterly to dispaire in respect of our selues, and with bleeding hearts to bewaile our owne cases. There is no danger in this: it is the very way to grace: none can be a sound member of Christ till his conscience con∣demne him, and make him quite ont of heart in respect of himselfe. And the want of this is the cause why so fewe per∣ceiue any sweetnes or comfort in the Gospell: and why it is so little loued and imbraced now adaies. Lastly, if all man∣kinde be shut vp vnder vnbeleefe, the dutie of euery man is, to labour in vsing all good meanes whereby we may be de∣liuered from this bondage, and to pray to God with David, Create in me a cleane heart, O God, and renewe a right spirite within me. And cry out with Paul, O wretched man that I am,* 1.287 who shall deliuer me from this bodie of death! And we must ne∣uer be at rest till we haue some assurance in conscience that in Christ wee haue freedome from this bondage, and can with the Colossians giue thanks that we are deliuered from the power of darknes,* 1.288 and translated into the kingdome of Christ. This should be the affection of euery man, because the spirituall thraldome vnder sinne is of all miseries most loathsome and burdensome. And in this respect the day of death should be vnto vs most welcome, because it doth vn∣loose vs frō this miserable estate, in which we do almost no∣thing but displease God. For this is the greatest griefe that can be to the children of God, by their sinnes to offend their mercifull father. And as for all those which feele not the weight of their naturall guiltines and corruptions, but lie slumbring in the securitie of their hearts, they are therfore the more miserable, in that beeing plunged in the gulfe of all miserie, yet they feele no miserie.

Thus much of the permission of the fall of man: Nowe we come to the Couenant of grace. Which is nothing else but a compact made betweene God and man touching re∣conciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden, immediately after their fall by God himselfe, in these words, The seede of the woman shall bruise the serpents head:* 1.289 and afterward it was continued and re∣newed with a part of Adams posteritie, as with Abraham, Isaac, Iacob, Dauid, &c. but it was most fully reuealed and accomplished at the comming of Christ.

In the Couenant I will consider two things, the parties reconciled betweene whome the couenant is made, & the foundation thereof. The parties are God and man. God is the principall, & he promiseth righteousnes and life eternall in Christ: Man againe binds himselfe by Gods grace to be∣leeue & to rest vpon the promise. Here it may be demanded why man is more in the couenant then angels. Answ. The will of God in this point, is not reuealed vnlesse it be because angels fel of themselues, not mooued by any other: but man did fall by them. Againe it may be asked, whether all man∣kind were euer in the couenant or no? Ans. We cannot say that all & euery man hath bin & now is in the couenant, but onely that little part of mankind which in all ages hath bin in the Church of God; & hath by faith imbraced the coue∣nant. as Paul plainly auoucheth, The scripture (saith he) hath concluded all vnder sinne,* 1.290 that the promise of the faith of Iesus Christ should be giuen [not vnto all men] but to thē that beleeue. Without faith no man can please God:* 1.291 and therfore God makes no couenāt of recōciliation without faith. Again since the beginning of the world there hath bin alwaies a distin∣ctiō between mā & man. This appeares in the very tenor of the words of the couenāt made with our first parents, where God saith he wil put differēce between the seed of the womā & the seed of the serpēt: meaning by the seed of the womā, Christ with all the elect whō the father hath giuen vnto him, who shall bruise the serpents head, and tread Satan vnder their feete.* 1.292 And by the seed of the serpent he meaneth wicked mē

that liue and die in their sinnes, as Saint Iohn saith, he that committeth sinne is of the deuill.* 1.293 And according to this di∣stinction in times following was Abel receiued into the couenant, and Cain reiected:* 1.294 some were the sonnes of God in the daies of Noe, some the sonnes of men: In Abrahams fa∣milie, Ismael is cast out,* 1.295 and the couenant established in I∣saac: Iacob is loued, Esau is hated. And this distinction in the families of Abraham, Isaac, and Iacob, Paul approoueth,* 1.296 when he maketh some to be the children of the flesh, and some other the childrē of the promise. And again, the Iewes a people of God in the couenant, the Gentiles no people. For Paul makes it a priuiledge of the Iewes to haue the adopti∣on, and couenants, & the seruice of God, & the promises be∣longing vnto them:* 1.297 where as he saith of the Ephesians that they were alients from the common-wealth of Israel, and were strangers from the couenants of promise, & had no hope, & were without Christ and without God in the worlde.* 1.298 And the same may be said of the whole bodie of the Gentiles excep∣ting here & there a man, who were conuerted and became Proselites. And this is manifest in that they wāted the word & the sacraments, and teachers. And this saying of the Pro∣phet Ose, I will call them my people which were not my people:* 1.299 and hir beloued which was not beloued, is alledged by Paul to prooue the calling of the Gentiles. Some doe alledge to the cōtrary, that whē the couenāt was made with our first parēts, it was also in thē made with all mankinde, not one man ex∣cepted: & that the distinction & difference between mā and man ariseth of their vnbeleefe & contēpt of the couenāt af∣terward. Answ. Indeed in the estate of innocency Adam by creation receiued grace for himselfe & his posteritie: & in his fal he transgressed not only for himself but for all his poste∣ritie: but in receiuing of the couenant of grace it can not be prooued that he receiued it for himselfe & for all mankinde: nay the distinction betweene the seed of the woman & the seed of the serpent, mentioned in the very first giuing of the couenant, shews the contrarie: for if after the fall all & euery part of mankinde were receiued into the couenant, then all men without restraint should be the seede of the woman,

bruising the serpents head, and the serpent should haue no seede at all. And againe, all men cannot be charged with vn∣beleefe and contempt in respect of the couenant, but onely such persons as haue knowne it, or at the least heard of it. And therefore sundrie heads of the nations may be charged with vnbeleefe, as Cain, Cham, Iaphet, Ammon, Moab, Is∣mael, Esau, Madian; for they beeing neere to the fathers heard the promises concerning Christ, offered sacrifices, and obserued externall rites of the Church, but afterward fell a∣way from the syncere worship of the true God to idolatrie and all manner of wickednes, and became enemies of God & his people. But we plainly denie, that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie, which for the most part neuer so much as heard of any couenant; their ancetors indeauouring alwaies to bu∣rie and extinguish the memorie of that which they hated. It is obiected againe, that the couenant was made with Abraham and with all mankinde after him, Because (saith the Lord) thou hast obeied my voice, in thy seede shall all the nations of the earth be blessed.* 1.300 Answ. Paul giues a double an∣swer, first that the place must be vnderstood of many nati∣ons: secondly that it must be vnderstood not of all nations in all ages, but of all nations of the last age of the worlde. For, saith he, the scripture foreseeing that God would iustifie the gen∣tiles through faith preached before the Gospell vnto Abraham,* 1.301 saying, in thee shall all the nations be blessed. VVell, to conclude this point, in the making of the couenant there must be a mutuall consent of the parties on both sides, and beside the promise on Gods part, there must be also a restipulation on mans part; otherwise the couenant is not made. Now then, it must needs follow that all vnbeleeuers cōtemning grace offered in Christ are out of the couenant, as also such as ne∣uer heard of it; for where there is no knowledge, there is no consent: and before the comming of Christ the greatest part of the world neuer knewe the Messias, nor heard of the couenant; as Paul saith to the learned Athenians, the time of this ignorance God regarded not: but now he admonisheth all men euery where to repent.* 1.302

The foundation and groundworke of the Couenant is Christ Iesus the Mediator, in whom all the promises of God are yea and a men, & therfore he is called the angel of the co∣uenant,* 1.303 and the couenant of the people to be made with all na∣tions in the last age. Nowe then that we may proceede at large to open the substance of the couenant, we are in the next place to come to that part of the Creed which cōcerns the second person in trinitie, set down in these words, And in Iesus Christ his onely Sonne, &c. from which words to the ve∣ry end of the Creede, such points onely are laid down as doe notably vnfold the benefits & the matter of the couenant. Now the second person is described to vs by three things, 1. his titles, 2. his incarnatiō, 3. his twofold estate. his titles are in nūber foure. I. Iesus. II. Christ. III. his only sonne. IV. our Lord. His incarnatiō & his twofold estate are set down afterward.

To come to his titles, the first is Jesus, to which if we adde the clause I beleeue, on this maner, I beleeue in Iesus, &c. the article which we now haue in hand will appeare to be most excellent; because it hath most notable promises annexed to it. VVhen Peter cōfessed Christ to be the sonne of the liuing God, he answered, vpon this rocke will I build my Church,* 1.304 and the gates of hell shall not preuaile against it. And again, He that confesseth that Christ is the sonne of God, God dwelleth in him,* 1.305 & he in God. And again,* 1.306 To him giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes. Paul saith,* 1.307 Beleeue in the Lord Iesus and thou shalt be sa∣ued and all thy houshold. Thus then the confession in which we acknowledge that we beleeue in Iesus Christ, hath a promise of fellowship with God & of life euerlasting. But it may be obiected, that euery spirit (as S. Iohn saith) which confesseth that Iesus Christ is come in the flesh is of God.* 1.308 Now the deuil & al his angels & vnbeleeuers do thus much: therfore why may not they also haue the benefit of this cōfessiō. Ans. By spirit in that place is neither mēt angels nor mē, nor any creature, but the doctrine which teacheth that Iesus Christ is come in the flesh; & it is of God, because it is holy & diuine & hath God to be the autor of it. As for the deuil & his angels they can indeed confesse that Christ the sonne of God was made

man, and a wicked man may teach the same; but vnto the confession whereunto is annexed a promise of eternall life, is required true faith, whereby we doe not onely know and acknowledge this or that to be true in Christ, but also rest vpon him: which neither Satan nor wicked men can doe. And therefore by this confession the Church of God is di∣stinguished from all other companies of men in the worlde which beleeue not as Panyms, heretikes, Atheists, Turkes, Iewes, and all other infidells.

This name Iesus, was giuen to the sonne of God by the Father,* 1.309 and brought from heauen by an angell vnto Io∣seph and Marie: and on the day when he was to be circum∣cised, as the manner was, this name was giuen vnto him by his parents, as they were commanded from the Lord by the angell Gabriel. And therefore the name was not giuen by chance, or by the alone will of the parents, but by the most wise appointment of God himselfe.

The name in Hebrue is Iehoschua, and it is changed by the Grecians into Iesus which signifieth a Sauiour. And it may be called the proper name of Christ, signifying his of∣fice and both his natures, because he is both a perfect and absolute Sauiour, as also the alone Sauiour of man, because the worke of saluation is wholly and onely wrought by him, and no part thereof is reserued to any creature in hea∣uen or in earth. As Peter saith, For among men there is no o∣ther name giuen vnder heauen whereby we may be saued but by the name of Iesus.* 1.310 And the author to the Hebrues saith, That he is able perfectly to saue them that come vnto God by him,* 1.311 see∣ing he euer liueth to make intercession for them. If any shall obiect, that the promises of saluation are made to them which keepe the commaundements: the answere is, that the law of God doth exact most absolute and perfect obe∣dience, which can be found in no man but in Christ, who neuer sinned: and therefore it is not giuen vnto vs nowe that we might by our selues fulfill it, and worke out our own saluation, but that beeing condemned by it, we might wholly depend on Christ for eternall life. If any further al∣ledge,* 1.312 that such as walke according to the commandemēts

of God, though their obedience be imperfect, yet they haue the promises of this life and of the life to come. The answer is, that they haue so indeed, yet not for their works, but according to their workes which are the fruits of their faith, whereby they are ioyned to Christ, for whose merites onely they stand righteous and are acceptable before god; And vvhereas it is saide by Peter, that baptisme saveth vs.* 1.313 his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie us, but that it serues visibly to represent and confirme unto us the inward washing of our soules by the blood of Christ. It may further be said, that others haue bene Sauiours beside Christ as Iosuah the sonne of Nun, who for that cause is called by the same name with Christ. Answ.* 1.314 Iosua after the death of Moses was appointed by God to be a guide to the children of Israel which might defend them from their enemies and bring them to the land of Canaan: but this de∣liverance was onely temporall, and that onely of one peo∣ple. Now the sonne of God is called Iesus, not because he deliuereth the people of the Iewes onely, or because he saueth the bodies of men only, but because he saueth both body and soule, not onely of the Iewes but also of the gen∣tiles, from hell, death, and damnation. And whereas Pro∣phets and ministers of the worde are called Saviours; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts,* 1.315 not by any vertue of theirs, but onely by the operation of the spirit of Christ. Lastly, it may be obiected that the father and the holy ghost are Sauiours, and therefore not onely the Sonne. Ansvver. True it is, that in the worke of saluation all the three persons must be ioyned together, & in no wise severed: the Father saveth, the Sonne saueth, the holy ghost saueth: yet must we distinguish them in the maner of sauing: the Father saveth by the Sonne; the Sonne saueth by paying the ransome and price of our saluation; the holy ghost saueth by a particular applying of the ransome unto men. Nowe therefore whereas the sonne paies the price of our redemption and not the father or the holy ghost, therefore

in this speciall respect he is called in Scriptures and intitu∣led by the name of Iesus and none but he.

By this vvhich hath beene said, the Papistes are faultie tvvo vvayes. First, that they giue too much to the verie name of Iesus: for they write in plaine tearmes, that the bare name it self being used hath great power & doth driue away deuils,* 1.316 though the parties that use it be void of good affection: whereas indeede it hath no more vertue then other titles of God or Christ. Secondly, they are faultie that they giue too little to the thing signified. For Christ must either be our alone and whole Sauiour or no Savi∣our. Now they make him but halfe a Sauiour, & they ioyne others with him as partners in the work of saluatiō, whē they teach, that with Christs merits must be ioyned our works of grace in the matter of iustification, and with Christes satisfaction for the wrath of God, our satisfaction for the temporall punishment; and when they adde to Christes intercession the intercession and patronage of saints, especi∣ally of the virgin Mary, whome they call the queene of heauen, the mother of mercie, vvithall requesting her, that by the authoritie of a mother shee would commaund her sonne.* 1.317 If this doctrine of theirs may stand, Christ can not be the onely Sauiour of mankinde, but euerie man in parte shalbe Iesus to himselfe.

But let us goe on yet further to search the speciall reason of the name, which is notably set downe by the Angell. Thou shalt (saith hee) call his name Iesus, for he shall save his people from their sinnes.* 1.318 In which words vve may consider 3. pointes. I. Whome the sonne of God shall saue. II. By what? III. From what? For the first, he shall saue his peo∣ple, that is, the elect of Iewes & Gentiles: and therefore he is called the Saviour of his bodie.* 1.319 VVe must not here ima∣gine that Christ is a Sauiour of all and euerie man. For if that were true, then Christ shoulde make satisfaction to Gods iustice for all and every mans sinnes: and gods iustice being fully satisfied he could not in iustice condemne any man: nay, all men should be blessed because satisfactiō for sin & the pardon of sin depend one upō another inseparably.

Againe, if Christ be an effectuall Sauiour of all and euerie particular man, why is any man condemned? It will be said, because they will not beleeue; belike then mans will must over rule Gods will,* 1.320 whereas the common rule of di∣vines is, that the first cause ordereth the second.

The meanes of saluation by Christ are two: his merite, and his efficacie. His merit, in that by his obedience to the law and by his passion, he made a satisfaction for our sinnes, freed us from death, and reconciled us unto God. Some may obiect, that the obedience and the passion of Christ being long agoe ended, can not be able to saue us now: be∣cause that which he did 1500. yeres agoe may seeme to be vanished and come to nothing at this day. Answere. If Christs obedience be considered as an action, & his passion as a bare suffering, they are both ended long agoe: yet the value and price of them before God is euerlasting: as in A∣dams fall the action of eating the forbidden fruit is ended, but the guilt of his transgression goes ouerall mankind, and continues still euen to this houre, and shall doe to the ende of the world in those which shall be borne hereafter. The efficacie of Christ is, in that hee giues his spirite to mortifie the corruption of our natures, that we may die unto sinne and liue to righteousnesse, and haue true comfort in terrors of conscience and in the pangs of death.

The euils from which we are saued are our owne sinnes, in that Christ freeth us from the guilt and the punishment and fault of them all, when we beleeue.

Thus much for the meaning of this title Iesus. Now fol∣lowe the uses which arise of it. First of all, whereas wee are taught to make confession that the sonne of God is Ie∣sus, that is, a Sauiour: hence it must needs follow, that wee are all lost in our selues. And indeede before we can tru∣ly acknowledge that Christ is our Sauiour, this confession must needes goe before, that we are in truth, & therewith∣al do feel our selues to be miserable sinners under the wrath of God, utterly lost in regarde of our selues: for Christ came to save that which vvas lost.* 1.321 And vvhen he talked with the woman of Canaan, he checked her & said, he was

not sent, but to the lost sheepe of the house of Israel. Christ Iesus came to poure oyle into our woundes:* 1.322 Christ came to set them at libertie which are in prison: and to place them in freedome that are in bondage. Now a man can∣not poure oyle into a wound, before there be a wounde, or before it be opened, and wee feele the smart of it. And how can we be set at libertie by Christ, except we feele us in our selues to be in bondage, under Hell, death, and dam∣nation? VVhen the disciples of Christ were vpon the sea in a great tempest,* 1.323 they cried, Master, saue vs, we perish. So no man can heartily say, I beleeue Iesus Christ to be my Sa∣uiour, before hee feele, that in himselfe he is utterly lost and cast away without his helpe. But after that wee perceiue our selues to be in danger & to be ouerwhelmed in the Sea of the wrath of God, then we crie out with the disciples, Lorde Iesus saue vs wee perish. Many protestants in these daies hold Christ to be their Sauiour, but it is onely forma∣bly from the teeth outward, and no further: for they were neuer touched with the sense of their spirituall miserie that they might say with Daniel, Shame and confusion be∣longeth unto us: and with the Publican, I am a sinner, Lorde be mercifull to me. And therefore the conclusion is this, that if we will haue Christ to be our Saviour, we must first be∣leeue that in our selues we are utterly lost: and so must that place be understood where Christ saith, he is not sent, but to the lost sheepe of the house of Israel, that is, to those which in their owne sense and feeling are lost in them∣selues.

Secondly, if Christ be a Sauiour, then we must acknow∣ledge him to be so. But how shall wee doe this? I ansvver, Thus: A man is taken to be a skillfull Phisition by this, that many patients come unto him, and seeke for helpe at his hands. And so should it be with Christ. But alas, the case is otherwise. Every man can talke of Christ, but few acknow∣ledge him to be a Sauiour, by seeking to him for their salua∣tion, because they iudge themselues righteous, and feele not themselues to stand in need of the helpe of Christ. Nay which is more, if a man be knowne that can cure straunge

diseases, men will seeke to him by sea and lande, and sell both goods and landes to get helpe at his handes. Euen so, if men were perswaded that Christ were a perfect Sauiour, and that they were sicke and utterly unable to be saued without him, they vvoulde neuer rest nor be quiet but seeke unto him for his helpe, and crie vvith Da∣uid, O Lorde, say unto my soule that thou art my salvation,* 1.324 The woman that was diseased with an issue of bloode, came behinde our Sauiour Christ,* 1.325 and when shee had but touched him, shee was healed. In the same maner, if wee shall seeke to come to Christ, and do but touch his pretious body & blood by the hand of faith, the issues and the blee∣ding woundes of our soules shalbe dried up. When a man that had bene sicke 38. yeres was come to the poole of Be∣thesda, hee was faine to lie there vncured; because when the angell troubled the water euermore some stept before him: but if we will seeke to Christ for the saluation of our soules, no man shall preuent us or step before us.* 1.326 And if wee finde our selues to be so laden with the burden of our sinnes that we can not come to him, let us then doe as the palsie man did: he got 4. men to carry him on their shoul∣ders to the place where Christ was: and when they coulde not by reason of the prease of people enter into the house, they opened the roofe and let him downe in his bedde by cordes to Christ that he might be healed.* 1.327 And so let vs vse the helpe of such as be godly, that by their instructions and consolations they may as it were put too their shoulders, & by their prayers as with cordes bring us to Christ, that wee may receiue eternall saluation, being otherwise deade in sinne and subiect to damnation.

Lastly, whereas Ioseph and Mary gaue this name not at their owne pleasure, but at the appointment of God him∣selfe: this ministers a good instruction to all parents touch∣ing the naming of their children when they are baptised, that they are with care and deliberation to giue conveni∣ent names vnto them which may put them in mind of du∣ties either to God or men. This is worthy of our obseruati∣on, for many care not how they name their children, yea it

is at this day & euer hath bene, that some▪ giue such names to them as that at the verie rehearsing thereof laughter en∣sueth. But this ought not to be so; for the name is giuen unto children at the time of their baptisme in the presence of God, of his Church, and angels, euen then vvhen they are to be entred into the Church of God and that in the name of the Father, the Sonne, and the Holy Ghost: there∣fore though we do not place religion in titles, or names, yet neuerthelesse a vvise and godly choise in this matter is to be had, that the names imposed may be in stead of instru∣ctions and admonitions to the parties named: and for this cause in the old testament names were giuen either by pro∣pheticall instinct, or according to the euent of things which came to passe about the time of the birth of children, or they were borowed from the holy auncetours,* 1.328 to put the poste∣ritie in mind to follow their steppes.

And thus much of the duties: Now follow the conso∣lations that Gods Church and people reape from this that the sonne of God is our Saviour. When as all mankind was included under sinne & condemnation, then the Lord had mercy upon us and gaue unto man the couenant of grace in vvhich he promised that his owne sonne should be our redeemer. This is a great and unspeakable comfort, as may appeare in that the angels so greatly reioyced herein when Christ was borne, Behold, say they, I bring you tidings of great ioy that shall be to all the people, that is, that unto you is borne i•• the citie of David a Saviour which is Christ the Lord.* 1.329 Now if they reioyce thus exceedingly at Christs birth, who vvas not their Sauiour, because they stand not in neede to be redeemed: then much more ought the Church of God to reioyce herein whome it doeth principally concerne: and no marvell; for if this sauiour had not beene, it had bene better to haue been•• a bruite beast or any other creature then a man; for the death of a beast is the end of his woe, but the death of a man without a Sauiour is the begin∣ning of endelesse miserie. Satan and his angels are fallen and haue no Sauiour, but when man was fallen, God of his mercie dealt not so with him, but gaue his ovvne sonne

to restore him to better estate, whereas he might as iust∣ly haue damned all men for the fall of our first parents, as hee did the wicked angels for theirs; for God is not bound to any creature; beholde then a matter of unspeakeable ioy: let us therefore receiue and embrace Christ our Savi∣our, flie to him for the pardon of all sinnes.

Nowe vvee come to the second title of the Sonne of God, whereby hee is tearmed Christ: vvhich title is as it were the surname of the seconde person as some doe thinke: yet according to the opinion of some others it is no name at all, but onely a meere appellation,* 1.330 as vvhen in the like case a particular man is called a Duke or a King. It is all one vvith Messiah in Hebrewe wherwith the redeemer was named in the olde Testament,* 1.331 and both signifie annointed.

Among the Iewes before the comming of Christ three estates or orders of men were annointed with oile; First of all kings, as Saul, Dauid, and the rest of the kings of Iuda. Secondly the priestes that serued in the taberna∣cle and temple before rhe Lorde when they were ordai∣ned, and as it vvere, installed into the priesthoode, were annointed vvith oyle, as first of all Aaron and his sonnes, but aftervvard the high priests alone. Thirdly prophets were thus annointed, as Elisha.

Now this legall annointing was a tipe and figure of the annointing of Christ: which was not with bodily oile, but by the spirite, and it was more excellent then all other annointings were. For David saieth,* 1.332 hee was annointed with the oile of gladnesse aboue all his fellowes, signifying, that neither king, priest, nor prophet, was euer annointed in the same manner as he was.

Christes annointing is according to both his natures; for in what nature hee is a Mediatour, in the same hee is annointed: but according to both his natures ioyntly hee is a mediatour: the godheade is no mediatour without the manhoode, nor the manhoode vvithout the godhead: and therefore his annointing extendes it selfe both to his godhead and to his manhood.

Christes annointing hath two partes, both of them figu∣red by the annointing of the Iewes. The first is his con∣secration whereby hee was set apart to doe the office of a Mediatour betweene God and man: and therefore to be a king, a priest, a prophet: a king to gather and withall to go∣uerne his Church and people: a priest, to make satisfacti∣on and intercession for the sinnes of the elect: a prophet, to reveale and teach his people the will of God his father. And though it be true that Christ is set a part to the worke of mediation as he is mediator or as he is mā: yet as he is God he doth designe and set himselfe apart to the same worke. For to designe the mediatour is a common action of the 3. persons, the father, the sonne and the holy ghost: and yet cōsidering the father is first in order, and therfore hath the beginning of the action; for this cause he is saide especi∣ally to designe, as when S. Iohn saith, Him hath God the father sealed.

* 1.333The second part of Christes annointing is the pouring out of the fulnesse of the spirit or grace into the manhood of Christ:* 1.334 and it was particularly figured by the holy oile. For first, that oile had no man but God alone to be the au∣thour of it: so the most excellent and unspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ.* 1.335 Againe, though the same oyle was most pretious. yet was it compounded of myrrhe, calamus, and Casia, and such like earthie matters: to signifie, that the spirituall oile of grace whereof the manhood of Christ was as it were, a vessell or storehouse, did not consist of the essentiall properties of the godhead, as Eutiches and his followers in these daies imagine, but in certaine created gifts and qualities placed in his humane nature: otherwise we should not haue any participation of them. Thirdly, the sweete sauour of the holy oyle figured, that the riches of all grace with the effect thereof in the obedience of Christ, doeth take away the noisome sent of our loathsome sinnes from the nosthrilles of God, and withall doth make our persons and all our actions acceptable unto him as a svveete perfume,* 1.336 as Paul saith, VVe are unto God the sweete

savour of Christ, &c. And Christes death is for this cause tearmed a sacrifice of sweete smelling sauour.

And wee must further understand that these giftes of Christes manhood are not conferred in a small scantling or measure; for Iohn saith,* 1.337 God giveth him the spirite not by measure; because the graces which are in Christ are farre more both in number and degree, then all men or angels haue or shall haue: though the good angels and the saints of God in heauen are verie excellent creatures stored with graces and giftes of God. For this cause Christ is called the head of man,* 1.338 because he is euerie way the most prin∣cipall and glorious man that ever was. Yet for all this are not the gifts of Christs manhood infinite any way; because it is finite, being a creature, and therfore not capable of that which is infinite.

By Christes annointing the people of God reape great benefite and comfort, because they are partakers thereof. For this cause the oile where with he was annointed is cal∣led the oyle of gladnesse, because the sweet sauour of it glad∣deth the heartes of all his members,* 1.339 and brings the peace of God which passeth all understanding.* 1.340 The holy oyle powred vpon Aarons head came downe to his beard, and to the verie skirtes of his garments: and it signified that the spirituall oile of grace was first of all powred upon our head Christ Iesus, and from thence consequently derived to all his members, that by that meanes hee might be not onely annointed himselfe, but also our annointer.

Now the benefites which we receiue by his annointing are two. The first is, that all the elect when they are called to the profession of the gospell of Christ, are in and by him set apart and made spirituall kings, priests, and prophets, as S. Iohn saith, He hath made vs kings and priests vnto God his Father. And S. Peter out of Ioel,* 1.341 I will powre (saith the Lord) my spirit vpon all flesh,* 1.342 and your sonnes and daughters shall prophesie.

The second benefite is, that all the faithfull receiue the same oile, that is, the same spirite of God in some measure which he receiued aboue measure, as S. Iohn saieth, The

annointing which ye have received of him dvvelleth in you and teacheth you all things.* 1.343 where by anointing is ment the holy Ghost.* 1.344 And hence it is, that men are called Christians of the name of Christ, that is, annointed with the same oile wher∣with Christ was annointed. And the holy oile might not be giuen to a stranger, to signifie, that to haue the spirite of Christ, and to be guided by it, is peculiar to them that are Christes.* 1.345 Now then let vs all lay these things to our hearts, and extoll the unspeakeable goodnesse of God that hath advaunced vs to the dignitie of kings, priests, prophets, be∣fore him, and hath giuen his spirit unto vs to inable us to be so indeed.

Nowe follow the duties which are to be learned hence. And first, whereas all Christians receive annointing from the holy one Christ Iesus,* 1.346 to become prophets in a sort, wee must doe our endeavours, that the word of God may dwell plentifully in vs,* 1.347 and for that cause we must search the scrip∣tures, euen as hunters seeke for the game, and as men seeke for golde euen in the mines of the earth. There is nothing that is more unbeseeming a man, then grosse ignorance a Christian. Therfore the authour of the epistle to the Hebrues reprooues them,* 1.348 that whereas for the time they ought to haue beene teachers, they had need againe to be taught the first principles of the word of God.

Againe, that portion of knowledge which we haue recei∣ved of God is further to be applied to the benefit & good of others: this is that most precious baulme that on our partes should neuer be wanting to the heads of men. And here e∣uery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be under him so farre forth as possibly he can.* 1.349 Gouernours of families must teach their children and servants and their whole housholde the doctrine of the true religion, that they may know the true God and walke in all his waies in doing righteousnesse & iudgement. If housholders woulde make conscience of this their dutie, and in some sorte and measure prepare their families against they come to the

publike congregation, the ministers of the Gospell vvith greater comfort and farre more ease should performe their dutie; and see farre more fruit of their ministerie then now they doe. But whereas they neglect their dutie, falsely perswading themselues that it doeth not belong to them at all to instruct others; it is the cause of ignorance both in townes and families, in masters themselues, in seruants and children and all. Lastly, by this we are admonished to take all occasions that possibly can be offered, mutually to edifie each other in knowledge, saying among our selues (as it was foretold of these times) Come, let vs goe up to the moun∣taine of the Lord to the house of the God of Iacob,* 1.350 and he vvill teach vs his waies, and we will walke in his pathes: and withall, we shoulde confirme each others, as Christ saith to Peter, when thou art converted confirme thy brethren; and be readie at all times to render an account of our faith and religion euen before our enemies vvhen wee are iustly called so to doe.

Secondly, because we are set apart in Christ, to become spirituall priests vnto God,* 1.351 we must therefore offer spiritu∣all sacrifices acceptable unto him: and they be in number seven. The first is an affiance whereby we rest upon God, as Dauid saith, Offer the sacrifice of righteousnesse and trust in the Lord.* 1.352 The second is wholly to subiect our selues to the ministerie of the gospell, that wee may be changed and converted by it, as Paul saith,* 1.353 That hee ministred the Gospell to the Gentiles, that the offering vp of them might be acceptable, beeing sanctified by the holy Ghost. The thirde is, all manner of prayers and supplications made unto God. Let my prayer, saieth David, be directed in thy sight as incense,* 1.354 and the lifting vp of mine handes as an evening sacrifice. The fourth is praising and thankesgiving unto God. Let vs by him offer the sacrifice of praise alvvaies to God, that is the fruite of the lippes vvhich confesse his name.* 1.355 And in the Revelation the golden vials full of odors are the praiers of the saints. The fift is the reliefe of our poore bree∣thren according to our ability, as Paul saieth, I vvas even

filled after that I had receiued of Epaphroditus that vvhich came from you,* 1.356 an odour that smelleth sweete, a sacrifice ple••∣sant and acceptable to God. The sixt is the deniall of our selues with a contrite and broken heart. The seuenth is, to resigne our selues bodies and soules wholly to the seruice of God: Set your selues (saith Paul) to God, as they that are aliue from the dead:* 1.357 and your members as weapons of righteousnesse unto God. In which wordes he alludes to the manner of the old Testament: when a man offered any sacrifice for himselfe, hee brought the beast into the temple or tabernacle and set it before the altar, in token that hee did resigne it vn∣to God: and so wee for our partes must not giue our bo∣dies and soules to become the instruments of sinne & satan, but we must haue them alwaies in readinesse, freely presen∣ting them vnto him that he may haue the whole disposition of them according to his good pleasure, to the honour and glorie of his name. Againe, in the whole burnt offering all was consumed and turned to smoke, no man hauing bene∣fite of it, to signifie, that we must give our selues not in part but wholly to the service of God, euen to death if need be. If this be so, miserable is the practise of such that giue up their bodies and soules to liue in licentious wantonnesse, in the pleasures of their beastly sinnes, in idlenesse. For they of∣fer themselues a sacrifice, not to God but to the devill.

Thirdly, considering wee are annointed to be spirituall kinges euen in this life, wee must walke worthie so great a calling. That this may be so, first of all such as are gover∣nours set ouer others, must rule not according to their willes and pleasures, but in the Lorde: withall, doeing homage to their heade and king Christ Iesus him-selfe. Secondly, vvee must euerie one of vs rule and beare sway euen as kings ouer our owne thoughtes, willes, affe∣ctions, over-mastering them as much as wee can by Gods worde and spirite: withall, maintaining and pro∣claiming continuall warre against our corrupt natures, the deuill, and the worlde. And truely hee which can beare rule ouer his owne heart, is a right king indeede: and hauing receiued some measure of grace to raigne

ouer himselfe in this life, he shall raigne for ever with Christ in the life to come. As for such as are carried away with the svvinge of their corruptions, hauing blindnesse and ignorance to raigne in their mindes, rebellion in their willes and affections, loosenesse in their whole liues, they may carrie the forme of Christians as long as they will, but indeede they are no spirituall kings but bonde∣men: the strong man satan keepes as yet the hold of their hearts, & as Lord and king holds up his scepter there.

Lastly, seeing Christ is annointed with the most pre∣tious baulme that ever was, and that for our sakes, he must be sweete and savourie unto us, and all other things must be as vnsavorie drosse and dung in regarde of him. VVee must in this case indeauour to say as the spouse of Christ doth: Because of the savour of the good oyntments,* 1.358 thy name is an ointment powred out: therefore the virgins love thee. O that we could savour in the feare of God,* 1.359 that wee might perceive how all his garments smell of myrrhe, aloes, and cassia, comming forth of his ivory pallaces vnto vs.* 1.360 And because the holy ointment of Christ is powred forth upon all his members to make them favourie and sweete in the pre∣sence of God, let us make conscience of all maner of sinne, lest by the poison and stincke thereof, wee infect not onely our selues, but all the creatures of God which wee vse, yea heaven and earth itselfe. It standes not with equitie that after we haue beene embaulmed and sweetned by the pretious merites of Christ that we should make our selues as two footed swine, to returne to the mire of our old sinnes.

The coupling and combining of these two former titles togither, containes the principali question of the whole bi∣ble, which is, whether Iesus the sonne of Mary be Christ or no; as S. Iohn saith. These things are written,* 1.361 that yee might beleeue that Iesus is the Christ the Sonne of God, and that in beleeving yee might have life everlasting. This conclusion was denied by the Iewes, but avouched and confirmed both by Christ and by his Apostles; and their principall ar∣gument was framed thus.* 1.362 He which hath the true notes of Christ is the Messias or Christ indeed: but Iesus the Sonne

of Mary hath the true notes of Christ: therfore Iesus is Christ. The proposition is opened at large in the prophesies of the old testament: the assumption is confirmed in the writings of the new testament: & the principall reasons of the confirmation are couched in the articles which cōcern the second person. The conclusion followes, & is set down as I haue said, in the knitting togither of the titles, Iesus and Christ.

Thus much of the second title: now followeth the third, his only Sonne: that is, the only sonne of the first person the father. In this title we must consider 2. things: the first, that he is the sonne of God: the second, that he is the only Sonne of God. Touching the first, Christ is called the Sōne of God, because he was begottē of the father. Now for the opening of this eternall generation, we must consider three pointes: the thing begotten, the maner of begetting, & the time. For the thing it selfe, it is Christ; who must be cōsidered 2. waies, as he is a sonne, & as he is God: As he is a sonne, he is not of himselfe, but the sonne of the father begotten of him: neuer∣thelesse as he is God,* 1.363 he is of himselfe neither begotten nor proceeding; for the essence or godhead of the father is of it selfe without all beginning: but the godhead of the sonne is one and the same with the godhead of the father: for by what godhead the father is God, by the same and no other the sonne is God: therefore the sonne as he is God, hee is God of himselfe without beginning as the Father. Where∣upon it followes, that the sonne is begotten of the father as he is a sonne, but not as he is God.

The maner of this generation is this. The sonne is begot∣ten of the substance of the father not by any fluxe, as when water is deriued from the head of the spring to the chanell: nor by decision as when a thing is cut in pieces: nor by pro∣pagation, as when a grift is transplanted into a new stocke: but by an unspeakeable communication of the whole es∣sence or Godhead from the father to the sonne; in receiuing whereof the sonne doth no more diminish the maiestie or Godhead of the father, then the light of one candle doth the light of the other from which it is taken. Whereupon the Councell of Nicene hath said well, that the sonne is of

the Father as light of light not proceeding but begotten.

The time of this generation hath neither beginning, middle, or ende: and therefore it is eternall before all worlds: and that is a thing to be wondered at, that the fa∣ther begetting & the sonne begottē are coeternall, & ther∣fore equall in time. VVisdom in the prouerbs (which with one consent of all divines is said to be Christ) affirmeth that she was before the world was created, that is, from eternity:* 1.364 for before the world was made there was nothing but eter∣nitie. But it may be alledged to the contrarie, that the saying of the father, This day haue I begotten thee, is expounded by Paul of the time of Christs resurrection. Answ.* 1.365 We must di∣stinguish betweene generation it selfe & the manifestation of it: & of the second must the place be understood, which may be brought to passe at the time of Christs resurrection in which he was mightily declared to be the sonne of God, though in the meane season the generation it selfe be eter∣nall.* 1.366 If any man alledge further that the person which be∣getteth must needs goe before the person begotten, the an∣swer is, that there is a double priority; one of order, the other of time: now in the generation of creatures there is priority both of order & time: but in the generation of the second person in trinity there is prioritie of order alone: the father being first, the sonne second, without prioritie of time: be∣cause they both in that respect are equall, and neither is be∣fore or after other: because the beeing or subsisting of the persons is not measured by time.

Hence it followeth necessarily, that Iesus Christ is true God: & the whole tenor of the scriptures confirme it suffici∣ently. I. he is made equall to God the father, who being in the forme of God thought it no robberie to be equall with God: &,* 1.367 All things that the father hath are mine. The children of Is∣raell are said to haue tempted Iehova: and Paul saith, that he whome they tempted was Christ. Iehoua founded the earth, and the same is saide of Christ. II. Christ the sonne of God is by name called God: Iesus Christ is very God & life eternall. III. The properties of the godhead are ascribed unto him. He is eternal, because he was then when

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there was no creature. In the beginning was the word: and, be∣fore Abraham was I am.* 1.368 He is omnipresent, Where tvvo or three are gathered togither in my name, there am I in the mid∣dest amongst them. Lastly he is omnipotent, Whatsoever things the father doth,* 1.369 the same doth the sonne also. IIII. The workes of creation and preseruation are as well ascribed to the sonne as to the father. By him the father made the world, and he beareth up all things by his mightie power: and miracles, which are workes either aboue or against the order of nature peculiar to God, were done by Christ. V. Divine worship is given to him: for he is adored, invo∣ted, and beleeued in, as God the father. To him is given a name, at which every knee doth bow, of things in heaven, and things in earth,* 1.370 and things vnderneath the earth.

As for the reasons which be alledged to the contrarie, they are of no moment. I. The worde of God can not be God; the sonne is the worde of the father: therefore hee is not God. Answ. The worde is taken two waies: first for a sounding worde standing of letters and syllables vttered ei∣ther by God or by the creatures: nowe on this manner Christ is not the word of God. Secondly there is a sub∣stantiall worde, which is of the substance of him whose worde it is. And thus Christ is the worde of God the father. And he is so termed, I. in respect of the father, for as rea∣son & speech hath his beginning from the mind without any passion in the mind, so hath he beginning frō the father. And as the speech is in the mind & the mind in the speech, so the father is in the sonne, & the sonne in the father. 2. In respect of all creatures. The father doth all things by the son▪ by whose powerfull worde the worlde was made,* 1.371 is novv preserved & shalbe abolished. 3. In respect of the Church. For the father by him speakes unto us both in the outward ministerie of the worde, and by the inward operation of the spirit: and againe we by him speake to the father.

II. It may be obiected thus, God hath no beginning from any other; Christ hath beginning frō the father: therfore he is not God. Answer. Christ must be considered both in re∣gard of his godhead and in regard of his person: in regarde of his god heade hee came not of any but is of himselfe,

as vvell as the father is: yet in regarde of his person hee is from the father, vvho is a beginning to the rest of the persons,* 1.372 both in respect of order (for the scripture saith not; the holy Ghost, the Sonne, the Father: but the Father, the Sonne, the holy Ghost) as also in respect of the com∣munication of the Godhead. And whereas it is said that God is of himselfe, if the name God, be taken for the God∣head it selfe absolutely considered, it is true: but if it be ta∣ken for any particular person in the Godhead, it is false. III. None is greater then God: but the father is greater then Christ, for so he saith, the father is greater then I.* 1.373 Ans. Christ there speakes of himselfe as he was a man abased in the forme of a seruant: in which respect he is lesse then the father, who neuer was incarnate and abased in our nature. And though Christ in respect of his nature assumed be in∣feriour to the father, yet doth it not hinder but that he may be equall to him, as he is the second person in trinitie, or as he is God by one and the same Godhead with the father. IV. He that is made of God, to be this, or that, is not God: but Christ is made of God, as Paul saith,* 1.374 Christ is made vnto vs wisdome, righteousnes, &c. Answer. Christ is said to be made, not because there was any beginning of his God∣head, or any chaunge or alteration in his person: but because in the eternall counsell of the father, he was set apart be∣fore all times to exequute the office of a Mediatour, and was withall in time called, and as it were consecrated and ordained thereunto in his baptisme: he is made therefore in respect of his office, but not in respect of his person, or nature. V. God hath no head, Christ hath an head, as Paul saith, God is Christs head. Answ. God, that is, the father,* 1.375 is head of Christ, not as he is God simply, but as he is God in∣carnate, or made manifest in the f••esh, and in respect of the office to which he willingly abased himselfe. VI. Hee which giues vp his kingdome is not God, Christ giues vp his kingdome. Then, saith Paul, shall be the end,* 1.376 when he hath deliuered vp the kingdome to God euen the father. Answer. Christ is king two waies, as he is God, and as he is Media∣tour: as he is God, he raignes eternally with the father and

the holy Ghost: but as he is Mediatour, in the ende of the worlde when all the companie of the elect are gathered, his kingdome shall cease not simplie but in respect of the ••••tward manner of administration: for the exequution of civill and ecclesiasticall functions shall cease. And whereas in the same place,* 1.377 it is said that Christ shalbe subiect vnto God eternally after the ende, it must be vnderstood partly in regard of the assumed manhood, partly in respect of his my∣sticall bodie the Church most neerely ioyned vnto him in heauen. VII. The first borne of euery creature, & of many brethren, is a creature & not God: but Christ is the first borne of euery creature, & of many brethren. Ans. He is called the first borne by allusion to the first borne in the old testament:* 1.378 for as they were principall heires hauing double portions allowed them; & the chiefe or gouernours of the familie▪ so Christ is made heire of the world,* 1.379 and the head of Gods fa∣milie which is his Church elected and adopted in him. And againe he is called the first borne of euery creature, be∣cause he was begotten of the substance of his father before any creature was made, and therfore it is not here said that he was first created, but first begotten.

By the reasons which haue bin alleadged, as also by the insufficiencie of the contrarie arguments, it is more then manifest against all heretikes that Christ is very God. Yet to stoppe the mouthes of all Atheists, & to satisfie all wauering & doubtings minds, I will adde one reason further. The go∣spel of S. Iohn was chiefly penned for this end, to prooue the dietie of Christ: & among other arguments alledged, this is one▪ that Christ gaue a resolute & a constant testimonie of himselfe, that he was the sonne of God, & very God: now if any man shall say, that sundrie persons since the beginning of the world haue taken vpon thē, & that falsely, to be gods: I answer, that neuer any creature tooke this title & honour vpon him to be called God, but the fearefull iudgements of God were vpon him for it. In the estate of mans innocencie the deuill tolde our first parents that by eating the fruite of the tree of knowledge of good and euill, they should be as gods knowing good & euill: now they beleeued him,

& affected diuine honour, but what came of it? surely Adam with all his posteritie is shut vp for it vnder eternall damna∣tion. Herod likewise araied in royall apparell, & sitting on the iudgement seate, made an oration to the men of Tyre & Sidon, who gaue a shout saying, the voice of God, & not of man. Now because he tooke the glorie of God to him∣selfe, & did not returne it to him to whō it was due, immedi∣atly the angel of the Lord smote him. And so, if Christ had bin but a meere man, & not very God, as he auouched, vn∣doubtedly the hand of God would haue bin vpon him like∣wise for his confusion: but when he suffered for vs, and bare the punishment due for our sinnes, he most triumphed. And the iudgements of God were vpon Herod, Pontius Pilate, Caiphas, & vpon all those that were enemies to him, and to his church afterward, & that partly in life & partly in death. Wherefore seeing that God can not abide that his glorie should be giuen to any creature, & seeing for that cause he takes reuenge on all those that exalt themselues to be gods, it remains that the testimony which Christ gaue of himselfe that he was God, is vnfallibly true, & without all question to be beleeued of vs. And to conclude, I would haue all the deuils in hel with the cursed order of Lucians, Porphyrians, and Atheists whatsoeuer to answer this one point, howe it could come to passe, that Christ by publishing the doctrine of the Gospell that is as contrarie to mans reason, will, and affections, as water to fire, should winne almost the whole world to become his disciples, and to giue their liues for him, vnlesse he were God indeed, as he confessed himselfe to be.

There be sundrie speciall reasons wherefore it was ne∣cessarie that Christ should be God. I. There is none which can be a Sauiour of bodie & soule but God.* 1.380 I euen I am the Lord, and besides ••e there is no Sauiour. And,* 1.381 I am the Lord the God from the land of Egipt, and thou shalt knowe no God but me: for there is no Sauiour beside me. II. There must be a proportion betweene the sinne of man and the punishmēt of sinne: now the sinne of man in respect of the offence of the maiestie of God is infinite, in that he is infinitely dis∣pleased with man at the breach of his lawe: therefore the punishment of sinne must be infinite: and hence

it followeth that he which suffereth the punishment beeing man, must withall be God, that the manhood by the power of the Godhead may be supported, that in suffering it may vanquish death, and make a satisfaction. III. He that must be a Sauiour, must be able 1. to deliuer men from the bondage of their spirituall enemies, namely sinne and Sa∣tan: 2. to restore the image of God lost by the fall of A∣dam, and to conferre righteousnes and life euerlasting: 3. to defend them from hell, death, damnation, the flesh, the deuill, the world: 4. to giue them full redemption from all their miseries both in bodie and soule, and to place them in eternall happines: all which none can doe, but he which is very God. IV. It was the pleasure of God, to shewe his incomprehensible goodnes in this, that his grace should not onely be equall to our sinne, but also by many degrees goe beyond it. And therefore the first Adam beeing but a meere man, the second Adam must be both God & man: that as the second was more excellent then the first, so our comfort might be greater in our redemption by the second, then our miserie and discomfort was by the fall of the first.

Hitherto wee haue shewed howe Christ is the sonne of God: Now let vs come to the second point, namely that he is the onely sonne of God. And he is so tearmed because he is the sonne of the father, in that manner as nothing else can be but he. Angels indeede are tearmed the sonnes of God,* 1.382 but that is onely in respect of their creation: and all that beleeue in Christ are the sonnes of God by adoption, being receiued into the familie of God which is his Church by the merit of Christ, whereas by nature they were the children of wrath. Christ also as he is man (I say not his manhood which is a nature and no person) is the sonne of God by the grace of personall vnion, and not by nature or by adoption. Lastly Christ as he is the second person in tri∣nitie, the eternall worde of the father, coeternall and con∣substanciall with him, is also the sonne of God. But how? neither by creation, nor adoption, nor by the vertue of per∣sonall vnion, but by nature; as he was begotten of the very substance of the father before all worlds: and therefore he

is called the proper and onely begotten sonne of God. It may be obiected on this manner. If the father beget the sonne,* 1.383 he doth it either willingly, or against his will: if willingly, then the sonne is begotten by the freewill of the father, and no sonne by nature. Answer. The father did communi∣cate to the sonne his whole Godhead willingly without constraint, yet not by his will: and therefore he is the sonne of the father by nature, not by will. It may be further said, that if Christ be the sonne of God by nature, as he is the es∣sentiall word of the father, & by personall vnion as he is mā, then is he not one but two sonnes. Answ. As he is but one person, so is he but one sonne: yet not in one but in two respects: two respects make not two things, whereas one and the same thing and so remaining may admit sundrie respects.

Thus much of the meaning of the third title: Now fol∣low the comforts which may be gathered hence. Whereas Christ Iesus is the sonne of God, it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation, to be the sonnes of God by adoption▪ as Saint Iohn testifieth.* 1.384 Now what a be∣nefit is this to be the child of God, no tongue can expresse. Christ saith, Blessed are the peacemakers:* 1.385 but why are they blessed? for, saith he, they shalbe called the sonnes of God. Whereby he testifieth that the right of adoption is a most excellent priuiledge; and not without cause. For he which is the childe of God, is spiritually allyed to Christ, and to all the saints and seruants of God both in heauen and earth, hauing him for his elder brother, and all his members as his brethren and sisters: yea if we be Gods adopted chil∣dren, we are also heires, euen heires of God, and heires an∣nexed with Christ. Well,* 1.386 how great soeuer this prerogatiue is, yet few there be that rightly waigh it and consider of it. Children of noble men and princes heires are had in ac∣count and reputation of all men, they are the very speach and wonder of the world. But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the

offscouring of the world. And no meruaile, for they which are after the flesh, sauour the things of the flesh. Fewe men haue their vnderstandings inlightned to discerne of such spirituall things as these are, and therefore are they little or nothing regarded. A blinde man neuer seeing the sonne, is not brought to wonder at it: and earthly minded men nei∣ther seeing nor feeling what an excellent thing it is to be the child of God, cannot be brought to seeke after it. But let all such as feare God enter into a serious consideration of the vnspeakeable goodnes of God, comforting thēselues in this, that God the father hath vouchsafed by his own sōne to make thē of the vassals of Satā, to be his own deere childrē.

Now follow the duties which are two. First, we beleeue that Iesus Christ who was to be the Sauiour of mākind, must needs be God: what is the reason hereof? surely because no creature, no not all creatures in heauen and earth were able to saue one man, so vyle, wretched, and miserable is our e∣state by Adams fall. And therefore the sonne of God him∣selfe pitied our estate, and beeing king of heauen and earth, was faine to come from heauen, and lay downe his crowne and become a seruant, and taking vpon him our nature, was also faine to take vpon him our case and condition, & suffer death for our sinnes, which otherwaies euery one of vs should haue suffered both in bodie and soule world without end. To make this more plaine, let vs suppose that some one hath cōmitted an offence against a prince; now the trespasse is so grieuous, that no man can appease the kings wrath, saue onely the kings onely sonne, and which is more, the kings sonne cannot release him, vnlesse he suffer the punish∣ment for him in his owne person, which is due vnto the ma∣lefactour. Now what is to be thought of this mans estate? surely all men will say that he is in a most miserable taking, and that his trespasse is notorious: and so it is with euery one of vs by nature, whatsoeuer we are. No man could saue our soules, no not all the angels in heauen, vnlesse the king of heauen & earth the only sonne of God had come down from heauē & suffered for vs, bearing our punishment. Now the cōsideratiō of this must humble vs and make vs to cast down our selues vnder the hād of God for our sinnes, & pray

continually that the Lord would send some Moses or other which might smite the rocks of our hearts, that some tears of sorow & repentāce might gush out for our woful miserie.

Secondly, whereas God the father of Christ gaue his only sonne to be our sauiour, as we must be thankfull to God for all things, so especially for this great & vnspeakeable bene∣fite. Cōmon blessings of God, as meat, drink, health, wealth, & liberty, must at all times mooue vs to be thankful, but this, that Christ Iesus the onely sonne of God, redeemed vs bee∣ing vtterly lost, this I say, must be the mayne point of al our thankfulnes: but mens hearts are so frozen in the dregges of their sinnes, that this dutie comes litle in practise now adaies. Our Sauiour Christ clensed ten leapers, but there was but one of thē that returned to giue him thanks, & this is as true in the leprosie of the soule, for though saluation by Christ be offered vnto vs daily by Gods ministers, yet not one of ten, nay scarse one of a thousand giues praise and thanks to God for it, because men take no delite in things which cō∣cerne the kingdome of heauen, they thinke not that they haue need of saluation, neither doe they feele any want of a Sauiour. But we for our parts must learne to say with David, What shall I render vnto the Lord for all his benefits:* 1.387 yea we are to practise that which Salomon saith, My sonne giue me thy heart:* 1.388 for we should giue vnto God both bodie & soule in token of our thankfulnes for this wonderful blessing that he hath giuē his only son to be our sauiour; & let vs know this for truth, that they which are not thākfull for it, let them say what they wil, they haue no soundnes of grace at the heart.

And thus much of the third title. The fourth & last title is in these words our Lord. Christ Iesus the only sonne of God is our Lord three waies: 1. by creation, in that he made vs of nothing, when we were not: 2. he is our Lord in the ••ight of redemption. In former times the custome hath bin that whē one is taken prisoner in the fields, he that paies his ransome shall become alwaies after his lord: so Christ when we were bondslaues vnder hell, death, & condemnation, paid the rā∣some of our redemption, and freed vs from the bondage of sinne and satan, and therefore in that respect he is our Lord. 3. He is the heade of the Church (as the husbande is the

wiues head,) to rule and gouerne the same by his word and spirit. And therefore in that respect also Christ is our Lord.

And thus much for the meaning. Now follow the du∣ties. 1. If Christ be our soueraigne Lord, we must performe absolute obedience vnto him, that is, whatsoeuer he com∣maunds vs, that wee must doe. And I say absolute obedi∣ence, because Magistrats, Masters, Rulers, and fathers may command, and must be obeyed, yet no•• simply, but so far∣foorth as that which they command doth agree with the word and commaundement of God: but Christs will and word is righteousnes it selfe, and therefore the rule and di∣rection of all our actions whatsoeuer, and for this cause he must be absolutely obeyed. Thus he requires the obedience of the morall law: but why? because he is the Lord our God. And in Malach. he saith,* 1.389 If I be your Lord, where is my feare? And againe, we must resigne both bodie and soule, heart, minde, will, affections, and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie, but of the spirite and soule of man: hee must therefore haue homage of both, as we adore him by the knee of the bodie, so must the thoughts and the affections of our hearts haue their knees also to worship him, and to shew their subiection to his commandements. As for such as doe hold him for their Lord in word, but will not indeauour to shew their loyaltie in all manner of obedience, they are indeede no better then starke rebels. Secondly, when by the hande of Christ strange iudgements shall come to passe, as it is v∣suall in all places continually; we must stay our selues with∣out murmuring or finding fault, because he is an absolute Lord ouer all his creatures: all things are in his hands, and he may doe with his owne whatsoeuer he will; and therefore wee must rather feare and tremble whensoeuer wee see or heare of them: so David saith, I was dumbe and opened not my mouth because thou didst it.* 1.390 And againe, My flesh trembleth for feare of thee, and I am afraid of thy iudgements. Thirdly, before we vse any of Gods creatures or ordinances, we must sanctifie them by the direction of his word and by praier:* 1.391 the reason is this, because he is Lord ouer all, and therefore

from his word we must fetch direction to teach vs whether we may vse them or not, and when and how we must vse them: and secondly wee must pray to him, that he would giue vs libertie and grace to vse them aright in holy maner. Also we are so to vse the creatures and ordinances of God, as beeing alwaies readie to giue an account for them at the day of iudgement, for wee vse that which is the Lords, not our owne; we are but stewards ouer them, & we must come to a reckoning for the stewardship. Hast thou learning? then imploy it to the glorie of God, & the good of the Church: boast not of it as though it were thine owne. Hast thou any other gift or blessing of God, be it wisdome, strēgth, riches, honour, fauour, or whatsoeuer; then looke thou vse it so, as thou maist be alwaies readie to make a good account there∣of vnto Christ. Lastly, euery one must so lead his life in this world, as that at the day of death he may surrender and giue vp his soule into the hands of his Lord, and say with Steven, Lord Iesus receiue my soule: for thy soule is none of thine, but his who hath bought it with a price,* 1.392 & therfore thou must so order and keepe it as that thou maist in good manner restore it into the hands of God at the end of thy life. If a man should borrow a thing of his neighbour, and vse it so as he doth quite spoile it, he would be ashamed to bring it againe to the owner in that manner, and if he doe, the ow∣ner will not receiue it. Vngodly men in this life doe so staine their soules with sin, as that they can neuer be able to giue them vp into the hands of God at the day of death: & if they would, yet God accepts them not, but casts thē quite away. We must therefore labour so to liue in the world, that with a ioyfull heart at the day of death we may commend our soules into the handes of our Lord Christ Iesus, who gaue them vnto vs. This is a hard thing to be done, and he that will doe it truly, must first be assured of the pardon of his owne sinnes, which a man can neuer haue without true and vnfained faith and repentance: wherfore while we haue time, let vs purge and clense our soules & bodies, that they may come home againe to God in good plight.

And here all gouernours must be put in mind that they

an higher Lord, that they may not oppresse or deale hardly with their inferiours.* 1.393 And this is Pauls reason, ye masters (saith he) doe the same things vnto your seruants, putting away threatning: and knowe that euen your master is also in heauen, neither is their respect of persons with him. Inferiours againe must remember to submit themselues to the authoritie of their gouernours, especially of magistrates. For they are set ouer vs by our soueraigne Lord and king Christ Iesus: as Paul saith,* 1.394 Let euery soule be subiect to the higher powers. For there is no power but of God, and the powers that be ordained are of God.* 1.395 And againe, Seruants be obedient to your masters ac∣cording to the flesh, with feare and trembling, in singlenes of your hearts, as vnto Christ.

The comfort which Gods Church may reap hence, is ve∣ry great: for if Christ be the Lord of lords, & our Lord espe∣cially, we neede not to feare what the deuill or wicked men can do vnto vs. If Christ be on our side, who can be against vs? we neede not feare them that can destroy the bodie and doe no more, but we must cast our feare on him that is Lord of bodie and soule,* 1.396 and can cast both to hell.

Thus much of the fourth title. Now followes Christs in∣carnation, in these words, Conceiued by the holy Ghost, borne of the Virgin Marie. And they containe in them one of the most principall points of the doctrine of godlines, as Paul saith, without cōtrouersie great is the mysterie of godlines, which is,* 1.397 God is made manifest in the flesh, iustified in the spirit, &c. And that we may proceede in order, in handling them, I will first speake of the incarnation generally, and then after come to the parts therof. In general we are to propound fiue questions, the answearing whereof will be very needefull to the better vnderstanding of the doctrine follow∣ing.

The first question is, who was incarnate or made man? Answer. The second person in Trinitie, the sonne of God alone, and it is set downe in this article according to the Scriptures.* 1.398 Saint Iohn saith, The Word was made flesh: and the angel saith, The holy one which shall be borne of thee, shalbe called the sonne of the most highest.* 1.399 And Paul saith, that Christ

Iesus our Lord was made of the seede of Abraham according to the flesh. And there be sundrie reasons, why the second person should rather be incarnate then any other. 1. By whome the father created all things, and man especially, by him man beeing fallen is to be redeemed, and as I may say, recreated: now man was at the first created of the father by the sonne: and therefore to be redeemed by him. 2. It was most conuenient, that he which is the essentiall image of the father, should take mans nature that he might restore the image of God lost and defaced in man:* 1.400 but the second person is the essentiall image of the father, and therefore he alone must take mans nature. 3. It was requisite that that person which was by nature the sonne of God, should be made the sonne of man, that we which are the sonnes of men, yea the sonnes of wrath, should by grace be made the sonnes of God: nowe the second person alone is the sonne of God by nature, not the father, nor the holy Ghost.

As for the father, he could not be incarnate. For to take flesh is to be sent of an other, but the father cannot be sent of any person, because hee is from none. Againe, if the father were incarnate, hee should be father to him which is by nature God, and the sonne of a creature, namely the Virgin Marie, which thinges can not well stand.

And the holy Ghost could not be incarnate: for then there should be more sonnes then one in the Trinitie, namely the second person the sonne of the father, and the third person the holy Ghost, the sonne of the Virgin Marie.

It may be obiected to the contrarie on this manner, The whole diuine essence is incarnate, euery person in Trinitie is the whole diuine essence, therefore euery person is incar∣nate. Answer. The whole Godhead indeede is incarnate, yet not as it is absolutely considered, but so farfoorth as it is restrained and limited to the person of the sonne; and to speake properly, the Godheade it selfe is not incar∣nate, but the very person of the sonne subsisting in the

Godhead. And though all the persons be one and the same essence, yet doe they really differ each from other in regard of the peculiar manner of subsisting: and therefore mans nature may be assumed of the second person, and be not as∣sumed either of the father or of the holy Ghost; as in the like case the soule of man is wholly in the head and whol∣ly in the feet, yea wholly in euery part: and yet the soule can not be said to vse reason in the feete or in any other part, but onely in the head.

Againe it may be alledged, that the incarnation beeing an outward action of God to the creature, is not proper to the sonne. For the rule is, that all outward actions of God are common to al the persons in Trinitie equally. Ans. The incarnation stands of two actions, the first is the framing & creating of that manhoode which was to be assumed by Christ:* 1.401 & this is cōmon to all the three persons equally: the second is the limiting or the receiuing of it into the vnitie of any person, and in respect of this action, the worke of incar∣nation is peculiar to the Sonne. To this purpose Augustine speaketh,* 1.402 that creature which the Virgin conceiued & br••ught▪ foorth, though it appertaine to the person of the sonne alone, yet was it made by the whole Trinitie: as whē three mē weaue one and the same garment, and the second onely weares it.

The second question is, what manner of man the sonne of God was made? Ans. He was made a proper or particu∣lar man, and a perfect or a very man. I say that he was a particular man, to shew that he tooke not vnto him the ge∣nerall forme or idea of mans nature cōceiued onely in mind, nor the cōmon nature of man as it is existing in euery man: but the whole nature of man▪ that is, both a bodie and a rea∣sonable soule, existing in b 1.403 one particular subiect. I say fur∣ther that he was and is a true and perfect man, beeing in e∣uery thing that concerns mans nature like to Adam, Abra∣ham, Dauid, and all other men, sauing onely in sinne. For first of all hee had the substance of a true bodie and of a reasonable soule: secondly, the properties of bodie & soule: in the body, length, breadth, thicknes, circumscription, &c. ••n the soule, the faculties of vnderstanding both simply and compounde: will, affections; as loue, hatred, desire, ioy,

feare, &c. the powers also of hearing, feeling, seeing, smel∣ling, tasting, moouing, growing, eating, digesting, sleeping, &c. Thirdly, he tooke vnto him the infirmities of mans na∣ture, which are certaine naturall defects or passions in bo∣die or minde, as to be hungrie, thirstie, wearie, sadde and so∣rowfull, ignorant of some things, angrie, to increase in sta∣ture, and wisdome, and knowledge, &c. yet this which I say must be vnderstood with two caveats. The first is, that infirmities be either certaine vnblameable passions, or else such defects as are sinnes in themselues; nowe Christ takes the first onely, and not the second. Secondly, infirmities be either generall, or personall; generall, which appertaine to the whole nature of man, and are to be found in euery man that comes of Adam: as to be borne vnlearned, and sub∣iect to naturall affections, as sorrowe, anger, &c. Personall, are such as appertaine to some particular men, and not to all, and arise of some priuate causes and particular iudgements of God, as to be borne a foole, to be sicke of an ague, con∣sumption, dropsie, pleuresie, and such like diseases. Now the first sort be in Christ, and not the second: for as he tooke not the person of any man, but onely mans nature, so was it sufficient for him to take vnto him the infirmities of mans nature, though hee tooke not the priuate infirmities of any mans person. And the reason why Christ would put on not onely the substance and faculties of a true man, but also his infirmities, was; that hee might shewe him selfe to be very man indeed, also that he might suffer for vs both in bo∣die and soule, and that he might giue vs an example of pa∣tience in bearing all manner of euill for Gods glorie and the good of our neighbour.

Now the things which may be alleadged to the contra∣rie for the infringing of the truth of Christs manhood, are of no moment. As first, because Christ appeared in the forme of a man in the old testament; beeing no man: therefore he did so at his comming in the newe testament: but the rea∣son is not like. For Christ in the old testament as the angell of his father in some speciall affaires, tooke vnto him the bodie of a man for some space of time;* 1.404 but he did not re∣ceiue

it into the vnitie of his person; but laid it downe when the busines which he enterprised with men was ended. Now in the fulnes of time he came from heauen, as the an∣gell of the covenant, and for that cause he was to vnite into his owne person the nature of man. And when as Paul saith that Christ came in the similitude of sinnefull flesh, his mea∣ning is not to signifie,* 1.405 that he was a man onely in resem∣blance and shewe, but to testifie that beeing a true man in∣deede void of sinne, was content to abase himselfe to that condition in which he became like to a miserable sinner in bearing the punishment for our sinne. For Paul doth not say that he tooke vpon him the similitude of flesh simply as it is flesh, but of the flesh of sinne or sinnefull flesh.

The third question is, why the sonne of God must be∣come man? Answer. There be sundrie reasons of this point, and the most principall are these. First of all it is a thing that greatly standes with the iustice of God, that in that nature in which God was offended, in the same should be a made satisfaction to God for sinne: nowe sinne was committed in mans nature, Adam sinned first and in him all his posteritie: therefore it is very necessarie that in mans nature there should be a satisfaction made to Gods iustice, and therefore the sonne of God must needes abase himselfe and become man for our sakes. Secondly, by the right of creation euery man is bounde in consci∣ence to fulfull euen the very rigour and extremitie of the morall lawe. But considering man is nowe fallen from his first estate and condition, therefore it was requisite that the sonne of God should become man, that in mans na∣ture hee might fulfill all righteousnes which the law doth exact at our handes. Thirdly, hee that is our redeemer must die for our sinnes; for their is no remission of sinnes without shedding of bloode: but Christ as he is God can not die. For no passion can befall the Godhead. Therefore it was needefull that hee should become man, that in mans nature hee might die and fully satisfie Gods iu∣stice for mans offence. Lastly hee that must make recon∣ciliation

betweene God and man, must be such an one as may make request or speake both to God and man. For a Mediatour is as it were a middle person making intercession betweene two other persons, the one offen∣ded the other offending. Therefore it is necessarie that Christ should not onely be God, to speake vnto the fa∣ther for vs and to present our praiers vnto him; but also man, that God might speake to vs, and we to God by Christ. For howsoeuer before the fal, man could speake to God euen face to face, yet since the fall, such feare pos∣sesseth mans corrupt nature that he cannot abide the pre∣sence of God, but flieth from it.

Nowe whereas I say that it was necessarie that the sonne of God for the causes before alleadged must be∣come man; the necessitie must be vnderstood in respect of Gods will, and not in respect of his power. For if it had so pleased God hee was able to haue laide downe an other kinde of way of mans redemption, then by the incarnation of the sonne of God:* 1.406 and he appointed no o∣ther way, because he would not.

Thus much of the Incarnation in generall. Now fol∣lowe the duties vvhich arise of it. And first vvee are taught hereby to come to Christ by faith, and vvith all our heartes to cleaue unto him. Great is the deadnesse and sluggishnesse of mans nature: for scarse one of a thousande cares for him or seekes unto him for righte∣ousnesse and life euerlasting. But wee shoulde excite our selues euerie vvay to dravve neare to him as much as pos∣sibly vvee may: for when hee was incarnate, hee came neare unto us by taking our nature upon him, that wee againe whatsoeuer wee are, might come neare unto him by taking unto us his divine nature. Againe,* 1.407 when Christ was incarnate, he was made bone of our bone, and flesh of our flesh; & therfore proportionally we must labour to be∣come bone of his bone, & flesh of his flesh: which we shall be, when we are mistically united unto him by faith, & born anew by his spirit. Moreouer Christ by his incarnation came down frō heauen to vs, that we being partakers of his grace

might ascend vp to heauen by him. And thus we see how the meditation of Christs incarnation should be a spurre to pricke vs forwarde still more and more to come to Christ.

Secondly, Christs incarnation must be a patterne vnto vs of a most wonderfull and straunge humilitie. For as Paul saith, Beeing in the forme of God and thinking it no robberie to be equall with God,* 1.408 made himselfe of no reputation, and tooke on him the forme of a seruant: and humbled himselfe and became obedient to death, euen to the death of the crosse. Yea so farre∣foorth abased hee himselfe, that (as David saith) he was a worme and no man.* 1.409 And this teacheth vs to lay aside all selfe-loue and pride of heart, and to practise the dueties of humilitie, as the Apostle exhorts the Philippians in the same place: and that shall wee doe when we beginne to cast off that high opinion which euery man by nature con∣ceiueth of himselfe, & become vile & base in our own eyes. Secure and drowsie protestants thinke themselues blessed, and say in their hearts as the Angell of the Church of Lao∣dicea said, I am rich and increased with golde, and haue neede of nothing;* 1.410 whereas indeede they are most miserable and wretched, and poore, and naked, and blinde. And the same fond opinion possesseth the mindes of our ignorant people, who chaunt it in the very same tune, saying, that God loues them, and that they loue God with all their hearts, and their neighbours as them selues: that they haue perfect faith in Christ, and euer had, not once so much as doubting of their saluation: that all is well with them, and that they are past all daunger whatsoeuer, in the mat∣ter of their saluation, and therefore neede not take so much▪ care for it. Thus ye may see how men are commonly carried away with vain and fond conceits of their own excellencie. And truely so long as this ouerweening of our owne righteousnes raignes in our hearts, let Preachers speake and say what they will, wee will neuer become followers of Christ in the practise of humilitie. Some will say perad∣venture, that they neuer had any such opinion of their owne righteousnesse; but I answeare againe, that there

was never yet any man descending of Adam, saue Christ; but hee had this proude phantasie ruling and raigning in him, till such time as God giue grace to chaunge and altar his heart: and this inwarde pride the lesse wee discerne it, the more it is: and the more we dis∣cerne it the lesse it is. Therefore though as yet thou see it not in thy selfe, yet labour both to see it and to feele it, and to striue against it, casting downe thy selfe for thine owne miserie after Christes owne example, who beeing God abased him selfe to the condition of a mi∣serable man. For thou shalt neuer be filled with the good things of God, till thou be emptied of selfe-loue and selfe-liking. For this cause let us purge and emptie our selues of all conceit of our owne righteousnesse that God may fill our heartes with his grace.

Furthermore, the Incarnation of Christ is the ground and foundation of all our comforte, as the names of Christ seruing to expresse the same doe testifie. Iaakob in his last testament saieth,* 1.411 that the scepter shall not de∣part from Iudah till Shilo, that is, the Messias come. Now the name Shilo signifieth the tunicle or skinne that lap∣peth the infante in the mothers wombe,* 1.412 called by the Phisitians the Secundine: and by a kinde of figure it is put for the Sonne of God in the wombe of the virgine made man. And Iob to comforte him-selfe in his affli∣ction saieth, I knovve that my redeemer liveth. Now the worde which he useth to signifie his redeemer by,* 1.413 is ve∣rie emphaticall, for it signifieth a kinsman neere allyed vnto him of his owne flesh that will restore him to life. And the Lorde by the prophet Esai calleth Christ Im∣manuel, that is, God with vs: which name importeth ve∣rie much, namely, that whereas by nature we haue lost our fellowshippe with God, because our sinnes are a wall of partition severing vs from him:* 1.414 yet neverthelesse the same is restored to all that beleeue by the Mediatour Christ Iesus: because his divine nature is coupled to mans nature, and so the word is made flesh. And this strait coniunction of two natures into one person, ioynes God to men and

men to God: yea by Christ wee are brought to God and haue free accesse unto him, and againe in him wee appre∣hend God and are made one with him.

And further whereas Christ beside our nature tooke our infirmities also, it is a wonderfull comforte unto Gods Church: for it shewes, that hee is not onely a Sauiour, but also a verie compassionate and pitifull Sauiour. As the ho∣ly ghost saith, In all things it became Christ to be like vnto his breethren that hee might be mercifull and a faithfull high priest in things concerning God.* 1.415 Let a man be sicke of a grie∣vous disease, and if a friend come that hath hene troubled with the same disease, hee will shewe more compassion then twentie others: and so Christ hauing felt in his owne soule and bodie the anguish and the manifolde perplexi∣ties that wee feele in our temptations and afflictions, hath his bowels as it were earning towards vs, euermore being prest and readie to relieve vs in all our miseries. In the daies of his flesh he wept ouer Ierusalem when he saw it a farre off, because she continued in her old sins, & did not know the time of her visitation: and no doubt, though now hee be exalted in glorie in heauen, yet his compassion to his poore members upon earth is no whit diminished.

Nowe wee come to speake of the incarnation more particularly: and the Creede yet further expresseth it by two partes; the first is the conception of Christ in these wordes, Conceived by the holy Ghost: the second is his birth, in the words following, Borne of the virgine Mary.

The conception of Christ is set downe with his effici∣ent cause, the holy ghost, as the Angell saide to Ioseph, Feare not to take Marie for thy wife, for that vvhich is con∣ceived in her is of the holy ghost. Here it may be deman∣ded why the conception of Christ shoulde be ascribed to the holy ghost alone,* 1.416 which is common to all the per∣sons in Trinitie, as all other such actions are. Ansvvere. It is not done to exclude the Father or the Sonne himselfe from this worke: but to signifie that it comes of the free gifte and grace of God (which commonly is tearmed by the name of the Holy Ghost: that the manhoode of

Christ being but a creature, shoulde be advaunced to this dignitie,* 1.417 that it shoulde become a parte of the sonne of God. And againe, the Holy Ghost is the authour of this conception in a speciall manner: for the father and the sonne did cause it by the holy Ghost: but the holy ghost did cause it from them both immediatly.

In the conception of Christ wee must obserue and con∣sider three things. The framing of the manhoode, the sanctifying of it, and the personall union of the manhoode with the godheade. And howsoeuer I distinguish these three for orders sake, yet must wee knowe and remem∣ber, that they are all wrought at one and the same instant of time. For when the Holy Ghost frames and sancti∣fies the manhood in the wombe of the virgine: at the verie same moment it is receiued into the unitie of the se∣cond person.

In the forming of Christes manhoode two things must be considered, the matter and the maner: the matter of his body was the very flesh and bloud of the virgine Marie; o∣therwise he could not haue beene the sonne of David, of Abraham, and Adam according to the flesh. As for his soule, it was not deriued from the soule of the virgine Ma∣ry as a part therof, but it was made as the soules of all other men be, of nothing by the power of God, and placed in the bodie; both of them from the first moment of their being, hauing their subsistance in the person of the sonne. And here vve must take heede of two opinions: the first is of the Anabaptists, which hold, that the flesh of Christ came downe from heauen, and passed through the virgine Marie as through a pipe, without taking any substance from her: the places which they alledge for their purpose are manifest∣ly abused. For whereas Christ saith of himselfe that he des∣cended from heavē, his speech must be understood in respect of his godheade,* 1.418 which may be saide in some sorte to des∣cend, in that it was made manifest in the manhoode here upon earth. And vvhereas Paul calleth him heavenly & the Lorde from heaven, it is not in respect of the substance of his bodie,* 1.419 but in respect of the glorious qualities which he

received after this resurrection. The other opinion is of the Papistes that hold the bread in the sacrament to be turned substantially into the bodie of Christ: which thing if it be true, then the bodie of Christ is made of bread kneaded and tempered by the hand of the baker, and not of the sub∣stance of the virgine Mary.

As for the manner of the making and framing of the humane nature of Christ, it was miraculous▪ not by ge∣neration according to the ordinarie course of nature, but by an extraordinarie operation of the holy Ghost aboue nature: and for this cause it is not within the compasse of mans reason either to conceiue or to expresse the man∣ner and order of this conception.* 1.420 The Angell ascribes two actions to the holy Ghost in this matter; the one to come upon the virgine Marie;* 1.421 the other, to overshadovv her: by the first is signified the extraordinarie worke of the holy ghost in fashioning the humane nature of Christ, for so much the phrase else-where importeth. The seconde signifieth,* 1.422 that the holy ghost did as it were cast a cloud o∣uer hir, to teach vs, that we should not search over much into the mysterie of the Incarnation.

It may be obiected against this which hath beene saide, that if Christ be in this manner conceiued by the holy Ghost, then the holy ghost shalbe father to Christ, and Christ his sonne. Answer. The reason is not good. For hee that is a father is not a bare efficient cause, but one which in the effecting of any thing conferres the matter vnto it from him selfe whereof it shall be made. Now the holy ghost did not minister any matter vnto Christ from his owne substance; but did onely as it were, take the masse and lumpe of mans nature from the bodie of the virgine Mary, and without ordinarie generation made it the bodie of Christ: as Basill saieth, Christ was conceiued not of the substance,* 1.423 but of the power, not by any generation, but by the appointment and benediction of the holy ghost.

The second pointe in the conception is the sanctifying of that masse or lumpe which was to be the manhood of Christ. And that was done upon speciall cause: first, tha••

that it might be ioned to the person of the Sonne which coulde not haue beene if it had beene defiled with sinne. Secondly, Christ was a Saviour as hee is both God and man: now then beeing man, if hee had beene sinnefull himselfe, he could not haue saued others, but should haue stood in need of a Saviour for himselfe.

This sanctification hath two partes: the first is, the stay and stoppage of the propagation of originall sinne, and of the guilt of Adams sinne; which was on this manner. God in the beginning set downe this order touching man, that what euill or defect soever he brought upon himselfe, hee shoulde deriue the same to euerie one of his posteritie be∣gotten of him: and hereupon when any father begets his childe, hee is in the roome of Adam, and conveyes unto it besides the nature of man the verie guilt and corruption of nature. Now for the preuenting of this euill in Christ, God in great wisdome appointed that hee should be con∣ceiued by the holy ghost without any manner of generati∣on by man. And by this meanes he takes substance from the virgine without the guilte and corruption of the sub∣stance. But it may further be obiected thus. All that be in Adam haue sinned in him: but Christ was in Adam as hee is man: therefore he sinned in him. Answer. The proposi∣tion is false, vnlesse it be expounded in this manner: All that were in Adam haue sinned in him so be it they come of him by generation. Paul saith not, that, out of one man, but, by one man sinne entred into the world, to shewe,* 1.424 that hee propagates his corruption to no more then he begets. A∣gaine, Christ is in Adam not simply as other men are, but in part: namely in respect of substance which hee tooke from him, and not in respect of the propagation of the sub∣stance by ordinarie generation: other men are both from Adam and by Adam, but Christ is from him alone and not by him as a begetter or procreant cause. The second parte of sanctification is the infusion of all purenes and holinesse into the manhood of Christ, so farre forth as was meete for the nature of a redeemer.

The duties to be learned hence are these: First, whereas

Christ was sanctified in the wombe of the virgine Mary, we likewise must labour to be sanctified in our selues, fol∣lowing the commandement of God, Be ye holy as I am holy.* 1.425 S. Iohn saith, that he which hath hope to be with Christ in glorie in heaven, purifieth him-selfe even as he is pure: no doubt setting before himselfe the exāple of Christ as a pat∣terne to follow in all his waies. And because our hearts are as it were seas of corruptiōs, we must daily clense our selues of them by litle & litle, following the practise of the poore begger that is alwaies peecing and mending, and day by day pulles away some ragges and puts better cloath in the roome. And if we shall continually indeauour our selues to cast off the remnants of corruption that hang so fast on, and make a supply thereof by some new portions of Gods hea∣venly grace; we shalbe vessels of honour sanctified & meete for the Lorde, and prepared unto euerie good worke. Christ could not haue bin a fit sauiour for us vnlesse he had first of all bin sanctified: neither can we be fit members vnto him, unlesse we be purged of our sinnes & in some measure truly sanctified.

The comfort which Gods people may reape of the san∣ctificatiō of Christs manhood is great. For why was he san∣ctified? Surely if we marke it well, we shal find it was for the good & benefit of his elect. For Adā & Christ be two roots as hath bin shewed. Adam by creation, first received Gods image, and after lost the same for himselfe & his posteritie. Now Christ to remooue the sinne of man is made the secōd Adam, & the roote and very head of all the elect. His man∣hoode was filled with holinesse aboue measure: that from thence as from a storehouse it might be deriued to all his members. And therefore by his most holy conception, our sinnefull birth and conception is sanctified, and his holi∣nesse serves as a cover to hide our manifold corruptions frō the eyes of God. Yea it serues as a buckler to awarde the temptations of the deuill: for when he shal say to our hearts on this maner? no uncleane thing can enter into the king∣dome of heauen; but thou by reason of the remnants of ori∣ginall sinne art uncleane: therfore thou canst not enter into

the kingdome of heauen: we returne our answere, saying, that Christs righteousnesse is our righteousnesse seruing to make us stand without blame or spot before God. And as Iacob put on Esaus garments that he might get his fathers blessing•• so if by faith we doe put on the white garment of righteousnes of our elder brother Christ Iesus & present our selues in it unto our heauenly father, we shall obtaine his blessing, which is eternall happinesse.

Now remaines the third and last part of the conception, which is the uniō of the godhead & the manhood: concer∣ning which, many pointes are particularly to be handled. The first is, what kind of union this is? Ans. In the Trinitie there be two sortes of unions: vnion in nature, and vnion in person. Vnion in nature is, when two or moe things are ioyned and united into one nature, as the Father, the Sonne, the holy ghost being and remaining three distinct persons, are one and the same in nature or godhead. Vnion in person is, when 2. things are in that maner vnited, that they make but one person or subsistance: As a body created by God & a reasonable soule ioyned both togither make one particu∣lar man as Peter, Paul, Iohn, &c. And this second, is the union whereof we intreat in this place: by which the second per∣son in Trinitie the sonne of God did vnite unto himselfe the humane nature that is the body and soule of man: so as the godhead of the sonne and the manhoode concurring togi∣ther make but one person.

The second point is, in what thing this union doth con∣sist. Ans. It consists in this, that the second person the sonne of God doeth assume unto it a manhod in such order, that it being void of all personall being in it selfe, doth wholly and onely subsist in the same person. As the plante called Mi••tell having no roote of his owne both growes & liues in the stock or body of the Oke or some other tree:* 1.426 so the humane nature hauing no proper subsistance, is as it were ingrafted into the person of the sonne, and is wholly sup∣ported & sustained by it so as it should not be at all if it were not sustained in that manner. And for the better under∣standing of this point, we must consider, that there be foure degrees of the presence of God in his creatures. The first

is his generall presence, and it may be called the presence of his providence,* 1.427 whereby he preserueth the substances of all creatures, and giueth unto them to liue, moove, and haue beeing: and this extendeth it selfe to all creatures good and bad. The second degree is the presence of grace, whereby he doeth not onely preserue the substance of his creature, but also giueth grace unto it: and this agreeth to the Church and people of God upon earth. The third de∣gree is the presence of glorie peculiar to the saints and An∣gels in heauen: and this standes in three things, for God not onely preserues their substances, and giues them plenty of his grace, but also admittes them into his glorious pre∣sence, so as they may behold his maiestie face to face. The fourth and last is that, whereby the godhead of the sonne is present and dwelles with & in the manhood giuing unto it his owne subsistance. Wherby it comes to passe that this manhood assumed is proper to the sonne, and cannot be the manhoode of the father, or of the Holy Ghost, or of any creature whatsoeuer. And this is a thing so admirable and so unspeakeable, that among all the workes of God there can not be found another example hereof in all the world.

Hence it followeth necessarily that the manhoode of Christ consisting of bodie and reasonable soule, is a nature onely and not a person: because it doth not subsist alone as other men, Peter, Paul, Iohn doe; but wholly dependes on the person of the worde, into the unitie whereof it is re∣ceiued.

The third point is, in what order the divine and humane nature of Christ are vnited togither.* 1.428 Answere. The com∣mon consent of divines is, that, albeit all the partes of the manhoode and the godhead of Christ be united at one in∣stant: yet in respect of order hee unites unto himselfe first and immediatly the soule, and by the soule the body. For it seemes not to be meete that God being a most simple es∣sence should immediatly be ioyned to a compound bodie: and therefore he is united unto it by the more simple parte of man, which is the soule. Againe the manhood of Christ is first and immediatly ioyned to the person of the sonne him¦selfe,

and by the person to the godhead of the sonne.

The fourth point is, whether there remaine any diffe∣rence or diuersitie of the two natures after that the union is made. Answer. The two natures concurring make not the person of the sonne to be compounded properly, but onely by analogie: for as bodie and soule make one man, so god and man make one Christ: neither are they turned one into another, the godhead into the manhood or the manhoode into the godhead, as water was turned into wine at Cana in Galile: nether are they confused and mingled togither as meates in the stomacke: but they are and so remaine without composition, conversion, or confusion really di∣stinct and that in three respectes. First in regard of essence. For the godhead of Christ is the godhead and can not be the manhood: and againe, the manhood of Christ is the manhood and not the godhead. Secondly they are distin∣guished in proprieties: the godhead is most wise, iust, mer∣cifull, omnipotent: yea wisdome, iustice, mercie, and power it selfe: and so is not the manhood, neither can it be. Againe, Christ as hee is God hath his will eternall and uncreated, which is all one with the will of the father and the holy ghost. And as hee is man he hath another will created in time, and placed in his reasonable soule: and this Christ sig∣nifieth when he saith, Not my will but thy will be done. Third∣ly, they are distinct in their actions or operations; which though they go together inseparably in the worke of re∣demption: yet they must in no wise be confounded but di∣stinguished as the natures themselues are. Christ saieth of himselfe, I have povver to lay downe my life,* 1.429 and I haue power to take it up againe: and hereby he shewes the distinction of operations in his two natures. For to lay downe his life is an action of the manhoode, because the godhead can not die: and to take it up againe is the worke of the godhead alone, which reunites the soule to the bodie after death.

The first and last point is, what ariseth of this union? Ans. By reason of this hypostaticall union, though the godheade receiue nothing from the manhoode, yet the manhoode it selfe, which is assumed, is thereby perfected and enriched

with unspeakeable dignitie. For first of all it is exalted a∣boue all creatures whatsoeuer, euen angels themselues, in that it hath subsistance in the second person in Trinitie. Se∣condly, togither with the godhead of the sonne, it is adored and worshipped with diuine honour, as in like case the ho∣nour done to the king himselfe, redounds to the crowne on his head. Thirdly by reason of this union, the godheade of Christ works all things in the matter of our redemptiō, in & by the manhood. And hereupon the flesh of Christ though it profit nothing of it selfe, yet by the vertue which it recei∣ueth from that person to which it is ioyned, it is quickning flesh and the bread of life.

Againe from this union of two natures into one person ariseth a kind of speech or phrase peculiar to the scriptures, called the communication of proprieties when the proper∣tie of one nature is attributed to the whole person or to the other nature, as when Paul saith, that God shed his blood, that the Lord of glorie was crucified.* 1.430 And when Christ saith that he talking with Nichodemus was then in heauen.

The use of the personall union is threefold. First it serues to shew the heinousnesse of our sinnes, and the greatnesse of our miserie. For it had not bene possible to make a satis∣faction to Gods iustice in mans nature for the least offence, vnlesse the same nature had first of all bene neerely ioyned to the godhead of the sonne; that thereby it might be so far forth supported and sustained that it might ouercome the wrath of God. Secondly it sets forth unto us the endles loue of God to man. For whereas by reason of Adams fall wee are become the vilest of all creatures, except the deuill and his angels: yet by his mysticall coniunction, our nature is is exalted to such an estate and condition as is farre aboue all creatures euen the angels themselues. Thirdly it is as it were the keye of all our comfort: for all sound comfort standes in happinesse, all happinesse is in fellowship with God, all fellowshippe with God is by Christ, who for this cause bee∣ing verie God, became verie man, that he might reconcile man to God and God to man.

Thus much of the conception of Christ: now followes

his birth: whereby in the ordinarie time of trauell accor∣ding to the course of nature hee was brought forth into the world by the virgin Mary. And it was the will of God,* 1.431 that Christ should not onely be conceiued, but also borne, and that after the maner of men, that hee might be knowen to be verie man indeede. In the birth we may consider foure things; the time, the place, the manner, the manifestation of it.

The time was in the last daies, toward the end of the 70. weeks of Daniel,* 1.432 which are to be accoūted from the end of the captivitie of Babylō, & make in all 490 yeres: or more plainely 3900. yeeres and more from the beginning of the world, and as Paul saith in the fulnesse of time. And the Euan∣gelists haue noted of purpose the time to haue bene when Augustus Caesar taxed the Iewes and all nations under his dominions;* 1.433 * 1.434 to signifie that Christ was borne at the verie time foretold by Iacob, when the crowne and scepter was taken from Iuda: and withall, to shevve that his kingdome was not of this world. And it vvas the good pleasure of god that Christ should not be borne either later or sooner, but so many ages from the beginning of the worlde. And this consideration of the verie time it selfe serues greatly for the confirmation of our faith. For thus may vve reason vvith our selues. If God vvho in the beginning made a promise to our first parents concerning the seede of the woman, defer∣red it almost 4000. yeres, and yet at length accomplished the same to the verie full: then no doubt God hauing pro∣mised the resurrection of the dead and life everlasting, will in his good time bring them to passe, though as yet wee see them not. And thus by the accōplishment of al things past, should we confirme our hope concerning things to come.

The place vvas not Hierusalem nor Nazareth, nor any other citie, but onely a village of Iuda called Bethleem, that the prophesie of Micheas might be fulfilled, Thou Beth∣leem Ephrata art little to be among the thousandes of Iuda, yet out of thee shall he come forth vnto me, that shall be the ruler in Israell. And here vve may obserue a memorable exam∣ple of Gods prouidence vvhich ouer-ruleth the procedings

of cruell tirants, to the accomplishing of his owne will, they themselues for their parts intending nothing lesse. Augustus not so much as dreaming of the birth of the Messias, gaue commandement that euery man shoulde goe to his owne city to be taxed: and hereupon Ioseph and Mary take their iourny from Nazareth to Bethleem: which iourney God himselfe appointed and disposed to this end, that the Messi∣as might be borne in the place which he preordained and foretold by his prophet.

The manner of Christs birth was verie base and poore: for the place where hee was borne was a stable, and the cradle where he lay was a cratch. And he willingly tooke upon him this povertie for sundry causes. I. That the scrip∣ture might be fulfilled, which saith, that he should be the shame and contempt of the people:* 1.435 and that ye shall grow vp as a roote out of a drie ground and have neither fourme nor beauty.* 1.436 II. That hee might afterward from this base condition be exalted euen in his manhood to that rich and glorious estate in which he should manifest himselfe to be Lord of heauen and earth. III. He was borne in exceeding pouertie that he might shame the wise men of this worlde, who excee∣dingly esteeme of their riches, power, and glorie, perswa∣ding themselues that without such meanes no good thing can be done. And yet for all this they can not so much as reconcile one man to God by all their might and wealth: whereas Christ himselfe hath done the same both in po∣vertie and weakenesse; and can enlarge and preserue his kingdome without earthly helpes. When he hung upon the crosse the soldiers stript him of his garments: and beeing naked he brought that to passe which all the monarches of the earth in all their roialties could neuer haue perfourmed. And whether Christ lie in the manger betweene the Oxe and the Asse, or in the pallace of the king, it matters not in regard of our saluation. IIII. He came in this maner that there might be a difference betweene his first comming in the flesh and his last comming to iudgement. In the first he came onely for this end, not to make any outward alte∣rations in the worlde, but to change the conscience and to

put in execution the worke of our spirituall redemption: and therfore he hath reserued the ouerturning of all earth∣ly estates with the manifestation of his owne glorie to the latter. V. Lastly hee was borne in a poore estate that hee might procure true riches for vs in heauen: and withall, sanctifie vnto us our pouertie upon earth. As Paul saith, Ye know the grace of our Lord Iesus Christ,* 1.437 that he being rich for your sakes became poore, that ye through his povertie might be made rich. Hee was content to lie in the manger that wee might rest in heauen.

This serues to teach us to be content to beare any mean condition that the Lorde shall sende upon vs: for this is the verie estate of the sonne of God him-selfe. And if for our cause he did not refuse the basest condition that euer was, why should we murmure at the same: for what is the best of vs but miserable sinners, and therefore utterly unworthy either to goe or lie upon the bare earth? and though wee fare and lie better then our Lorde himselfe; yet such is our daintinesse, we are not pleased therewith: whereas hee for his part disdained not the manger of the Oxe. And if the Lord of heauen and earth comming into the worlde finde so little entertainment or fauour, we for our parts being his members, should willingly prepare our selues to take as hard measure at the hands of men.

The last point is the manifestation of Christes birth that it might be knowen to the worlde.* 1.438 Where consider two circumstances, the first, to whome? namely to poore shep∣heards tending their flockes by night, and not to great or mightie men, louers of this worlde, nor to the priests of Ie∣rusalem contemners of Gods grace; and that for two cau∣ses: one, because the shepheards were the fittest persons to publish the same at Bethleem: the other, it was Gods pleasure to manifest that in the birth of Christ which Paul saith, Not many wise men after the flesh, not many mightie,* 1.439 not many noble are called: but God hath chosen the foolish things of the world to confound the wise. The second is, by whome? by the angell of the Lorde appearing in great glorie unto the shepheardes. For the priests of Ierusalem and the rulers of

the synagogues, to whome this office did belong, helde their peace, beeing blinded in their manifolde errours and wicked waies.

The duties to be learned of the birth of Christ are these. First wee are admonished hereby to magnifie and praise the name of God, saying with Mary, My soule doth magni∣fie the Lord, and my spirite reioyceth in God my saviour. And with Zacharie, Blessed be the Lorde God of Israel for he hath visited and redeemed his people. And with the angell of the Lord, Glory to God in the highest heavens. For in this birth is made manifest the wisedome, the truth, the iustice and mer∣cie, and goodnes of God towards us, more then euer it was before: yea as Christ God and man, is more excellent then the first Adam created according to Gods own image, and as the spirituall life is better then the naturall life, and as the eternall and most holy mariage of Christ the husband and his spouse the Church rising as it were out of the bloode that trickled out of his side, is more wonderfull then the creation of Eue of the rib of Adam. Lastly, as it is a far grea∣ter matter by death to overcome death, and to turne it into eternall life, then to command that to exist and be which was not before: so is the worke of redemption begun in the birth of Christ more unspeakeable and admirable then the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah, not 24. elders as in the Apocalyps, but a great multitude of Angels like armies were heard to praise God at the birth of Christ:* 1.440 and no doubt the like sight was not seene since the beginning of the world. And the angels by their example put vs in minde to consider aright of this benefite, and to praise God for it. But alas, this practise is ve∣rie rare in this fruitlesse and barren age of the worlde, where sinne and iniquitie abounds, as may be seene by experience for by an old custom we reteine still in the Church the feast of the nativity of Christ, so commonly called: which neuer∣thelesse is not spent in praising the name of God that he hath sent his sonne from his owne bosome to be our redeemer, but contrariwise in rifling, dicing, carding, masking, mum∣ming, & in all licentious libertie for the most part, as though

it were some heathen feast of Ceres or Bacchus.

Secondly Christ was conceiued and borne in bodily ma∣ner, that there might be a spirituall conception and birth of him in our hearts, as Paul saith,* 1.441 My litle children of whome I travell till Christ be formed in you: and that is, when we are made new creatures by Christ and performe obedience to our creatour. When the people said to Christ that his mo∣ther and his brethren sought him, he answered, He that doth the will of God is my brother, my sister and mother.* 1.442 Therefore let us go with the shepheards to Bethleem, and finding our blessed sauiour swadled and lying in the cratch, let us bring him thence and make our owne heartes to be his cradle: that we may he able to say that we liue not, but Christ liues in vs: and let vs present unto him ourselues, our bodies and soules as the best gold, myrrhe and frankincense that may be: and thus conceiuing him by faith, he remaining with∣out change, we shalbe changed into him and made bone of his bone and flesh of his flesh. The world, I know, neuer so much as dreameth of this kind of conception and birth, for as Dauid saith, Men travell with wickednesse, conceive mis∣chiefe, & bring forth a lye. And S. Iames saith,* 1.443 Men are drawn away by their owne concupiscense, which when it hath conceived bringeth forth sinne. And these are the ougly and monstrous birthes of these daies. But let us, I pray you, contrariwise waile and mourne for the barrennesse of our heartes that doe so little conceiue the grace of Christ in heart, and bring it foorth in action. The mother of Christ vndoub∣tedly was a blessed woman: but if shee had not as well conceiued Christ in her heart as shee did in her womb, shee had not beene saved: and no more can wee, unlesse we doe the same.

The birth of Christ to them that haue touched hearts, is the comfort of comforts, and the sweetest balme or confe∣ction that euer was. Behold say the angel to the shepheards we bring tidirgs of great ioy that shalbe to all people: but where∣in stands the ioy? they adde further,* 1.444 vnto you this day is borne in the citie of Dauid a Sauiour, which is Christ the Lord. And no maruaile: for in that birth is manifested the good will of

God to man, and by it wee haue peace, first with God, se∣condly with our selues in cōscience, thirdly with the good angels of God, fourthly with our enemies: lastly, with all the creatures. For this cause the angels sang, Peace on earth, good will towards men.

In the last place the Creede notes unto us the parent or mother of Christ, the virgine Mary. And here at the verie first it may be demanded, how he could haue either father or mother; because he was figured by Melchisedech who had neither father nor mother. Ans. Melchisedech is said to be without father & mother,* 1.445 not because he had none at all. For according to the ancient and receiued opinion, it is verie likely that he was Sem the son of Noe:* 1.446 but because where he is mencioned under this name of Melchisedech in the 14. chapter of Genes. there is no mention made ei∣ther of father or mother: and so Christ in some sort is with∣out father or mother: as he is man he hath no father, as he is God he hath no mother. And whereas Christ is called the son of Ioseph,* 1.447 it was not because he was begottē of him, but because Ioseph was his reputed father: or, which is more; because hee was a legall father, namely according to the Iewes laws: in that (as sundry divines think) he was the next of his kin, and therfore to succeed him as his lawfull heire.

Mary became the mother of Christ by a kind of calling thereto which was by an extraordinarie message of an an∣gell concerning the conception and birth of Christ in and by her: to which calling and message shee condiscended, saying, Behold the handmaid of the Lord, be it unto me accor∣ding to thy word. And hereupon shee conceiued by the Holy Ghost. This being so, it is more then sensles folly to turne the salutatiō of the angel, Haile freely beloved, &c. into a praier.

And she must be held to be the mother of whole Christ God and man:* 1.448 and therefore the ancient Church hath cal∣led the mother of God: yet not the mother of the godhead.

Furthermore the mother of Christ is described by her qualitie, a virgine, and by her name Mary. Shee was a vir∣gine, first that Christ might bee conceiued without sinne and be a perfect Sauiour: secondly, that the saying of the prophet Esai might be fulfilled,* 1.449 Behold a virgin shal cōceiue &

beare a sonne: according as it was foretold by god in the first giuing of the promise, the seed of the woman, not the seed of the man, shall bruise the serpents head. Now the Iewes, to elude the most pregnant testimonie of the Prophet say, that Alma signifieth not a virgin, but a young womā which hath knowne a man. But this is indeede a forgerie. For E∣say there speakes of an extraordinarie worke of God aboue nature, whereas for a woman hauing knowne man to con∣ceiue, is no wonder. And the worde Alma, through the whole bible is taken for a virgin,* 1.450 as by a particular search will appeare.

As Marie conceiued a virgin, so it may be well thought that shee continued a virgin to the end, though we make it no article of our faith. When Christ was vpon the crosse, he commended his mother to the custodie of Iohn;* 1.451 which probablie argueth, that shee had no child to whose care and keeping shee might be commended. And though Christ be called hi•• first borne, yet doth it not follow that shee had any child after him: for as that is called last after which there is none, so that is called the first before which there was none. And as for Ioseph,* 1.452 when he was espoused to Marie, he was a man of eightie yeares old.

And here we haue occasion to praise the wisdome of God, in the forming of man. The first man Adam was borne of no man; but immediatly created of God: the se∣cond, that is Eue, is formed not of a woman, but of a man alone: the third and all after, begotten both of woman and man: the fourth, that is Christ, God and man, not of no man as Adam, not of no woman, as Eue; not of man and woman as we: but after a new manner, of a woman without a man he is conceiued and borne.

And hereupon our dutie is not to despise, but highly to reuerence the virgin Marie, as beeing the mother of the sonne of God, a prophetisse vpon earth, a Saint in heauen. And we doe willingly condiscend to giue hir honour three waies, 1. by thanksgiuing to God for hir,* 1.453 2. by a reuerent e∣stimation of her, 3. by imitation of hir excellent vertues: yet farre be it frō vs to adore hir with diuine honour, by praier to

call vpon hir, as though she knew our hearts, and heard our requests, and to place hir in heauen as a queene aboue the sonne of God.

The name of the mother of Christ is added, to shew that he came of the linage of Dauid, and that therefore he was the true Messias before spoken of. It may be obiected, that both Matthew and Luke set downe the genealogie of Io∣seph, of whome Christ was not. Answer. Matthew sets down indeed in Christs genealogie, the naturall descent of Ioseph, the husband of Marie, hauing Iacob for his naturall father: but Luke taking an other course, propounds the naturall descent of Marie the mother of Christ: and when he saith that Ioseph was the sonne of Eli, he meanes of a Legall sonne.* 1.454 For sonnes and daughters in lawe are called sonnes and daughters to their fathers and mothers in law: Marie her selfe and not Ioseph, beeing the naturall daugh∣ter of Eli. And whereas Luke doth not plainely say, that Marie was the daughter of Eli, but puts Ioseph the sonne in law in hir roome, the reason hereof may be, because it was the manner of the Iewes to account and continue their ge∣nealogies in the male and not in the female sexe, the man beeing the head of the familie, and not the woman. And though Ruth, and Rahab, and other women be mentioned by Matthew, yet that is onely by the way: for they make no degrees herein. Againe it may further be demaunded, how Christ could comes of Dauid by Salomon, as Mathew saith, and by Nathan as Luks saith; they twaine being two distinct sonnes of Dauid. Answer. By vertue of the law, whereby the brother was bound to raise vp seede to his brother:* 1.455 there was a double discent in vse among the Iewes, the one was naturall, the other legall. Natural, when one man discended of an other by generation, as the child from the naturall father. Legall, when a man not begotten of an other,* 1.456 yet did succeede him in his inheritance; & thus Salathiel is the naturall sonne of Neri, and the legall sonne of Iechonias. Now Saint Luke sets downe the naturall des∣cent of Christ from Dauid by Nathan: and Saint Matthew the other descent, which is legall, by Salomon; whome

Christ succeeded in the right of the kingdom, being borne the king of the Iewes: none that could possibly be named, hauing more right to it then he.

By this discent of Christ we haue occasion to consider, that Christ was euen in his birth the most excellent and noble man that euer was, descending of the eternall father as he is the sonne of God, and as he man, descending of the Patriarks, and of the renowmed kings of Iudah. And this his nobilitie he conuaies in part to his members, in that he makes them the sonnes of God, a royall priesthood, and a peculiar people to himselfe: inriching them also with the reuenewes of the whole world, and with the title and right to the kingdome of glorie in heauen, as their inheritance.

And withall, Christ beeing the liuely patterne of true nobilitie, by his example men of blood are taught not to stand so much on their pedigree, and their ancetours, as though nobilitie stood in this, that man descends of man: but to labour with all that they may to be the sonnes and daughters of God by regeneratiō in Christ. This in deede is the ornament of the blood, the best part in the noble mans skutchin, and the finest flowre in his garland. And though a man be neuer so noble or great an estate, yet if he be not a repentant sinner, he is base and vile, and his nobilitie stinks in the nostrils of God. Christ in his genealogie doth not so much as vouchsafe to name those his ancetours that ruled wickedly; and hereupon Saint Matthew omitteth three kings of Iuda▪ Achaziah, Ioas, & Amaziah: whereas ne∣uerthelesse hainous offendours that repented are mentio∣ned, as Ruth, and Thamat, and Bathshabe.

Thus much of the incarnation of Christ: Now followeth the third and last point which is to be considered in the de∣scription of Christ, namely the estate of Christ after his birth, which is two-fold, the estate of humiliation, and the estate of exaltation.

The estate of humiliation, is the condition of Christ the Mediatour, in which he abased himselfe euen to the death of the crosse, that by that meanes he might performe the office of a priest in making satisfaction to the iustice of his father.

This estate agrees to the whole person of Christ accor∣ding to both natures. For first of all his manhoode was aba∣sed and humbled, in that it was made subiect to the infir∣mities of mans nature, as also to the miseries and punish∣ments which were due vnto man for sinne. Secondly, his Godhead was abased; not as it is considered in it selfe. For so it admits no alteration or chaunge. But in respect of the flesh or manhoode assumed; vnder the which as vnder a vaile, the Godhead lay hid from the first moment of the in∣carnation to the time of his resurrectiō, without any great manifestation of his power and maiestie therein.

The order of these two estates must be marked. First is the estate of humiliation, and then in the second place fol∣lowes the estate of exaltation. As Christ saith of him selfe, O fooles, and slow of heart to beleeue, &c. ought not Christ to haue suffered these things and to enter into his glorie.* 1.457 And here we for our part must learne a lesson. The same which was true in Christ the head, must be verifyed in all his members; they must also haue their two-fold estate. First in this life the estate of humiliation: secondly, after this life the estate of glorie. And as Christ first entred into the state of his humiliation, and then into glorie: so it is with his members, first they must be abased in this life, and second∣ly exalted in the worlde to come. He that will raigne with Christ and be exalted, must first suffer with him, and be humbled: hee that will weare the crowne of glorie, must weare first a crowne of thornes: they that will haue all teares wyped from their eyes, must here first in this life shed them. And the children of God before they can sing the song of Moses,* 1.458 and of the seruants of God, and of the lambe, must first swimme through the sea of burning glasse: wherby it is signified, that those which after this life would sing songs of praises to Christ, must in this life be cast into a sea of miserie. And if this be true, then we may heare learne, that it is a wretched case for a man in this life to haue per∣petuall ease, rest, and quietnes both in bodie and soule, goods, and good name: for we see by Christs example, that through aduersitie we must come to happines: and if a man

would haue rest and peace in the life to come, then in this life he must suffer trouble, persecution, and sorrow. Indeede in the iudgement of the world, they are blessed that alwaies liue at rest; but before God they are most miserable: and (as oxen which are made fat in the best pasture) readie for the slaughterhouse euery day. Secondly, here is an excel∣lent consolation for those which professe the Gospell of Christ▪ in the time of trouble and persecution they must re∣ioyce, because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie. A man is to take his iourney into a farre countrey, and inquiring for the way, it is told him that there are many plaine waies; but the straight and right way is full of woods, and hills, and mountaines, and great daungers: now when he is traueiling, and comes into those places, he gathereth certenly that he is in the right way: so the child 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 very straight and narrow, full of trouble, sor∣row, and persecution: full of all manner of crosses and affli∣ctions: and when in this life he is persecuted and afflicted for good causes, whether in bodie or in minde, if he be con∣tent to beare his crosse, it agreeth plainly that he is in the right way vnto saluation:* 1.459 for thorough many afflictions wee must enter into the kin••dome of heauen.

The humiliation of Christ is first of all set downe in the Creede generally, and secondly by his parts or degrees. Ge∣nerally, in these words, suffered vnder Pontius Pilate. Where we must consider two things; the passion it selfe, and vnder whome it was. For the first, that we may the better con∣ceiue the passion in his owne nature, seuen speciall points must be opened. I. The cause efficient. The principall cause of the passion, as it is the price of our redemption, was the decree and prouidence of God;* 1.460 as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God. The impulsive cause that mooued God to worke saluation by this meanes, was nothing in man (for all mankinde was shut vp vnder vnbeleefe, and

therefore vnable to procure the least fauour at Gods hād) but the will and good pleasure of God within himselfe. The instruments which the Lord vsed in this busines, were the wicked Iewes and Gentiles, & the deuill himselfe; by whō he brought to passe the most admirable worke of redemp∣tion; euen then when they according to their kind did no∣thing els but practise wickednes and malice against Christ. II. The matter of the passion, is the whole malediction or curse of the Law, containing in it all manner of aduersities and miseries both of bodie and minde. All which may be reduced to three heads, the temptations of Christ, his ig∣nominies and slaunders, his manifold sorrows and griefes, especially those which stande in the apprehension of the vnsupportable wrath of God. III. The forme of the pas∣sion▪ is that excellent and meritorious satisfaction which in suffering Christ made vnto his father for mans sinne. We doe not rightly consider of the passion, if we conceiue it to be a bare and naked suffering of punishment, but withall wee must conceiue it as a propitiation or a meanes satis∣factorie to Gods iustice. The passion considered as a passi∣on, ministers no comfort: but all our ioy and reioycing stands in this, that by faith we apprehend it as it is a satis∣faction or a meanes of reconciliation for our offences. In this very point stands the dignitie of the passion, where∣by it differs from all other sufferings of men whatsoeuer. Therefore most damnable and wicked is the opinion of the Papists, who besides the alone passion of Christ, main∣taine workes of satisfaction, partly of their owne, and part∣ly of the Saints departed: which they adde to the passion as an appendance thereof. IV. The ende of the passion is, that God might bring to passe a worke in which hee might more fully manifest his iustice and mercie, then he did in the creation, and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the obedience of Christ in fulfilling the lawe: for Christ in suffering obeyed, and in obeying suffered. And they must be ioyntly conceiued together for this cause. In reconciliation with God, two things are required, the

remoouing of sinne in regard of the guilt, of the fault, and the punishment, and the conferring or giuing of righteous∣nes. Now the passion of Christ considered apart from his legall obedience, onely takes away the guilt and punish∣ment, frees man from death,* 1.461 and makes him of a sinner to be no sinner, and that he may be fully reconciled to God, and accepted as righteous to life euerlasting,* 1.462 the legall obedience of Christ must be imputed. And therefore in the Scriptures, where all obedience is ascribed to the death and passion of Christ, this very obedience which stands in the perfect loue of God and man must be included and not excluded. V. The time of the passion was from the very byrth of Christ to his resurrection: yet so, as the be∣ginnings onely of his sufferings were in the course of his life, and the accomplishment thereof to the very full, vp∣on the crosse. VI. The person that suffered was the sonne of God himselfe: concerning whome in this case two questions must be resolued. The first, how it can stand with Gods iustice, to lay punishment vpon the most righ∣teous man that euer was, and that for grieuous sinners: con∣sidering that tyrants themselues will not doe so. An∣swer. In the passion, Christ must not be considered as a priuate person: for then it could not stande with equi∣tie that he should be plagued and punished for our of∣fences;* 1.463 but as one in the eternall counsell of God set apart to be a publike suretie or pledge for vs, to suffer and per∣forme those things which we in our owne persons should haue suffered and performed. For this cause God the father is said to giue his sonne vnto vs,* 1.464 and the sonne again to giue his life for his friends. The second question is, how by the short & temporary death of the sonne of God, any man can possibly be freed from eternal death & damnation, which is due vnto him for the least sinne. Answer. When wee say that the sonne of God suffered, it must be vnderstood with distinction of the natures of Christ, not in respect of the Godhead, but in respect of the assumed manhood: yet ne∣uerthelesse the passion is to be ascribed to the whole per∣son of Christ God and man: and from the dignitie of the

person which suffered, ariseth the dignitie and excellencie of the passion, whereby it is made in value and price, to coū∣teruaile euerlasting damnation. For when as the sonne of God suffered the curse for a short time, it is more then if all men and angels had suffered the same for euer. VII. The difference of the passion of Christ, and the sufferings of Mar∣tyrs: and that stands in two things. First Christs passion was a curse or punishment; the sufferings of the Martyrs are no curses, but either chastisments or trials. Secondly, the passi∣on of Christ is meritorious for vs euen before God, because he became our Mediatour and suretie in the couenant of grace, but the sufferings of martyrs or not of value to merit for vs at Gods hand, because in suffering they were but pri∣uate men, and therefore they nothing appertaine to vs. By this it appeares, that the Treasurie of the Church of Rome which is as it were a common chest, containing the ouer∣plus of the merits of Saints, mingled with the merits of Christ, kept and disposed by the Pope himselfe, is nothing else but a sensles dotage of mans braine. And whereas they say that Christ by his death did merit that Saints might me∣rit both for themselues and others, it is as much as if they should say, the sonne of God became Iesus, to make eue∣ry one of vs Iesus. And it is a manifest vntruth which they say. For the very manhood of Christ considered apart from the Godhead, cannot merit properly: considering whatso∣euer it is, hath, or doth; it is, hath, and doth the same, wholly and onely by grace: whereas therefore Christ meriteth for vs, it is by reason he is both God and man in one person. For this cause it is not possible that one meere man should merit for an other.

* 1.465The vse of the passion followeth. It is the manner of Friers and Iesuits in the Church of Rome to vse the consi∣deration of the passion of Christ, as a meanes to stirre vp compassion in themselues, partly towards Christ, who suf∣fered grieuous torments, and partly towards the virgin Ma∣rie, who for the torments of her deere sonne was exceeding∣ly troubled: and withall to kindle in their hearts an indig∣nation towards the Iewes, that put Christ to death. But in∣deede

this kinde of vse is meere humane, and may in like manner be made by reading of any humane historie. But the proper and the speciall vse of the passion in deede is this: First of all we must set it before our eyes as a looking glasse, in which we may cleerely behold the horriblenes of our sinnes, that could not be pardoned without the passi∣on of the sonne of God: and the vnspeakeable loue of Christ, that dyed for vs, and therefore loued his owne ene∣mies more then his owne selfe: and lastly our endles peace with God and happines; in that, considering the person of our redeemer, who suffered the pangs of hell, we may after a sort finde our paradise euen in the middest of hell.

Secondly, the meditation of Christs passion serues as a most worthie meanes to beginne and to confirme grace, specially when it is mingled with faith; and that t••o waies: For first, it serues to breede in our hearts a godly sorrowe for our sinnes past, when we doe seriously with our selues consider, that our owne sinnes were the cause of all the paines and sorrowes and calamities which he suffered in life and death. When any man had sinned vnder the Law, he brought vnto the temple or tabernacle some kinde of beast for an offering, according as he was prescribed,* 1.466 lay∣ing his hande vpon the heade of it, and afterward slaying it before the Lord. Now by the ceremonie of laying on the hand, he testified that he for his part had deserued death, and not the beast; and that it beeing slaine and sacrificed, was a signe vnto him of the sacrifice of Christ offered vpon the crosse for his sinnes. And hereby we are taught, that so oft as we remember the passion of Christ, we should lay our hands as it were vpon our owne heads, vtterly accusing and condemning ourselues, euermore keeping this in heart, that Christ suffered not for himselfe, but for our offences, which were the proper cause of all his woe and miserie. And as Christs passion was grieuous and bitter vnto him, so should our sinnes likewise be grieuous and bitter vnto vs: let vs alwaies remember this; otherwise we shall neuer reape any sound benefit by the passion of Christ.

Againe, the passion of Christ is a notable meanes to

stirre vp in our hearts a purpose and a care to reforme our selues, and liue in holines and newnes of life; on this man∣ner: Hath the Sonne of God so mercifully dealt with me, as to suffer the curse of the whole law for my manifold ini∣quities, and to deliuer me from iust and deserued damnati∣on? yea, no doubt, he hath, I am resolued of it: if I should goe on in mine old course, I should be the most vngrate∣full of all creatures to this my louing Sauiour: I will there∣fore by his grace returne, and reforme my life. And in this very point of reformation, the passion of Christ is set before vs as a most liuely patterne and example to follow. For as much (saith Saint Peter) as Christ hath suffered for vs in the flesh,* 1.467 arme your selues likewise with the same minde, which is, that hee which hath suffered in the flesh, hath ceased from sinne. Where hee teacheth, that there must be in vs a spirituall passion answearable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse; so should we lade our owne flesh, that is, the corruption of our natures, with all such meanes as may subdue and weaken, crucifie and kill it. To the doing of this, three things especially are required. First, we must con∣sider that the corruption of our rebellious natures is like the great and mightie Goliath, and the grace of God which we haue receiued like young and little Dauid: and therefore if wee desire that grace should preuaile against corruption, we must disarme the strong man, and strippe him of all his weapons: which is done, by giuing all the mem∣bers of our bodies to be instruments of the seruice of God in righteousnes and holines. Secondly, we must indeauour to keepe in the corruption of nature as it were choking and smothering at the heart; that by it neither the worlde nor the deuill preuaile against vs. And this must be done by hauing a narrow regard vnto all the powers and facul∣ties of bodie and soule, setting a watch before our eyes, eares, lippes, and all other parts of the bodie, that are in any action the instruments of the soule;* 1.468 and aboue all, as Salo∣mon saith, by countergarding the heart with all diligence. By the outward senses of the bodie, as through open windows

the deuill creepes into the heart; and therefore our duetie is, to stoppe all such waies of entrance. Thirdly, when ori∣ginall corruption begins to rebell either in the minde, will, or any of the affections, then must we draw out the sword of the spirit which is the word of God, and incounter with that hidious gyant, laying load vpō him by the iudgements and threatnings of the law, & as it were beating him down with clubbes, as Paul speaketh.* 1.469 And if it fall out that con∣cupiscence beginne to conceiue and bring foorth any sinne, we must cruise it in the head, & dash it against the ground, as a bird in the shell, least it growe vp to our vtter confusi∣on. These are the dueties which wee should learne by the passion of Christ. But lamentable are our daies, in which all for the most part goes contrarie: for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence, that all their studie and care is, howe they may feeede and cherish it, and make it stronger then the mightie Goliah. But let vs for our parts be con∣formable to Christ in his passion, suffering in our flesh as he suffered in bodie and soule for vs. And let vs daily more and more by the hand of faith apprehend and applie to our hearts and consciences the passion of Christ, that it may as a fretting corasive eate out the poyson of our sinnefull natures and to consume it.

Now followeth the second point concerning the passion of Christ, which is vnder whome he suffered, namely vnder Pontius Pilate. And Christ may be said to suffer vnder him in two respects. First, because he was then the President of Iurie.* 1.470 For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour, and reduced into a Province, & Pontius Pilate was placed ouer the Iewes, not as king, but as the Romane Emperours de∣putie. And this circūstance is noted in the historie of the Go∣spell, & here specified in the Creede, to shew that the Messias was exhibited in the time foretold by the Prophets.* 1.471 Iacob foretold that Shilo must be borne after the scepter is remo∣ved from Iuda. Isaiah saith,* 1.472 that the familie of Ishai shall be worne as it were to the root before Christ as a branch shall

spring out of it. Againe, Christ suffered vnder Pontius Pilate as he was a iudge: whereby we are giuen to vnder∣stand of a woonder, namely that Christ the sonne of God, King of heauen and earth, was arraigned at the barre of an earthly iudge, & there condēned. For thus much the words in meaning import, that Pontius Pilate sate as iudge on Christ, to examine him, to arraigne him, and giue sentence against him. Wherefore before we come to speake of the degrees of the passion of Christ, we must needes intreat of his arraignement vpon earth. In handling whereof wee must generally consider these points. First, that when hee was arraigned before Pilate he was not as a priuate man, but as a pledge and suretie,* 1.473 that stood in the place and steade of vs miserable sinners, as the Prophet Jsaiah saith, He bare our infirmities,* 1.474 and carried our sorrowes: and withall in him was mankinde arraigned before God. Secondly, this ar∣raignment was made not priuately in a corner, but openly in the publique court, and that in a great feast of the Iewes, as it were in the hearing of the whole worlde. Thirdly, though Pilate in citing, examinig, and condemning Christ, intended not to worke any part of mans redemp∣tion, yet was this wholly set downe in the counsell & good pleasure of God, in whose roome Pilate sate, and whose iudgement he exercised.* 1.475

The generall vse of Christs arraignement, is two-fold. First, it is a terrour to all impenitent sinners: for there is no freedome or protection from the iudgement of God, but by the arraignment of Christ: and therefore such as in this life receiue him not by faith, must at the ende of this worlde be brought out to the most terrible barre of ••he last iudgement, there to be arraigned before the King of heauen and earth. And marke the equitie hereof. Christ himselfe could not haue beene our Sauiour and re∣deemer, vnlesse he had beene brought out to the barre of an earthly iudge, and arraigned as a guiltie malefactour: and therefore there is no man vpon earth that liues and dies out of Christ, but hee must whether hee will or no, holde vp his hande at the barre of the great iudge of all

mankinde, where he shall see hell vnderneath him burning red hotte, and opening it selfe wide to swallow him vp: and on the right hand of God standing all the Prophets, Apo∣stles, and Saints of God giuing iudgement against him: on the left hand, the deuill and all his angels accusing him; and within him a guiltie conscience condemning him. And thus shall be one day the arraignment of all those persons, that with full purpose of heart cleaue not to Christ: and yet, alas, huge and infinite is the number of those which make more account of transitorie and earthly mat∣ters, euen of their pigges with the Gaderens, then of him and his benefits: but such should rather be pitied then despised of vs, considering their estate is such, that euery day they are going as traytours pinnioned to their owne iudgement, that they may goe thence to eternall exe∣quution.

Secondly, Christs arraignment is a comfort to the god∣ly. For he was arraigned before Pilate, that all such as truly beleeue in him, might not be arraigned before God at the day of the last iudgement: he was accused before an earthly iudge, that they might be cleared and excused be∣fore the heauenly iudge: lastly he was here condemned on earth, that we might receiue the sentence of absolution and be eternally saued in heauen.

The arraignment of Christ hath three parts: his appre∣hension, his accusation, his condemnation. In the appre∣hension, wee must consider two things: the dealing of Christ, and the dealing of Iudas and the Iewes. The dea∣ling and proceeding of Christ was this, when he saw that the time of his apprehension and death was neere, he so∣lemnly prepared himselfe thereto. And his example must teach euery one of vs, who knowe not the shortnes of our daies, euery houre to prepare our selues against the day of death, that thē we may be found readie of the Lord. What? shall the Sonne of God himselfe make preparation to his owne death, and shall not we most miserable sinners doe the same, who stande in neede of a thousand preparations more then he? wherefore let vs continually thinke with our

selues that euery present day is the last day of our life, that so we may addresse our selues to death againe the next day.

The first thing which Christ doth in this preparation, is to make choice of the place, in which he was to be appre∣hended, as will appeare by conferring the Evangelists to∣gether. S. Matthew saith, he went to the place called Gethse∣mane:* 1.476 S. Luke saith, he went to the mount of Oliues as he was accustomed. And that wee might not imagine that Christ did this that he might escape and hide himselfe from the Iewes,* 1.477 S. Iohn saith, that Iudas which betraied him knewe the place, because oftentimes he resorted thither with his disciples: whereas if he had feared apprehension he would haue ra∣ther gone aside to some other secret and vnwonted place. This thē is the first point to be cōsidered, that Christ know∣ing the time of his owne death to be at hand, doth willing∣ly of his owne accord resort to such a place in which his e∣nemies in all likelihood might easily finde him, and haue fit opportunitie to attach him. For if he should haue still re∣mained in Ierusalem, the Scribes & Pharisies durst not haue enterprized his apprehension, because of the people whome they feared: but out of the citie in the garden all occasion of feare is cut off. By this it is manifest, that Christ yeilded himselfe to death willingly, and not of constraint: and vn∣lesse his sufferings had bin voluntarie on his part, they could neuer haue bin a satisfaction to Gods iustice for our sinnes. Here a question offereth it selfe to be considered, whether a man may lawfully flie in daunger and persequution, see∣ing Christ him selfe doth not. Answ. When good means of flying and iust occasion is offered, it is lawfull to flie. When the Iewes sought to kill Paul at Damascus, the dis∣ciples tooke him by night, and put him through the wall and let him downe in a basket to escape their handes. When Moses was called by God to deliuer the Israelites, after he had slaine the Egyptian, and the fact was knowne, and Pharao sought to kill him for it, he fled to the land of Madian. And our Sauiour Christ sundrie times when he was to be stoned, and otherwaies hurt by the Iewes, with∣drewe himselfe from among them. It is lawfull then to flie

in persequution, these caueats obserued. First, if a man finde not himselfe sufficiently strengthened to beare the crosse. Secondly, his departure must be agreeable to the generall calling of a Christian, seruing to the glorie of God and the good of his brethren, and the hurt of none. Third∣ly, there must be freedome at the least for a time from the bond of a mans particular calling. If he be a magistrate, he must be freed from ruling, if a minister, from preaching and teaching, otherwaies he may not flie. And in this respect Christ, who did withdraw himselfe at other times, would not flie at this time; because the houre of his suffering was come,* 1.478 wherein hee intended most willingly to submit himselfe to the good pleasure and will of his father.

The second part of the preparation, is the praier which Christ made vnto his father in the garden. And herein his exāple doth teach vs earnestly to pray vnto God against the daunger of imminent death, and the temptations which are to come. And if Christ, who was without sinne, and had the spirite aboue measure had neede to pray, then much more haue we neede to be watchfull in all kinde of prayers, who are laden with the burden of sinne, and com∣passed about with manifolde impediments and daunge∣rous enemies.

In this praier sundrie points worthie our marking are to be considered. The first, who prayed? Ans. Christ the Sonne of God: but stil we must remember the distinction of natures and of their operations in one and the same Christ; he pray∣eth not in his Godhead, but according to his manhood. The second is, for whome he prayeth? Ans. Some haue thought that this & all other his praiers were made for his mystical body the Church; but the truth is, he now praies for himself, yet not as he was God, for the Godheade feeles no want, but as he was a man abased to the forme of a seruant: & that for two causes. First, in that he was a man, hee was a creature, and in that respect was to performe homage to God the Creatour. Secondly, as he was man, he put on the infirmities of our nature, and thereupon praied that hee might haue strength and power in his manhood to support

him in bearing the whole brunt of the passion to come.

The third point is, to whome he prayed? Answer. To the father: neither must this trouble vs, as though Christ in pray∣ing to the father, should pray to himselfe, because he is one and the same God with him. For though in essence they admit no distinction, yet in person o•• in the proper manner of subsisting they doe. The father is one person, the Sonne an other: therefore as the father saying from heauen, This is my welbeloued Sonne,* 1.479 spake not to himselfe, but to the Sonne: so againe the Sonne when he praieth, he praies not to himselfe, but to the father.

The fourth point, what was the particular cause of his prayer. Answ. His agonie in which his soule was heauie vnto death; not because he feared bodily death, but because the malediction of the Law, euen the very heat of the furie & indignation of God was powred forth vpon him, where∣with he was affected and troubled, as if he had bin defiled with the sinnes of the whole world. And this appeares, 1. by the words whereby the Evangelists expresse the agonie of Christ, which signifie exceeding great sorrow and griefe: 2. by his dolefull complaint to his disciples in the garden,* 1.480 My soule is heauie vnto the death: 3. by his feruent prayer thrise repeated, full of dolefull passions: 4. by the comming of an Angel to comfort him: 5. by his bloodie sweate, the like whereof was neuer heard. And herein lies the difference betweene Christs agonie, & the death of martyrs: he put on the guilt of al our sinnes, they in death are freed frō the same: he was left to himselfe void of comfort, they in the midst of their afflictions feele the vnspeakeable comfort of the holy Ghost: & therfore we need not meruaile why Christ should pray against death, which neuerthelesse his members haue receiued & borne most ioyfully. Againe, this most bitter a∣gonie of Christ is the ground of all our reioycing, and the cause why Paul biddes all the faithfull in the person of the Philippians, to reioyce alwaies in the Lord, & againe to re∣ioyce. And here we are further taught, that when we are plū∣ged into a sea of most grieuous afflictions, & ouerwhelmed with the gulfes of most dreadfull temptations, euen then,

then I say, we shoulde not be discouraged, but lift vp our hearts by fervent prayer to God. Thus did Christ when in the garden he was drinking the cuppe of the wrath of God and sucking up the verie dregges of it: and David saith, that out of the deepes he called of the name of the Lorde and was heard.* 1.481

The fifth point, what is the matter and forme of this prayer. Ansvver. Christ praies to be delivered from the death and passion which was to come, saying on this ma∣ner, Father, let this cuppe passe from me: yet with two clauses added thereto, If it be possible, and, Not my will, but thy will be done. But it may be demaunded, how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man, and also comming into the world for that end, should make such a request to his Fa∣ther without sinne. Answer. The request proceedes only of a weakenesse or infirmitie in Christes manhood with∣out sinne, which appeareth thus. Wee must still consider that when hee made this praier to his father, the whole wrath of God and the verie dolours and pangs of hell sea∣sed upon him: whereby the senses and powers of his mind were astonished, and wholly bent to relieue nature in this agonie. For as when the heart is smitten with griefe, all the blood in the bodie flowes unto it to comfort it: so when Christ was in this astonishment, the understanding and me∣morie, and all the parts of his humane nature (as it were for a time suspending their owne proper actions) concurred to sustaine and support the spirit and life of Christ, as much as possibly might be. Nowe Christ being in the middest of this perplexed estate, praieth on this manner, Father if it be possible let this cuppe passe. And these words proceede not from any sinne or disobedience to his Fathers will, but only from a meere perturbation of mind, caused onely by an out∣ward meanes, namely the apprehension of Gods anger; which neither blinded his understanding nor tooke away his memorie so as he forgot his fathers will, but only stop∣ped and staied the acte of reasoning and remembring for a little time: even as in the most perfect clocke that is the

motion may be staied by the aire, or by a mans hand, or by some outward cause without any defect or breach made in any part of it. It may be obiected that Christes will is flat contrarie to the will of his father. Answere. Christes will as he is man and the will of the father in this agonie, were not contrarie, but onely divers, and that without any contradiction or contrarietie. Now a man may will a di∣vers thing from that which God willeth, and that without sinne. Paul desired to preach the worde of God in Asia and Bithynia,* 1.482 but hee was hindred by the spirite. For all this, there is no contrarietie betweene Paul and the spi∣rite of God; but in the shewe of discorde great consent. For that which Paul willeth well, the spirite of God wil∣leth not, by a better will: though the reason hereof be se∣cret, and the reason of Pauls will manifest. Againe the minister in charitie reputing the whole congregation to be elect, in holy maner seeketh and willeth the saluation of e∣uerie one, which neuerthelesse the Lorde in his eternall counsell willeth not. Nowe betweene both these willes there may be and is a difference without contrarietie. For one good thing as it is good may differ from another; but it can not be contrarie to it. It may further be alleadged, that in this prayer there seemes to be a combat and fight in the minde, will, and affections of Christ, and therefore sinne. Ansvvere. There are three kinde of combates: the one betweene reason and appetite, and this fight is al∣waies sinnefull, and was not in Christ: the second is be∣tweene the flesh and the spirite, and this may be in Gods childe who is but in part regenerate; but it did not befall Christ who was perfectly holy. The third is a combate of divers desires, vpon sundrie respectes drawing a man too and fro. This may be in mans nature without fault: and was in Christ, in whome the desire of doing his Fathers will striving and struggling with another desire, whereby nature seekes to preserue it selfe, caused him to pray in this manner.

The sixt point is, in what maner Christ prayed. An∣svver. Hee prayed to his Father partly kneeling, partly

lying on his face, and that with strong cries and teares, sweating vvater and blood: and all this hee did for our sinnes. Here then behold the agonie of Christ as a cleare crystall, in which we may fully see the exceeding great∣nesse of our sinnes, as also the hardnesse of our hearts. We goe vaunting with our heads to heauen as though it were nothing to sinne against God, whereas the horrour of the wrath of God for our rebellions, brought downe euen the sonne of God himselfe and laid him groueling vpon the earth. And wee can not so much almost as shed one teare for our iniquities, whereas hee sweates bloode for vs. Oh let vs therefore learne to abase our selves and to carrie a∣bout us contrite and bleeding hearts, and be confounded in our selues for our sinnes past.

The last point is the euent of the prayer, in that it vvas heard, as the authour of the Hebrewes saith, Christ Iesus in the dayes of his flesh, did offer vp vnto his father prayers,* 1.483 and supplications, with strong cries and teares, vnto him that was able to saue him: and vvas also hearde in that thing vvhich he feared. But some will say, how vvas Christ heard, seeing he suffered death and bare the pangs of hell, and the full vvrath of God; if hee had beene hearde he shoulde haue beene delivered from all this? Ans. VVe must knowe that God heares our prayers two vvaies. I. when hee directly graunts our request. II. vvhen knovving vvhat is good for vs, he giues not vs our requests directly, but a thing an∣svverable therunto. And thus vvas Christ heard: for he was not deliuered from suffering: but yet he had strength and povver giuen him, vvhereby his manhood vvas made able to beare the brunt of Gods wrath. And in the same man∣ner God heareth the prayers of his seruants upon earth. Paul prayed to be deliuered from the Angell Satan that buffe••ed him: but the Lord answered that it must not so be, because his grace vvherby he vvas inabled to resist his tēp∣ta••ion vvas sufficient: & Paul finding the fruit of his praiers on this maner,* 1.484 protestes hereupō that he vvill reioyce in his infirmities. Others pray for tēporall blessings, as health, life,

libertie, &c. which notwithstanding God holds back, and gives in stead thereof spirituall graces, patience, faith, con∣tentation of minde. Augustine saith, God heares not our prayers alwaies according to our willes and desires,* 1.485 but according as the things asked shall be for our salvation. He is like the Phisition, who goes on to launch the wound and heares not the patient though he crie never so, till the cure be ended.

Novve followeth the second thing to be considered in Christs apprehension, namely the dealing of the Iewes: wherein we must consider foure things. I. how they con∣sult togither concerning Christes apprehension. II. howe they came to the place and mette him. III. how they laid hands on him. IIII. how they bound him and tooke him away. For the first: before they enterprised this mat∣ter, they did wisely and warily lay their heads togither, to consult of the time and place: and also of the manner of apprehending him. So S. Matthevv saith, There assembled togither the chiefe priests, and the scribes, and the elders of the people into the hall of the chiefe priest called Caiphas:* 1.486 and con∣sulted how they might take Iesus by subtiltie. Whence wee learne two good instructions. First, the Iewes hauing a quarrell against Christ, could never be at rest till they had his blood: and therefore they consult hovv they might take him: but God did so order the matter, and dispose of their purposes and consultations, that hereby he did both confound them and their nation. For by reason of this hey∣nous sinne against Christ, came the iust vvrath of God up∣on them, and so remaineth unto this day. VVhereby vvee see, that those vvhich vvill be vvise vvithout the direction of Gods vvord, and against Christ, the Lord vvill ouerthrowe them in their ovvne vvisdome. And thus it vvas vvith Achi∣tophel, vvho for vvisedome vvas as the oracle of God: yet because he rebelled against the Lords anointed, God con∣founded him in his ovvne vvisdome. For vvhen his counseil vvhich he gaue against Dauid vvas not folovved,* 1.487 he thought himselfe dispised as the text saith, and sadled his Asse, and arose and vvent home into his citie, and put his houshold in

order, and hanged himselfe, wherein he shewed himselfe more senselesse then a bruite beast. And in our daies the Leagers that haue bound themselues by othe to roote out the Church of God; by his most wonderfull providence turne their swords against themselues and destroy ech o∣ther. Therefore if wee will be wise, we must learne to be wise in Christ; for els our counsell will be our owne confu∣sion. Secondly, hence wee learne, that if men will liue in their stubbernnesse and rebellion against Christ, the Lord will so carrie and order those men, or that people, that they shalbe the causes of their owne perdition. This wee may plainely see in the example of these Iewes: for they ever∣more envied Christ, and now they goe on to take counsell against him: but God so disposed of it, that thereby they brought destruction vpon themselues & theit cuntry. This must teach thee to take heed how thou livest in thy sinnes: for if thou doe so, the Lord hath many waies to worke thy confusion: as, thy conscience to condemne thee; thy friends to forsake thee; the divell & his angels to torment & mo∣lest thee; & his creatures to annoy thee. Yea, the Lord can leaue all these, and make thine owne selfe to be the direct meanes of working thine owne confusion, both in body and soule eternally: and that euen then, when thou art most wary and wise in thine owne behalfe: & this is the reward of all those that walke on in their euill waies.

Hauing consulted, in the next place they come to the garden, vvhere Christ was to be apprehended. And here wee are to consider who they were that came, namely the Scribes, and Pharises, the high priests, and their servants;* 1.488 a band of soldiers, and the servants of Pontius Pilate, and the Elders of the Iewes: all which came with one consent to the place where Christ was, that they might attach him. VVhere we may learne a good lesson that all sorts of wic∣ked men disagreeing among themselues, cā agree against Christ. The Scribes and Pharises were two contrary sectes, and at discord one with another in matters of religion: and Iudas was one of Christs disciples: the Elders differed from them all: the souldiers were Gentiles: all these were at va∣riance

among themselues, and could not one brooke ano∣ther. So also we read that Herode and Pontius Pilate vvere not friends: but at the same time when Christ was appre∣hended, Pilate sent him to Herode, and they were made friends.* 1.489 Now as these wicked men did all conspire against Christ: so doe the wicked ones of this vvorld in all cuntries and kingdomes bande themselues against the Church of Christ at this day. And howsoeuer such be at discorde a∣mong themselues, yet they doe all ioyne hand in hande to persecute Christ in his members. And the reason is plaine; because Christ and his religion is as flat opposite to the corrupt disposition of all men, as light is to darkenesse.

Againe, vvhereas we see so many sortes of men so amia∣bly consenting to take Christ: we may note how all men naturally doe hate and abhorre him, and his religion. And looke as then it was with Christ, so hath it bene with all his members, and will be to the end of the world. They are accounted as the offscouring of the world, men not wor∣thie to live on the face of the earth: as Christ tolde his disciples,* 1.490 saying, Ye shall be hated of all nations for my names sake.

Let us also marke how all these came furnished to ap∣prehend Christ: the text saith, they came with clubs & staves as vnto a thiefe.* 1.491 All the whole nation of the Iewes knevve right well that Christ was no man of violence, but meeke and humble: and yet they came armed to apprehend him; as though he had ben some mightie potentate that would not haue beene apprehended, but haue resisted them. Where wee doe see the propertie of an euill conscience, which is to feare where there is no cause at all. This cau∣seth some to be afraid of their owne shadovves: & if they see but a vvorme peepe out of the ground, they are at their wits end:* 1.492 and as Salomon saith, The wicked flee when none pursueth them.

After that they are now come to Christ, we are to consi∣der two things in their meeting. I. Christs communication with them. II. The treason of Iudas. Concerning their confe∣rence,* 1.493 it is said, Iesus knowing all things that should come vnto

him, went forth, and said unto them, Whome seeke yee? they an∣swered him, Iesus of Nazareth: Iesus answered, I am he. Now so soone as he had said, I am he, the stoutest of them fell to the ground, as being astonished at the maiestie of his word. Where note, that the word of God is a vvord of power. The same povver vvas in his vvord, vvhen he raised up Lazarus: for when he had ••yen in the graue, & had entred into some degrees of corruption, he did no more but said, Lazarus, come forth: & he that vvas dead came forth. And hence we may also marke vvhat a wonderfull might and povver is in the vvord preached: for it is the very worde of Christ, and therfore being preached by his ministers lawfully called by him therunto; hath the same power & force in it which Christ himselfe shewed vvhen he spake on earth. It is the sa∣vour of life unto life to saue those that heare it: or the sa∣vour of death unto death. It is like to a vapour or perfume in the aire,* 1.494 which in some mens nosthrilles is savourie and pleasant, and doeth reviue them: and others it stri∣keth starke dead. And therefore everie one that either now, or heretofore hath heard this vvord preached, shall find it to be vnto them either a word of povver to saue their soules, or through their corruption the ministerie of death and condemnation. Againe, if a vvorde spoken by him, be∣ing in a base and lovve estate, be able to overthow his ene∣mies, then at the last day when he shall come in his glorie, and power, and maiestie to iudge both the quicke and the dead; vvhat povver shall his vvordes haue▪ Goe you cursed of my father into everlasting fire which was prepared for the devill & his angels? The consideration of this, that the word of Christ shall euen be as povverfull at that day, must be a motiue to euerie one of vs to cause us to come vnto Christ: and vvhile vvee haue time in these dayes of grace and mercie, to seeke to be reconciled vnto him for all our sinnes, least at the last day wee heare that dreadfull voice of Christ sounding against vs, Goe ye cursed into ever∣lasting fire, &c.

And thus much for the communication. Now follow∣eth Iudas his treason: wherein vvee are to obserue these

things. I. the qualities and conditions of the man that did the treason. He vvas by calling a disciple chosen to be an Apostle vvhich is the chiefest in Ecclesiasticall callings: & among the Disciples he was in some account; because hee vvas as it were a stewarde in Christes family, and bare the bagge: but yet hee was a traitour, and did more against Christ then all the Iewes did. For he brought them to the place where they might apprehend him: and when they were come, did point him out unto them, and delivered him into their hands: nay he gaue them a signe and token saying,* 1.495 VVhome I kisse, he it is: take him and lead him avvay warily. Here we see the cause why Christ called Iudas a Divell: for he said, Have I not chosen you twelve, and one of you is a divell.* 1.496 Hee became to be a devill and a traitour by nourishing a wicked and a covetous heart. And here we are taught that the ministers of Christ, if they make no consci∣ence of sinne, by the iust iudgement of God do prooue de∣uils incarnate: this exāple of Iudas doth manifest the same: and the reason is plaine, for the more knowledge a man hath, the more wicked he is if he vvant grace. They are like in this case unto a man that hath meate & drinke enough, but no stomacke to digest it: and so the more he eateth, the more it turneth to his hurt. This I speake not to de∣face the callings of ministers; but that those vvhich preach Gods vvorde, should not doe it with impenitent hearts, li∣ving in their owne sinnes. For it is a fearefull thing for a man to speake unto the people of the pardon of their sins, and yet himselfe not to apprehend the same by faith. A lumpe of vvax if you keepe it from heate, or from the fire, it keepes his ovvne forme still, but if it be helde to the fire, it melts and runnes abroad:* 1.497 so ministers who by reason of their callings come neare God, if they be lumps of iniquity & liue in their sins, they shall find that the corruptions of their hearts wil melt abroad as wax at the fire. And therfore every one that is designed to this calling,* 1.498 must first purge him selfe of his ovvne sinnes, or else Gods iudgements vvill fall on him, as they did on Iudas that betraied Christ.

Secondly let vs consider vvhat mooued Iudas to betray

his master; namely, the desire of vvealth and gaine: & this couetousnesse, vvhich is an insatiable desire of mony,* 1.499 is the roote of all sinne: not that all sinnes came of it, but because vvhere it is, there all other sinnes are preserved, and doe get strength. The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes, and to betray his master. But some will say this practise of Iudas is strange, and no man that liueth now would do the like for any mo∣ney. Ansvver, Iudas is dead indeede, but his practise is yet aliue: for in the high and waightie calling of the ministery, he that hath charge of soules, and either cannot teach and feed his flock, or else will not, though he betray not Christ, yet he betrayes the members of Christ unto the deuill. If a nource should take a mans child to bring up, and yet neuer giue it milke, insomuch that the childe dieth for hunger: is not shee the murtherer of it? yes verely. And so it is with him that taketh upon him the charge of Gods people, and neuer feedes them with the milke of Gods vvorde, or els so seldome that their soules doe famish: he is the mur∣therer of them, and hath betraied them into the handes of their enemie: and shall be condemned for them as a trai∣tour unto God unlesse he repent. Besides, those that liue by traffique in buying and selling, make gaine by lying, swea∣ring, and breaking the Lordes Sabaoth: they are also Iu∣dasses: for they choppe avvay their soules with the deuill for a litle gaine. And more lamentable is their case, because it is harde to finde one of an hundred in the worlde that makes conscience of a lye, or of any bad dealing; if any gaine at all may come thereby. Men use to crie out on Iu∣das for betraying Christ: and well, yet they themselues for a litle worldely pelfe betray their owne soules. And if such would not be counted Iudasses, they must leaue off to sinne & keepe a good conscience in Gods worship, & the works of their callings.

Thirdly, let us note what course Iudas tooke in betray∣ing Christ: hee was verie submisse, saying, Haile, Ma∣ster, and kissed him. VVhy did he so? Herein hee played the most palpable hypocrite: for hauing gotten a peece

of money, he thought that neither Christ, nor any of his fellowe disciples should haue knowne of it (though Christ knew it well enough) & therefore he comes in this manner to him thinking that he would haue conveighed him-selfe from amongst them at the verie pinch, as he had done often times before. And this practise also of Iudas is common in the world: Iudas an enymie vnto Christ speakes him faire, and salutes him, and so do most of our secure and drowsie protestāts in England: they will salute Christ, both by hea∣ring his worde and receauing his sacramentes: and as the prophet saith, they honour god with their lips but their he∣artes are farre from him. Wee may see daylie experience of this: everie man will say, Lord, Lord, but in there lives & conversations, few there be that deny him not; both in the dutyes which they owe unto god: and also towardes there brethren. Many wil come to heare gods word because they are compelled by the magistrates laws: but when they are come they worship not god in therehearts: which is plain∣ly seene by the breach of gods holie saboth in euerie place: and that they make more account of a messe of pottage with Esau, then of their birth right: and of 30 peices of siluer than of Christ▪

The 3 pointe to be handled in Christes apprehension is that they lay hand on him: wherein we must consider 2 things. I. the resistance made by Christs disciples. II. their flight. For the first, Christs disciples resisted, and principally Peter drawing his sword, stroke one of the hye priests ser∣uāts, & cut off his eare. This fact our sauiour Christ reproues: & that for these causes.* 1.500 I. because his disciples were priuat men: & they that came to apprehend him were magistrates Secondly, he was to worke the worke of mans redemption: now Peter by this did what he could to hinder him. And frō this practise of Peter we may learn, that nothing in the wo∣rlde is so hard unto a man, as to take vp his crosse & follow Christ. One would thinke it should be a harde matter for him to encounter with enemies, especially they being strō∣ger then hee: but Peter stoutly resisting makes nothinge of yt: whereas a litle before when Christ tould him & the rest

concerning his passion they were so heavie with griefe that they could not hold vp there heads: so hard a thing it is to beare the crosse: and for this cause afterward when Christ reprooued him for striking, both he & all the rest of the dis∣ciples fledde away. Secondly Peter in all mens reason was to be cōmended, because he strake in the defēce of his ma∣ster: but Christ reproves him for it. Whence we learne, that if a mā be zealous for Christ: he must be zealous within the cōpasse of his calling: and not be zealous first, & then look for a calling, but first looke for a calling & then be zealous. which thinge if Peter had marked he had not delt so rashlie: for being without the compasse of his calling hee could not but doe amisse. Heere it may be demaūded, whether Christ and his religion may not be maintained by the sworde? I Answere, that the magistrate, which is the vicegerent of the lord, is the keeper of both tables: & therfore is to main∣taine religion with the sworde: and so may put to death both Atheistes, which hold there is no god, of which sorte there is many in these daies: and hertiques, which malici∣ously maintaine, & hold any thing that ouerthrowes religiō in the Churches whereof they were members. But some obiect, that in the parable of the field, the seruants are com∣manded not to pluck up the tares from the wheat,* 1.501 but to suffer both to grow till haruest: and that therefore there must be no separation of heritiques, and true christians before the last daye of iudgement. Answer. The scope of that place is not to forbid the execution of heritiques: but it speaks only of the finall separation which must be in the end of the world. For there the Master of the familie doth signifie God him-selfe, and the field, the Church militant spread ouer the face of the whole earth: & by tares is ment not only heritiques; but also all those that are forth of the church: the seruantes are gods holie Angels, and the har∣uest is the last iudgement. Here further it may be demaun∣ded who may use the sworde? Answere. That man may use the sworde to strike and to kill, into whose hands God putteth the sworde. Now God putteth it into the hand first and principally of the publicke magistrate who when

iust occasion serues may draw it out. And againe into a pri∣vate mans hand sometime. A priuate man when he is as∣sailed of his enemie, may take the sword in way of his owne defence, and may kill his enemie therewith (if there be no other helpe) not doing it upon malice, but because he can not otherwise escape, and saue his owne life: and so for want of a magistrate, he is a magistrate unto himselfe.

In the flight of the disciples vve may consider 2. things, the time, and the qualitie of the persons. The time was at the apprehension of our Lord and Sauiour. And this came to passe not without the speciall providence of God: that it might be knowen, that Christ had no helper or fellowe in the accomplishment of the worke of our redemption: & that, whereas we for our sinnes deserued to be forsaken of all creatures, hee being our pledge and suretie, might be forsaken for vs. As for the qualitie of the persons that flie, they were the chosen disciples of Christ such as had belee∣ved in him, confessed him, and preached in his name. And this serueth to teach vs that God will otherwiles forsake his owne children and seruants and leaue them to them∣selues in some part, that they may feele their wants & mi∣series, and their weaknes in themselues, and by that means be hūbled throughly, & be touched with an hungering de∣sire after Christ. As a mother sets downe her young child & hides her selfe, suffering it to crie & breake the face, not be∣cause she hates it, but that she may teach it to depend upon her, & loue her: so God giueth grace to his children, & yet againe somtime he doth in part withdraw it from them, & then they faile in their duties sundry waies: & this he doth to make them ashamed of themselues, & to cause them to put all their cōfidēce out of thēselues in the merits of Christ.

The fourth thing to be considered in Christes appre∣hension, is their binding of him. In which action of theirs wee are to obserue first of all the circumstance of time,* 1.502 when this binding vvas. VVhen our Sauiour Christ had saide unto them, I am hee, they being astonished fell to the ground: and vvithall, vvhen Peter had smitten off Malchus eare with his sworde, Christ healed the same

miraculously. Yet after all this, though they saw his won∣derfull povver both in vvorde and deede, they proceede in malice against him, and lay hands on him, and binde him as a malefactour. In this wee note what a fearefull sinne hardnesse of heart is: the danger whereof appeareth in this, that if a man be taken vvith it, there is nothing that can stay or daunt him in his wicked proceedings: no not the povverfull vvordes and deedes of Christ himselfe. And in∣deed among Gods iudgements there is none more feare∣full then this: and (hovv fearefull soeuer it be) it is to be founde amongst us in these daies. For it is verie euident by common experience, that the more men are taught the do∣ctrine of the lawe, and of the Gospell, the more hard and senselesse are their hearts: like unto the stithie: which the more it is beaten upon with the iron hammer, the harder it is. And againe, it is hard to finde men that sorrow for their sinnes, and feele the vvant of Christ: which argueth the ex∣ceeding deadnesse of spirit. And let vs be resolued that it is a most terrible iudgement of God, the rather to be feared, because it is like a pleasant sleepe, into which when a man is fallen, he feeles neither paine nor griefe. And therfore we for our parts must looke unto it with feare & trembling, lest it take such hold of us, that we be past all hope of recoverie.

Furthermore, this binding of Christ was prefigured unto us in the sacrifices of the old testament: for the beast that was to be sacrificed, vvas tyed vvith cords and bound, & so brought to the altar. And wheras Christ is bound, vve must not consider him in his owne person; but as he standing in our roome and steade beares the person of all sinners: and therefore vvhereas he is thus taken captive by his enemies, to be brought before a mortall iudge, there to be arraigned for us: hence we learne two good instructions. First here is a comfort to all the people of god: Christ was bound by his enemies, that they might be unloosed from the bondage of Satan, sinne, & their owne corruptions (under which they lie bound by nature) and might have free libertie in & by him. Secondly all impenitent sinners are taught hereby to reforme and amend their hearts and liues. For vvhat excee∣ding

madnesse is this, that they by Christs bonds being set at libertie, will yet liue and die in their sinnes, and take pleasure to lie bound hand and foote vnder the power of sinne & sathan? And indeed this sheweth unto us the feare∣full & dangerous estate of all those that goe on still in their sinnes. For what can they say for themselues at the day of iudgement, when as now they haue freedome offered and will not accept of it?

Thus much of Christes apprehension: Now followeth the inditement. For they proceed against him iudicially, af∣ter the custome of the Iewes.* 1.503 Christs inditement was two∣fold. One before Caiphas the high priest in the great coun∣cell at Ierusalem; the second before the civill Iudge Pon∣tius Pilate, as is plainely set forth by all the Euangelistes. And Christs arraignement before Caiphas was a prepara∣tion to the second before Pontius Pilate, that the Iewes might throughly proceed against him. In the first we are to consider these points. I. The time in which Christ was indi∣ted. II. the end of his inditement. III. the whole tenour & proceeding thereof. For the first: Christ was indited earely in the morning at the breake of the day: for he was appre∣hended in the night, & with all hast brought into Caiphas his hall, & there they kept him all night: & at the breake of the day Caiphas the high priest, & the Elders with the Scribes & Pharises, held a solemne councell against him: & there they had accused him and condemned him before morning, & sent him then to the common hall, as S. Mat∣thew saith,* 1.504 When the morning was come all the chiefe Priestes, & elders of the people tooke counsell against Iesus to put him to death: and lead him away bound, & deliuered him to Pon∣tius Pilate. In which action of theirs we are to marke two points. First the diligence of vngodly men & the quicknes of their nature to practise sinne & wickednes: as it was said of the old Iewes, their feet runne to euill, & they make hast to shed blood.* 1.505 When the Israelites would sacrifice to the golden calfe which they had made;* 1.506 it is said, they rose up ear∣ly in the morning. Hence it appeares, that if God leaue us to our selues, we are as ready to practise any mischiefe as the

fire is to burne without delay and with violence. Now the consideration of this must mooue euerie one of us to take heed of all occasions & provocations to sinne whatsoeuer they be, that it breake not foorth any way. Secondly in the circumstance of time of this councell, we may marke the rashnes of this solemne assembly in iudiciall proceedings: whereas they examine him both of his doctrine, and also of his disciples, omitting such circumstances as should haue bin used; as the serious examining of witnesses, & the waynig of his cōtrarie answers: for he is takē & brought before the iudge & cōdēned on a suddē▪ now as this was the practise of this councel, so on the cōtrary the cōmon cōplaint of these times is of the slow dispatch of matters in lawe, and of the long delay: insomuch that some be almost undone before their suits be ended: wheras iudiciall proceedings were or∣dained by God, not for mens undoing, but for the maintai∣ning of the common peace, and libertie, and wealth. And therefore iustice ought to be dispatched with such speed, as men thereby might be furthered, and not hindred.

The end of Christs inditement was directly to kill him,* 1.507 & to put him to death. Here is no indifferent proceeding to be looked for, but plotting on euery hād for the very blood of Christ. Where note, that in the hearts of all wicked men, there is an ingrafted hatred of Christ, & as it were bred in the bone: & the same affectiō they cary to the mēbers of Christ. This hatred is manifested in the first giuing of the promise, I will put enmity between thee and the woman, between thy seed and her seede. It appeares in the hatred that Cain bare to his brother Abel, Ismael towards Isaac, Esau towards Iacob: & the Gentilēs that were without the couenant, towards the Church of god at all times. And to come nere to our selues, this ingrafted hatred that is in the heart of the wicked a∣gainst Christ & his members, is as plentifull & euident as e∣uer it was, euen in these our daies. For among all men, none are more maligned & hated then those that professe Christ: & for none other cause, but because they professe Christ. And hereupon the very profession of religion is laden with nick∣names and reprochfull termes by all sortes of men.

And thus much of the end and intent of their counsell.

The proceeding in iudgement standes in these pointes. I. they examine Christ. II. they bring witnesses against him. III. they adiure him to tell them who he is: of these in order. First, they examine our Saviour Christ of his do∣ctrine suspecting him to be a false prophet: secondly of his disciples, as suspecting him seditiously to raise up a new sect unto himselfe, to make a faction amongst the Iewes. Nowe to this examination let us marke Christs answere; in which hee saieth nothing at all concerning his disciples: whereas notwithstanding he might haue said,* 1.508 that one of them betraied him, another denied him, and the rest fled away: whereby wee note, that it is not our dutie at all times, and in all places, to speake of the faultes and wantes that we know by others. Secondly, the answere which he makes is onely concerning his doctrine: whereby the mi∣nisters of God and all men els are taught, that being called before their enemies, to giue reason of their doctrine: they are (as S. Peter saith) to be alwayes ready to give an account of the hope that is in them.* 1.509 And further wee are to consider the wisedome that Christ useth in answering; for he saith nothing of his doctrine in particular, but said, I speake open∣ly to the world, I ever taught in the synagogue, and in the tem∣ple whether the Iewes resorted:* 1.510 in secret have I taught nothing: aske them therefore what I saide which heard me: Behold, they can tell you vvhat I said. Now the reason why he answereth thus sparingly in generall tearmes is; because their exa∣mination serued only to intangle him: and out of his words to gather matter of accusation. After whose example wee may learne, that being called to make answere of our faith & doctrine before our enemies, we are to do it so, as there∣by we do not intangle our selues; nor giue any advantage unto our enemies: and hereof we haue a notable example in the Apostle Paul, Act. 23.6. In the words of Christes an∣swere we must obserue 2. things. First that the place vvhere Christ taught was publi••e. Now hence it may be demāded, whether ministers may handle the word of god privately or no? Ans. The state of Gods Church is twofold: peaceable, or troblesome. In the time of peace ministers must preach the

word publikely: but in time of persecution, for the safetie and preseruation of the Church of God, they may with good warrant preach priuately: and indeed at such times the assemblies of the Church make priuate places publike.* 1.511 And hence we learne, that in time of peace, all those that are called to the office of the ministerie, must (if it be possi∣ble) spend their labour publikely, so as they may doe most good. Secondly, whereas Christ saith, he preached in their Synagogues and temple, which at that time were places full of disorder;* 1.512 in so much as he called the Temple a denne of theeues: and the Scribes and Pharisies had corrupted the doctrine of the Law,* 1.513 transgressing the commaundements of God by their owne traditions: and they taught iustification by the works of the Law, as Paul saith, they beeing ignorant of the righteousnes of God,* 1.514 and going about to stablish their owne righteousnes which is by workes, haue not submitted themselues to the righteousnes of God. Besides all this, they were loose and wicked men in their liues and conuersations: & there∣fore Christ commaunded the people that they should ob∣serue,* 1.515 and doe whatsoeuer the Scribes and Pharisies bidde them, sitting in Moses chaire: but after their workes they must not doe, because they say and doe not. Now although these corruptiōs & deformities were in the Iewish Church, yet our Sauiour Christ severed not from it, but came and preached both in their temple & Synagogues, where these seducers and false teachers were. And hence we gather, that the practise of all those men in our Church, which se∣parate themselues from all assemblies for the wants there∣of, holding that our Church is no Church, that the grace which is wrought by the preaching of the word among vs is nothing else but a sathanicall illusion; that our Sacraments are no Sacraments, I say, this their practise is condemned by our Sauiour Christs conversing among the Iewes. For if Christ should haue followed their opinion, hee ought to haue fled from amongst the Iewes, and not so much as once to haue come into the tēple, or taught in their Synagogues; but contrariwise he ioyned himselfe with them: and there∣fore wee can not in good conscience disjoyne our selues

from the Church of England. The second thing to be ob∣serued in Christs answeare is, that he referres Caiphas to the iudgement of his hearers, beeing resolued of the truth of his owne doctrine, though sundrie of them were his vt∣ter enemies. Behold then a good example for all the mi∣nisters of Gods word to follow; teaching them to deliuer Gods word so purely and syncerely, that if they be called into question about the same, they may be bolde to ap∣peale to the consciences of their hearers, although they be wicked men.

Now after this answer, one of the seruants of Caiphas smites Christ with a rodde: in whome the saying is verifi∣ed,* 1.516 Like master, like seruant, that is, if the master be wicked, seruants commonly will be wicked also: if the master be an enemie to Christ, his seruant will be Christs enemie also. And this is the cause why there are so many lewd pren∣tises and seruants, because there are so many lewd masters. Many masters complaine of seruants now adaies; but there is more cause why they should complaine of themselues: for vsually seruants will not become obedient to their masters, till their masters first become obedient vnto Christ: there∣fore let masters learne to obey God, and then their seruants will obey them also.

Further, Christ beeing smitten, makes this answeare: If I haue euill spoken, beare witnesse of the euill: but if I haue well spoken, why smitest thou me? making complaint of an iniurie done vnto him. Now hereupon scoffing Iulian the apostata saith, Christ keepes not his owne laws, but goeth against his owne precept; when as he saide, If one strike thee on the one cheeke,* 1.517 turn to him the other also. But we must know, that in these words Christs meaning is, that a mā must rather suffer a double wrong, then seeke a priuate reuenge. And before Christ spake in his owne defence, which a man may law∣fully doe, and not seeke any reuenge: for it is one thing to defend his owne cause, and an other to seeke reuenge.

Now follows the secōd point in their proceeding, which is, the producing of false witnesses against him; as S. Mat∣thew saith,* 1.518 The whole Councell sought false witnesse against

him, and though many came, yet found they none: for they could not agree together, because they alleadged false things a∣gainst him, which they could not prooue. And thus the mē∣bers of Christ haue often such enemies as make no bones shamefully to auouch that against them, which they cā not be able to iustifie. The ten persecutions which were in the first 300. yeares after Christ,* 1.519 arose oftentimes of shamelesse reports that men gaue out, which said that Christians liued of mans flesh: & therfore slew their owne children: 2. that they liued on rawe-flesh, 3. that they committed incest one with another in their assemblies: 4. that they worship∣ped the head of an asse: 5. that they worshipped the sūne & moone: 6. that they were traytours, & sought to vndermine the Romane Empyre: & lastly, wheresoeuer was thunder or earthquakes, seditiōs or tumults, or any disquietnes or trou∣ble, Christians were accused as the authors thereof. Such e∣nemies haue they had in all ages: and in these our daies the same is practised, & will be to the worlds end. Now when the first witnesses could not agree among themselues, then two other false witnesses came forth, which auouched that Christ said, I will destroy this temple made with hands, & within three daies will build another made without hāds.* 1.520 Indeed Christ said some such wordes: for saith he, Destroy this temple, and within three daies I will build it vp againe.* 1.521 But he spake this of the temple of his bodie: whereas they maliciously did inter∣pret him to haue spoken of the temple in Ierusalem. And againe they chaunge the words, for Christ said, Destroy this temple, &c. but these witnesses say he said, I will destroy this temple made with hands, &c. And thus they chaunge both words and meaning: and therefore the holy Ghost calleth them false witnesses. By this we must be aduertised to take heede how we report mens words: for if we chaunge the meaning, though in part we retaine the words, we may soone become slaunderers and false witnesses: and as this duetie must be performed towards all men, so especially towards the ministers of the Gospell: & the neglect of this dutie procureth many slaunderers to thē in this our Church: whereof indeed the reporters are the cause, and not the mi∣nisters themselues.

Now at this false accusation Christ was silent, so as Cai∣phas asked him why he answeared nothing. Herein wee are to consider many things: I. why Christ was silent. The causes be two: first he was to shew himselfe a patterne of true humilitie and patience, therefore euen then would he be silent when he was most falsely accused of his aduer∣saries. Secondly he is silent; that standing before the iudge to be condemned, the sentence might proceede against him, and he might suffer the death appointed, which was due vnto vs, and so become our redeemer. And in Christs example we must note, that it is a speciall dutie to knowe when to speake, and when to be silent. The ordering of the tongue is a rare gift, and few attaine vnto it. Some will per∣adventure aske what rule we haue to direct vs herein? An∣swer. The generall rule for the ordering of the tongue, is the law of God▪ We are commaunded to seeke the glorie of God in the first table; and in the second the good of our neighbour: when thy speach therefore will serue either for Gods glorie, or the good of thy neighbour, then thou must speake: if it serue for neither, then be silent. Againe, if thy si∣lence be either for Gods glorie, or the good of thy neigh∣bour, then be silent; if it will not, then speake. And because it is hard for a man to know when his speach or silence will serue for these two ends: therefore we must pray vnto God that he would teach and direct vs herein: as Dauid doth, Set a watch (saith he) O Lord,* 1.522 before my mouth, and keepe the doore of my lippes: and againe; open thou my lippes, O Lord, and my mouth shall shew forth thy praise.* 1.523

Thus much for the false witnesses produced. Now fol∣loweth the third point, which is, the adjuring of Christ: for Caiphas the high Priest charged him to tell him whether he were the Christ the Sonne of God, or no. To adiure a man, is to charge and commaund him in the name of God, to declare a truth, not onely because God is witnesse there∣of, but also because he is iudge to reuenge, if he speake not the truth.* 1.524 Thus Paul adiured the Thessalonians, charging them in the Lord, that his epistle should be read vnto all the brethren the Saints. And the like doth Caiphas to Christ.

And here is a thing to be wondered at; Caiphas the high Priest adjureth him in the name of God, who is very God, euen the Sonne of God, which shewes what a small ac∣count he makes of the name of God: for he did it onely to get aduantage on Christs words: and so doe many nowe a∣daies, who for a little profit or gaine make a matter of no∣thing to abuse the name of God a thousand waies.

Now Christ beeing thus adjured, though silent before, yet now in reuerence to Gods maiestie, answeared & said: first, Thou hast said it: and in Saint Marke, I am he.* 1.525 In this answeare, appeares the wonderfull prouidence of God. For though Caiphas take hence the occasion of condemning Christ, yet hath he withall drawne from him a most excel∣lent confession, that he is the Sonne of God, and our alone Sauiour. And by this meanes he proceeds to shut heauen against himselfe, and to open the same for vs.

Thus we haue ended the first inditement of Christ before Caiphas. Nowe followeth the second, which was before Pontius Pilate, in the common hall at Ierusalem.* 1.526 The historie of it is set downe at large in all the Evangelists. In this se∣cond inditement of Christ (that we may referre euery mat∣ter to his place) we are to obserue foure things: I. the ac∣cusation of Christ before Pilate. II. his examination. III. Pilats pollicie to saue Christ. IV. Pilats absolving of him; and then the condemnation of Christ in both courts, Ec∣clesiasticall and civill: of these in order. In Christs accusa∣tion, wee must consider many points. The first is, who were his accusers, namely the high Priest, the Scribes, and Pharisies, and Elders of the people, and the common peo∣ple: all these conspired together to accuse him. The cause that mooued the Pharisies and Elders of the people here∣unto, is noted by Saint Matthew, who saith of envy they de∣liuered him. Envie is nothing but a sadnes in a mans heart,* 1.527 at the prosperitie of his better. And it raigned in the Scribes and Pharisies, and the occasion was this. Christ had taught most heauenly doctrine, and confirmed the same by most wonderfull miracles, and did greatly exceede them all, and was in more account among the people: and for this cause

the Scribes and Pharisies and high Priests, repined & grud∣ged at him. Nowe their example serues to admonish vs to take heed of this sinne, as beeing the mother of many mis∣chiefes. And we must rather follow the example of Moses, who when Iosua desired him to forbid Eldad and Medad to prophecie,* 1.528 answeared, Enviest thou for my sake? yea I would to God that all the Lords people were prophets. And we must be of the same minde with Iohn Baptist, who hearing by his disciples that the people left him, and followed Christ, said, his ioy was fulfilled, for Christ must increase, and he must decrease.* 1.529 And so we must be glad and content when we see the prosperitie of our neighbours any way. Nowe the cause why the common people ioyne with them was, because the chiefe priests and the Scribes & elders had per∣swaded them to a bad conceit of Christ.* 1.530 Hence it appeares that it is most requisite for any people, be they neuer so good, to haue good magistrates, & godly rulers to gouerne them by wise and godly counsell. The necessitie hereof was well knowne to Iethro Moses father in lawe, though hee were a heathen man: for he biddeth Moses to prouide a∣mong all the people men of courage fearing God, men dealing truly,* 1.531 hating couetousnes, and appoint them to be rulers ouer the people. Teaching vs, that if couetous, maliti∣ous, and vngodly men, not fearing God, goe before the peo∣ple, they shall in all likelihood be caried into the like sinnes by their example.

The next point concernes the place where they ac∣cuse him, which was at the doore of the common hall: for hauing brought him before the councell at Ierusalem,* 1.532 and there condemned him of blasphemie, afterward they bring him vnto the common hall where Pilate sate iudge. Yet did they not enter in, but staied without at the doore, least they should be defiled, and be made vnfitte to eate the passeo∣ver. In which practise of theirs, we are to marke an exāple of most notable both superstition, & most grosse hypocrisie. For they make no bones to accuse & arraigne a mā most iust & innocent, and yet are very strickt and curious in an out∣ward ceremonie. And in like manner they made no con∣science

to giue thirtie pieces of siluer to betray Christ: but to cast the same into the treasurie,* 1.533 they make it a great and hainous offence. And for this cause Christ pronoun∣ceth a woe vnto the Scribes and Pharisies,* 1.534 calling them hy∣pocrites: for, saith he, you tithe mynt, anyse, and commin, and leaue the weightie matters of the lawe, as iudgement, and mer∣cie. And the very same thing wee see practised of the Church of Rome at this day, and of sundrie Papists that liue amongst vs: they will not eate flesh in Lent, or vpon any of the Popes fasting daies for any thing; and yet the same men make no conscience of seeking the bloud of the Lords annointed, and their dread soueraigne. And in this wee see the most palpable, and most grosse hypocrisie of those that be of that Church. But shall we thinke that our own Church is free from such men? no assuredly: for take a viewe of the profession that is vsed among the people of England, and it will appeare that they place their whole re∣ligion for the most part in the obseruation of certain cere∣monies. The manner of most men is to come to the place of assemblies, where God is worshipped, and there mum∣ble vp the Lords prayer, the commaundements, and the beliefe in stead of prayers, which beeing done, God is well serued thinke they: whereas in the meane season they neg∣lect to learne and practise such things as are taught them for their saluation by the ministers of Gods word. At the feast of Easter, euery man will be full of deuotion and charitie, and come to receiue the Sacraments, as though hee were the holiest man in the world; but when the time is past, all generally turne to their old biace againe: and all the yeare after liue as they list, making no conscience of lying, slaundering, fraude, and deceit in their affaires a∣mong men. But we must knowe that there is no soundnes of religion, but grosse hypocrisie in all such men: they wor∣shippe God with their lippes, but there is no power of god∣lines in their hearts.

The 3. point is, cōcerning the partie to whom they make this accusation against him; namely, not to a Iew, but to a Gentile: for hauing condemned him in their Ecclesiasticall

court before Caiphas the high Priest, they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea. Where we must obserue the wonderful prouidence of God, in that not onely the Iewes, but the Gentiles also had a stroake in the arraignement of Christ, that that might be true which the Apostle saith, God shut vp all vnder sinne, that he might haue mercie vpon all.* 1.535

The fourth point is, the matter of their accusation: they accuse our Sauiour Christ of 3. things. I. that he seduced the people.* 1.536 II. that he forbad to pay tribute to Caesar. III. that he said he was a King. Let vs well consider these accu∣sations, especially the two last, because they are flat contra∣rie both to Christs preaching, and to his practise. For when the people would haue made him a King, after hee had wrought the myracle of the fiue loaues and two fishes, the text saith,* 1.537 he departed from among them vnto a mountaine himselfe alone. Secondly, when tribute was demaunded of him for Caesar, though he were the kings sonne, and there∣fore was freed; yet saith he to Peter, least wee should offende thē, go to the sea, and cast in an angle and take the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence, that take and giue vnto them for thee and me. And when he was called to be a iudge to deuide the inheritance betweene two brethren, he refu∣sed to doe it, saying, Who made me a iudge betweene you? Therefore in these two things, they did most falsely accuse him. Whereby wee learne, that nothing is so false and vntrue, but the slaunderer dare lay it to the charge of the in∣nocent: the tongues of the slaunderers are sharpe swords, & venemous arrows,* 1.538 to wound their enemies: their throats are open sepulchers, the poyson of aspes is vnder their lipps. If a man speake gracious words, his tongue is touched with the fire of Gods spirit: but as Saint Iames saith, the tongue of the wicked is fire,* 1.539 yea a worlde of wickednes, and it is set on fire with the fire of hell: therefore let this example be a caveat for vs all, to teach vs to take heede of slandering, for the deuill then speakes by vs, and kindles our tongues with the fire of hell.

The fifth point is, the manner of their accusation, which is diligently to be marked: for they doe not onely charge him with a wonderfull vntruth, but they beseech Pilate to put him to death, crying,a 1.540 Crucifie him, Crucifie him:* 1.541 in so much that Pontius Pilate was afraid of them: where wee may see how these shameles Iewes goe beyond their com∣passe, and the bounds of all accusers, whose dutie is to testi∣fie onely what they know. Now in the matter of this their accusation, appeares their wonderfull inconstancie. For a little before when Christ came to Ierusalem riding vpon an asse, shewing some signes of his kingly authoritie, they cut downe braunches from the trees, and strawed them in the way, crying, Hosanna, Blessed is hee that commeth in the name of the Lord: but nowe they sing an other song, and in stead of Hosanna, they cry, Crucifie him, Crucifie him. And the like inconstancie is to be found in the peo∣ple of these our times. They vse to receiue any religion that is offered vnto them: for in the daies of King Edward the sixth, the people of England receiued the Gospell of Christ: but shortly after in Queene Maries time, the same people receiued the wretched and abhominable doctrine of the Church of Rome. And not many yeares after when it plea∣sed God to bring againe the light of his glorious Gospell by our gracious Prince, the same people turned from pope∣rie, and imbraced the true religion againe. And thus with the Iewes one while they cry Hosanna to Christ, & receiue his Gospell; and shortly after they cry, Crucifie him, Cruci∣fie him, by imbracing idolatrous poperie. Let vs therefore learne in the feare of God, by the ficklenes of the Iewes, that sing two contrarie songs in so short a space, to acknow∣ledge our inconstancie and weakenesse in the matter of religion: whereby if God leaue vs but a little to our selues, wee shall straight way forsake Christ, his Gos∣pell, and all.

Thus much of the accusation. Now followeth Christs examination before Pontius Pilate: for when the Iewes had thus falsely accused him, then Pontius Pilate tooke him, and brought him into the common hall, and asked him

this question; Art thou a King? Nowe Christ beeing thus examined, made as Paul also testifieth, a good confession. The summe thereof stands in foure heads.* 1.542 The first is, that he confesseth himselfe to be a King;* 1.543 not such an one as they accused him to be, yet a true King. Whence we may learne diuers instructions. First, that euery Christian man in the midst of his misery & afflictiō, hath one that is most sufficiēt euery way to defend him against all his enemies, the world, the flesh, & the deuill. For this king can doe whatsoeuer he will: & therfore when the legion of deuils would enter into a herd of swine, they could not without his leaue. And when the Centurions daughter was dead,* 1.544 he but spake the word and she arose. And when Lazarus was dead, and had li••n in the graue foure daies, he but said, Lazarus come forth, & he came forth bound hand and foote. Yea euen hell and death giue place to his word, & nothing can resist his power. And therefore he that is a true member of Christ, needes not to feare any enemies be they neuer so great, or so many. And againe, as Christ is able, so is he readie and willing to saue and defend all that beleeue in him. For he it is that gaue his life for his subiects, which no king will doe, and shedde his bloud for their redemption: which hee would neuer haue done, if he had not desired their saluation. Secondly, when as Christ is a mightie king, which can doe whatsoeuer he wil, let al such amōg vs that haue hitherto liued in ignorāce, & by reason of ignorāce liue in their sinnes, at length begin to come vnto him, & do him homage, & with penitēt hearts fal down before him: otherwise if they continue in their old rebellions, let them know whosoeuer they be, high or low, that he hath a rod of iron in his hand to bruise them in pie∣ces;* 1.545 their soules shall smart for it: as both Pilate, Caiphas, & the rest of the Iewes were with a full cup rewarded, for crucifying the Lord of life. And if Christ cannot draw thee in this life from thy crooked waies, be sure at the houre of death he wil breake thee in pieces like a potters vessel. This must wee learne in regarde of the first point, that hee saide plainly, He was a King.

Now follows the second part of his confession, namely

that his kingdome was not of this worlde. Where hee sets downe what kinde of king he is; he is no earthly king, his kingdome standes not in the power of men, nor in earthly and outwarde gouernement; but his kingdome is spirituall, and his gouernement is in the very heartes and consciences of men. His kingdome is not outward to be seene of men, but inwarde in the heart and soule▪ and therfore it is onely begunne in this life, and is conti∣nued and accomplished in the worlde to come in the kingdome of glorie: where Christ shall be all in all in the hearts and consciences of all the elect. Nowe then, if this be so, howsoeuer Sathan haue heretofore raig∣ned in vs, and made our heartes as it were his pallaces: yet nowe let vs prepare a roome for Christ that hee may come and dwell in vs: let him rule our hearts, wills, and affections that they may become conformable to his will: let vs resigne our selues wholly to be ruled by him, that his spiritual kingdom may be in vs. This kingdom in the heart & conscience is the pearle and hid treasure,* 1.546 which when a man findeth, he sels all that he hath & buyeth it. Let vs ther∣fore in the feare of God, esteem it as the most pretious thing that may be, and so liue in this worlde, as that Christ may rule inwardly in vs, by his word & spirit. And againe seeing this regiment of Christ is heauenly, & the full manifestation of it is in the life to come: we must therfore vse this world & all things in it, as honour, wealth, ease, & libertie,* 1.547 as though we vsed them not. As a trauailer vseth his staffe in his iour∣ney; as long as it doth further him, so long he will carrie it with him: but when it hindereth him, then he casts it a∣way: so must vve vse the things of this life, namely as long as they are helps to further and make vs fitte for the king∣dome of heauen, but if they be any hinderance to this spirituall regiment of Christ, wee must renounce them and cast them away, be they neuer so pretious to vs.

The third point of Christs confession is, concerning the meanes whereby he gouernes his kingdome: I came (saith he) into this world to beare witnes of the truth, that is, to preach the gospell & doctrine of saluatiō: & herby he teacheth that

the outward administration of his kingdome, stands speci∣ally in the preaching of the word, which is a principall or∣dinance of his, seruing to gather his Church from the be∣ginning of the world to the end thereof. And for this cause he hath in all age•• set apart chosen ministers for the publi∣shing of the doctrine of the Gospell. And by this it is ma∣nifest that the gift of prophecie, is the greatest gift that God bestows on his Church for the building thereof. And ther∣fore it ought to be most highly esteemed of, as a most preti∣ous iewell. And for this cause also the schooles of learning are to be reuerenced and maintained, and all other meanes vsed for the furthering of them; because they are vnder God the fountains and welsprings of this gift of prophecie.

The last point is, concerning the subiects of Christs king∣dome, expressed in these words, They which are of the truth, heare my voice. In which he sets downe the true marke of his seruants and subiects, that they are hearers of that heauen∣ly and sauing word which he reuealed from the bosome of his father. It may be alleadged the most wicked men vpon earth, yea the deuils themselues may be hearers of the truth of Christ. Answer. There be two kind of hearers: one which heares onely the outward sound of the word with his bodi∣ly eares,* 1.548 and he hauing eares to heare doth not heare: the second, is he that doth not only receiue the doctrine that is taught with his eares, but also hath his heart opened to feel the power of it, & to obey the same in the course of his life. This distinction is notably set foorth by Dauid, saying, Sa∣crifice and burnt offerings thou wouldest not haue:* 1.549 but my eares hast thou pierced: whereby hee insinuates as it were two kinds of eares: one that is deafe and cannot heare: and thus are the eares of al men by nature in hearing the doctrine of saluation: the other is a newe eare pearced and bored by the hand of God, which causeth a mans heart to heare the sound and operation of the word, and the life to expresse the truth of it. Nowe the subiects of Christs kingdome are such, as with the outward hearing of the word, haue an in∣ward hearing of the soule, & grace also to obey: & therfore al those that make no cōsciēce of obediēce to the word of god

preached vnto them, are no lesse then rebels to Christ. We may perswade our selues that we are good subiects, because we heare the word and receiue the sacraments, but if our liues abound with sinne, and if our heartes be not pierced through by the sword of Gods spirit, whether we be high or low, rich or poore, let vs be what wee will be, wee are no right subiects indeede, but rebels and traytours vnto the e∣uerliuing God. It may be hereafter God will giue further grace; but as yet all impenitent persons, though liuing in the midst of Gods Church, are not obedient & faithfull sub∣iects: and therfore while we haue time, let vs labour to per∣forme in deede that which we doe in word professe.

Thus much of the examination and confession of Christ. Nowe followeth the third point concerning the pollicies which Pilate vsed to saue Christ: and they are three. First, when he heard that Christ vvas of Galilee, he tooke occa∣sion to sende him to Herod,* 1.550 thinking thereby to shift his hand of him, and not to shed his bloode. In vvhich pollicie, though he seeme vnvvilling to put Christ to death, yet here∣in he is a most vniust iudge: for hauing giuen testimonie of Christ, that he is innocent, he ought to haue acquitted him, and not haue sent him to Herod for further iudgement. In Herods dealing vvith Christ, vve may obserue these points. The first, that hee is vvonderfully glad of his comming. Why so? the text saith,* 1.551 because he was desirous to see him of a long season, because he had heard many things of him, and tru∣sted to haue seene some signe done by him. Here marke hovve he reioyced, not in Christ because he vvas Christ, that is, his Messias and redeemer, but because he vvrought myracles, signes, and vvonders. And so it is among vs at this day: it is a rare thing to finde a man that loueth Christ, because he is Christ: some loue Christ for honour, some for vvealth, and others for praise: in that they get honour, vvealth, and praise by confessing his name. Againe, many professe Christ, onely because it is the lavv and custome of their nation. But vvee must learne to be of this minde, to loue Christ, because he is Christ, euen for himselfe, and not for a∣ny other sinister respect: and vvee must reioyce in Christ

for himselfe, though wee neuer haue profite nor pleasure, neither honour or wealth by him. And if we loue him for wealth or pleasure, or for any other ende but for himselfe alone, when these things are taken away, then we shall vtterly forsake Christ in like manner. The second point is, that Herod desires Christ to worke a miracle. He can be content to see the works of Christ, but he can not abide to heare his word, & to beare his yoke. Like to him are many in these daies, which gladly desire to heare the Gospell of Christ preached, onely because they would heare speach of some strange things, laying aside all care and conscience to obey that which they heare. Yea many in England delite to read the strange histories of the bible; and therefore can rehearse the most part of it, (and it were to be wished that all could doe it:) yet come to the practise of it, the same per∣sons are commonly found as bad in life and conuersation, yea rather worse then others. Let vs therefore labour that with our knowledge we may ioyne obedience, & practise with our learning; and as well to be affected with the word of Christ, as with his works. The third point is, that Herod derides Christ, and sends him away, cloathed in a white garment.* 1.552 This is that Herod whome Christ called a foxe; who also when hee heard Iohn Baptist preach, did many things, & heard him gladly. How then comes Herod to this outrage of wickednes, thus to abuse Christ? Answer. We must knowe, that although Herod at the first heard Iohn preach, yet withall hee followed his owne affections, and sought how to fulfill the lustes of his flesh. For when Iohn told him that it was not lawfull for him to haue his brother Philips wife, he cast him in prison, and after cut off his head for it: after which offence, he is grown to this height of im∣pietie, that he now despiseth Christ, & cānot abide to heare him. Where we learne, that as we are willing to heare Gods word preached, so withall we must take heede that we pra∣ctise no maner of sinne; but make conscience of euery thing that may displease God. Thou maist, I graunt, be one that feares and fauours Iohn Baptist for a time, wallowing in thy old sinnes▪ but after a while, yeilding to the swinge of

thy corrupt heart, thou wilt neuer heare Iohn, nor Christ himselfe, but hate and despise them both. This is the cause why some which haue beene professours of religion here∣tofore, and haue had great measure of knowledge, are now become very loose persons, and can not abide to heare the worde preached vnto them; the reason is, because they could not abide to leaue their sinnes. Therefore that wee may begin in the spirit and not end in the flesh, let euery one that calls on the name of the Lord depart from iniquitie.

Now follows the second pollicie of Pilate. For when he saw the first would not preuaile, then hee tooke a newe course: for he tooke Iesus into the common hall and scour∣ged him, and the souldiers platted a crowne of thornes and pur it on his head, and they put on him a purple garment,* 1.553 and saide, Haile King of the Iewes, and smote him with their roddes. And thus he brought him foorth before the Iewes, perswading himselfe, that when they sawe him so a∣based, and so ignominiously abused, they vvould be con∣tent therevvith, and exact no greater punishment at his handes: thinking thus to haue pacified the rage of the Ievves, and so to haue deliuered Christ from death, by infli∣cting vpon him some lesser punishment. This pollicie is as it vvere a looking glasse, in vvhich vve may behold of vvhat nature & cōdition all plotts & pollicies of mē are, which are deuised & practised vvithout the directiō of Gods vvord. In it we may obserue 2. things: the first is, the ground thereof; vvhich is a most silly, simple, or rather sensles argument. For he reasoneth thus: I finde no fault in this man,* 1.554 therefore I will chastise him and let him goe. A man vvould hardly haue thought, that one hauing but his common sense, vvould not haue made such a reason, much lesse a great iudge sit∣ting in the roome of God. But in him vve may behold & see the ground of all humane pollicie vvhich is beside the vvord of God, namely the foolish and blind reason of men. The 2. thing to be considered is, the proceeding and issue of this pollicie. Pilat must either vvhip Christ beeing innocent; or put him to death: vvhich are both sinnes and great offen∣ces. Novve hee maketh choice of the lesser, vvhich is to

whippe him, and is perswaded that he ought to doe so: whereas of two sinnes or euils, a man ought to doe neither. And in doing this, Pilate begins to make a breach in his conscience; and that is the fruit that all politicks reape of their deuises, which proceede by the light of their owne reason, without the word of God. By this example, we are admonished of two things: first, that before we enterprize any businesse, wee must rectifie our iudgements by Gods worde. Dauid was a most wise King, and no doubt, had withall a graue and wise councell, but yet he preferred the word of God before all, saying, Thy testimonies are my coun∣sellers.* 1.555 Secondly, in our proceedings we must keepe an vp∣right, pure, and vnblameable conscience, as Paul exhorteth Timothie to haue the mysterie of faith in a pure conscience; giuing vs thereby to vnderstand,* 1.556 that a good conscience is as it were a chest or cupboard, in which we are to keepe and locke vp our religion, and all other graces of God, as the most pretious iewels that can be: and that if we suffer this chest to be broken vp, all our riches and iewels are gone.

But let vs yet view the dealing of Pilate more particular∣ly: he whippes Christ, puts on him a purple garment, puts a reede in his hand, sets a crowne of thornes vpon his head, and causes the souldiers to mocke him, and spit in his face. Now in this that Christ standing in our roome, was thus shamefully abused, we must consider what was due vnto euery one of vs for our sinnes, namely shame and reproch in this life, and in the life to come endles confusion. And we see the confession of Christ to be true which he made to Pilate, that his kingdome was not of this world; for if it had beene so, they would haue put a crowne of gold vpon his head, and not a crowne of thornes, nothing at all be∣seeming an earthly king: and in stead of a reede they would haue put a scepter into his hand: and in stead of buffetting and spitting on him, they would haue adored him, & falne downe before him. Againe, whereas Christ our heade in this world, ware no other crowne but one made of thornes, it serueth to teach all those that are the members of Christ,

that they must not look for a crown of glory in this life; be∣cause that is reserued for the life to come. And if we would then weare the crown of glorie with Christ▪ we must here in this life weare a crown of thorns, as he did: for as Paul saith, If we suffer with Christ, we shall also raigne with him:* 1.557 and that which was fully verified in Christ the head, must in some part be verified in euery true member of Christ.

Pilats third pollicie was this: when he saw that neither of the two former would preuaile, he comes forth vnto the Iewes, and makes an oration to this effect; that now vvas the feast of the Passeouer, and that they had a custome that the Gouernour should then deliuer vnto the people a pri∣soner whome they would: therefore he asked them whether he should let loose to them Barrabas, or Iesus which is cal∣led Christ: this Barrabas was a notable malefactour, that with insurrection had committed murther. And thus Pilate cunningly matcheth Christ vvith Barrabas, thinking that the Iewes would rather chuse him then Barrabas, beeing a notorious malefactour, not worthie to liue on the face of the earth: and by this meanes he thought to haue deliuered Christ frō death, though otherwise he accounted him also as a malefactour. The ground of this pollicie (as we see) is an old custome of the Iewes, that a prisoner should be let loose at Easter. And it may be the ende of this custome was, to increase the solemnitie of the feast. But whatsoeuer in truth the end was, the fact it selfe was but a prophanation of the time, and an abomination before the Lord: for Salo∣mon saith, He that iustifieth the wicked,* 1.558 and condemneth the iust, euen they both are abhomination before the Lord. The like practise takes place with many in these daies, who thinke the Lo••ds day neuer well spent, vnlesse they may adde so∣lemnitie thereunto, by reuel and riot, by frequenting of ta∣verns and alehouses. And furthermore, where Pilate mat∣cheth Christ beeing innocent with Barrabas, and the peo∣ple preferre him before Christ, hauing libertie to chuse ey∣ther; it shewes that God in his prouidence had appointed that Christ should not stand in his owne roome before Pi∣late, but in our roome and stead, as a Mediatour betweene

God and us. And in this fact of the people we see how sinne by degrees takes hold of men & that speedily. Who would haue thought that these Iewes, which a little before cryed Hosanna, and spread their garmentes before Christ in the way, woulde euer haue preferred a murtherer before him? But it was the doing of the high priests, the Scribes, & Pha∣ses, who did animate and stirre them up to this wickednes: and hereupon when they had yeelded, first to attach him, and then to accuse him, they are caried to an higher degree of impietie, namely to seeke his blood: and least he should escape their handes, they plunge themselues deeper yet preferring a wretched murtherer, euen seditious Barabbas before him. This must teach euery one of vs to take heede of the beginnings euen of the least sinnes; for the deuill is cunning, he will not plunge a man into the greatest sinnes at the first: but his manner is, by little and little to creepe into the heart: and hauing once possession thereof, by steppes to bring men to the height of sinne, and that with speed. We must therefore in the feare of God preuent sinne betimes, and at the first motion cut off all occasions hereof: that which Paul saith of heresie, comparing it to a canker or gangreene,* 1.559 may be saide of all sinne. The nature of the gangren is to runne from one ioynt to another, from rhe toe to the foote, from the foote to the legge, from the legge to the thigh, till it haue wasted and destroyed the life of rhe bodie. So giue any sinne but an entrance, and it will soone ouerspread the whole man: and if the deuill may be suffered but to put one talent into thy heart, he will present∣ly wind himselfe into thee, his head, his bodie and all. The Psalmist saith that he is blessed that taketh the children of the Babylonians and dasheth them against the stones,* 1.560 and as truly may it be saide, blessed is the man that dasheth the head of his sinnes against the ground while they are yong, before they get strength to ouer master him.

* 1.561Thus haue wee seene the pollicies of Pilate: Now fol∣loweth the absolution of Christ: for when Pilate had used many meanes to deliuer him, & none would prevaile, then hee absolues him, by giuing diuers testimonies of his inno∣cencie:

for he came foorth three times, and bare witnesse thereof:* 1.562 and last of all hee testified the same by washing of his hands, which rite signifieth properly the defiling of the handes before, but as yet Pilate had not defiled his handes, and therefore he used it as a token, to shewe, that Christ vvas innocent, and that hee would not defile his owne hands with innocent blood. There vvere three cau∣ses that mooued Pilate to absolue Christ.* 1.563 First hee sawe that hee vvas a iust man, as Saint Matthew noteth, and that the high priests and people had deliuered him vp of envie, as S. Marke saith. By this it is plaine,* 1.564 that a very Pa∣gan or infidell may in some things goe beyond such as be in Gods Church, hauing better conscience, and dealing more iustly then they. Pontius Pilate was a heathen man and a Gentile, the Iewes vvere the Church and people of the liuing God: yet he sees plainely that Christ was a iust man, and thereupon absolues him: whereas the Iewes which should be men of conscience and religion, seeke his death. And thus a verie Pagan may otherwhiles see more into a matter thē those that be reputed of the church. And this must admonish all such as professe the gospell to looke unto their proceedings, that they doe all things with upright conscience: for if wee deale uniustly in our proceedings, wee may haue neighbours, men of no reli∣gion, that will looke through us, and see the grosse hy∣pocrisie of our profession, that would be loth to doe those things which wee doe. The second cause that mooued Pilate to absolue Christ, was his wiues dreame: for when he was set dovvne upon the iudgement seate, shee sent unto him, saying, Have thou nothing to doe vvith that iust man:* 1.565 for I have suffered many things in a dreame by reason of him. Dreames are of three sortes: naturall, rising from the con∣stitution of the bodie: diabolicall, such as come by the sug∣gestion of the deuill: divine, which are from God. Some haue thought that this dreame was of the deuill▪ as though hee had laboured thereby to hinder the death of Christ, and consequently our saluation: but I rather thinke that it vvas occasioned by the thinges vvhich shee

had heard before of Christ, or that it was immediatly from God, as the dreames of Pharao & Nabuchodonoser, and serued for a further manifestation of Christs innocencie. Here it may be asked, whether we may regard our dreams now, as Pilates wife did or no? Answer, Wee haue the bookes of the olde and new Testament to be our directi∣on,* 1.566 as Esai saith: to the law, and to the testimonie, they must be our rule and guide. In these daies we must not looke to be taught by visions and dreames: yet shall it not be amisse to obserue this caveat concerning dreames, that by them we may gesse at the constitution of our bodies, and often times at the sinnes whereunto we are inclined. The last motiue which caused Pilate to absolue Christ was a speech of the Iewes: for they said, that Christ ought to die by their law, because he saide he was the sonne of God. And the text saith,* 1.567 when Pilate hearde that, hee was afraide. Marke how a poore Painym that knew not Gods word, at the hearing of the name of the sonne of God is striken with feare. No doubt he shall rise in iudgement against many among us that without all feare rend the name of God in peeces by swearing, blaspheming, cursed speaking. But let all those that feare the Lorde learne to tremble and be afraide at his blessed name.

Thus much for the causes that moued Pilate to absolue Christ: as also for the second part of Christs arraignement, namely, his accusation. Now followes the third part, which is his condemnation: and that is twofolde. The first by the Ecclesiasticall assembly and councell of the Iewes at Ieru∣salem, in the high priests hall before Caiphas. The tenour of his condemnation was this.* 1.568 He hath blasphemed, vvhat have we any more neede of witnesses, he is worthy to die? The cause why they say not he shall die, but, he is worthy to die, is this. The Iewes had two iurisdictions, the one Ecclesiasti∣call,* 1.569 the other civill, both prescribed and distinctly execu∣ted by the commaundement of God, till the time of the Machabees, in which both ioyntly togither came into the hāds of the priests: but afterward about the daies of Herod the great, the Romane Emperour tooke away both iuris∣dictions

from the Iewes and made their kingdome a pro∣vince, so as they could doe no more but apprehend, accuse, and imprison: as doth appeare by the example of Saul, who gate letters from the high priest to Damascus,* 1.570 that if hee found any either man or woman that beleeued in Christ, hee might bring them bound to Ierusalem, and imprison them: but kill or condemne they could not.

By the fact of this counsell we learne sundry points: first, that generall counsels and the Pope himselfe sitting iudici∣ally in his consistorie may erre. If there were any visible Church of God at that day upon the face of the whol world, it was no doubt the Church of the Iewes. For Caiphas the high priest was a figure of Christ, the Scribes and Pharises sate in Moses chaire, and Ierusalem is called by Christ the holy citie, Mat. 4.5. & 27.53. Yet for all this that which was foretold is now verified, namely, that the chiefe corner stone should be reiected of master builders. For by the ge∣nerall consent of the councell at Ierusalem, Christ the head of the Catholike Church and the redeemer of mankind is accused of blasphemy, and condemned as worthy of death. Wherefore it is a meere dotage of mans braine to avouch that the Pope cannot possibly erre in giuing a definitive sentence in matters either of faith or manners. Neither can the Church of Rome pleade priviledge, for Ierusalem had as many prerogatiues as any people in the worlde coulde haue.* 1.571

Againe, by this wee see there is no reason why wee should ascribe to any man or to oecumenicall counsels themselves absolute and soveraigne power to determine & giue iudgement in matters of religion, considering they are in danger to be ouertaken with notable slippes and er∣rours. And therefore the soueraigntie of iudgement is pecu∣liar to the sonne of God who is the only doctour and law-giuer of the Church:* 1.572 and he puts the same in execution in and by the written word. As for the speech of the Papistes calling the scriptures a dumb Iudge, it is little to be regar∣ded: For they are, as it were, the letter of the living sent from heauen to his Church upon earth: and therefore the

scriptures speake as plainly and as sufficiently unto vs of all matters of faith, as a man can speake unto his friend by letter, so be it, we haue the gift of discerning. Yet doe we•• not barre the Church of God from all iudgement. For the ministeriall power of giuing iudgement both publiquely and priuately is graunted 〈◊〉〈◊〉 of God: and that is to determine and giue sentence of matters in question accor∣ding to the worde as the lawyer giues iudgement, not ac∣cording as he wil, but according to the tenour of the law.

Thirdly we learne, that personall succession is no unfal∣lible marke of the true faith, and of true pastours, vnlesse withall be ioyned succession in the doctrine of the Pro∣phets and Apostles. For Caiphas held his office by succes∣sion from Aaron: and yet in publike assembly condemned the Messias spoken of by Moses and the Prophets. There∣fore the succession of the bishops of Rome from Peter is of no moment vnlesse they can prooue that their religion is the religion of Peter which they can neuer doe.

And thus much for Christs first condemnation. The second was by Pontius Pilate, who sate in an other court as a civill iudge, and the t••no•••• of his sentence was, that the Iewes should take him and crucifie him.* 1.573 Here we must con∣sider the reasons that mooved Pilate to determine thus: the first was, the impatience of the Iewes: he for his parte was loth to defile his hands with innocent blood, but the Iewes cryed,* 1.574 his blood be upon us, and on our children: which according to their wish came upon them within fewe yeres after, and so remaineth still unto this day. By which we are taught to take heede of imprecations against our selues, our children, or seruants, or any other creatures: for God heareth mens prayers two waies: either in his mercy, or in his wrath and anger. If thou curse thy selfe, or any o∣ther, except thou turne unto the Lorde by speedie repen∣tance, hee may heare thy prayer in his wrath, and verifie thy curse upon thee to thy utter confusion. The second rea∣son that mooued Pilate to condemne Christ was, because he feared men more then God: for being deputie vnder Tyberius Caesar ouer the province of Iudea,* 1.575 for feare of

loosing his office, and of displeasing the Iewes, hee con∣demned Christ after he had absolued him: whereby wee see, that it is a grieuous sinne to feare dust and ashes more then the living God. And therefore S. Iohn saith, that the fearefull shall have their portion in the burning lake: that is,* 1.576 such as are more afraid of man then of God. And this sinne in Pilate wanted not his iust towarde for not long after hee lost his deputy-ship, and Cesars favour,* 1.577 and fledde to Vienna; where liuing in banishment, hee killed himselfe. And thus God meetes with them that feare the creature more then the Creatour. That we may therefore avoid the heauie hand of God, let us learne to feare God aboue all: els we shall dishonour God, and shame the religion which we professe.

The proper ende of Christes condemnation set dovvne though not in Pilats will, yet in Gods eternall counsell was, that he might be the cause of absolutiō at the barre of Gods iustice unto all those whosoeuer they are which shall come to life eternall for we must still remember, that whē Christ was condemned by mortal Iudges, he stood in our place, & in him were all our sinnes condemned before God. There∣fore to conclude this point; if this were the end in the coū∣sell of God, to haue his owne sonne condēned by Pontius Pilate a mortall iudge, that we might not be condemned but absolved before Gods iudgement seat: let us all labour to haue this absolution sealed up in our hearts by the testi∣mony of Gods spirit. For one day we must come to the bar of Gods iudgement: and if we haue not an absolution by Christs condemnation at Pilates earthly barre, let us looke for nothing els but the fearefull sentence of condemnation at the celestiall bar of Gods iustice, to be uttered at the day of the last iudgement. If a man should commit such an hey∣nous offence, as that he could no other way escape death but by the princes pardon, he neither would nor could be at rest, till by one meanes or other hee had obtained the same, and had gotten it written and sealed: which done, hee would carrie it home, locke it up safe and sound, and many times looke upon it with great ioy & gladnes. Well, this is the case of euerie one of vs: by nature we are rebells

and traitours against God, and haue by our sinnes deserued ten thousand deaths. Now our onely stay and refuge is, that Christ the sonne of God was condemned for vs: and ther∣fore in Christ we must sue for pardon at Gods hands, and neuer rest till we haue the assurance thereof sealed up in our hearts and consciences: alwaies remembring, that euer after we lead a new life▪ and neuer commit the like sinnes against God any more. It were a blessed thing if this would enter into our hearts: but alas, we are as dead in our sinnes as a deade carkasse is in the graue. The ministers of God may teach this often unto us, and we may also heare the same: but Satan doth so possesse mens hearts, that they sel∣dome or neuer beginne to beleeue or receiue it till it be too late. Euery one can say, God is mercifull, but that is not e∣nough: for Christ being most righteous was condemned, that thou being a wretched sinner mightest be saued: and therefore thou must labour for thy selfe, to haue some te∣stimony of thine absolution by Christs condemnation, sea∣led up in thine owne conscience, that thou maist more as∣suredly say, God is and will be mercifull unto thee.

Hauing spoken of the whole arraignement of Christ, and of his passion in generall. Now let vs proceede to the partes of the passion, which are three: Christs Execution, his Buriall, & his Descending into hell: This being withall remembred, that these three partes, are likewise three de∣grees of Christs humiliation.

Christes execution is that part of his passion, which hee bare upon the crosse, expressed in the words of the Creede, he was crucified, and died. In handling of it we must obserue fiue things. I. the person that suffered. II. the place where he suffered. III. the time when he suffered. IIII. the man∣ner how he suffered. V. the excellencie of his passion. For the first, the person that suffered was Christ the iust, as Pe∣ter saieth, Christ also hath once suffered for sinnes, the iust for the vniust: and againe, Christ Iesus the iust (saith S. Iohn) is the reconciliation for our sinnes.* 1.578 And in his execution, wee shall haue manifest declarations of his righteousnesse and iustice, consisting in two most worthie points. First, when

he was upon the crosse, and the souldiers were nailing his handes and feete thereunto, and racking his bodie most cruelly, he prayed, Father forgive them they know not what they doe.* 1.579 These souldiers were by all likelihood the verie same that apprehended him, and brought him before Cai∣phas, and from thence to Pontius Pilate, and there platted a crowne of thornes and set it on his heade, and buffetted him, and spitefully intreated him as we haue heard: and yet Christ speaks no word of reuenge unto them, but with all patience in the extremitie of their malice and iniurie, he prayeth his father to forgive them. Hence we are taught that when iniuries are done unto us, we ought to abstaine from all affection of reuenge, and not so much as manifest the same either in word or deede. It is indeed a hard lesson to learne and practise: but we must indeauour to doe it: & not onely so, but to be readie for evill to doe good: yea, e∣ven at that instant when other men are doing us wrong: euen then (I say) we must be readie, if it be possible to doe them good. When as Christes enemies were doing unto him al the trecherie they would, euen then he performeth the worke of a Mediatour, and prayeth for them unto his father, and seeketh their saluation. Againe, whereas Christ prayeth thus, Father forgive them, we gather, that the most principall thing of all that man ought to seeke after in this life, is the forgiuenesse of sinnes. Some thinke that happi∣nesse consisteth in honour, some in wealth, some in plea∣sure, some in this, some in that: but indeed the thing which we should most labour for, is reconciliation with God in Christ, that we may haue the free remission of all our sinnes. Yea this is blessednesse it selfe as David saith, Blessed is hee whose iniquitie is forgiven, and whose sinne is covered.* 1.580 Here then behold the madnesse of most men in this world, that either seeke for this blessing in the last place or not at all.

The seconde testimony of Christs righteousnesse given in the middest of his passion was, that he behelde his mo∣ther standing by,* 1.581 and commended her to the custodie of Iohn his disciple: whereby he gaue an example of most holy obedience unto the fift commaundement, which

prescribeth honour to father and mother. And this his fact sheweth, that the obseruing of this commandement stan∣deth not in outwarde shewe and reuerence onely; but in a godly recompence, in procuring unto parents all the good we can, both concerning this and a better life. It often falls out that children be as it were Cains to father and mother: some raile on them, some fight with them; others see them pine away and sterue, and not relieue them. But all dutifull children must here learne, that as their parents haue done many duties unto them; & haue brought them up: so they againe must in al reuerence performe obedience vnto them both in worde and deede: and when occasion is offered re∣lieve them, yea in all that they can, do good unto them. Againe in this wee may see what a wretched state is that which the Church of Rome calleth the state of perfection; namely to liue a part from the companie of men, in fasting and praying all the daies of a mans life: for hereby the bond of nature is broken, and a man can not doe the duty vnto his parents which Gods law requireth, and Christ here himselfe practiseth, nor the duties of a mēber of Christ which are to be done to the whole Church, and to the rest of the members thereof.

The place where Christ suffered is called Calvary or Gol∣gotha, that is, the place of dead mēs skulls, without the walls of Ierusalem. Concerning the reason of this name, men be of divers opinions. Some say it was so called, because Adam was buried there, & that his skull beeing there found, gaue the name to the place.* 1.582 And this is the very opinion of some ancient divines, that Christ was there crucified where Adā was buried: but because it hath no certen ground, I leaue it as uncerten. Others thinke it was called Calvary, because the Iewes were wont to cary out the bones of dead men, & there to heape them togither, as in times past the manner was in the vauts of sundry Churches in this land. And some others thinke it was called Golgotha or Calvary, because theeues and murtherers, and malefactours were there exe∣cuted, stoned, burned: whereby it came to passe that many skulles and bones of dead men were found there.

The time vvhen Christ was executed, was at the Iewes

passeover, when not onely the Iewes, but also many Pro∣selytes of many countries and nations were assembled: and therefore this execution was not in a private corner, but openly in the viewe of the worlde. For as he was a Sa∣uiour not to the Iewes onely but also to the Gentiles: so it was verie requisite that his death shoulde be publicke be∣fore all men both Iewes and Gentiles. As for the houre of the day in which he suffered, there is some difficultie in the Euangelists: for S. Iohn saith, that hee was condem∣ned about the sixt houre of the day: and S. Marke saieth,* 1.583 he was crucified the third houre. Hence it may be demaunded, how both these can stand togither. Answer. Howsoeuer the Iewes naturall day began at evening, yet the artificiall day began at sunne-rising and ended at sunne-setting: and it was divided two waies. First, into twelue partes called twelue houres, whether the daies were longer or shorter. Secondly into foure partes or quarters, and euery part con∣tained three houres: as from the first houre to the third was one part called morning; from the third houre to the sixt, an other part called the sixt houre; from the sixt houre to the ninth, the third part called the ninth houre; and from the ninth houre to the twelfth, the fourth part called euening. Nowe when S. Iohn saieth, Christ was condemned about the sixt houre, it must be understood of the second quarter of the day, called the sixt houre: and whereas S. Marke saith he was crucified the thirde houre of the day, he speakes of the lesser houres, twelue whereof made the vvhole day: and thus they both agree, for the third houre of the day and the beginning of the 2. quarter followe ech other immediatly. Againe it may be answered, that Christ was condēned at six of the clock after the Roman account,* 1.584 which begins the day at midnight; & crucified at 3. (which is 9. of the clock in the morning with us) aftet the Iewes accoūt who begin their artificiall day, as I said, at the sunne-rising.

The fourth & last point is the order & whole proceeding of Christs executiō: vvhich may be reduced to 4. heads: the first, his going to execution, the 2. his crucifying, the 3. his death, the 4. the consequents of his death. Againe in his go∣ing

to execution we may consider many pointes.

The first that he is brought out of Hierusalem as a male∣factour. For the olde and ancient custome of the Ievves was to put those whome they iudged to be notorious of∣fenders to death without ••heir tentes when they wandred in the wildernesse,* 1.585 and without the walles of Hierusalem, lest they should any way be defiled with their blood. And this fell out by the speciall providence of God, that that might be fulfilled in Christ which was prefigured in the sa∣crifices of the old testament, when the bodies of beasts were not eaten of the priests,* 1.586 but burnt without the campe: ther∣fore (saith the H. ghost) even Iesus that he might sanctifie the people with his owne blood,* 1.587 suffered without the gates.

Hence may all Christians learne to know their owne e∣state and condition: first, in this world they must looke to be accounted the offscouring of the earth, and the filth of the worlde,* 1.588 as the Apostle saith, and vvee must all prepare our selues to beare this estate. They that vvill be Gods children must not looke to be better accepted of in the vvorld then Christ vvas. Secondly by this every one of us must learne to be content to use this vvorld, as straungers & pilgrimes; being every day and houre readie to leave the same: for if Christ the sonne of God himselfe vvas brought out of Ierusalem, as not beeing vvorthy to haue his abode there, then must euery Christian man looke much more for the like extremitie. And therefore it is not good for us to haue our hearts tyed to the vvorlde, & to seeke alvvaies to be ap∣prooued of the same, for that argueth that vve are not like to Christ, but vve must rather do as poore pilgrimes in strange cuntries, & that is only to look for safe conduct through the miseries in this vvorlde, hauing in the meane season our hearts, vvills, & affections set on the kingdome vvhich is in heauen. The second thing is, that Christ vvas made to beare his ovvne crosse: for so it seemes the maner of the Romanes was to deale vvith malefactours. And this must put vs in mind of that notable lesson vvhich Chtist himselfe taught his disciples: namely, that if any man vvill be his disciple, he must denie himselfe, take up his ovvne crosse daily and

follow him: where, by the crosse we must vnderstand, that portion of affliction,* 1.589 which God hath alotted to euery one of his children: for there is no child of God to whome hee hath not measured out as it were some bitter cup of misery in this life. And therfore Paul saith, Now reioyce I in my suf∣fering for you,* 1.590 & fulfill the rest of the sufferings of Christ in my flesh. By Christes sufferings he meaneth not the passion of Christ, but the sufferings of the bodie of Christ, that is, the Church whereof Christ is the head. Moreouer wee must suffer as he did, & that daily: because as one day followeth another, so one crosse comes in the necke of another. And whereas Christ beares the crosse that was laide on him by the hands of the soldiers, it must teach us not to pull crosses upon ou•• selues, but waite till God lay them on vs, and then we must willingly bend our shoulders, stoope downe, and take them up; whether they be in body or in soule, and that every day if it be Gods will so long as we live: and by this shall we most notably resemble our Saviour Christ.

Thirdly, when Christ had carried his crosse so long till he coulde carrie it no longer, by reason of the faintnesse of his bodie, which came by buffets, whippings, and manifold other iniuries, then the souldiers meeting with one Simon of Cyrene a stranger, made him to beare the crosse:* 1.591 where we are put in mind, that if we faint in the way and be wea∣ried with the burthen of our afflictions, God will give good issue, and send as it were some Simon of Cyrene to help us, and to be our comforter.* 1.592

The fourth points is, that when Christ was carrying his owne crosse, and was now passing on tovvards Golgotha, certaine women mette him, and pitying his case wept for him: but Christ answered them and said, Daughters of Ie∣rusalem, weep not for me, but for your selves, & your childrē, &c.* 1.593 By this wee are first of all taught to pitie the state of those that be in affliction and miserie, especially those that be the children of God: as the Apostle exhorteth vs, saying, Re∣member them that are in bonds,* 1.594 as though you vvere bound with them: and them that are in affliction, as though you were affli∣cted with them. In this land by Gods especiall blessing wee

haue enioyed the gospell of Christ with peace a long time, whereas other cuntries & Churches are in great distresse: some wallow in palpable ignorance & superstition: others haue libertie to enioy the gospell and want teachers: and some haue both the word & teachers and yet want peace, and are in continuall persecution. Now when we that haue the Gospell with peace do heare of these miseries in our neighbour Churches, we ought to be mooued with com∣passion towardes them, as though we our selues were in the same afflictions. Secondly, whereas Christ saith, Weepe not for me, but for your selves, he doth teach vs to take occasi∣on by other mens miseries to bewaile our owne estate: to turne our worldly griefes into godly sorow for our sinnes: whereby wee doe rather weepe for our offences, then for our friends, although euen that may also be done in a god∣ly manner. When a man by bleeding at the nose is brought into daunger of his life, the Phisition lets him blood in an other place, as in the arme, and turnes the course of the blood an other way to saue his life: and so must we turne our worldly sorows, for losse of goods or friends, to a godly sorrow for our offences against God: for as S. Paul saith, Godly sorrow causeth repentance unto salvatiō,* 1.595 not to be repen∣ted of: but worldly sorow causeth death.

The fift point is, that when Christ was brought to the place of execution, they gaue him vineger to drinke min∣gled with mirrhe and gall:* 1.596 some say it was to intoxicate his braine, and to take away his senses and memorie: which if it were true, we may here behold in these Iewes a most wicked part, that at the point of death when they were to take away his life, they had no care of his soule. For this is a dutie to be observed of all magistrates, that whē they are to execute malefactours, they must haue an especiall care of the salvation of their soules. But some thinke rather that it was to shorten and end his torments quickely. Some of vs may peradventure thinke hardly of the Iewes, for giving this bitter potiō to Christ at the time of his death: but the same thing doth every sinner that repēteth not. For whenso∣ever we sin, we do as much as tēper a cup of gal, or the poisō

of aspes, & as it vvere giue it to god to drink: for so God him selfe cōpareth the sin of the vvicked Iewes to poison, saying, Their vine is of the vine of Sodom, & of the vines of Gomorra, their grapes are grapes of gal, their clusters be bitter,* 1.597 their wine is the poison of dragons, and the cruell gall of aspes. And for this cause wee ought to thinke as hardly of our selues as of the Iewes, because so oft as we cōmit any offence against God we do as much as mingle ranke poison, & bring it to Christ to drinke. Now whē this cup was given him he tasted of it, but drank not, because hee was willing to suffer all things that his father had appointed him to suffer on the crosse, without any shortening or lessening of his paine.

Thus vve see in vvhat maner Christ vvas brought forth to the place of execution: Now followeth his crucifying. Christ in the providence of god was to be crucified for two causes: one, that the figures of the olde testament might be accomplished and verified. For the heave offering lifted up and shaked from the right hand to the left, and the bra∣sen serpent erected vpon a pole in the wildernes, prefigured the exalting of Christ upon the crosse. The seconde, that wee might in conscience be resolved,* 1.598 that Christ became under the lawe & suffered the curse therof for us, & bare in his ovvne bodie and soule the extremitie of the vvrath of God for our offences. And though other kinds of punish∣ments were notes of the curse of God, as stoning and such like; yet vvas the death of the crosse in speciall maner aboue the rest accursed, not by the nature of the punishment, not by the opinions of men, not by the civill lavves of cuntries and kingdoms,* 1.599 but by the vertue of a particular comman∣dement of God, foreseeing what manner of death Christ our redeemer should die. And hereupon among the Ievves in all ages this kind of punishment hath bene branded with speciall ignominie, as Paul signifieth vvhen hee saieth, Hee abased him selfe to the death,* 1.600 even to the death of the crosse: & it hath beene allotted as a most grievous punish∣ment to most notorious malefactours.* 1.601 If it be said that the repentant theefe upon the crosse died the same death vvith Christ and yet vvas not accursed, the answere is, that in

regard of his offences he deserued the curse and was actu∣ally accursed, and the signe of this was the death which he suffered, and that in his owne confession: but because hee repented, his sinnes were pardoned, and the curse removed. It may further be said, that crucifying was not knowen in Moses daies, and therefore not accursed by any speciall commandement of God in Deuteronomy. Ans. Moses in∣deed speakes nothing in particular of crucifying▪ yet never∣thelesse he doth include the same under the generall. For if euery one which hangs upon a tree be accursed, then hee also which is crucified; for crucifying is a particular kinde of hanging on the tree. Lastly it may be alleadged, that Christ in his death coulde not be accursed by the lawe of Moses, because he was no malefactour. Ans. Though in re∣gard of himselfe he was no sinner, yet as he was our suretie he became sinne for vs, and consequently the curse of the law for vs, in that the curse every way due unto us by im∣putation and application was made his.

Furthermore Christ was crucified not after the maner of the Iewes, who used to hang malefactors upon a tree bin∣ding them thereto with cords, & that whē they were dead; but after the usuall maner of the Romans: his bodie being partly nailed to the crosse,* 1.602 & partly in the nailing extremely racked; otherwise I see not but that a man might remaine many daies togither alive upō the crosse. And here we haue occasion to remēber that the Papists who are so deuout & zelous towards crucifixes are far deceived in the making of thē.* 1.603 For first of all the crosse was made of 3. pieces of wood, one fastned upright in the ground to which the bodie and back leaned, the second fastened towardes the toppe of the first, overthwart to which the hands were nailed: the thirde fastned towards the bottome of the first, on which the feete vvere set and nailed: vvhereas contrarivvise popish caruers & painters fasten both the feet of Christ to the first: secōdly the feete of Christ vvere nailed asunder vvith tvvo distinct nailes,* 1.604 & not nailed one upon another with one naile alone as Papists imagine, and that to the verie body of the crosse, for then the soldiers could not haue broken both the leggs of the thieves, but only the outmost.

Let vs now come to the vse which may be made of the crucifying of Christ. First of all here we learne with bit∣ternes to bewaile our sinnes: for Christ was thus cruelly nayled on the crosse, and there suffered the whole wrath of God, not for any offence that euer he committed, but bee∣ing our pledge and suretie vnto God, he suffered all for vs: and therefore iust cause haue we to mourne for all our of∣fences, which brought our Sauiour Christ to this low e∣state. If a man should be so farre in debt that he could not be freed, vnlesse the suretie should be cast into prison for his sake; nay, which is more, be cruelly put to death for his debt, it would make him at his wits ende, and his very heart to bleede. And so is the case with vs by reason of our sins; we are Gods debters, ye bankrupts before him, yet haue we gotten a good suretie, euen the sonne of God himselfe,* 1.605 who to recouer vs to our former libertie was crucifyed for the discharge of our debt. And therefore good cause haue we to bewaile our estate euery day, as by the Prophet it is said, They shall looke on him whome they haue pierced, they shall la∣ment for him as one mourneth for his owne sonne:* 1.606 they shall be sorrie for him as one is sorrie for his first borne. Looke as the blood followed the nailes that were striken through the blessed hands and feete of Christ, so should the meditation of the crosse and passion of our Redeemer be as it were nayles and speares to pierce vs, that our hearts might bleed for our sinnes: and we are not to thinke more hardly of the Iewes for crucifying him then of our selues, because our sinnes they also crucifyed him. These are the very nayles which pierce his hands and feete, and these are the speares which pierce through his side. For the losse of a litle world∣ly pelfe, oh how are we grieued! but seeing our transgressi∣ons are the weapons whereby the sonne of God was cru∣cifyed, let vs (I say it againe and againe) learne to be grie∣ued for them aboue al things, & with bleeding and melting hearts bowe and buckle vnder them, as vnder the crosse.

Secondly, Christ saith of himselfe, as Moses lift vp the serpent in the wildernes, so must the sonne of man be lifted vp:* 1.607 the comparison is excellent, and worthie the marking. In the

wildernes of Arabia the people of Israel rebelled against God, and thereupon he sent fierie serpents among them, which stong many of them to death: now when they re∣pented, Moses was commanded to make a brasen serpent, and to set it vpon a pole, that as many as were stong might looke vnto it and recouer: and if they could but cast a glaunce of the eye on the brasen serpent, when they were stong euē to death, they were restored to health & life. Now euery man that liueth is in the same case with the Israelits; Satan hath stong vs at the heart, & giuen vs many a deadly wound, if we could feele it, and Christ who was figured by the brasen serpent was likewise exalted on the crosse, to cō∣ferre righteousnes & life eternal to euery one of vs: therfore if we will escape eternal death, we must renoūce our selues, & lift vp the eyes of our faith to Christ crucified, & pray for the pardon of our sinnes: & then shall our hearts & consci∣ences be healed of the wounds & gripes of the deuil: & vn∣till such time as we haue grace to do this, we shall neuer be cured, but stil lie wounded with the stings of satan, & blee∣ding to death euen at the very heart, although we feele no paine or griefe at all. But some may aske how any man can see him crucifyed now after his death? Answer. Whereso∣euer the word of God is preached, there Christ is crucifyed, as Paul saith, Oh foolish Galatians, who hath bewitched you that ye should not obey the truth,* 1.608 to whome before Iesus Christ was described in your sight, and among you crucifyed? meaning that he was liuely preached among them. We neede not to goe to wooden crosses, or to golden crucifixes to seek for him; but where the Gospell is preached, thither must wee go, & there lift vp our eyes of faith to Christ, as he is reuea∣led vnto vs in the word; resting on him and his merits with all our hearts, and with a godly sorow confesse and bewaile our sinnes, crauing at his hands mercie and pardon for the same. For till such time as we doe this, we are grieuously stong by Satan, and are euery moment euen at deaths dore. And if we can thus behold Christ by faith, the benefites which comes hereby shall be great: for as Paul saith, the old man, that is, the corruption of our nature, and the bodie

of sinne that raigneth in vs, shall be crucified with him: for when Christ was nayled on the crosse, all our sinnes were laide vpon him; therefore if thou doest vnfainedly beleeue, all thy sinnes are crucified with him, and the corruption of thy nature languisheth and dieth as he languished and died vpon the crosse.

Thirdly, we must learne to imitate Christ: as he suffered himselfe to be nailed to the crosse for our sinnes, so answea∣rably must euery one of vs learne to crucifie our flesh, and the corruption of our nature, and the wickednesse of our owne heart, as Paul saith, They that are Christs, haue crucified the flesh with the lusts and affections thereof.* 1.609 And this we shall doe, if for our sinnes past we doe waile and mourne with bitternes, and preuent the sinnes to come into whi••h we may fall by reason of the corruption of our natures, by vsing all good meanes, as praier and fasting, and the word of God preached, and by flying all occasions of offence. We are not to destroy our bodies or to kill our selues, but to kill and crucifie sinne that liueth in vs, and to mortifie the corrupti∣on of our nature that rebels against the spirit. Christianitie stands not in this, to heare the word of God, & outwardly to professe the same, & in the meane season stil to liue in our sinnes, & to pamper our owne rebellious flesh; but it teach∣eth vs alwaies to haue in readinesse some speare or other to wound sinne, & the sword of the spirit to cut down corrup∣tion in vs, that thereby we may shew our selues to be liuely followers of Christ indeede.

Fourthly, by this we may learn that the wrath of God a∣gainst sinne is wōderful great, because his own Son bearing our person, & being in our place, was not onely crucified, & racked most cruelly, but also bare the whole wrath of God in his soule: and therfore we must leaue off to make so litle account of sinne as commonly we doe.

Fiftly, wheras the person crucified was the sonne of God, it sheweth that the loue of God which he bare vnto vs in our redemption is endlesse; like a sea without banke or bot∣tome, it can not be searched into: & if we shal not acknow∣ledge it to be so, our condemnation will be the greater.

Sixtly, in this that Christ bare the curse of the law vpon the crosse; we learne that those that be the children of God, when they suffer any iudgement, crosse, or calamitie, either in bodie or in minde or both, doe not beare them as the curses of God, but as the chastisements of a louing fa∣ther. For it doth not stande with the iustice of God to pu∣nish one fault twise: and therefore when any man that put∣teth his whole confidence in God, shall either in his owne person, in his good name, or in his goods feele the heauie hand of God, God doth not as a iudge curse him, but as a father correct him. Here then is condemned the opinion of the Church of Rome, which hold, that we by our suffrings doe in some part satisfie the iustice of God: but this can not stand, because Christ did make a perfect satisfaction to the iustice of his father for all punishment. And therefore satis∣faction to God made by man for temporall punishment is needelesse, and much derogates from Christs passion.

In the crucifying of Christ, two things specially must be considered. The manner of the doing of it, and his con∣tinuance aliue vpon the crosse. Touching the manner, the spirite of God hath noted two things. The first, that Christ was crucifyed betweene two theeues, the one vpon his left hand, the other vpon his right; in which action is verifi∣ed the saying of the Prophet Esay, He was numbred among the wicked:* 1.610 and the Iewes for their parts doe hereby testifie that they esteemed him to be not some common wicked man, but euen the captaine and ringleader of all theeues & malefactours whatsoeuer. Nowe whereas Christ standing vpon the crosse in our roome and stead, is reputed the head and prince of all sinners, it serueth to teach euery one of vs that beleeue in him, to iudge our selues most vile and mise∣rable sinners,* 1.611 and to say of our selues with Paul, that we are the chiefe of all sinners. The second thing is, that Christ was crucified naked: because he was stripped of his gar∣ments by the souldiers when he was to be crucified. The causes why he suffered naked, are these. First Adam by his fall brought vpon all mankinde death both of bodie and soule, and also the curses of God which befall man in this

life: among which this was one, that the nakednes of the bodie should be ignominious; and hereupon when Adam had sinned, & saw himselfe naked, he fled frō the presence of God, & hid himselfe euē for very shame.* 1.612 Christ therfore was stripped of his garments, and suffered naked, that he might beare all the punishment and ignominie that was due vnto man for sinne. Secondly, this came to passe by the goodnes of God, that we might haue a remedie for our spirituall nakednes, which is, when a man hath his sinnes lying open before Gods eyes; and by reason thereof hee himselfe lieth open to all Gods iudgements. Hereof the Angel speaketh to the Church of Laodicea, saying, Thou saiest J am rich, and encreased with goods,* 1.613 and haue neede of no∣thing, and knowest not how thou art wretched, miserable, blinde, and naked. So when the Israelites had committed idolatrie by the golden calfe, Moses telleth them that they were na∣ked,* 1.614 not onely because they had spoiled themselues of their earings, but especially because they were destitute of Gods fauour, and lay open and naked vnto all his iudgements for that sinne. And Salomon saith, Where there is no vision, there the people are made naked, that is,* 1.615 their sinnes lie open before God; and by reason thereof they themselues are subiect to his wrath and indignation. Now Christ was crucified naked, that he might take away from vs this spirituall na∣kednesse; and also giue vnto vs meete garments to cloath vs withall in the presence of God, called white rayment,* 1.616 as Christ saith, I counsell thee to buie of me white rayment, that thou maist be cloathed, and that thy filthie nakednes doe not ap∣peare: and, Long white robes dipped in the blood of the lambe, which serue to hide the nakednes of our soules.* 1.617 VVhat these garments are, the Apostle sheweth when he saith, All that are baptized into Christ, haue put on Christ. And,* 1.618 Put on the new man which after God is created in righteoosnes and true holines. Our nakednes maketh vs more vile in the sight of God, then the most loathsome creature that is can be vnto vs, vntill we haue put on the righteousnes of Christ to couer the deformitie of our soules, that we may appeare holy, and without spot before God. Thirdly, Paul saith, We

know if our earthly house of this tabernacle be destroyed, we haue a building giuen of God,* 1.619 &c. For therefore we sigh, desiring to be cloathed with our house which is from heauen, because if we be cloathed we shall not be found naked. Where it is like that the Apostle alludeth to the nakednes of Adam after his fall; and therefore giueth vs another reason why Christ was crucified naked, namely that after this life he might cloath all his members with eternall glorie.

If this be so, that a part of our reioycing stands in the glo∣rious nakednes of Christ crucified, there is no reason why we should be puffed vp with the vanitie of our apparell. It should rather be an occasion to make vs ashamed, then to make vs proud. The thiefe may as well bragge of the brand in his hand, or of the fetters on his heeles, as we may of our attire; because it is but the couering of our shame: and ther∣fore should put vs in mind of our sinne & shamful nakednes.

The abode of Christ vpon the crosse, was about the space of sixe houres.* 1.620 For the death of the crosse was no sud∣daine but a a 1.621 lingring death. And in this space of time there fell out five notable euents. The first, that the souldiers ha∣uing stripped Christ of his garments, deuided them into foure parts, and cast lotts for his coat, because it was woven without seame. And by this appeares the great loue of Christ to man, who was not onely content to suffer, but al∣so to loose all that euer he had, euen to the garments on his backe to redeeme vs; teaching vs answeerably that if it please God to call vs to any triall hereafter, we must be content to part with all for his sake, that we may winne him. Againe, in these souldiers we may behold a picture of this world: when they had nayled Christ to the crosse, they will not loose so much as his garments; but they come and deuide them and cast lotts for them: as for Christ himselfe, the Sauiour and redeemer of mankinde, they re∣gard him not. And thus fareth the world; it is a hard thing to finde a man to accept of Christ, because he is Christ his redeemer: but, when gaines comes by Christ, then he is welcome. Esau that esteemed nothing of his fathers bles∣sing, made great account of his brothers pottage. The Ga∣derenes

made more account of their swine, then of Christ: for when they heard that they were drowned, they beseech him to depart out of their coasts. Nay so bad is this age, that such as will be taken to be the speciall members of Christ, doe not onely with the souldiers strippe Christ of his garments, but more then this, they bereaue him of his natures and offices. The Church of Rome by their trans∣substantiation strippe him of his manhoode: and by making other priests after the same order with him, which doe pro∣perly forgiue sinnes, strippe him of his priesthoode: and of his kingly office, by ioyning with him a Vicar on earth, and head of the Catholicke Church, and that in his presence, whereas all debitishippes and commissions cease in the presence of the principall. And when they haue done all this, then they further loade him with a nomber of a beg∣garly ceremonies; and so doe nothing else but make a * 1.622 feighned Christ, in steade of the true and alone Mes∣sias.

The second euent was, that Christ was mocked of all sorts of men. First, they set vp the cause written why he was crucified, namely, This is the King of the Ievves: then the people that passed by reuiled him,* 1.623 wagging their heads at him, and said, Thou that destroiest the temple and buildest it in three daies, saue thy selfe, &c. Likewise the high priests mocking him, with the Scribes and Pharisies and the Elders, said, He saued others, let him safe himselfe. The same also did one of the theeues that was crucified with him, cast in his teeth. Behold here the wonderfull strange dealing of the Iewes: they see an innocent man thus pitifully and grieuously racked, and nayled on the crosse, and his bloode distilling downe from handes and feete; and yet are they without all pitie and compassion, and doe make but a mocke and a skoffe at him. And in this we may plainly see howe daungerous and fearefull their case is, who are wholly giuen vp to the hardnes of their owne hearts: and we are further admonished to take heede how we giue our selues to iesting or mocking of o∣thers. And if any thinke it to be a light sinne, let them

consider what befell the Iewes for mocking Christ. The hand of God was vpon them within a while after, and so remaineth to this day. Little children wickedly brought vp, when they sawe Elisha the man of God comming, they mocked him, and said, Come vp thou bald pate, come vp thou bald pate:* 1.624 but Elisha looked backe on them, and cursed them in the name of the Lord, and two wilde beares came out of the forrest and tare in pieces two and fourtie of thē. Iulian once a Christian Emperour, but after an Apostata, did nothing els but mocke Christ and his Gospell, & made iests of sundrie places of Scripture: but beeing in fight a∣gainst the Persians, was woūded with a dart no man knows how, and died scoffing and blaspheming, And such like are the iudgements of God, which befall mockers and skor∣ners. Let vs therefore in the feare of God learne to eschew and auoide this sinne.

Furthermore, if we shall indifferently consider all the mockes and skornings of the Iewes, we shal finde that they cannot truly conuince him of the least sinne; which serueth to cleare Christ, and to prooue that he was a most innocent man, in whose waies was no wickednes, and in whose mouth was found no guile: and therefore he was most fitte to stand in our roome, and suffer for vs which were most vile and sinnefull. And here by the way a question offe∣reth it selfe to be skanned. Saint Matthew saith, The theeues which were crucified with him,* 1.625 cast the same in his teeth which the Scribes and Pharisies did: Saint Luke saith, that one of the theeues mocked him.* 1.626 Nowe it may be demaunded, how both these can be true? Answer. Some reconcile the places thus; that the Scripture speaking generally of any thing,* 1.627 by a figure doth attribute that to the whole, which is proper to some part onely: and so here doth ascribe that to both the theeues which agreeth but to one. Others answer it thus: that at the first both of the euill doers did mocke Christ, and of that time speaketh Matthew: but afterward one of them was miraculously conuerted, then the other alone mocked him, & of that time spake S. Luke. And this I rather take to be the truth. But what was the behauiour of

Christ, when he is thus laden with reproch? In wonderfull patience he replies not, but puts vp all in silence. Where we may note, that when a man shall ••aile on vs wrongfully, we must not returne rebuke for rebuke, nor taunt for taunt: but we must either be silent, or else speake no more then shall serue for our iust defence. This was the practise of the Is∣raelites, by the appointment of Hezekias, when Rab••••a∣kah reuiled the Iewes, and blasphemed the name of God; the people held their peace, and answered him not a word: for the kings commandement was, answer him not. So Han∣nah beeing troulbed in minde, praied vnto the Lord,* 1.628 and Hely marked her mouth, for shee spake in her heart, and her lippes did mooue onely, but her voice was not heard, therefore Hely thought shee had beene drunken, and saide, How long wilt thou be drunken? put away thy drūkennesse from thee.* 1.629 Such a speach would haue mooued many one to very hard words: but she said, Nay, my lord, but I am a woman troubled in spirit, I haue drunke neither wine nor strong drinke: but haue powred out my soule before the Lord. This is a hard lesson for men to learne; but we must endeauour our selues to practise it, if we will be followers of Christ, and ouercome euill with good.

The third thing that fell out in the time of Christs cru∣cifying, was the pitifull complaint, in which he cried with a loud voice, Eli, Eli, lamasabact hani, that is, My God, my God, why hast thou forsaken me?* 1.630 In the opening of this complaint many points must be skanned. The first is, what was the cause that mooued Christ to complaine? Answer. It was not any impatience or discontentation of minde, or any dispaire, or any dissembling, as some would haue it: but it was an apprehension and a feeling of the whole wrath of God, which seazed vpon him both in bodie and soule. The second, what was the thing wherof he doth complain. Answer. That he is forsaken of God the father. And from this point ariseth an other question. Howe Christ beeing God can be forsaken of God? for the father, the Sonne, and the holy Ghost are all three but one and the same God. An∣swer. By God we must vnderstand God the Father the first

person. According to the common rule, when God is com∣pared with the Sonne or holy Ghost, then the father is ment by the this title God, as in this place: not that the father is more God then the Sonne, for in dignitie all the three per∣sōs are equal: but they are distinguished in order only, & the father is first. And againe whereas Christ complaineth that he was forsaken, it must be vnderstood in regard of his hu∣mane nature, not of his Godhead. And Christs manhoode was forsaken, not that his Godhead and manhoode were seuered, for they were euer ioyned togither frō the first mo∣ment of the incarnation: but the Godhead of Christ, and so the Godhead of the father did not shew forth his power in the manhoode, but did as it were lie asleepe for a time, that the manhood might suffer: when a man sleepeth the soule is not seuered from the bodie, but lieth as it were dead, and exerciseth not it selfe: euen so the Godhead lay still, and did not manifest his power in the manhoode, and thus the manhood seemed to be forsaken. The third point is, the manner of this complaint; My God, my God, saith he: these words are words of faith, I say not of iustifying faith, wher∣of Christ stood not in need: but he had such a faith or hope, wherby he did put his cōfidēce in God. The last words, why hast thou forsakē me? seem at the first to be words of distrust. How then (will some say) can these words stand with the former: for faith & distrust are flat contraries? Answ. Christ did not vtter any speach of distrust, but only make his mone & cōplaint, by reason of the greatnes of his punishment: & yet still relied himselfe on the assistance of his father. Hence we learne, first that religion doth not stand in feeling, but in faith: which faith we must haue in Christ, though we haue no feeling at all: for God oftentimes doth withdraw his grace & fauour frō his children, that he may teach thē to beleeue in his mercie in Christ then, when they feele nothing lesse then his mercie. And faith & feeling can not alwaies stand togither; because faith is a subsisting of things which are not seene, and the ground of things hoped for: and we must liue by faith, and not by feeling. Though feeling of Gods mer∣cie be a good thing, yet God doth not alwaies vouchsafe to

giue it vnto his children: and therefore in the extremitie of afflictions and temptations, we must alwaies trust and relie on God by faith in Christ; as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God. Se∣condly, here we may see howe God dealeth with his chil∣dren: for Christ in the sense and feeling of his humane na∣ture was forsaken, yet had he sure trust and confidence in God, that caused him to say, My God, my God. God will of∣tentimes cast his deare children into huge gulfs of woe and miserie, where they shall see neither banke nor bottome, nor any way to get out: yet men in this case must not de∣spaire, but remember still that that which befell Christ the head, doth also befall his members. Christ himselfe at his death did beare the wrath of God in such measure, as that in the sense and feeling of his humane nature he was for∣saken: yet in all this he was the Sonne of God, and had the spirit of his father, crying, My God, my God. And there∣fore though we be wonderfully afflicted either in bodie or in mind, so as we haue no sense or feeling of Gods mercie at all, yet we must not despaire and thinke that we are cast-awaies, but still labour to trust and relie on God in Christ, & build vpon this that we are his children, though we feele nothing but his wrath vpon vs, against mercie cleauing to his mercie. This was Dauids practise: In the day of trouble (saith he) I sought the Lord: my sore ranne and cea∣sed not in the night: my soule refused comfort.* 1.631 I did thinke vpon God and was troubled: my soule was full of anguish: and so con∣tinueth, saying, Will the Lord absent himselfe for euer? and will he shew no more fauour? hath God forgotten to be merci∣full?* 1.632 but in the ende he recouereth himselfe out of this gulfe of temptation, saying, Yet I remember the yeares of the right hand of the most high: I remember the works of the Lord, certenly I remember the wonders of old. Wherefore this pra∣ctise of Christ in his passion, must then be remembred of vs all, when God shall humble vs either in bodie or soule or both.

The fourth thing which fell out when Christ was on the crosse was this: after Christ knew that all things were per∣formed,

& that the Scriptures were fulfilled, he said, I thirst; and then there standing a vessell full of vineger,* 1.633 one ranne and filled a sponge therewith, and put it about an hyssope stalke, and put it to his mouth: which when he had recei∣ued, he said, It is finished. The points here to be considered, are foure. The first, that Christ thirsteth. And we must know that this thirst was a part of his passion; and indeede it was no small paine, as we may see by this: when Sisera was ouercome by Israel,* 1.634 and had fled from his enemies to Iaels tent, he called for a little water to drinke, being more troubled with thirst, then with the feare of death at the hand of his enemies. And indeede thirst was as grieuous to men in the East countrey, as any torment else. And hereupon Sampson was more grieued with thirst, then with feare of many thousand Philistims.* 1.635

Againe, whereas Christ complaines that he thirsteth▪ it was not for his owne sake, but for our of••ences: and there∣fore answearably we must thirst after Christ and his bene∣fits, as the dry and thirstie land where no water is, doth after raine:* 1.636 and as the hart brayeth after the riuers of water, so must we say with Dauid, My soule panteth after thee, O Lord, and the benefits of thy death.

The second, that a sponge full of vineger tied vpon an hyssope stalke, was reached to Christ vpon the crosse. Now it may be demaunded, how this could be, considering the stalke of the hyssope is not past a foote long. Answer. As the tree of mustard seede with the Iewes is farre greater and taller then with vs, in so much that the birds of heauen build their nests in it: so it may be that hyssope groweth much longer in those countries then with vs. Or, as I take it rather,* 1.637 the hyssope stalke was put vpon a reede, and by that meanes the sponge was put vp to the mouth of Christ.

The third point is, that Christ drinketh the vineger of∣fered: but when? Not before all things were finished that were to be done on the crosse. And by this he shewes his exceeding care for our saluation. He laide aside all thinges that would turne to his owne ease, that he might fully worke our redemption, and fulfill the will of his father

who sent him into the world for that ende. The like care must euery one of vs haue to walke dutifully, and as it were, to goe with thorough-stitch in our particular callings▪ that God may be glorified by vs. When Abrahams seruant came to Bethuel to get a wife for Isaac, me••t was set before him, but he said, I will not eate before I haue said my message: so likewise we must first see Gods glorie procured in our af∣faires, and then in the second place,* 1.638 if commoditie or praise redound to vs, we must afterward take it.

The last point is, that when Christ had drunke the vine∣ger he said, It is finished. VVhich words may haue a double sense: one, that such things as were figured by the sacrifices of the old testament are accomplished: the other, that now vpon the crosse he had finished his satisfaction to the iu∣stice of his father for mans sinne. And this of the twaine I rather thinke to be his meaning. If it be said, that the buriall and resurrection and ascension of Christ, &c. which are very necessarie to mans redemption, were not yet begunne, the answer is, that the works of Christs priesthoode which fol∣low his death serue not to make any satisfaction to Gods iustice for sinne, but onely to confirme or applie it, after it is made and accomplished on the crosse. And if this be so, that Christ in his owne person accomplished the worke of re∣demption, and made a full and perfect satisfaction for vs, as these words import, It is finished, then humane satisfactions to Gods iustice for sinne are altogether superfluous.

The fifth euent that fell out when Christ was vpon the crosse was, that he cryed with a loud voice, and said, Father, into thy handes I lay downe my spirite, that is, I commende my soule as being the most pretious thing which I haue in this worlde into thy custodie, who art a most faithfull keeper therof. These words are taken by Christ out of the Psalmes: for when Dauid was in daunger of his life by reason of Saul, and had no friend to trust, he makes choice of God to be his keeper, and said, Into thy hands, O Lord, doe J commend my spirite.* 1.639 Nowe our Sauiour Christ beeing in the like di∣stresse, both by reason of the Iewes, who euery way sought his finall destruction and confusion, and especially because

he felt the full wrath of God seazing vpon him, doth make choice of Davids words, and applie them to him∣selfe in his distresse. And by his example we are taught not onely to read the generall historie of the Bible, but also to obserue the things commaunded and forbidden, and to applie the same vnto our selues, and to our particular e∣states and dealings whatsoeuer: thus the Prophet Dauid saith, In the rolle of the booke it is written of me, that I should doe thy will,* 1.640 O my God! Howe can this be? for no part of Scripture penned before the daies of Dauid saith thus of him. True indeede: but as I take it, Dauids meaning is, that he read the booke of the Lawe, and found generall precepts and commaundements giuen to Kings and Prin∣ces, that they should keepe all the ordinances and com∣maundements of God, which he beeing a King applies particularly to his owne person, and thereupon saith, In the volume of the booke it is written of me, &c. And this dutie is well practised by the people of God at this day: for the Psalmes of Dauid were penned according to the e∣state of the Church in his time: and in these daies the Church of God doth sing the same with the same spirite that Dauid did, and doth applie them to their seuerall e∣states and conditions.

Now in that Christ commends his soule into the hands of his father, he doth it to testifie that he died not by con∣straint, but willingly: and by his owne practise he doeth teach vs to doe the like, namely to giue vp our owne soules into the hands of God. And because this dutie is of some difficultie, we must obserue three motiues or preparatiues which may induce vs to the better doing of it. The first is, to consider that God the Father of Christ, is the creator of our soules, and therefore he is called the father of spirits. And if he be a creator of them, then is he also a faithfull preseruer of them. For sure it is, that God will preserue his own workmanship. Who is or cā be so careful for the orna∣ment and preseruation of any worke, as the crafts-master? and shall not God be more carefull then man? wherefore Saint Peter exhorteth vs to commit our soules vnto God,

as vnto a faithfull creator. The second motiue is this, we must looke to be resolued in our consciences, that God the Father of Christ is our Father: euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes, and that the corruption of his soule be washed a∣way in the blood of Christ, that he may say, I am iustified, sanctified, and adopted by Christ. And when any man can say thus, he shall be most desirous and willing to commit his soule into the hands of God. This was the reason which mooued Christ to lay downe his soule into the handes of God, because he is his Father. The third motiue or pre∣paratiue is, a continuall experience and obseruation of Gods loue and fauour towardes vs, in keeping and preseruing him; as appeares by Dauids example, Into thy handes (saith he) I commit my soule:* 1.641 for thou hast redeemed me, O thou God of truth.

The time when wee are specially to commende our soules into the hande of God, is first of all the time of any affliction or daunger. This was the time when Dauid commended his soule into the handes of God in the Psalme before named. VVee knowe that in any com∣mon daunger or perill, as the sacking of a citie, or burning of an house, if a man haue any pretious iewell therein, he will first fetch that out, and make choice of a faith∣full friend, to whose custodie he will commit the same: euen so, in common perils and daungers, we must alwaies remember to commit our soules as a most pretious iewell into the hands of God, who is a faithfull creator. An other more speciall and necessarie time of practising this dutie, is the houre of death, as here Christ doth, and Steuen, who when the Iewes stoned him to death, called on God, and saide, Lord Iesus receiue my spirit. And as this dutie is very requisite and necessarie at all times, so most especially in the houre of death; because the daunger is great by reason that Sathan will then chiefly assault vs, and the guilt of sinne will especially then wounde the con∣science. Lastly, at all times we must commit our soules in∣to Gods hands: for though we be not alwaies in afflicti∣on,

yet we are alwaies in great daunger: and when a man lieth downe to rest, he knoweth not whether he shall rise againe or no; and when he riseth, he knoweth not whe∣ther he shall lie downe againe. Yea, at this very houre we know not what will befall the next.

And great are the comforts which arise by the practise of this dutie. When Dauid was in great daunger of his life, and his owne people would haue stoned him, because their hearts were vexed for their sonnes and daughters which the Amalekites had taken; it is said he comforted himselfe in the Lord his God.* 1.642 And the practise of Paul in this case is most excellent: For the which cause (saith he) J suffer those things,* 1.643 but I am not ashamed: for I know whome I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him against that day. This worthie seruant of God had committed his life and soule into Gods hand: and therefore he saith, In all my sufferings I am not ashamed: where we may see, that if a man haue grace in his life-time to commit his soule into Gods hand, it will make him bold euen at the point of death. And this must be a motiue to cause euery man euery day and houre to lay downe his soule into the hands of God, al∣though by the course of nature he may liue twentie yeares longer. But howsoeuer this dutie be both necessarie and comfortable, yet few there be that practise the same. Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition; and if they haue cat∣tell, sheepe, or oxen, they prouide keepers to tend them: but in the meane season for their owne soules they haue no care, they may sinke or swimme or doe what they will. This sheweth the wonderfull blindnes or rather madnesse of men in the world, that haue more care for their cattell, then for their owne soules: but as Christ hath taught vs by his example, so let euery one of vs in the feare of God learne to commit our soules into the hande of God.

Againe, in that Christ laies downe his owne soule, and withall the soules of all the faithfull into the handes of

the father, we further learne three things. The first, that the soule of man doth not vanish avvay as the soules of beastes and other creatures: there is great difference betvveene them: for vvhen the beast dieth, his soule dieth also: but the soule of man is immortall. The consideration wherof must mooue euery man aboue al things in this vvorld to be care∣full for his soule: if it vvere to vanish avvay at the day of death, as the soule of beastes doe, the neglect thereof vvere no great matter: but seeing it must liue for ever, either in e∣ternall ioy, or els in endlesse paines and torments, it standes vs upon, euery man for himselfe, so to provide for his soule in this life, that at the day of death when it shall depart from his bodie, it may live in eternall ioy and happinesse. The second, that there is an especiall and particular prouidence of God, because the particular soule of Christ is committed into the hands of his father, and so answerably the soules of euery one of the faithfull are. The thirde, that euerie one which beleeues him selfe to be a member of Christ, must be willing to die vvhen God shall call him thereunto. For vvhen vvee die in Christ, the bodie is but laide asleepe, and the soule is receiued into the handes of a most loving God and mercifull Father, as the soule of Christ was. Last∣ly, vvhereas Christ surrendring his soule into his fathers hands, calles it a spirite, we note, that the soule of man is a spirit, that is, a spirituall, invisible, simple essence without cōposition created, as the angels of God are. The question vvhether the soule of a child come from the soule of the pa∣rents as the body doth come from their bodies, may easily bee resolued. For the soule of man beeing a spirite, can not beget another spirit, as the Angels being spirituall doe not beget Angels: for one spirit begetteth not another. Nay vvhich is more▪ one simple element begetteth not another, as the vvater begetteth not water, nor aire be∣getteth aire: and therefore much lesse can one soule beget an other. Againe, if the soule of the child come from the soule of the parentes, then there is a propagation of the whole soul of the parent or of some part thereof. If it be said,

that the whole soule of the parents be propagated, then the parents should want their owne soules and could not liue. If it be said that a part of the parents soule is propagated: I answer, that the soule being a spirit or a simple substance can not be parted: and therfore it is the safest to conclude, that the bodie indeed is of the bodie of the parents, & that the soule of man while the bodie is in making, is created of nothing:* 1.644 and for this verie cause God is called the Fa∣ther of spirites.

Thus much of the crucifying of Christ: Now followeth his death. For hauing laid downe his soule into the handes of his Father,* 1.645 the holy Ghost saith, he gave vp the ghost: to giue us to understand, that his death was no fantasticall but a reall death, in that his bodie and soule were severed as truly as when any of vs die. In treating of Christes death we must consider many pointes. The first, that it was need∣full that hee should die, and that for tvvo causes. First, to satisfie Gods iustice: for sinne is so odious a thing in Gods ••ight, that he will punish it with an extreame punishment: therefore Christ standing in our roome must not only suf∣fer the miseries of this life, but also die on the crosse, that the verie extremitie of punishment which wee shoulde haue borne, might be laide on him: and so we in Christ, might fully satisfie Gods iustice: for the wages of sinne is death. Secondly Christ died that he might fulfill the truth of Gods worde which had saide, that man for eating the forbidden fruit should die the death. The properties of Christs death are two:* 1.646 The first, that it was a voluntarie and willing death: The second, that it was a cursed death. For the first, whereas I say Christes death was voluntarie, I meane that Christ died willingly, and of his owne free accord gaue up him selfe to suffer upon the crosse. Howsoeuer the Iewes did arraigne, and condemne, and crucifie him, yet if he had not willed his owne death, and of his free accord giuen him selfe to die▪ not the Iewes nor all the whole world coulde euer haue taken away his life from him. Hee dyed not by constraint or compulsion, but most willingly: and therfore he saith, No man taketh my life from me, but I (saith hee)

lay it downe of my selfe: I have power to lay it downe▪ and have power to take it againe.* 1.647 And our Saviour Christ gaue evident tokens hereof in his death, for then Iesus cryed with a loude voice, and gave vp the ghost. Ordinarily men that die on the crosse, languish away by little and little, and before they come to yeelde up their lives they loose their speech, and onely ratle or make a noise in the throate:* 1.648 but Christ at that verie instant when he vvas to giue up the ghost, cryed with a loud voice: which sheweth plainely, that he in his death was more then a conquerour ouer death. And therefore to give all men a token of his power, and to shew that he died voluntarily, it pleased him to crie with a loud voice. And this made the Centurion to say that he was the sonne of God. Againe, Christ dyed not as other men doe;* 1.649 because they first give up the ghost, and then lay their heads aside: but he in token that his death was voluntarie, first layes his head aside after the manner of a dead man,* 1.650 and then af∣terward gives up the ghost. Lastly, Christ died sooner then men are wont to doe upon the crosse, and this was the cause that made Pilate wonder thar he was so soone dead.* 1.651 Now this came to passe not because he was loth to suffer the ex∣tremitie of death: but hecause he woulde make it manifest to all men that hee had power to die or not to die. And in∣deed this is our comfort that Christ died not for vs by con∣straint, but willingly of his owne accorde.

And as Christs death was voluntarie, so was it also an accursed death, and therefore it is called the death of the crosse. And it contained the first and the second death:* 1.652 the first is the separation of the body from the soule: the second is the separation of bodie & soule from God: And both were in Christ: for beside the bodily death, he did in soule apprehend the wrath of God due to man for sinne: & that made him cry, My God, my God, why hast thou forsaken me?

And here we must not omit a necessarie point, namely, how farre forth Christ suffered death. Answ. Some thinke that he suffered onely a bodily death and such paines as fol∣low the dissolution of nature: but they no doubt come to short, for why should Christ haue feared death so greatly if

it had bene nothing but the dissolution of nature. Some a∣gaine thinke that he died, not onely the first, but also the se∣cond death: but it may be that is to goe to farre: for if to die the first death be to suffer a totall separation of bodie and soule, then also to die the second death is wholly and euerie way to be seuered from all fauour of God, and at the least for a time to be oppressed of the same death as the dā∣ned are. Now this neuer befell Christ, no not in the middest of his sufferings, considering that euen then he was able to call God his God. Therefore the safest is to follow the meane; namely that Christ died the first death▪ in that his bodie and soule were really and wholly seuered, yet with∣out suffering any corruption in his bodie, which is the ef∣fect and fruite of the same: and that withall he further suf∣fered the extreame horrours and pangs of the second death, not dying the same death nor being forsaken of god, more then in his owne apprehension or feeling. For in the verie middest of his sufferings the father was well pleased with him. And this which I say doeth not any whit lessen the sufficiencie of the merite of Christ: for whereas hee suf∣fered truly the verie wrath of God, and the verie torments of the damned in his soule, it is as much as if all the men in the world had died the second death, and had bin wholly cut off from God for euer and euer. And no doubt Christ died the first death, only suffering the pangs of the second, that the first death might be an entrance not to the second death which is eternall damnation, but a passage to life e∣ternall.

The benefites and comfortes which arise by the death of Christ are specially foure. The first is the change of our naturall death, I say not, the taking of it away, for we must all die; but whereas by nature death is a curse of God upon man for eating the forbidden fruite, by the death of Christ it is changed from a curse into a blessing: and is made as it were a middle way and entrance to conveigh men out of this worlde into the kingdome of glorie in heauen: and therefore it is saide,* 1.653 Christ by his death hath delivered them from the feare of death, which all the daies of their lives vvere

subiect to bondage. A man that is to encounter vvith a Scor∣pion▪ if he knovve that it hath a sting, he may be dismay∣ed: but being assured that the sting is taken away, he need not feare to encounter therewith. Now death in his owne nature considered, is this scorpion armed with a sting: but Christ our Saviour by his death hath pulled out the sting of our death, and on the crosse triumphantly saith, O death where is thy sting? O grave where is thy victory?* 1.654 & therefore euen thē whē we feele the pāgs of death approch, we should not feare but conceiue hope, considering that our death is altered and changed by the vertue of the death of Christ. Secondly, the death of Christ hath quite taken away the secōd death frō those that are in Christ: as Paul saith, There is no condēnation to them which are in Christ Iesus,* 1.655 which walke not after the flesh, but after the spirit. Thirdly the death of Christ is a meanes to ratifie his last will and testament: For this cause was Christ the Mediatour of the new testament, that through death (vvhich was for the redemption of the trans∣gressions which were in the former t••stament) they which were called might receive the promise of the eternall inheritance.* 1.656 For vvhere a testament is, there must be the death of him that made the Testament: for the Testament is confirmed when men are dead: for it is yet of no force, as long as he is alive that made it. And therefore the death of Christ doeth make his last will and testament which is his couenant of grace, authenticall unto us. Fourthly, the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts. As a strong corasive laide to a sore eates out all the rotten and deade flesh, euen so Christs death being applyed to the heart of a penitent sinner by faith, weakens and consumes the sinne that cleaues so fast unto our natures and dwelles within us. Some will say, how can Christes death which now is not, because it is long ago past and ended, kill sinne in vs now? Ansvver, Indeed if vvee regard the acte of Christs death, it is past, but the vertue and power thereof endureth for e∣uer. And the power of Christes death is nothing els but the power of his godhead, vvhich inabled him in his death to ouercome hell, the graue, death, and condemnation, and to

disburden him selfe of our sinnes. Now when wee haue grace to denie our selves, and to put our trust in Christ, and by faith are ioyned to him, then as Christ himselfe by the power of his godhead ouercame death, hell, and damnati∣on in himselfe: so shall wee by the same power of his god∣head kill & crucifie sin & corruption in our selues. Therfore seeing we reape such benefite by the death of Christ, if wee will shewe our selues to be Christians, let us reioyce in the death of Christ: and if the question be, what is the chiefest thing wherein we reioyce in this world? we may answere, the very crosse of Christ, and the least droppe of his blood.

The duties to be learned by the death of Christ are two: the first concernes all ignorant and impenitent sinners. Such men whatsoeuer they be, by the death of Christ upon the crosse, must be mooued to turne from their sinnes: and if the consideration hereof will not mooue them, nothing in the world will. By nature euery man is a vassall of sinne, and a bondslaue of Sathan: the deuill raignes and rules in all men by nature, and wee our selues can doe nothing but serue and obey him. Nay (which is more) we lie under the fearefull curse of God for the least sinne. Well now, see the love of the sonne of God, that gaue himselfe willingly to death upon the crosse for thee, that he might free thee from this most fearefull bondage. Wherefore let all those that liue in sinne and ignorance reason thus with thēselues: Hath Christ the Sonne of God done this for us, and shall we yet live still in our sinnes? hath he set open as it were the very gates of hell, and shall we yet lie weitring in out dam∣nable waies and in the shadowe of death? In the feare of God let the death of Christ be a means to turne us to Christ: if it can not moue us, let us be resolued that our case is dan∣gerous. To go yet further in this point, euery one of us is by nature a sicke man, wounded at the very heart by sathan: though we feele it not, yet we are deadly sicke: & beholde, Christ is the good Phisition of the soule, & none in heauen or earth, neither Saint, angell, nor man can heale this our spirituall wound, but he alone: who, though he were equall with the father, yet he came downe from his bosome and became mā, & lived here many yeres in miserie & contēpt:

and when no hearb nor plaister could cure this our deadly wound or desperate sicknes, he was content to make a plai∣ster with his owne blood: the paine hee tooke in making it caused him to sweat water & blood: nay the making of it for us cost him his life, in that he was content by his own death to free us from death: which if it be true, as it is most true, thē wofull & wretched is our case if we will still liue in sinne, & will not use meanes to lay this plaister unto our hearts. And after the plaister is applyed to the soule, we should doe as a man that hath bene grievously sicke, who whē he is on the mending hand gets strength by litle & little. And so should we become new creatures going on frō grace to grace, and shew the same by liuing godlily, righteously, and soberly, that the worlde may see that wee are cured of our spirituall disease. O happy, yea thrise happy are they that haue grace from God to do this. The second duty concernes thē which are repentant sinners. Hath Christ giuen himselfe for thee, & is thy conscience setled in this? then thou must answe∣rably beare this minde, that if thy life would serue for the glorie of God & the good of his Church, thou wouldst then giue it most willingly if thou be called thereto. Secondly, if Christ for thy good hath giuen his life, then thou must in like manner be content to die for thy brethren in Christ if need be: He (saith S. Iohn) laid down his life for us,* 1.657 therfore we ought to lay down our liues for our brethren. Thirdly, if Christ was cōtē•• to shed his own hearts blood not for himself, but for the sins of euery one of us, thē we must be thus affected, that rather then by sinning we would willingly offend god, we should be content to haue our own blood shed: yea if these two things were put to our choise, either to doe that vvhich might displease God, or els to suffer death, we must rather die then do the same. Of this mind haue bene all the martyrs of God, who rather then they would yeild to Ido∣latrie, were content to suffer most bitter torments & cruell death. Yea, euery good christian is so affected, that hee had rather choose to die then to liue, not moued by impatience in respect of the miseries of this life: but because he would cease to offend so louing a father. To sin is meat & drinke to the world, but to a touched & repētāt hart ther is no tormēt

so grievous as this is, to sinne against God, if once hee be perswaded that Christ died for him.

Thus much for Christs death: novv follovv those things vvhich befell Christ when hee was newly dead; and they are two especially. The first, that his legges were not bro∣ken as the legges of the tvvo thieves vvere. Of the first, S. Iohn rendreth a reason, namely that the scripture might be fulfilled,* 1.658 which saith, not a bone of him shall be broken: which wordes vvere spoken by Moses of the paschall lambe, and are here applyed to Christ,* 1.659 as being typically figured ther∣by. And hence we obserue these tvvo things. First, that Christ crucified is the true paschall lambe as S. Paul saieth, Christ our passeover is sacrificed:* 1.660 and S. Iohn saith, Behold the lamb of God, distinguishing him thereby from the typicall lambe. In this that Christ crucified is the true paschall lamb, the childe of God hath vvonderfull matter of comfort. The Israelites did eate the passeouer in Egypt,* 1.661 and sprinkled the blood of the lambe on the postes of their dores, that when the Angell of God came to destroy the first borne both of man and beast, and saw the blood upon their hou∣ses might passe ouer them, that the plague should not be upon them to destruction. So likewise if thou doest feede on the lambe of God, and by a liuely faith sprinkle the dore of thine heart with his blood, the iudgements of god in this life, and the terrible curse of death, vvith the feare∣full sentence of condemnation at the day of iudgement, & all punishments due unto thy sinnes shall passe ouer thee, and not so much as touch thee. And whereas the legges of our Sauiour Christ were not broken by the souldiers, who sought by all meanes possible to worke against him all the mischiefe they could: wee may note, that the enemies of Christ and his Church, let them intende to shewe neuer so much malice against him, they can not goe beyonde that libertie which God giueth them: then Gods will is they can doe no more for their liues. The Medes and Per∣sians are called the Lords sanctified ones:* 1.662 Cyrus is called the man of Gods counsell, because whatsoeuer they intended a∣gainst the people of God, yet in all their proceedings they

did nothing, but that which God had determined before to be done. And whē Senacherib came against the Iewes as a wild beast out of his denne, the Lord telleth Hezekiah cō∣cerning Ashur that he will put his hooke in his nostrills,* 1.663 & his bridle in his lippes, and bring him back againe the same way he came, that is, he will so rule him that he shall not do the lest hurt unto the Iewes, more thē god will. This is a matter of great cōfort to Gods Church oppressed with manifold eni∣mies, Papists, Iewes, Turkes, & all infidels, maliciously bent against it for Christs sake. Now they may intend & practise mischiefe, but more then Gods will and counsell is they cā not doe: for he hath his ring in their nostrills, and his bridle in their lips to rule them as he listeth.

The second thing which fell out immediatly upon the death of Christ is, that the soldiers pearced his side with a speare, & thence issued water & blood. The use which ari∣seth of this point is twofolde: First, it serves to prooue that Christ died truly, & not in shew, or a fained death: for there is about the heart a filme or skin like unto a purse wherein is contained cleare water to coole the heate of the heart,* 1.664 and therefore when water & blood issued out after the pear∣cing of the side, it is very likely that that very skin was pear∣ced: for els in reason we can not coniecture whence this water should come. S. Iohn an eye-witnesse of this thing, being about to proue that Iesus the sonne of Mary was the true Messias, bringeth in sixe witnesses: three in heauē, the Father, the Worde, and the Holy Ghost: and three in earth, the Water, the Spirite, and the bloode:* 1.665 where no doubt hee alludeth to the water and blood that issued out of the side of Christ▪ by spirit wee may vnderstand the efficacie and operation of Gods spirite making men to bring foorth the fruits of the same, as loue, peace, ioy, &c. And the second witnes namely water, hath relation to the water that came forth of Christs side, which signifieth the inward washing a∣way of sinne, & the purging of the heart by Christs blood: which also is and was signified by the outwarde washing of the bodie with water in baptisme. The thirde witnesse hee calles blood, alluding to the blood that issued out of Christs side: vvhereby is signified the expiation or satisfa∣ction

made to Gods iustice for mans sinne. The same use had the ceremoniall sprinkling with blood in the old testa∣ment, typically signifying the sprinkling of Christs blood. Now these three witnesses are not to be sought for in hea∣uen, but euerie Christian man must search for them in his owne heart and conscience, & there shall hee finde them in some measure. And this water and blood flowing out of the side of Christ being now deade, signifieth that he is our iustification and sanctification euen after his death: & that out of his death springs our life: and therefore as Eve was made of a ribbe taken out of the side of the first Adam: so springs the Church of the blood that flowes out of the side of the second Adam.

Hauing thus intreated of Christs execution, let us nowe come to the last point, namely, the excellencie of Christes passion, consisting in these two points. I. a sacrifice. II. a tri∣umph. For the first, whē Christ died he offered a propitiato∣rie & reall sacrifice to his father: & herein his death & passiō differeth frō the sufferings & deaths of all men whatsoeuer. In this sacrifice, we must consider 4. things. I. who was the priest. II. what was the sacrifice. III. what vvas the altar. IV. the time wherein this sacrifice was offered. The priest was Christ himselfe, as the author of the Epistle to the He∣brues prooues at large from the third chap. to the 9. and of him we are to consider these 4. points. The first, what is the office of Christs priesthood. Ansvver. The office of Christs priesthood stands in 3. things. I. to teach doctrine, & there∣fore he is called the high priest of our profession, that is, of the Gospell which we professe,* 1.666 because he is the authour and doctour of the same. II. to offer up himselfe unto his father in the behalfe of man, for the appeasing of his wrath for sinne. III. to make request or intercession to God the fa∣ther, that he would accept the sacrifice which hee offered on the crosse for us. The secōd is according to which nature he was a priest: whether in his manhood, or in his godhead, or both togither? Ans. The office of his priesthood is perfor∣med by him according to both his natures: & therfore he is a priest not as the papists would haue him, according to his manhood only, but as he is both God & man: for as he is a

mediatour, so is he a priest: but Christ is a mediatour accor∣ding to both natures: ech nature doing that which is pecu∣liar to it, & conferring somthing to the worke of redemptiō: & therfore he is a priest as he is both God & mā. The third point, after what order is he a priest? Ans. The scripture mē∣tioneth 2. orders of priests: the order of Levi, & the order of Melchisedeck. Christ was not a priest after the order of Aa∣rō: & yet notwithstāding in that priesthood were many no∣table rites wherby the priesthood of our Sauiour Christ was resembled, & we may note 5. especially. First in the anoin∣ting of the high priests, as of Aaron & his sonnes after him, oile was powred on his head,* 1.667 & it ran down to the verie edge of his garments, wherby was signified that Christ the true high priest was annointed with the oile of gladnesse above his fellowes,* 1.668 that his manhood was filled with the giftes and graces of God, both in measure, nūber, & degree aboue all mē & angels. Secondly the sumptuous & gorgious apparell which the high priest put on when hee came into the sanctuary,* 1.669 was a signe of the rich & glorious robe of Christs righteousnes, which is the puritie & integrity of his humane nature & of his life. Thirdly, the speciall parts of the high priests attire were, first the Ephod, the 2. shoulders whereof had 2 onyx stones,* 1.670 vvheron vvere engrauē the names of the 12. tribes of Israel: 6. names on the one stone, & 6. on the o∣ther, as stones of remēbrance of the childrē of Israel to god vvard: secondly, the brestplate of iudgement like the work of the Ephod, vvherin were set 12. stones according to the names of the childrē of Israel, grauē as signets euery one af∣ter his name. Now by these 2. ornamēts vvere figured two things in Christ: by the first, that he carries all the elect on his shoulders, & supports thē by his spirit so long as they are in this world, against the world, the flesh, & the deuill. By the secōd, that Christ our high priest being now in his san∣ctuary in heauen, hath in memory al the elect, & their very names are writtē as it vvere in tables of gold before his face, & he hath an especiall loue & care ouer them. Vpon this ground the church in the Canticles praies on this maner,* 1.671 Set me as a seale on thy heart, & as a signet vpon thy arme. And in∣deed

this a matter of cōfort to us all, that Christ hath our se∣ueral names writtē in pretious stones before his face, though he be now in heauē & vve on earth: & the particular estate of euery one of us is both knowē & regarded of him. Again, God gaue to Moses the Vrim & Thummim, which was put on the brestplate of the high priest, when he was to aske coūsell frō God of things unknowē, before the mercy seate, whence God gaue answer. What the Vrim & Thummim was it is not known: & it is like it was not made by any arte of mā, but giuē by God; & how it vvas used vve can not tell: but yet the signification of the wordes affordeth matter of meditatiō. Vrim signifies lights, & Thummim signifies perfe∣ctions. And by this a further matter was prefigured in Christ, vvho hath the perfite Vrim & Thummim in his brest: first, because in him are hidde all the treasures of wisdome and knovvledge:* 1.672 secōdly, because he reveiles to his Church out of his word such things as none cā know but the childrē of God: as Dauid saith, The secret of the Lord is reveiled to thē that feare him.* 1.673 And for this cause the spirit of Christ is called the spirit of wisdom & revelatiō; & the spirit of God, whereby we know the things that are giuē unto us of God: as namely, our e∣lectiō, vocation, iustificatiō, & sanctificatiō in this life, & our eternall glorificatiō after this life: yea to euery member of Christ vvithin his Church he giues a speciall spirit of reve∣latiō, vvherby he may knovve that God the father is his fa∣ther; the son the redeemer, his redeemer; & the H. ghost his sanctifier & cōforter. Lastly the high priest had a plate on his forehead, & therin vvas in grauē the holines of Iehovah: this signified the holines of Christ:* 1.674 for as he is God, he is holines it self: & as he is mā, he is most holy, being sanctified by the H. ghost for this end, that he might couer our sins & unrigh∣teousnes, vvith his righteousnes & holy obedience.

The secōd order of priesthood is the order of Melchisedec: of which Christ vvas, as Dauid saith, Thou art a priest for euer after the order of Melchisedeck:* 1.675 & that in 2. speciall respects. I. Melchisedeck vvas both a priest & a king: so vvas Christ. II. Melchisedeck had neither father nor mother, because his historie is set dovvne vvith mention of neither. So like∣vvise Christ as hee is God, had no mother, and as hee is

man, he had no father. The Papists auouch Christ to be a Priest of this order in a new respect, in that as Melchisedeck offered bread and wine, when Abraham came from the slaughter of the Kings:* 1.676 so (say they) Christ in the last supper did offer his owne bodie and bloode vnder the formes of bread and wine. But this is a friuolous deuise of theirs: for if we read Hebr. 7. where this point is handled, there is no comparison at all made of their two sacrifices; but the re∣semblances before named are onely set downe. Againe, it is not said in Genesis that Melchisedeck offered sacrifice; but that he brought forth bread and wine,* 1.677 and made a feast to Abraham & his companie. And if Christ should be of the order of Melchisedeck, in regard of the offering of bread & wine, yet would this make much against the papists. For Melchisedeck brought forth true bread & true wine; but in the sacrifice of the masse there is no true breade nor true wine: but (as they say) the reall bodie and blood of Christ vnder the forme of bread and wine.

The 4. point is, whether there be any more reall priests of the new Testament beside Christ or no? Ans. In the old testament there were many priests one following an other in continuall succession, but of the new testament there is one onely reall priest, Christ Iesus God & man, & no more: as the author of the Hebr. saith, because he endureth for euer,* 1.678 he hath an euerlasting priesthoode: & the word trāslated (euer∣lasting) signifieth such a priesthood, which cannot passe frō him to any other, as the priesthood of Aaron did. And ther∣fore the priesthood of Christ is so tied to his owne person, that none can haue the same but he; neither man nor angel, nor any other creature, no not the father nor the H. Ghost. But the factours of the Church of Rome will say, that Christ may haue men to be his deputies in his stead to offer sacri∣fice. Answ. We must consider Christ 2. waies: I. as he is God: II. as he is mediatour. As he is God with the father & with the holy Ghost, he hath kings & magistrates to be his depu∣ties on earth: and therefore they are called Elohim, that is,* 1.679 gods. But as he is Mediatour, and so consequently a priest and a King, hee hath neither deputie nor vicegerent;

neither king to rule in his stead over his Church, nor priests to offer sacrifice for him: nay hee hath no prophet to be his deputie, as he is the doctour of the Church. And there∣fore he saith to his disciples:* 1.680 be not called doctours, for one is your doctour. Indeede he hath his ministers to teach men his will: but a deputie to offer sacrifice in his steade he hath not. And therfore we may with good conscience abhorre the massing priesthood of the Church of Rome, as a thing fetched from the bottome of Hell: & their massing priests as instruments of Sathan; holding this for a verie truth, that we haue but one only priest euē Christ himselfe god & man. Indeed all Christians are Priests to offer up spirituall sacri∣fice: but it is the propertie of Christ alone to offer an out∣ward & reall sacrifice unto God now in the new testamēt.

Thus much of the first point who is the priest. The se∣cond followeth: what is the sacrifice. Answer, The sacri∣fice is Christ, as he is man, or the manhood of Christ cru∣cified. As the priest is both God and man: so the sacrifice is man, not a 1.681 God. So it is said, we are sanctified by the offering of the bodie of Iesus Christ.* 1.682 Touching this sacrifice, sundrie questions are to be skanned. The first, what kind of sacri∣fice it was? Answer, In the olde Testament there were two kinde of sacrifices: one, propitiatorie which serued to sa∣tisfie for sinne: the other, eucharisticall for praise and thankesgiuing. Now the sacrifice of Christ was a sacrifice propitiatorie specially prefigured by the typicall sacrifice, called the whole burnt offering;* 1.683 the use whereof was from the beginning; for as it was all consumed to ashes upon the altar, and turned into smoke, so the fire of Gods wrath did seaze upon Christ on the crosse, and did consume him as it were to nothing to make us something. Secondly, whē Noe offered an whole burnt offering after the flood, it is saide, God smelled a savour of rest:* 1.684 not because hee was delighted with the smell of the sacrifice, but because he approued his faith in Christ. And hereby was figured, that Christ upō the crosse was an offering, & a sacrifice of a sweet smelling savour vnto God:* 1.685 because God was well pleased therewith. Nowe whereas Christ was content wholly to offer up himselfe to

appease the wrath of his father for us: it must teach us to giue our bodies and soules, as holy, liuing, & acceptable sa∣crifices, wholly dedicating them to the seruice of God.

The second question is, how oft Christ offered himselfe? Ans. Once only & no more. This must be held as a principle of divinitie: With once offering hath he consecrated for ever, them that are sanctified: & againe,* 1.686 Christ was once offered to take away the sinnes of many. And it serueth to ouerthrow the abominable sacrifice of the masse, in which the true bodie & blood of Christ is offered under the formes of bread and wine, really & substātially (as they say) for the remissiō of the sinnes of the quicke & the deade, & that continually: but if this vnbloody sacrifice of Christ be good, then it is either the continuing of that which was begun on the crosse by Christ himselfe, or the iteratiō of it by the masse priest. Now let papists choose whether of these 2. they will: if they say it is the continuing of the sacrifice of Christ, then they speake outragious blasphemy: for it is in effect to say, that Christes sacrifice was not perfect, but only begun on the crosse, and must be accomplished by the masse priest to the end of the worlde. If they affirme the second, that it is an iteration of Christs sacrifice, thē also they speake blasphemie: for here∣by they make it also an imperfite sacrifice, because it is re∣peated & iterated: for upō this ground doth the authour to the Hebrues prooue, that the sacrifices of the old testament were imperfit, because they were daily offered. And wheras they say, that there be 2. kinds of sacrifices, one bloody once only offred upō the crosse: the other unbloody, which is dai∣ly offred. I answer, that this distinctiō hath no ground out of Gods word: neither was it known to the H. ghost who saith, that without blood there is no remission of sinnss.

The 3. questiō is, what is the fruit of this sacrifice. Answ.* 1.687 The whole effect therof is contained in these 4. things. I. the oblation of Christ purgeth the beleeuer frō all his sinnes whether they be originall or actuall: so it is said, If we walk in the light, we haue fellowship one with another:* 1.688 & the blood of Iesus Christ his sonne purgeth vs from all sinne: whether they be of omission in regard of our duties: or of cōmission in do∣ing

euil. II. the oblatiō serueth for the iustifying of a sinner before God,* 1.689 as Paul saith, We are iustified by his blood, & are reconciled to god by his death. This being here remēbred, that in the passiō of Christ we include his legall obediēce, wher∣by he fulfilled the law for us. III. the oblatiō of Christ serves to purge mens cōsciences frō dead works; How much more then shall the blood of Christ,* 1.690 which through the eternall spirite offred himselfe without spot to God, purge your consciences from dead works to serue the living God. IV. the oblation of Christ procures us liberty to enter to heauen, By the blood of Christ Iesus we may be bold to enter into the holy place,* 1.691 by the new and living way which he hath prepared for vs through the vail, that is, his flesh. By our sinnes there is a partition wall made be∣twene God & vs: but Christ by offring himselfe upon the crosse, hath beaten down this wall, opened heauen, and as it were, trained the way with his own blood, wherby we may enter into the kingdome of God, and without the which we can not enter in at all.

The last questiō is, how this sacrifice may be applied to vs. Ans. The meanes of applying the sacrifice be two. I. the hand of God which offreth. II. the hād of the beleeuer that receiveth the sacrifice offred. The hand of God wherby he offereth unto us his benefit, is the preaching of the word, & the administratiō of the sacraments, baptisme, & the Lords supper: & whersoeuer these his holy ordinances are rightly administred & put in practise, there the Lord puts forth his hand unto us, & offereth most freely the vertue & benefit of the death of Christ. And then in the next place cōmeth the hand of the beleeuer which is faith in the heart, which, when God offereth, doth apprehend and receiue the thing offered, and make it ours.

The third thing to be spokē of is the altar wheron Christ offred himselfe. The altar was not the crosse, but rather the godhead of Christ. He was both the priest, the sacrifice, and the altar: the sacrifice, as he is man; the priest, as he is both God & mā; the altar, as he is God. The propertie of an altar is to sanctifie the sacrifice, as Christ saith, Ye fooles & blinde, whether is greater the offering,* 1.692 or the altar that senctifieth the offering? Now Christ as he is God, sanctifieth himself as he

was man: & therfore (saieth he) for their sakes sanctifie I my selfe, by doing 2. things:* 1.693 I. by setting a part the manhood to be a sa••rifice unto his father for our sins. II. by giuing to this sacrifice merit or efficacie to deserue at Gods hāds remissiō of our sins: the māhood of Christ without the godhead hath no vertue nor efficacie in it self to be a meritorious sacrifice: & therfore the dignity & excellencie which it hath is deri∣ued thence. As for the chalkie & stony altars of the Church of Rome, they are nothing els but the toyes of mans brain. Christ himselfe is the only reall altar of the new testament. And instead of altars which were under the lawe, wee haue now the Lords table vvheron vve celebrate the sacraments of his body and blood, to shew forth his death till he come.

The 4. point is concerning the time of Christs oblation, which he himselfe calleth the acceptable yere of the Lord:* 1.694 alluding unto another yere under the lavve called the yeere Iubile, vvhich was every 50. yere amōg the Iewes, in which at the sound of a trumpet all that had set or sold their posses∣sions receiued them againe: all that were bondmen were then set at libertie. This Iubile was but a figure of that per∣fect deliverāce which vvas to be attained by Christs passiō, which was no temporarie deliverance for euery 50. yere, but an eternal freedome from the bondage of sinne, hell, death, & condemnation. And the preaching of the worde is the trumpet sounded which proclaimeth unto us freedome frō the kingdome of darkenesse, & invites us to come & dvvell in perfect peace vvith Christ himselfe. Well, if the yeere of perpetuall Iubile be novv come, in what a vvre••ched estate are all our loose & blind people that esteem nothing of that libertie vvhich is offered to them, but choose rather to liue in their sinnes, and so in bondage under Satan & condem∣nation, then to be at freedome in Christ.

Novv follovv the uses vvhich are to be made of the sa∣crifice of Christ. The prophet Aggai saith,* 1.695 that the second temple built by Zorubbabell vvas nothing in beautie unto the first vvhich was built by Salomon: and the reason is plaine, for it vvanted five things vvhich the first temple had. I. the appearing of the presence of God at the mercie

seat betweene the two Cherubims. II. The Vrim and Thummim on the breast-plate of the high Priest. III. The inspiration of the holy Ghost vpon extraordinarie Pro∣phets. IV. The Arke of the Covenant: for that was lost in the captiuitie. V. Fire from heauen to burne the sacri∣fices. Yet for all this, the Prophet afterward saith, The glorie of the last House,* 1.696 shall be greater then the first. Now it may be demaunded, how both these sayings can stand together? Answer. We are to know, that the second Temple was standing in the time when Christ was crucified for our sinnes; and it was the sacrifice of Christ which gaue glorie and dignitie to the second temple, though otherwise for building and outward ornaments it was farre inferiour to the first. And by this we are taught, that if we would bring glorie vnto our owne selues, vnto our houses and kindred, either before God or before men, we must labour to be par∣takers of the sacrifice of Christ, and the sprinkling of his blood to purge our hearts. This is the thing that brings re∣nowne both to place and person, how base soeuer we be in the eyes of the world. Secondly, all oblations and meate offerings were sprinkled with salt,* 1.697 and euery sacrifice of propitiation which was to be burned to ashes, was first salted: and hereby two things were signified. The first, that euery one of vs in our selues are loathsome or vile in the sight of God;* 1.698 like vnto stinking carrion or raw-flesh kept long vnpoudered. A dead and rotten carkeise is loathsome vnto vs; but we in our selues are a thousand times more loathsome vnto God. The second, that we are as it were salted and made sauorie and acceptable to God by the ver∣tue of the sacrifice of Christ vpon the crosse. Our dutie thē is to labour that we may feele in our selues the biting and sharpnes of the oblation of Christ, to wast & cōsume the su∣perfluities of sinne and the corruptions of our natures. And we must withall indeauour, that the whole course of our liues, and our speach it selfe be gratious and poudred with this salt, least God at length spue vs out of his mouth. To this end hath God appointed his ministers to be the salt of the earth,* 1.699 * 1.700 that by their ministerie they might applie the

death of Christ, and season the people. And it hath pleased God to besprinkle this land with more plentie of this salt, then hath beene heretofore. But, alas, small is the number of them that giue any rellish of their good seasoning. The more lamentable is their case. For as flesh that can not be seasoned with salt, putrifies: so men, that cannot be sweet∣ned and changed by the sacrifice of Christ, doe rotte and perish in their sinnes. The waters that issued from vnder the threshold of the Sanctuarie,* 1.701 when they came into a 1.702the dead sea, the waters thereof were holsome: but myrie places and marishes which could not be seasoned, were made salt∣pits. Now these waters are the preaching of the Gospell of Christ, which flowing through all the parts of this Ile, if it doe not season and chaunge our nation, it shall make it as places of nettles and salt-pits, and at length be an occasion of the eternall curse of God. Thirdly, Christs priesthoode serues to make euery one of vs also to be priests. And being priests, we must likewise haue our sacrifice and our altar.* 1.703 Our sacrifice is the cleane offering, which is the lifting vp of pure hands to God without wrath or doubting in our prai∣ers: also our bodies and soules, our hearts and affections, the workes of our liues, and the works of our callings: all which must be dedicated to the seruice of God for his glo∣rie, and the good of his Church. The altar whereon wee must offer our sacrifice, is Christ our redeemer,* 1.704 both God and man, because by the vertue of his death as with sweet odours he perfumes all our obedience, and makes it accep∣table to God. The ministers of the Gospell are also in this manner priests, as Paul insinuateth when he calleth the Gentiles his offering vnto God.* 1.705 And the preaching of the word is as it were a sacrificing knife, whereby the old A∣dam must be killed in vs; and we made an holy and accep∣table sweete smelling oblation vnto God, sanctified by the holy Ghost. Therefore euery one that heareth Gods worde preached and taught, must endeauour that by the profita∣ble hearing thereof, his sinnes and whole nature may be subdued and killed; as the beast was slaine and sacrificed vpon the altar by the hand of the Leuite. Lastly, the exhor∣tation

of the holy Ghost must here be considered, See∣ing (saith he) we haue an high Priest, which is ouer the house of God,* 1.706 let vs draw neere with a true heart in assurance of faith, sprinkled in our hearts from an euill conscience, and washed in our bodies with pure water: the meaning of the words is this, that if Christ haue offered such a sacrifice of such value and price, which procureth pardon of sinne, iustification, sancti∣fication, and redemption, then we must labour to be parta∣kers of it; to haue our bodies and soules purified and clensed by his blood, and sanctified throughout by the holy Ghost, that thereby we may be made fit to doe sacrifice accepta∣ble to God in Christ. This is the vse which the Apostle maketh of the doctrine of Christs priesthood in that place, which also euery man should applie vnto himselfe: for why should we liue in our sinnes and wicked waies, euery houre incurring the daunger of Gods iudgements, seeing Christ hath offered such a sacrifice whereby we may be purged and clensed, and at length freed from all woe and miserie.

Thus much of Christs sacrifice: now follows his triumph vpon the crosse. That Christ did triumph when he was vpon the crosse, it is plainly set downe by the Apostle Paul, where he saith, that putting out the hand writing of ordinances that was against vs, which was contrarie to vs, he euen tooke it out of the way, and fastened it vpon the crosse, and hath spoiled the prin∣cipalities and powers,* 1.707 and hath made shew of them openly, and hath triumphed ouer them in the same crosse. This triumph is set forth by signes & testimonies of two sorts. I. By signes of his glorie and maiestie. II. by signes of his victorie on the crosse. The signes of his glorie and maiestie are princi∣pally seauen. The first is the title set ouer his head vpon the crosse, Iesus of Nazareth King of the Iewes. The ende why titles were set ouer the heads of malefactours was, that the beholders might know the cause of the punishment, and be admonished to take heede of like offences, and be stirred vp to a dislike of the parties executed for their offences. And therefore, no doubt, Pilate wrote the title of Christ for the aggrauating of his cause, and that with his owne

hand. Yet marke the strange euent that followed: for when Pilate was about to write the superscription, God did so gouerne and ouerrule both his heart and hand, that in¦stead of noting some crime, he sets downe a most glorious and worthie title, calling him Iesus of Nazareth king of the Iewes: which words containe the very summe and pith of the whole Gospell of Christ, deliuered by the Patriarkes and Prophets from age to age. We must not thinke that Pi∣late did this of any good minde, or vpon any loue or fa∣uour that he bare to Christ: but onely as he was guided and ouerruled by the power of God for the aduancement of the honour and glorie of Christ. The like did Caiphas, who though a sworne enemie to Christ, yet he vttered a prophecie of him, saying, that it was necessarie that one should die for the people: nor that he had any intent to prophecie; but because the Lord vsed him as an instrument to publish his truth. And when Baalam for the wages of vnrighteous∣nes would haue cursed the Lordes people, for his life hee could not; nay all his cursings were turned into blessings. By this then it appeares, that it is not possible for any man, doe what he can, to stoppe the course of the Gospell of Christ: nay (as we see) God can raise vp the wicked some∣time to spread abroad and to publish the truth, though they themselues intend the contrarie. Furthermore let vs marke that when the Iewes did most of all intend to bring dis∣grace and ignominie vpon our Sauiour Christ, then did they most of all extoll and magnifie his name: they could not for their liues haue giuen him a more renowmed title then this, that he was king of the Iewes. And the same is the case of all the members of Christ: for let a man walke in good conscience before God and man, he shall finde this to be true, that when he is most disgraced in the world, then commonly he is most honoured with God and men.

Further, Pilate wrote this superscription in three langua∣ges, Hebrew, Greeke, and Latine. And no doubt the ende thereof in the prouidence of God was, that the passion of Christ, as also the publishing of his kingdome and Gospell might be spread ouer the whole world. This shewes the

malice of the Church of Rome, which will not suffer the word of God to be published but in the latine tongue, least the people should be intangled in errours.

Againe, when Pilate had thus written the superscripti∣on, the high priests and Pharisies offended thereat, came to Pilate willing him to chaunge the title, saying, Write not the king of the Iewes, but that he said, I am the king of the Iewes: but Pilat answeared them againe, That which J haue writ∣ten,* 1.708 I haue written. Though Pilate had bin ouerruled be∣fore to condemne Christ to death, against his owne consci∣ence, yet will he not in any-wise condescend to change the superscription. How comes this to passe? Surely as he was ruled by the hand of God in penning it, so by the same hand of God was he confirmed in not changing it. Hence we learne sundrie instructions. First, that no man in the world, let him endeauour himselfe to the vttermost of his power, is able to stoppe the course of the kingdom of God: it stands firme and sure, and all the world is not able to pre∣uaile against it. Secondly, whereas Pilate being but an hea∣then man was thus constant, that he will not haue his wri∣ting chaunged; we may note, how permanent & vnchāge∣able the writings of the holy word of God are. They are not the wordes of heathen men, but were spoken by the mouth of the Prophets and Apostles, as God gaue them vtterance. The booke of Scripture therefore is much more immutable, so as no creature shall be able to chaunge the least part of it till it be fulfilled. Thirdly, by Pilates constan∣cie, we learne to be constant in the practise and profession of the religion of Christ: this is a necessarie lesson for these daies, wherein mens professions doe fleete like water, and goe and come with the tyde. Many zealous professours to day, but to morow as cold as water. And the complaint of the Lord touching times past, agrees to our daies: O Ephra∣im, what shall I say to thee? thy righteousnes is like the morning dewe.* 1.709

The second is, the conuersion of the thiefe: a most wor∣thie argument of the Godhead of Christ. For by it when he was vpon the crosse, and in the very middest of his passion,

he giues vnto all the world a liuely and notable experience of the vertue and power of his death, so as his very enemies might not onely behold the passion it selfe, but also at the same time acknowledge the admirable efficacie thereof. And therefore with the passion of Christ, we must ioyne the conuersion of the thiefe: which is as it were a crystall glasse wherein we may sensibly behold the endles merit and vertue of the obedience of Christ to his father, euen to the death of the crosse. And therefore I will briefly touch the speciall instructions which are to be learned by it. First let vs marke that both the thieues in euery respect were equal, both wicked and leud liuers: and for their notorious faults both attached, condemned, & executed both on the crosse at the same time with Christ: yet for all this, the one re∣penting was saued, the other was not. And in their two exāples we see the state of the whol world, wherof one part is chosen to life eternall, and thereupon attaines to faith and repentance in this life: the rest are reiected in the eter∣nall counsell of God, for iust causes knowne to himselfe, and such being left to thēselues neuer repent at all. Secondly we are taught hereby, that the whole worke of our conuersion and saluation must be ascribed wholly to the meere mer∣cie of God: of these two thieues the one was as deepely plunged in wickednes as the other, and yet the one is saued, the other condemned. The like was in Iacob and Esau; both borne at one time, and of the same parents,* 1.710 & neither of them had done good nor euill when they were borne: yet one was then loued the other was hated: yea if we re∣gard outward prerogatiues, Esau was the first borne,* 1.711 and yet was refused.

Furthermore, the thiefe on the crosse declareth his con∣version, by manifest signes and fruites of repentance, as appeares by the words which he spake to his fellowe, Fearest not thou God, seeing thou art in the same condemnation. Though hands and feete were fast nailed to the crosse▪* 1.712 yet heart and tongue is at libertie to giue some tokens of his true repentance. The people of this our land heare the word, but for the most part are without either profit in

knowledge or amendment of life: yet for all this they per∣swade themselues that they haue good hearts & good mea∣nings, though they cannot beare it a way, and vtter it so wel as others. But, alas, poore soules, they are deluded by satan: for a man that is conuerted, can not but expresse his con∣uersion, and bring foorth the fruits thereof. And therefore our Sauiour Christ saith, If a man beleeue in me, out of his bellie shal flow riuers of water of life.* 1.713 The grace (as Elihu saith) of God is like newe wine in a vessell which must haue a vent;* 1.714 and therefore he that sheweth no tokens of Gods grace in this life, is not as yet conuerted; let him thinke & say of himselfe what he will. Can a man haue life, and ne∣uer mooue nor take breath? and can he that bringeth forth no fruit of his conuersion liue vnto God? Well, let vs nowe see what were the fruites of the thiefes repentance. They may be reduced to foure heads. First, he rebukes his fel∣low for mocking Christ, indeauouring thereby to bring him to the same condition with himselfe, if it were pos∣sible: whereby he discouers vnto vs the propertie of a true repentant sinner, which is, to labour and striue, so much as in him lieth, to bring all men to the same state that he is in. Thus Dauid hauing tried the great loue and fauour of God toward himselfe, breaketh foorth, and saith, Come children, hearken vnto me,* 1.715 and I will teach you the feare of the Lorde: shewing his desire, that the same benefits which it pleased God to bestow on him, might also in like manner be con∣veighed to others. Therefore it is a great shame to see men professing religion, carried away with euery companie, and with the vanities and fashions of the world, whereas they should rather draw euen the worst men that be to the fellowship of those graces of God which they haue recei∣ued. That which the Lord spake to the Prophet Ieremie, must be applied to all men: Let them returne vnto thee, but returne not thou vnto them.* 1.716 In instruments of musicke the string out of tune must be set vp to the rest that be in tune, and not the rest to it.

Againe, in that he checkes his fellowe, it shewes that those which be touched for their owne sinnes, are also

grieued when they see other men sinne and offende God. But to goe further in this point, let vs diligently and care∣fully marke the manner of his reproofe, Fearest thou not God, seeing thou art in the same condemnation. In which words he rippes vp his lewdnesse euen to the quicke, and giues him a worthie item, telling him that the cause of all their former wickednesse, had beene the want of the feare of God. And this point must euery one of vs marke with great diligence. For if we enter into our hearts and make a thorough search, wee shall finde that this is the roote and fountaine of all our offences. We miserable men for the most part haue not grace to consider that we are alwaies before God; and to quake and tremble at the con∣sideration of his presence: and this makes vs so often to offend God in our liues as we doe. Abraham comming before Abimelech, shifting for himselfe said, that Sara was his sister, and beeing demaunded why he did so, answea∣red, because he thought the feare of God was not in that place:* 1.717 insinuating that he which wants the feare of God, will not make conscience of any sinne whatsoeuer. VVould wee then euen from the bottome of our hearts turne to God, and become newe creatures, then let vs learne to feare God: vvhich is nothing else but this, vvhen a man is persvvaded in his ovvne heart and conscience that wheresoeuer he be, he is in the presence and sight of God, and by reason thereof is afraide to sinne. This wee must haue fully settled in our hearts, if wee desire to learne but the first lesson of true wisedome. But what reason vseth the thiefe to drawe his fellowe to the feare of God? Thou art (saith he) in the same condemnation, that is, by thy sinnes and manifolde transgressions thou hast deserued death, and it is nowe most iustly inflicted vpon thee, wilt thou not yet feare God? Where we are taught, that temporall punishments and crosses, ought to be meanes to worke in vs the feare of God; for that is one ende why they are sent of God. It is good for me (saith Dauid) that I haue beene chastised,* 1.718 that I may learne

thy statutes.* 1.719 And Paul saith, when we are chastised, we are nur∣tured of the Lord. And the Iewes are taught by the Pro∣phet Micah to say, I will beare the wrath of the Lord, because I haue sinned against him.

The second fruit of his conuersion is, that he condem∣neth himselfe and his fellow for their sinnes, saying, Indeede we are righteously here, for we receiue things worthie for that we haue done, that is, we haue wonderfully sinned against Gods maiestie, and against our brethren: and therefore this grieuous punishment which we beare, is most iust and due vnto vs. This fruit of repentance springs and growes very thinne among vs, for fewe there be which doe seri∣ously condemne themselues for their owne sinnes: the manner of men is to condemne others, and to cry out that the world was neuer so badde, but bring them home to themselues, and you shall finde that they haue many ex∣cuses and defences as plaisterworke to cast ouer their foule and filthie sinnes: and if they be vrged to speake against themselues, the worst will be thus, God helpe vs, we are all sinners, euen the best of vs. But certen it is, that he which is thoroughly touched in conscience for his sinnes, both can and will speake more against himselfe for his manifold of∣fences, then all the worlde besides. Thus Paul when he was conuerted,* 1.720 calls himselfe the chiefe of all sinners. And the prodigall childe confesseth that he had sinned against heauen and against his father, and was not worthie to be called his childe.

The third fruit of his conuersion is, that he excuseth our Sauiour Christ, and giueth testimonie of his innocencie, say∣ing, But this man hath done nothing amisse. Marke here: Pi∣late condemned Christ, Herod mocked him, all the lear∣ned Scribes and Pharisies condemned him, and the people cry, away with him, let him be crucified: and among his owne disciples Peter denied him, and the rest ranne a∣way: there remains onely this poore sillie wretch vpon the crosse to giue testimonie of Christs innocencie: whereby we learne, that God chuseth the simple ones of this world, to

ouerthrow the wisdome of the wise: and therefore we must take heed that we be not offended at the gospel of Christ, by reason that for the most part simple & mean men in the world imbrace it. Nay marke further, this one thiefe being conuerted, had a better iudgement in matters concerning Gods kingdome, then the whole bodie of the Iewes. And by this all students may learne, that if they desire to haue in themselues vpright iudgement in matters of religion, first of all they must become repentant sinners: and though a man haue neuer so much learning, yet if he be carried a∣way with his owne blinde affections & lusts, they will cor∣rupt & darken his iudgement. Men which worke in mynes and coale-pits vnder the earth, are troubled with nothing so much as with dampes, which make their candle burne darke, & sometimes put it quite out. Now euery mans sinnes are the damps of his heart, which when they take place, do dimme the light of his iudgement, and cast a mist ouer the mind, & darken the vnderstanding & reason: and therefore a needefull thing it is, that men in the first place should prouide for their owne conuersion.

The fourth fruite of his repentance is, that he praieth for mercie at Christs hands, Lord (saith he) remember me when thou commest into thy kingdome: in which praier we may see what is the propertie of faith. This thiefe at this instāt heard nothing of Christ but the skornings and mockings of the people, and he saw nothing but a base estate full of ignomi∣nie and shame, and the cursed death of the crosse, yet ne∣uerthelesse he now beleeues in Christ, and therfore intreats for saluation at his hande. Hence we learne, that it is one thing to beleeue in Christ, and an other to haue feeling and experience: and that euen then when we haue no sense or experience, we must beleeue:* 1.721 for faith is the subsisting of things which are not seene: and Abraham aboue hope did be∣leeue vnder hope: and Iob saith, though thou kill me,* 1.722 yet will I beleeue in thee. In Philosophie a man begins by experience, after which commes knowledge and beliefe; as whē a man hath put his hand to the fire, and feeles it to be hoat, he

comes to know thereby that fire burnes: but in Divinitie we must beleeue though we haue no feeling: first comes faith, and after comes sense and feeling. And seeing the ground of our religion stands in this, to beleeue thinges neither seene nor felt, to hope aboue all hope, and with∣out hope: in extremitie of affliction to beleeue that God loueth vs, when he seemeth to be our enemie, and to perse∣uere in the same to the ende.

The answer which Christ made to his praier was, This night shalt thou be vvith in Paradise. Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men: and verifies that gratious pro∣mise, Aske and ye shall receiue, seeke and ye shall finde, knocke and it shall be opened to you: and withall con∣futes the popish purgatorie. For if any man should haue gone to that forged place of torment, then the thiefe vpon the crosse, who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes. And by this conuersion of the thiefe we may learne, that if any of vs would turne to God and repent, we must haue three thinges. I. The knowledge of our owne sinnes. II. From the bottome of our heartes wee must confesse and condemne our selues for them, and speake the worst that can be of our selues, in regard of our sinnes. III. We must earnestly craue pardon for them, and call for mercie at Gods handes in Christ, withall reforming our liues for the time to come: if we doe, we giue tokens of repentance; if not, we may thinke what we will, but we deceiue our selues, and are not tru∣ly conuerted. And here wee must be warned to take heede least we abuse, as many doe, the example of the thiefe, to conclude thereby that wee may repent when we will; because the thiefe on the crosse was conuerted at the last gaspe. For there is not a second example like to this in all the whole Bible: it was also extraordi∣narie. In deede sundrie men are called at the eleuenth houre, but it is a most rare thing to finde the conuersion

of a sinner after the second houre, and at the point of the twelfth. This mercie God vouchsafed this one thiefe, that he might be a glasse in which we might behold the ef∣ficacie of the death of Christ, but the like is not done to many mē, no not to one of a thousand. Let vs rather cōsider the estate of the other thiefe, who neither by the dealing of his fellow,* 1.723 nor by any speach of Christ could be brought to repentance. Let vs not therefore deferre our repentance to the houre of death: for then we shall haue sore enemies a∣gainst vs: the world, the flesh, the deuill, and a guiltie con∣science: and the best way is beforehand to preuent them. And experience shews that if a man deferre repentance to the last gaspe, often when he would repent he cannot. Let vs take Salomons counsell: Remember thy creator in the daies of thy youth, before the euill daies come. If we will not heare the Lord when he calleth vs, he will not heare vs when we call on him.

The third signe was, the ecclipsing or darkning of the sunne from the sixt houre to the ninth. And this ecclipse was miraculous. For by the course of nature the sunne is neuer ecclipsed, but in the new moone: whereas contrari∣wise this ecclipse was about the time of the Passeouer which was alwaies kept at the full moone.* 1.724 Question is made touching the largenes of it: some mooued by the words of Luke, who saith that darkenesse was vpon the whole earth, hath thought that the ecclipse was vniuersall ouer the whole word: but I rather thinke, that Saint Lukes meaning is, that it was ouer the whole region or countrey of Iurie. For if such a wonder had happened ouer the whole world, all historiographers Greeke and Latine and Astronomers, diligent obseruers of all ecclipses, would haue made speciall mention thereof. And though some a 1.725 wri∣ters say that it was ouer the whole earth, and that it was set downe in record both by the Romanes & Grecians, yet all their writings prooue no more but this, that it was ouer Iu∣rie and Galelie and the countries bordering neere vnto. The vses of this miracle are manifold. I. This darkening of the sunne giues a checke to the Iewes for their crucifying

of Christ: they were not ashamed to apprehend, accuse, and condemne him: yet this glorious creature the sunne pulleth in his beames, beeing as it were ashamed to behold that, which they were not ashamed to doe. II. It serues to signifie the great iudgement of God to come vpon the Iewes. For as when Christ suffered, darkenes was ouer all the land of Iurie, and all the worlde besides had the light of the sunne,* 1.726 so shortly after blindnes of minde was ouer the whole nation of the Iewes, and all the world besides saw the sonne of righteousnes shining vnto them in the preaching of the Gospell.* 1.727 III. It serues to aduertise vs that such as carrie themselues towards Christ as the Iewes did, haue nothing else in them but darknesse, and that they sit in darkenesse and shadow of death:* 1.728 and therefore not able any whit better to see the way that leadeth vnto life, then he which is cast into a darke dungeon can; who if they thus remaine, shall at length be cast into vtter darke∣nesse. This beeing the estate of all them that be foorth of Christ: we must labour to be freed from this darknes, that the day-starre may rise in our hearts,* 1.729 and shine vpon vs, and put life into vs. IIII. This miraculous and won∣derfull darkening of the sunne doth conuince the Iewes, that Christ whome they crucified was the Lord of glorie, and the Sauiour of the world: and it is very likely that this was the principall end of this miracle. For whereas neither his doctrine, nor his former miracles could mooue them to acknowledge him for the Messias, yet this one worke of God doth as it were strike the naile to the head, and stoppe all their mouthes. V. Besides this, whereas at that very instant when Christ was about to make a satisfaction to the iustice of his father for our sinnes; the sunne was thus darkned: it teacheth vs first to thinke of the passion of Christ, not as of a light matter, but as of one of the grea∣test wonders of the worlde, at the sight whereof the very frame of nature was chaunged: secondly, to thinke of our owne sinnes, as the vilest things in the world, and that they deserue the intollerable wrath of God: considering that at the time when they were to be abolished, the

course of nature euen in the very heauens is turned vp∣side downe.

The fourth signe is, the rending of the vaile of the Tem∣ple from the toppe to the bottome.* 1.730 The temple was deui∣ded into two parts: the one more inward into which no man might come but the high priest, and that once a yeare; and it was called the holy of holies: the other was that where the people came and offered sacrifices vnto the Lord. Nowe that which parted the temple into these two parts was called the vaile, and at the time of Christs passi∣on it was re••t from the toppe to the very bottome. This hath diuers vses: I. The holy of holies signified the third heauen,* 1.731 where God sheweth himselfe in glorie and maie∣stie vnto his Saints: now the rending of the vaile figureth vnto vs, that by the death of Christ heauen which was o∣therwise shut by our sinnes is nowe set open, and a way made to enter thereto. II. It signifieth,* 1.732 that by the death of Christ we haue all without impediment, free accesse to come vnto God the father by earnest praier in the name of Christ; which is a most vnspeakeable benefit. III. It signifieth, that by Christs death an ende is put to all cere∣monies, to ceremoniall worship, and the sacrifices of the old testament: and that therefore in the newe testament there remaineth one onely reall and outward sacrifice, that is, Christ crucified on the crosse: and the whole ser∣uice and worship of God for outwarde ceremonies most simple and plaine. IIII. The Temple was the chiefe and one of the most principall prerogatiues that the Iewes had; it was their glorie that they had such a place where∣in they might worship and doe seruice to the true God: and for the Temples sake God often spared them, and therefore Daniel praieth: O Lord,* 1.733 heare the prayer of thy seruant, and his supplication, and cause thy face to shine vpon thy Sanctuarie that lieth wast for the Lords sake. Yet for all this, when they beganne to crucifie the Lord of life, their prerogatiues helps thē not, nay they are depriued thereof, and God euen with his owne hand rends the vaile of the temple in sunder, signifying vnto them, that if they forsake

him, he will also forsake them. And so may we say of the Church of England: No doubt for the Gospels sake we haue outward peace and safetie, and many other blessings, and are in account with other nations: yet if we make no conscience to obey the word of God, and if we haue no loue of Christ and his members, God will at length re∣mooue his candlesticke from vs, and vtterly depriue vs of this ornament of the Gospell, and make our land as odious vnto all the world, as the land of the Iewes is at this day. Let vs therefore vvith all care and diligence shew forth our loue both to Christ himselfe & to his members, and adorne the Gospell which we professe by bringing foorth fruites worthie of it.

The fifth signe is the earthquake, whereby hard rockes were clouen asunder. And it serues very fitly to signifie further vnto vs,* 1.734 that the sinne of the Iewes in putting Christ to death was so heauie a burden, that the earth could not beare it, but trembled thereat, though the Iewes them∣selues made no bones of it. And it is a thing to be wonde∣red at, that the earth doe not often in these daies, tremble and quake at the monstrous blasphemies and fearefull othes by the wounds and blood and heart of Christ, where∣by his members are rent asunder, and he traiterously cru∣cified againe. Secondly, the earthquake shewes vnto vs the exceeding and wonderfull hardnes of the hearts of the Iewes, and ours also: they crucified Christ and were not touched with any remorse; and we can talke and heare of his death, yea we can say he was crucified for our sinnes: and yet are we nothing affected therewith, our hearts will not rend when as hard rocks cleaue asunder. Thirdly, the moo∣ving of the earth, & the rending of the rocks asunder, may be a signe vnto vs of the vertue of the doctrine of the Gos∣pell of Christ: which is nothing els but the publishing of the passion of his death: which being preached, shal shake hea∣uen and earth, sea and land. It shall moue the earthen, hard, and rockie hearts of men;* 1.735 and raise vp of meere stones and rocks children vnto Abraham. But the maine vse and end of this point is, to prooue that he that was crucified, was

the true Messias the sonne of God: and therefore had the power of heauen and earth, and could mooue all things at his pleasure.

The sixt signe of the power of Christ is, that graves did open, and many bodies of the saintes which slept arose,* 1.736 and came out of their graues after his resurrection, and went into the holy citie, and appeared unto many. The use of this signe is this: it signifies unto us, that Christ by his death upon the crosse did vanquish death in the graue, and opened it, and thereby testified that he was the resurrection, and the life: so that it shall not haue euerlasting dominion ouer us: but that he vvill raise us up from death to life, and to euerla∣sting glorie.

The seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed: S. Marke saith, when he saw that Christ thus crying gaue up the ghost, he said, truly this was the sonne of God.* 1.737 Thus we see it is an easie matter for Christ to defend his own cause: let Iudas betray him, Peter denie him, and all the rest forsake him, yet he can if it so please him make the Centurion that standeth by to see him executed to testifie of his innocen∣cie. But what vvas the occasion that mooued him to giue so worthy a testimonie? S. Matthew saith, it was feare,* 1.738 and that feare was caused, by hearing the loud crie of Christ, & by seeing the earthquake and thinges which vvere done. And this must put us in minde not to passe by Gods iudge∣ments which daily fall out in the worlde, but take know∣ledge of them, and as it were, to fix both our eyes on them. For they are notable meanes to strike and astonish the re∣bellious heart of man, and to bring it in awe and subiectiō to God. After that the two first captaines with their fifties commanding the prophet Elias to come downe to king▪ A∣chaziah were consumed with fire from heauen: the king sent his third captaine ouer fiftie with his fiftie to fetch him downe: but what doth he? it is said, he fell on his knee be∣fore Eliah and besought him saying, O man of God,* 1.739 I pray thee, let my life and the lives of these fiftie servants be pretious in thine eyes. But what was the cause why he prayed thus?

Surely he obserued what iudgements of God fell upon his two former fellowe captaines, Beholde, saith hee, there came downe fire from heauen, and devoured the two former cap∣taines with their fifties: therefore let my life be pretious now in thy sight. Thus laying to his owne heart and making use of Gods iudgements, hee humbled himselfe and was spared with his fiftie. And Habbaccuk saith, When I hearde the voice,* 1.740 namely of Gods iudgements, rottennesse entred into my bones, and I trembled in my selfe that I might be safe in the day of the Lorde. Nowe what this feare of the Centurion was, there is a further question, and it is verie like that it was but a sudden motion or a certaine preparatiue to better things. For he was but an heathen man, and had as yet no knowledge of Christ, and whether hee re∣pented or not it is uncerten: and wee must not maruell at this, for there are many sudden motions in shewe ve∣rie good, that upon like occasions rise in the heartes of naturall men. When God plagued the land of Egypt, then Pharaoh sent for Moses and confessed that the Lorde was righteous, but he and his people were wicked; and desired Moses to pray to God to take away the plague, who did so: but so soone as the hand of God was stayed,* 1.741 he returned to his olde rebellion againe. And as a dogge that commeth out of the water shaketh his eares, and yet returneth into it againe: so is the maner of the world: when crosses and ca∣lamities befall men, as sicknesse, losse of friends or goods, then with Ahab they outwardly humble them-selues and goe softly: they use to frequent the place where the word is preached and Gods name called upon: but a∣las, common experience shewes that these things are but fittes arising of uncerten and flittering motions in the heart. For so soone as the crosse is remooued, they returne to their old byas againe, & become as bad & as backwarde as euer they vvere: being like to the tree that lies in the wa∣ter, which for a while is greene, but afterward withereth. And therefore wee for our partes, when wee haue any good motions come into our hearts as the beginnings of further

grace, wee must not quench them but cherish and preserue them, remembring that the kingdome of heauen, is like a graine of mustard seed, which vvhen it is sowne is the least of all seedes: but afterward it groweth up into a tree, that the foules of the heauen may build their neasts in it: & like to this are the first motions of Gods spirite, and therefore they must be cherished and maintained.

And thus much for the 7. signes of the power of Christs godhead. Now follovves the second part of the triumph of Christ, which containeth signes of his victorie upon the crosse, notably expressed by Paul when he saith, And putting out the handwriting of ordinances which was against us, which was contrary to us, he euen tooke it out of the way & fastened it upon the crosse, & hath spoiled the principalities & powers,* 1.742 and hath made a shew of them openly, & hath triumphed over them in the same. In vvhich wordes hee alludeth to the manner of heathen triumphs: for it was the custome of heathen princes when they had gotten the victorie over their enimies, first to cause a pillar of stone, or some great oke to be cut down, and set up in the place of victorie, vpon which either the names of the chiefe enemies vvere set, or their heads vvere hanged, or vvords vvere written in the pillar to testifie the victorie. This being done, there follovved an open shewe, in vvhich first the conquerour prepares for himselfe a chari∣ot of victory wherin he vvas himselfe to ride, and then the chiefe of his enemies bound & pinioned, vvere led openly after him. Novve on the same maner upon the crosse there was a pitcht field; the Emperour on the one side was Christ; his enemies on the other side were the vvorld, the flesh, hell, death, damnation, the deuill, and all his angels: all vvhich, banding themselues against him vvere all subdued by him upon the same crosse: & he himselfe gaue tvvo signes of his triūph, one vvas a monumēt of the victory, the other an opē shevv of his cōquest. Novv the monumēt of Christs victory vvas the crosse it self, vvheron he nailed the obligatiō or bill vvhich vvas against us: vvherby satan might haue accused & condēned us before god. For vve must cōsider that god the

father is as a creditour, and vvee all debters unto him: hee hath a bill of our handes vvhich is the lawe, in that it giueth testimonie against us; first by the legall washings, which did shewe and signifie that we vvere altogither defiled & uncleane; secondly by the sacrifices that were daily offred for propitiation for our sinnes. Now Christ was our suretie, and paid euery iotte of the debt vvhich we shoulde haue paid, and requiring the acquittance, taketh the ceremoniall law, and the curse of the morall law, and nailes them to the crosse.

Furthermore in the shewe of conquest, the chariot is the crosse likewise: for it was not onely a monument of victory, but also a chariot of triumph. And the captiues bound and pinioned which follow Christ, are principalities and pow∣ers, that is, the deuill, and his angells, hell, death, and con∣demnation: all which are as it were taken prisoners, their armour and weapons are taken from them, and they chai∣ned and bound ech to other.

The meditation of this point serueth to admonish vs to abandon all manner of sinne, and to make conscience of euerie good duety if we will aright professe the gospell of Christ: for vvhen vve sinne, we doe as it vvere pull Christ out of his charriot of triumph, and untie sathans bonds, & giue him weapons, and (as much as we can) make him va∣liant and strong againe. Now for any man to make sathan and sinne valiant and strong against himselfe, whereas Christ hath weakened him, and euen bruised his heade, is no better then to become an enemie of the crosse of Christ.* 1.743 Againe, hereby vve are taught to pray unto God that our blind eyes may be opened, that vve may discerne aright of the passion of Christ. It is a wonder to see how men are ca∣ried avvay with a liking of vaine shewes, games and enter∣ludes: how they spend euen vvhole daies in beholding thē, and their money also that they may come to the places vvhere they are: oh then how exceedingly ought our harts to be rauished with this mast admirable shevve, in vvhich the sonne of God himselfe rides most gloriously in his cha∣riot of triumph, and leades his and our most cursed enemies

captiue, yea treades them under his foote. This triumph is set forth unto us in the preaching of the Gospell, and may be seene of us all freely without money or money-worth. What wretches then shall we be, if we suffer our heartes to be filled with earthly delights, and in the meane season haue little or no desire to beholde with the eyes of our mind this goodly spectacle that is to be seene in the passion of Christ, that serues to reuiue and refresh our soules to life eternall.

Thirdly if Christ when he was most weake and base in the eyes of men, did most of all triumph upon the crosse; then euerie one of us must learne to say with the Apostle Paul, God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord. That we may say this truely,* 1.744 first of all we must labour to haue the benefite of the crosse of Christ not onely in the remission but also in the mortifi∣cation of our sinnes: secondly, wee must not be discom∣forted, but rather reioyce and triumph therein. A Christian man can neuer haue greater honour then to suffer for the Gospell of Christ when God calleth him thereunto: and therefore S. Paul setteth forth another most glorious shewe which all those must make that suffer any thing for Gods cause. They must encounter with the world, the flesh,* 1.745 and the deuill, and are placed as it were on a theater: and in this conflict the beholders are men and Angels; yea, the whole hoast of heauen and earth: the umpire or iudge is God himselfe, it will giue sentence of victorie on their side, and so they shall ouercome. We must not hereupon thrust our selues into danger: but when it shall please God to call vs thereunto, wee must thinke our selues highly honoured of him. As when God sendeth losse of friends, of substance, or good name, or any other calamitie, wee must not dis∣paire, or be ouer grieued: but rather reioyce and addresse our selues then with our sauiour Christ to make a triumph.

Thus much of Christes triumph, and the passion of his crosse. Now followeth the second degree of his humilia∣tion in these words, And buried. Where we must consider these pointes: I. why it was needfull that Christ should be

buried. II. who was the authour of this buriall. III. the maner or preparation to his buriall. IIII. the place and time where and when he was buried. Of these in order. For the first; the causes are many, but especially foure why Christ was to be buried. I. that the truth and certentie of his death might be confirmed unto us, and that no man might so much as imagine that his death was a fantasticall death, or his body a fantasticall bodie: for men use not to bury a liuing but a dead man, or a man in shewe, but a true man. II. that his buriall might be vnto him a passage frō the estate of humiliation to the estate of exaltation, which began in his resurrection: and he could not haue risen a∣gaine, if hee had not bene first buried. III. that the out∣ward humiliation in the forme of a seruant, which he tooke upon him, might be continued upon him to the lowest degree of all: and therefore it was not sufficient that hee should be crucified euen to death, but being dead, he must be also buried. IIII. Christ vvas buried, that he might not onely vanquish death on the crosse, but euen after the maner of conquerours subdue him at his owne home, and as it were, plucke him out of his owne cabbin.

The authors of Christs burial were Ioseph of Arimathea, & Nichodemus,* 1.746 who came to Iesus by night. Now con∣cerning them & this their fact, there are many things wor∣thy to be considered in this place. First of all they were disciples of Christ, and the difference betweene them and the rest is to be considered. The other disciples though in number they were but few, yet in the feast before his passiō they openly followed him: but when Christ was to be ar∣raigned, & the persecution of the Church of the new Testa∣ment began in him, then Iudas betraied him, Peter denied him, & the rest fled away: yet euen at the same instant these two secret disciples of our Sauiour Christ, Ioseph of Arima∣thea & Nicodemus take courage to themselues, & in time of daunger openly professe themselues to be Christes dis∣ciples by an honourable and solemne buriall; God no doubt opening their heartes and inabling them to doe so. The like is to be seene in all ages since the passion of Christ in the Church of God, in which men zealous for the gos∣pell

in peace haue beene timerous in persecution, whereas weake ones haue stood out against their enimies euen unto death it self. The reason is, because God will hūble those his seruants which are often times indued with great measure of graces, & cōtrariwise exalt & strengthē the weake & fee∣ble: & the same no doubt will be found true among us, if it should please god to send any new triall into the Church of Englād. This serues to teach us to think charitably of those which are as yet but weake amōg us: & with all in our pro∣fession to cary a low saile & to think basely of our selues, and in the whole course of our liues creep alow by the ground, running on in feare & trēbling, because the Lord oftētimes humbles those that be strong, & giue courage & strength to weake ones boldly to confesse his name. Secondly, vvhereas these tvvo disciples haue such care of the buriall of Christ, we learne, that it is our dutie to be carefull also for the ho∣nest & solemne buriall of our brethren. The Lorde him selfe hath cōmanded it, Thou art dust, & to dust thou shalt returne.* 1.747 Also the bodies of men are the good creatures of God, yea the bodies of Gods children are the temples of the Holy ghost, and therefore there is good cause why they should be honestly laide in the earth. And it vvas a curse and iudgement of God upon Iehoiakim that he must not be buried,* 1.748 but like a dead asse be dravvn & cast out of the gates of Ierusalem.* 1.749 And so the Lorde threatens a curse upon the Moabites because they did not burie the king of Edom, but burnt his bones into lime. And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buri∣all of another. Hence it followes, that the practise of Spaine and Italy and all popish countries, which is to keepe the parts of mens bodies & such like relikes of saints unburied, that they may be seene of mē & worshipped, hath no war∣rant: dust they are and to dust they ought to be returned.

Furthermore the properties and vertues of both these men are seuerally to be considered. And first to beginne with Ioseph, hee was a senatour, a man of great account, authoritie, and reputation among the Iewes.* 1.750 It may seeme a strange thing that a man of such account would abase him selfe so much as to take downe the body of Christ from

the crosse. It might haue bene an hinderance to him and a disgrace to his estate and calling: as we see in these daies, it would be thought a base thing for a knight to come to the place of execution and take dovvne a thiefe from the hand of the hangman to burie him: but this noble Senatour Io∣seph for the loue he bare to Christ, made no account of his state and calling, neither did hee scorne to take upon him so base an office, considering it was for the honor of Christ: where we learne, that if vve truly loue Christ, and our hearts be set to beleeue in him, we will neuer refuse to perform the basest seruice that may be for his honour, nothing shall hinder vs. It is further saide, that he was a good man and a iust:* 1.751 and also a rich man. And the first appeareth in this, that hee would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these dayes. From his example vve learne these lessons. I. that a rich man remaining a rich man may be a seruant of God, and also be saued: for riches are the good blessings of God, and in them selues doe no vvhit hinder a man in comming to Christ. But some will say, Christ him∣selfe saith, It is easier for a * 1.752 cable to go through the eye of a nee∣dle, as a rich man to enter into the kingdome of heauen. Ans. It is to be understood of a rich man, so long as he swelleth vvith a confidence in his vvealth: but we know, that if a ca∣ble be untwisted and drawen into small threeds, it may be drawen through the eye of a needle: so he that is rich let him denie himselfe, abase himselfe, and lay aside all con∣fidence in himselfe, in his riches and honour, and be as it were, made small as a tvvine threede, and vvith this good Senatour Ioseph become the disciple of Christ, hee may enter into the kingdom of heauē. But Christ saith in the pa∣rable that riches are thorns, which choke the grace of God. Ansvver: It is true, they are thornes in that subiect or in that man that putteth his trust in them; not in their owne nature, but by reason of the corruption of mans heart, who maketh of them his God. S. Iohn saith further, that Ioseph was a disciple of Christ,* 1.753 but yet a close disciple for feare of the Ievves. And this sheweth, that Christ is most readie to

receiue them that come unto him, though they come la∣den with manifold wants. I say not this, that any hereby should take boldnes to liue in their sinnes, but my meaning is, that though men be weake in the faith, yet are they not to be dismayed, but to come to Christ, who refuseth none that come to him. Draw nere to God (saith S. Iames) and hee will draw nere to you. Christ doeth not forsake any,* 1.754 till they forsake him first. Lastly the H. ghost saith of him, that hee waited for the kingdome of God, that is, hee did beleeue in the Messias to come, & therfore did waite daily till the time was come, when the Messias by his death & passion should abolish the kingdome of sinne & satan, & establish his own kingdom throughout the whole world. The same is said of Simeon that he was a good man & feared God, & waited for the consolation of Israell. This was the most principall vertue of all that Ioseph had, and the very roote of all his goodnes & righteousnes, that he waited for the kingdome of God. For it is the propertie of faith whereby wee haue confidence in the Messias to change our nature, & to puri∣fie the heart, & to make it bring forth works of righteous∣nesse. There be many among us, that can talke of Christes kingdome, & of redemption by him, & yet make no cōsci∣ence of sinne, & haue litle care to liue according to the gos∣pell which they professe: and all is, because they doe not soundly beleeue in the Messias, and they waite not for the kingdome of heauen, & therefore there is no chaunge in them: but we must labour to haue this affiance in the Messi∣as with Ioseph, and to wait for his second appearance, that thereby wee may be made new creatures, hauing the king∣dome of Sathan battered and beaten downe in us, and the kingdome of God erected in our heartes.

Touching Nichodemus S. Iohn saith, that he came to Ie∣sus by night. Many men build upon this example, that it is lawfull to be present at the Masse, so be it in the mean seasō we keepe our heartes to God: and indeede such men are like Nichodemus in that they labour to burie Christ as much as they cā, though now after his resurrectiō he should not be buried againe. But though Nichodemus durst not

openly at the first professe the name of Christ, yet after his death vvhen there is most daunger hee doeth: and by this meanes reformeth his former doing.

Thus much of the persons that buried Christ: The third thing to be obserued is the maner of Christs buriall, which standeth in these 4. points. First they take downe his body from the crosse: secondly, they winde it: thirdly, they lay it in a tombe: fourthly, the tombe is made sure. Of these in order. First, Ioseph taketh downe the body of Christ from the crosse whereon hee was executed, but marke in what maner: he doth it not on his owne head without leaue, but he goeth to Pilate and beggeth the body of Christ, & as∣keth leaue to take it downe, because the disposing of dead bodies was in Pilates hand, hee being deputie at that time: wherby we learn, that in all our dealings & actiōs (though they haue neuer so good an ende) our dutie is to proceede as peaceably with all men as may be: as S. Iames saith: The wisdom that is from aboue is first pure, then peaceable, gē∣tle,* 1.755 &c. Againe, this ••eacheth us, that in all things which concerne the authoritie of the Magistrate, and belong un∣to him by the rule of Gods worde, wee must attempt or doe whatsoeuer we doe by leaue. And here we may see of what courses they take, that beeing priuate men in this our Church, will notwithstanding take upon them to plante Churches without the leaue of the Magistrate being a chri∣stian prince. Hauing thus taken the body of Christ downe, they go on to wind it. And Ioseph for his part brought lin∣nen clothes,* 1.756 and Nichodemus a mixture of myr••he & aloes to the quantitie of an hundred poundes for the honourable buriall of Christ. His winding was on this manner: they wrapped his bodie hastily in linnen clothes, sweete odours put thereto. Besides all this, in the Iewes burials there was embalming & washing of the body, but Christs body was not a 1.757 embalmed or washed, because they had no time to do it, for the preparatiō to the passeouer drew nere. And wher∣as these 2. mē burie Christ at their own cost & charges, we are taught to be like affected to the liuing mēbers of Christ: when they want we must relieue & comfort them liberally

and freely. It may here be demanded, whether men may not be at cost in making funerals, considering euen Christ him∣selfe is with much cost buried. Ans. The bodies of all deade men are to be buried in seemely & honest maner, & if they be honorable, they may be buried honorably: yet now ther is no cause why mens bodies should be washed, annointed, & embalmed as the vse was amōg the Iewes: for they used embalming as a pledge & signe of the resurrectiō:* 1.758 but now since Christs comming we haue a more certen pledge ther∣of, euen the resurrection of Christ himself, & therfore there is no cause, why we should use embaulming and washing as the Iewes did. And the clause which is specified in Saint Matthew is not to be omitted, that Ioseph wrapped Christs body in a cleane linnen cloth: whereby we learne,* 1.759 that how∣soeuer the strange fashions fetched from Spaine and Italy are mōstrous & to be abho••red: yet, seing the body of a mā is the creature of God, therefore it must be arayed in clean∣ly maner, & in holy comelines.* 1.760 Paul requires that the minister of the Gospell in all things be seemely or comely: & herein he ought to be a patterne of sobriety unto all men. Thirdly, after they haue woūd the body of Christ, they lay it in a tōb, & lastly they make it sure, closing it up with a stone rolled ouer the mouth of it. Also the Iewes request Pilat to seale it that none might presume to open it: besides, they set a band of soldiers to watch the tomb, & to keepe it that his bodie be not stollē away. Many reasons might be alledged of this their dealing, but principally it came to passe by the pro∣vidence of God, that hereby he might confirme the resur∣rection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his workes & miracles to beleeue, he causeth this to be done, that by the certenty of his resurrection hee might conuince them of hardnesse of heart, and prooue that he was the sonne of God.

Thus much of the maner of his buriall. Now followes the place where Christ was buried. In the place we are to mark 3. things: I. that Christ was laid in Iosephs tomb, wherby we may gather the greatnes of Christs pouertie, in that he had not so much groūd as to make himself a graue in: & this must

be a comfort to the members of Christ that are in pouertie. And it teacheth them, if they haue no more but foode and raiment, to be there with content, knowing that Christ their head and king hath cōsecrated this very estate unto them. Secondly the tombe wherein Christ was laide was a newe tomb wherein neuer any man lay before. And it was the speciall appointment of Gods prouidence that it should be so, because if any man had bene buried there aforetime, the malitious Iewes would haue pleaded, that it was not Christ that rose againe but some other. Thirdly we must obserue, that this tombe was in a garden, as the fall of man was in a garden,* 1.761 & as the apprehension of Christ in a gardē beyond the brooke Cedron. And here we must note the practise of a good man. This garden vvas the place of Iosephs delight & holy recreation wherin he used to solace himselfe in behol∣ding the good creatures of God, yet in the same place doth he make his owne graue long before he dyed: whereby it appeares, that his recreation was ioyned with a meditatiō of his end: and his example must be followed of us. True it is, God hath giuen us his creatures not only for necessity, but also for our lawfull delight, but yet our duty is, to mingle therewith serious meditation and consideration of our last end. It is a brutish part to vse the blessings and creatures of God, and not at all to be bettered in regard of our last end by a further vse thereof.

The time when Christ was buried vvas the euening, wherein the Sabbath vvas to begin according to the maner of the Iewes, which beganne their daies at sunne-setting from euening to euening according to that in Genesis: the evening and the morning was the first day.* 1.762 Now Ioseph com∣meth a litle before euening & beggeth the body of Christ and burieth it: where note, that howsoeuer vve are not bound to keepe the sabbath so strictly as the Iewes were, yet vvhen we haue any busines or worke to be done of our ordinarie calling, vve must not take a part of the Lordes sabbath day to do it in, but preuent the time, & doe it either before as Ioseph did, or after the sabbath. This is litle pra∣ctised in the world. Mē think if they go to church before &

after noone to heare Gods worde, then all the day after they may doe what they list, and spend the rest of the time at their owne pleasure: but the vvhole day is the Lordes, & therefore must be spent wholly in his seruice both by pub∣licke hearing of the word, and also by priuate reading and meditation on the same.

To conclude the doctrine of Christes buriall: Here it may be demanded, how he was alwaies after his incarna∣tion both god and man, considering he was dead & buried, and therefore bodie and soule were sundred, & a dead mā seemes to be no man. Ansvv. A dead man in his kinde is as true a man as a living man: for though bodie and soule be not united by the bond of life, yet are they united by a re∣lation which the one hath to the other in the counsell and good pleasure of God, and that as truly as man and vvo∣man remaine coupled into one flesh by a couenant of ma∣riage, though afterwarde they be distant a thousand miles asunder: and by vertue of this relation euery soule in the day of iudgement shall be reunited to his owne bodie, & e∣uery bodie to his own soule. But there is yet a more straigh∣ter bond betweene the body & soule of Christ in his death & burial.* 1.763 For as when he was liuing his soule was a meane or bond to unite his godhead & his bodie togither: so whē hee was deade his verie godhead was a meane or mid∣dle bond to unite the bodie and soule: and to say other∣wise is to dissolue the hypostaticall union, by vertue wher∣of Christes body and soule though seuered ech frō other, yet both were still ioyned to the godhead of the sonne.

The use and profite which may be made of Christes buriall is two-folde. I. It serueth to worke in us the bu∣riall of all our sinnes. Knovve yee not (saieth Paul) that all who haue beene baptised into Christ,* 1.764 have beene baptised into his death, and are buried vvith him by baptisme in∣to his death? If any shall demaund how any man is bu∣ried into the death of Christ, the answere is this: Euery Christian man and woman are by faith mystically united unto Christ and made all members of one body, whereof Christ is the head. Now therefore as Christ by the power of

his godhead when he was dead and buried, did ouercome the graue & the power of death in his own person. So by the very same power by means of this spirituall coniunctiō doth he worke in all his members a spirituall death & buriall of sinne and naturall corruption.* 1.765 When the Israelites were bu∣rying of a mā for feare of the soldiers of the Moabites, they cast him for hast into the sepulcher of Elisha. Now the dead man, so soone as he was down, & had touched the body of Elisha, he revived & stood upon his feet. So let a man that is dead in sin be cast into the graue of Christ, that is, let him by faith but touch Christ dead & buried, it will come to passe by the vertue of Christs death & buriall, that he shalbe raised frō the death & bōdage of sin to become a new mā.

Secōdly the buriall of Christ serues to be a sweet perfume of all our graues and burials: for the graue in it selfe is the house of perditiō; but Christ by his burial hath as it were cō∣secrated and perfumed all our graues: & in stead of houses of perdition,* 1.766 hath made them chambers of rest & sleepe, yea beds of downe, & therfore howsoeuer to the eye of mā the beholding of a funerall is terrible, yet if we could then remember the buriall of Christ, & consider how he thereby hath changed the nature of the graue, euen then it woulde make us to reioice. Lastly we must imitate Christs buriall in being cōtinually occupied in the spiritual burial of our sins.

Thus much of the buriall. Now followeth the third and last degree of Christes humiliation: He descended into hell. It seemes very likely that these wordes were not placed in the creed at the first,* 1.767 or (as some thinke) that they crept in by negligence because aboue threescore creeds of the most ancient councels & fathers want this clause: & among the rest the Nicene Creed. But if the ancient & learned fathers assembled in that councel had bin perswaded or at the least had imagined that these words had bin set down at the first by the Apostles, no doubt they would not in any wise haue left them out.* 1.768 And an anciēt writer saith directly, that these words, he descended into hell, are not found in the Creede of the Romane Church, nor used in the Churches of the East: & if they be, that then they signifie the burial of Christ. And it must not seeme strange to any that a worde or twaine in

processe of time should creepe into the Creede, considering that the originall copies of the bookes of the old and new Testament haue in them sundry a 1.769 varieties of readings and b 1.770words otherwhiles which from the margine haue crept in∣to the text. Neuerthelesse considering that this clause hath long continued in the creed, and that by common consent of the Catholicke Church of God, & it may carry a fit sense & expositiō, it is not as some would haue it, to be put forth.

Therfore that we may come to speak of the meaning of it, we must know that it hath 4. usual expositiōs, which we wil rehearse in order, & then make choise of that which shal be thought to be the fittest. The first is, that Christs soule after his passion vpon the crosse, did really & locally descend into the place of the damned. But this seems not to be true. The reasons are these. I. All the Evangelists and among the rest S. Luke intending to make an exact narration of the life and death of Christ haue set downe at large his passion, death,* 1.771 buriall, resurrection, & ascension, and withall they make re∣hearsall of small circumstances, therefore no doubt they woulde not haue omitted Christes locall descent into the place of the damned, if there had bene any such thing. And the end why they penned this historie was, that we might beleeue that Iesus is Christ the sonne of God, & beleeuing,* 1.772 we might haue life euerlasting. Now there could not haue bene a greater matter for the confirmation of our faith thē this, that Iesus the sonne of Mary who went downe to the place of the damned, returned thence to liue in happinesse for euer. II. If Christ did go into the place of the damned, then either in soule or in body or in his godheade. But his godhead could not descend, because it is euery where, and his bodie was in the graue. And as for his soule it went not to hell, but presently after his death it went to paradise, that is, the third heauen, a place of ioy & happines. Luke. 23.43. This day shalt thou be with me in paradise: which vvordes of Christ must be understood of his manhood or soule, & not of his godhead. For they are an answer to a demād: & ther∣fore unto it▪ they must be sutable. Now the thief seeing, that Christ was first of all crucified▪ & therfore in all likelihood▪

first of all die, makes his request to this effect. Lorde, thou shalt shortly enter into thy kingdome, remēber me then, to which Christes answere (as the very words import) is thus much. I shall enter into paradise this day, & there shalt thou be with me. Now there is no entrance, but in regard of his soule or manhood. For the godhead which is at all times in all places, cā not be said properly to enter into a place. Again when Christ saith, thou shalt be with me in paradise, he doeth intimate a resemblāce▪ which is betweene the first & secōd Adam. The first Adā sinned against God, & was presently cast foorth out of paradise. Christ the second Adam hauing made a satisfactiō for sinne must immediatly enter into pa∣radise. Now to say that Christ in soule descended locally into hell, is to abolish this analogie betvvene the first & se∣cond Adam. III. Ancient councels in their confessions and creeds omitting this clauseshew, that they did not acknow∣ledge any reall descent, and that the true meaning of these words, he descended, was sufficiently included in some of the former articles, & that may appeare, because when they set downe it, they omit some of the former: as Athanasius in his creed setting downe these words he descended, &c. omits the buriall, putting them both for one as he expounds him∣selfe a 1.773 else where. Now let us see the reasons which may be alledged to the contrary.

Ob. I. Mat. 12.40. The sonne of man shall be 3. dayes & 3. nights in the heart of the earth, that is, in hell. Ans. I. This exposition is directly against the scope of the place: for the Pharisies desired to see a signe, that is, some sensible & mani∣fest miracle: & hereunto Christ answeres that he will giue them the signe of Ionas, which cā not be the descent of his soule into the place of the dāned which is impossible; but ra∣thet his buriall, & after it his manifest & glorious resurrectiō. II. The hart of the earth may as wel signify the graue as the center of the earth. For thus Tyrus bordering upon the sea is said to be in the heart of the sea.* 1.774 III. This exposition takes it far granted that hell is seated in the middest of the earth▪ wheras the scriptures reveale unto us no more but this, that hell is in the lower parts: but wher these lower parts should be, no man is able to define.

Obiect. II. Act. 2.37. Thou wilt not leaue my soule in hell, neither wilt thou suffer thy holy one to see corruption. An∣swer. These wordes can not prooue any locall descent of Christs soule. For Peters drift in alleadging of them is, to prooue the resurrection, and he saith expressely, that the wordes must be vnderstoode of the resurrection of Christ, vers. 31. He seeing this before, spake of the resurrection of Christ. What? namely these words, his soule was not left in hell, &c. Nowe there is no resurrection of the soule, but of the bodie onely, as the soule cannot be said to fall, but the bodie. It will be replied, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot signi∣fie the bodie, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the graue. Answer. The first word signifies not onely the spirituall part of man, the soule▪ but also the whole person, or the man himselfe, Rom. 13.1. 1. Cor. 15.45. And the second is as well taken for the graue, as for hell. Apoc. 20.14. Death and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are cast into the lake of fire. Nowe we can not say, that hell is cast into hell, but the graue into hell. And the word in this text, must needes haue this sense. For Peter makes an oppositi∣on betw••eene the graue into which Dauid is shut vp, and the hell out of which Christ was deliuered, vers. 2••. & 31. Againe it will be saide, that in this text there be two di∣stinct parts: the first of the soules comming forth of hell,* 1.775 in these words, Thou wilt not leaue my soule in hell. The second, of the bodies rising out of the graue in the next words: nei∣ther wilt thou suffer my flesh to see corruption. Answer. It is not so. For flesh in this place signifies not the bodie alone, but the humane nature of Christ, as appeares vers. 30. vn∣lesse we shall say that one and the same word in the same sentence is taken two waies. And the words rather carrie this sense: Thou wilt not suffer me to continue long in the graue; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to feele any cor∣ruption; because I am thy holy one.

Obiect. III. 1. Pet. 3.19. Christ was quickned in spirit, by the which spirit he went and preached to the spirits which are in prison. Answer. The place is not for this purpose. For by spirit is ment not the soule of Christ, but his Godhead, which

in the ministerie of Noe preached repentance to the olde world. And I thinke that Peter in this place alludes to ano∣ther place in Genesis 6.3. where the Lord saith, My spirit shall not alwaies striue with man, because he is but flesh. And if the spirit doe signifie the soule, then Christ was quickned either by his soule or in his soule. But neither is true. For the first, it can not be said, that Christ was quickened by his soule, because it did not ioyne it selfe to the bodie: but the Godhead ioyned them both. Neither was he quicke∣ned in soule: for his soule died not. It could not die the first death, which belongs to the bodie: and it did not die the second death, which is a totall separation from God: onely it suffered the sorrowes of the second death, which is the apprehension of the wrath of God; as a man may feele the pangs of the first death, and yet not die the first death, but liue. Againe, it is to no ende that Christs soule should goe to hell to preach, considering that it was neuer heard of that one soule should preach to another, especial∣ly in hell, where all are condemned, and in conscience con∣victed of their iust damnation, and where there is no hope of repentance or redemption. It will be answered, that this preaching is onely reall or experimentall, because Christ shews himselfe there to conuince the vnbeleefe of his ene∣mies. Answer. This which is said is flat against reason. For when a man is iustly condemned by God,* 1.776 and therfore suf∣ficiently convicted: what neede the iudge himselfe come to the place of executiō to conuict him. And it is flat against the text. For the preaching that is spoken of here, is that which is performed by men in the ministerie of the word, as Peter expounds himselfe, 1. Pet. 4.6. To this purpose was the Gospell also preached vnto the deade, that they might be con∣demned according to men in the flesh, that they might liue ac∣cording to God in the spirit. Lastly, there is no reason why Christ should rather preach and shew himselfe in hell, to them that were disobedient in the daies of Noe, then to the rest of the damned.

And this is the first exposition, the second follows. He descended into hell, that is, Christ descended into the graue,

or was buried. This exposition is agreeable to the truth, yet is it not mee•• or conuenient. For the clause next before, he was buried, cōtained this point: & therfore if the next words following yeelde the same sense, there must be a vaine and needelesse repetition of one and the same thing twise, which is not in any-wise to be allowed in so short a Creede as this. If it be said that these wordes are an ex∣position of the former, the answeare is, that then they should be more plaine then the former. For when one sentence expoundeth an other, the latter must alwaies be the plainer: but of these two sentences, He was buried, he descended into hell, the first is very plaine and easie, but the latter very obscure and hard, and therefore it can be no exposition thereof: and therefore this exposition also is not to be receiued.

Thirdly, others there be which expound it thus, He descended into hell, that is, Christ Iesus when he was dying vpon the crosse, felt and suffered the pangs of hell and the full wrath of God seazing vpon his soule. This ex∣position hath his warrant in Gods worde, where hell often signifieth the sorrowes and paines of hell, as Han∣na in her song vnto the Lord saith,* 1.777 The Lorde killeth and maketh aliue, he bringeth downe to hell and raiseth vp, that is, he maketh men feele woe and miserie in their soules, euen the pangs of hell, and after restoreth them. And Dauid saith, The sorrowes of death compassed me, and the terrours of hell laide holde on mee.* 1.778 This is an vsuall ex∣position receiued of the Church, and they which ex∣pounde this article thus, giues this reason thereof: The former wordes, was crucified, deade and buried, doe con∣taine (say they) the outward sufferings of Christ: nowe because he suffered not onely outwardly in bodie, but also inwardly in soule, therefore these words, he descended into hell, doe set forth vnto vs his inwarde sufferings in soule, when he felt vpon the crosse the ful wrath of God vpō him. This exposition is good and true, and whosoeuer will may receiue it. But yet neuerthelesse it seemes not so fitly to a∣gree with the order of the former articles. For these words,

was crucified, dead and buried, must not be vnderstood of any ordinarie death, but of a cursed death in which Christ suf∣fered the full wrath of God, euen the pangs of hell both in soule and bodie: seeing then this exposition is contained in the former words, it cannot fitly stand with the order of this short Creede, vnlesse there should be a distinct article of things repeated before.

But let vs come to the fourth exposition; He descended into hell, that is, when he was dead and buried, he was held captiue in the graue, and lay in bondage vnder death for the space of three daies. This exposition also may be gathered forth of the Scriptures. Saint Peter saith, God hath raised him vp,* 1.779 (speaking of Christ) and loosed the sorows of death, because it was vnpossible that he should be holden of it. Where we may see, that betweene the death and resurrection of Christ, there is placed a third matter, which is not mentioned in a∣ny clause of the Apostles Creede saue in this, and that is his bondage vnder death, which commeth in betweene his death and rising againe. And the words themselues doe most fitly beare this sence, as the speach of Iacob sheweth, I will goe downe into a 1.780 hell vnto my sonne mourning. And this exposition doth also best agree with the order of the Creed; first he was crucified & died, secōdly he was buried, thirdly laid in the graue, and was therein held in captiuitie and bondage vnder death. And these three degrees of Christs humiliation, are most fitly correspondent to the three de∣grees of his exaltation. The first degree of his exhaltation, he rose againe the third day, answearing to the first degree of his humiliatiō, he died: the second degree of his exhaltatiō, he ascended into heauen, answering to his going downe into the graue, was buried: and thirdly his sitting at the right hand of God (which is the highest degree of his exhaltati∣on) answearing to the lowest degree of his humiliation, he descended into hell. These two last expositions are common∣ly receiued, and we may indifferently make choice of ei∣ther: but the last (as I take it) is most agreeable to the or∣der and words of the Creede.

Thus much for the meaning of the words. Now follow

the vses. And first of all Christs descending into hell, tea∣cheth euery one of vs that professe the name of Christ, that if it shall please God to afflict vs, either in bodie, or in minde, or in both, though it be in most grieuous and tedious manner, yet must we not thinke it strange. For Christ vpon the crosse not onely suffered the pangs of hell, but after he was dead, death takes him and as it were carries him into his denne, or cabbin, and there triumpheth ouer him, hol∣ding him in captiuitie and bondage, and yet for all this was he the sonne of God: and therefore when Gods hande is heauie vpon vs any way, we are not to despaire, but rather thinke it is the good pleasure of God to frame and fashion vs, that we may become like vnto Christ Iesus as good chil∣dren of God. Dauid a man after Gods owne heart was by Samuel annointed king ouer Israel, but withall God raised vp Saul to persecute him, as the fowler hunteth the par∣tridge in the mountaine, in so much that Dauid said, there was but one step betweene him & death.* 1.781 So likewise Iob a iust man and one that feared God with all his heart, yet how heauily did God lay his hand vpon him; his goods and cattell were all taken away, and his owne children slaine, and his owne bodie striken by satan with loathsome biles from the sole of his foote vnto the crowne of his head, so as he was faine to take a potsheard and scrape himselfe sit∣ting amōg the ashes. And Ionah the seruant and Prophet of the most high God, when he was called to preach to Ni∣nivie, because he refused for feare of that great citie, God mette with him, and he must be cast into the sea, and there be swallowed vp of a whale, that so he might chastice him: and thus doth he deale with his owne seruants, to make them conformable to Christ. And further, when it pleaseth God to lay his hand vpon our soules, and make vs haue a troubled and distressed conscience, so as we doe as it were struggle with Gods wrath as for life and death, and can finde nothing but his indignation seazing vpon our soules, which is the most grieuous and perplexed estate that any man can be in: in this case howsoeuer we cannot discerne or see any hope or comfort in our selues, yet we must not

thinke it strange, nor quite despaire of his mercie. For the sonne of God himselfe descended into hell, and death car∣ried him captiue, and triumphed ouer him in the graue, and therefore though God seeme to be our vtter enemie, yet we must not despaire of his helpe. In diuers Psalmes we reade howe Dauid was not onely persecuted outwardly of his enemies, but euen his sou••e and conscience were per∣plexed for his sinnes, so as his bones were consumed with∣in him,* 1.782 and his moysture was turned into the drought in sommer. This caused Iob to cry out that the arrowes of God were within him,* 1.783 and the venyme thereof did drinke vp his spirit, the terrours of God did fight against him, and the griefe of his soule was as waightie as the sand of the sea, by reason whereof he saith, that the Lord did make him a marke and a butte to shoote at:* 1.784 and therefore when God shall thus afflict vs, either in bodie or in soule, or in both, we must not alwaies thinke that it is the wrathfull hand of the Lord that begins to bring vs to vtter condemnation for our sinnes, but rather his fatherly worke to kill sinne in vs, and to make vs grow in humilitie, that so we may become like vnto Christ Iesus. Secondly, whereas Christ for our sakes was thus abased euen vnto the lowest degree of humiliation that can be, it is an ex∣ample for vs to imitate, as Christ himselfe prescribeth: Learne of me that I am meeke and lowly.* 1.785 And that we may the better doe this, we must learne to become nothing in our selues, that we may be all in all forth of our selues in Christ: we must loath and thinke as basely of our selues as may be in regard of our sinnes. Christ Iesus vpon the crosse was content for our sakes, to become a worme and no man,* 1.786 as Dauid saith, which did chiefely appeare in this lowest degree of his humiliation, when as death did as it were tread on him in his denne; and the same minde must likewise be in vs which was in him. The liking that we haue of our selues must be meere nothing, but all our loue and liking must be forth of our selues in the death and bloode of Christ.

And thus much of this clause, as also of the state of

Christs humiliation. Nowe followeth his second estate, which is his exaltation into glorie, set down in these words, The third day he rose againe from the deade, &c. And of it we are first to speake in generall, then in particular accor∣ding to the seuerall degrees thereof. In generall, the ex∣altation of Christ is, that glorious or happie estate, into which Christ entred after he had wrought the worke of our redemption vpon the crosse. And he was exalted according to both natures, in regard of his Godhead, and also of his manhood. The exaltation of the Godhead of Christ, was the manifestation of the glorie of his Godhead in the man∣hoode. Some will peraduenture demaunde, how Christs Godhead can be exalted, seeing it admits no alteration at all. Answer. In it selfe it cannot be exalted, yet beeing consi∣dered as it is ioyned with the manhood into one person, in this respect it may be said to be exalted: and therefore, I say, the exaltation of Christs Godhead is the manifestation of the glorie thereof in the manhood. For though Christ from his incarnation was both God and man, and his Godhead dwelt in his manhood; yet from his birth vnto his death, the same Godhead did little shew it selfe, and in the time of his suffering did as it were lie hid vnder the vaile of his flesh, as the soule doth in the bodie, when a man is sleeping, that thereby in his humane nature he might suffer the curse of the law, and accomplish the worke of redemption for vs, in the low and base estate of a seruant. But after this worke was finished, he began by degrees to make manifest the power of his Godhead in his manhood. And in this re∣spect his Godhead may be saide to be exalted. The exalta∣tion of Christs humanitie stoode in two things. The first that he laide downe all the infirmities of mans nature, which he carried about him so long as he was in the state of a seruant, in that he ceased to be wearie, hungrie, thirstie, &c. Here it may be demāded, whether the skarres & woūds remain in the bodie of Christ now after it is glorified. Ans. Some think that they doe remain as testimonies of that vi∣ctorie which Christ obtained of his & our enemies,* 1.787 & that they are no deformitie to the glorious bodie of our Lord,

but are themselues also in him in some vnspeakable man∣ner glorified. But indeede it rather seemes to be a truth, to say that they are quite abolished; because they were a part of that ignominious and base estate in which our Sauiour was vpon the crosse: which after his entrance into glorie he laid aside. And if it may be thought that the woundes in the hands and feete of Christ remaine to be seene, euen to the last iudgement, why may we not in the same manner thinke that the vaines of his bodie remaine emptied of their blood, because it was shed vpon the crosse.

The second thing required in the exaltation of Christs manhood is, that both his bodie and soule were beautified and adorned with all qualities of glorie. His minde was in∣riched with as much knowledge and vnderstanding as can possibly befall any creature, and more in measure then all men and angels haue: and the same is to be said of the gra∣ces of the spirit in his wil and affections: his bodie also was incorruptible, and it was made a shining bodie, a resem∣blance whereof some of his disciples sawe in the mount: and it was indued with agilitie, to mooue as well vpward as downeward, as may appeare by the ascension of his bo∣die into heauen, which was not caused by constraint or by any violent motion, but by a propertie agreeing to all bo∣dies glorified. Yet in the exaltation of Christs manhood we must remember two caveats: first, that he did neuer lay aside the essentiall properties of a true bodie, as length, breadth, thicknes, visibilitie, locallitie which is to be in one place at once and no more, but keepeth all these still, be∣cause they serue for the beeing of his bodie. Secondly wee must remember that the gifts of glorie in Christs bodie are not infinite but finite: for his humane nature beeing but a creature, and therefore finite, could not receiue infinite graces and gifts of glorie. And hence it is more then ma∣nifest that the opinion of those men is false, which hold that Christs bodie glorified, is omnipotent and infinite, euery way able to doe whatsoeuer he will: for this is to make a creature to be the creator.

Thus much of Christs exaltation in generall. Now let

vs come to the degrees thereof, as they are noted in the Creede, which are in number three: I. He rose againe the third day: II. He ascended vnto heauen: III. He sitteth at the right hand of God the father almightie. In the handling of Christs resurrection, we must consider these points: I. why Christ ought to rise againe: II. the manner of his rising. III. the time when he rose: IV. the place where: V. the vses thereof. For the first, it was necessarie that Christ should rise againe, and that for three especiall causes. First, that hereby he might shew to all the people of God that he had fully ouercome death. For els, if Christ had not ri∣sen, how should we haue bin perswaded in our cōsciences, that he had made a full & perfect satisfactiō for vs: nay rather we should haue reasoned thus: Christ is not risen, & there∣fore he hath not ouercome death, but death hath ouercome him. Secondly, Christ Iesus which died was the sonne of God, therefore the author of life it selfe, and for this cause it was neither meet nor possible for him to be holdē of death, but he must needes rise from death to life. Thirdly, Christs priesthood hath 2. parts: one, to make satisfaction for sinne by his one onely sacrifice vpon the crosse: the other, to apply the vertue of this sacrifice vnto euery beleeuer. Now he of∣fred the sacrifice for sinne vpon the crosse, before his death, and therefore beeing deade must needes rise againe to per∣forme the second part of his priesthood, namely to applie the vertue thereof vnto all that shall beleeue in him, and to make intercession in heauen vnto his father for vs here on earth. And thus much of the first point.

Nowe to come to the manner of Christs resurrection: fiue things are to be considered in it. The first, that Christ rose againe not as euery priuate man doth, but as a publike person representing all men that are to come to life eter∣nall. For as in his passion, so also in his resurrection, he stood in our roome and place: and therefore when he rose from death, we all, yea the whole Church rose in him,* 1.788 and toge∣ther with him. And this point not considered, we doe not conceiue aright of Christs resurrection, neither can we reap sound comfort by it.

The second is, that Christ himselfe and no other for him, did by his owne power raise himselfe to life. This was the thing which he meant, when he said, Destroy this temple, & in three daies I will build it vp againe:* 1.789 & more plainly, I haue (saith he) power to lay down my life, and I haue power to take it again. Frō whēce we learn diuers instructions. First wheras Christ raiseth himselfe from death to life, it serueth to proue that he was not only mā, but also true god. For the body be∣ing dead, could not bring again the soule & ioyn it self vnto the same, & make it selfe aliue againe; neither yet the soule that is departed from the bodie, can returne againe & quic∣ken the bodie: and therefore there was some other nature in Christ, namely his Godhead, which did revnite soule and bodie together, and thereby quickned the manhoode. Se∣condly, if Christ giue life to himselfe being dead in the graue, then much more now being aliue and in heauen glorified, is he able to raise vp his members from death to life. We are all by nature starke dead in sinne, as the dead bodie rotten in the graue; and therfore our dutie is, to come to Christ our Lord by praier, intreating him that he would raise vs vp e∣uery day more and more from the graue of our sinnes to newnes of life. He can of men dead in their sinnes make vs aliue vnto himselfe to liue in righteousnes and true holines all the daies of our life.

The third thing is, that Christ rose againe with an earth∣quake. And this serueth to prooue that he lost nothing of his power by death, but still remained the absolute Lord of heauen and earth, to whome therefore the earth vnder his feete trembling doth him homage. This also prooueth vnto vs that Christ which lay dead in the graue, did raise himselfe againe by his owne almightie power. Lastly it serueth to conuince the keepers of the graue, the women which came to embaulme him, and the disciples which came to the sepulchre, & would not yet beleue that he was risen againe. But how came this earthquake? Answer. Saint Matthew saith, there was a great earthquake. For the angell of the Lord descended from heauen,* 1.790 &c. This shewes that the power of angels is great, in that they can mooue and stirre

the earth. Three angels destroied Sodom & Gomorha.* 1.791 An angel destroied the first borne of Egypt in one ••ight. In the host of Senacherib one angel slue in one night 14500 mē. Of like power is the deuil himself to shake the earth, and to destroy vs all, but that God of his goodnes limits & restrains him of his libertie. Well, if one angel be able to shake the earth, what then wil Christ himselfe do when he shal come to iudgemēt the secōd time, with many thousand thousāds of angels? oh how terrible will his comming be? Not with∣out cause saith the holy Ghost that the wicked at that day shall cry out, wishing the hills to fall vpon them, and the mountains to couer them for feare of that great and terrible day of the Lord▪

The 4. thing is, that an angel ministred to Christ, being to rise again, in that he came to the graue & rolled away the stone, & sate vpō it. Where obserue, first how the angels of God minister vnto Christ; though dead & buried; whereby they acknowledge that his power, maiestie, & authoritie is not included within the bondes of the earth, but extends it selfe euen to the heauens themselues and the hosts thereof, and that according to his humanitie. Wicked men for their parts laboured to close him vp in the earth, as the bases•• of all creatures: but the angels of heauen most readily ac∣cept him as their soueraigne Lord and king:* 1.792 as in like man∣ner they did in his temptation in the wildernes▪ and in his agonie in the garden. Secondly, that the opinion of the pa∣pists and others, which think that the bodie of Christ went through the graue-stone when he rose againe, is without warrant. For the ende, no doubt, why the angel rolled a∣way the stone was, that Christ might come foorth. And in∣deede it is against the order of nature that one bodie should passe through another▪ without corruption or alteration of either; considering that euery bodie occupies a place, and two bodies at the same instāt cānot be in one proper place.

Furthermore it is said, that when the angel sate on the stone, his countenance was like lightening, and his rayment as white as snow: & this serued to shew what was the glory of Christ himselfe. For if the seruant and minister be so glo∣rious,

then endlesse is the glorie of the lord and master him∣selfe. Lastly it is said, that for feare of the angel, the watch∣men were astonied, and became as dead men: which tea∣cheth vs, that what God would haue come to passe, all the world can neuer hinder. For though the Iewes had closed vp the graue with a stone, and set a band of souldiours to watch, least Christ should by any meanes be taken away▪ yet all this auaileth nothing: by an angel from heauen the seale is broken, the stone is remooued, and the watchmen at their wittes ends. And this came to passe by the proui∣dence of God, that after the watchmen had testified these things to the Iewes, they might at length be conuicted that Christ whome they crucified was the Messias.

The fifth & last point is, that Christ rose not alone, but ac∣companied with others: as S. Matthew saith, that the graues opened, and many bodies of the Saints which slept arose, and came out of the graues,* 1.793 and went into the holy citie, and appeared vnto many after Christs resurrection. And this came to passe that the Church of God might know & consider that there is a reuiuing and quickening vertue in the resurrection of Christ, wherby he is able not only to raise our dead bodies vnto life, but also when wee are deade in sinne, to raise vs vp to newnes of life. And in this very point stands a maine difference between the resurrection of Christ, & the resur∣rection of any other man. For the resurrection of Peter no∣thing auailes to the raising of Dauid or Paul: but Christs re∣surrection auailes for all that haue beleeued in him: by the very same power whereby he raised himselfe, he raiseth all his members: & therefore he is called a quickening spirit. And let vs marke the order obserued in rising. First Christ riseth, & then the saints after him. And this came to passe to verifie the Scripture, which saith that Christ is the first borne of the dead.* 1.794 Now he is the first borne of the dead, in that hee hath this dignitie & priuiledge to rise to eternal life the first of all men. It is true indeede that Lazarus & sundrie others in time rose before Christ: but yet they rose to liue a mor∣tall life, and to die againe: Christ he is the first of all that rose to life euerlasting and to glorie: neuer any rose before Christ in this maner. And the persōs that rose before

with Christ are to be noted, they were the Saints of God, not wicked men: whereby we are put in minde that the e∣lect children of God onely are partakers of Christs resur∣rection. Indeede both good and bad rise againe, but there is a great difference in their rising: for the godly rise by the vertue of Christs resurrection, and that to eternall glorie: but the vngodly rise by the vertue of Christ, not as he is a redee∣mer, but as he is a terrible iudge, and is to execute iustice on them. And they rise againe for this ende, that besides the first death of the bodie, they might suffer the second death, which is the powring forth of the wrath of God vp∣on bodie and soule eternally. This difference is prooued vnto vs by that which Paul saith,* 1.795 Christ is the first fruits of them that sleep. Among the Iewes such as had corne fields gathe∣red some little quantitie therof, before they reaped the rest, & offred the same vnto God, signifying therby that they ac∣knowledged him to be the author and giuer of all increase: & this offering was also an assurance vnto the owner, of the blessing of God vpō the rest, & this being but one handful did sāctify the whol crop. Now Christ to the dead is as the first fruits to the rest of the corne, because his resurrection is a pledge & an assurance of the resurrection of all the faith∣fulll. When a man is cast into the sea, and all his bodie is vn∣der the water, there is nothing to be looked for but present death, but if he carrie his heade aboue the water, there is good hope of a recouery. Christ himself is risen as a pledge that all the iust shall rise againe: he is the heade vnto his Church, & therfore all his members must needes followe in there time. It may be demāded what became of the Saints that rose againe after Christs resurrection. Ans. Some think they died againe, but seeing they rose for this ende to manifest the quickning vertue of Christs resurrection, it is as like that they were also glorified with Christ, and as∣cended with him to heauen.

Thus much of the manner of Christs resurrection. Now follows the time when he rose againe, and that is specified in the Creede, The third day he rose againe: Thus saith our Sa∣uiour Christ vnto the Pharisies, As Ionas was three daies and

three nights in the whales bell••e: so shall the sonne of man be three daies and three nights in the heart of the earth.* 1.796 And though Christ was but one day and two pieces of two daies in the graue: (for he was buried in the euening before the sabbath,* 1.797 and rose in the morning the next day after the sabbath) yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies▪ then Christ should haue risen the fourth day. And it was the pleasure of God that he should lie thus long in the graue▪ that it might be knowne that he was thoroughly dead: and he continued no longer, that he might not in his bodie see corruption.* 1.798 Againe, it is said, Christ rose againe in the ende of the sabbath, when the first day of the weeke be∣ganne to dawne. And this very time must be considered, as the reall beginning of the new spirituall world, in which we are made the sonnes of God. And as in the first day of the first world, light was commaunded to shin•• out of dark∣nes vpon the deepes: so in the first day of this new world, the sonne of righteousnes riseth and giues light to them that sit in darknes, & dispells the darknes that was vnder the old testamēt. And here let vs mark the reason why the sabbath day was changed. For the first day of the weeke, which was the day following the Iewes sabbath, is our sabbath day, which day we keepe holy in memorie of the glorious resur∣rection of Christ: and therefore it is called the Lords day. And it may not vnfitly be tearmed a 1.799 Sunday,* 1.800 though the name came first from the heathen, because on this day the blessed sonne of righteousn••s rose from death to life.

Let vs now in the next place proceede to the proofes of Christs resurrection, which are diligently to be obserued, because it is one of the most principall points of our religi∣on. For as the Apostle saith, He died for our sinnes, and rose a∣gaine for our iustification▪* 1.801 and againe, If Christ be not risen, then is our prea••hing vaine,* 1.802 and our faith is also vaine▪ The proofes are of two sorts: first, Christs appearances vnto men: secondly, the testimonies of men▪ Christs appea∣rances were either on the first day▪ or ••n the daies follow∣ing. The appearances of Christ the same day he rose a∣gaine

are fiue. And first of all ••arely in the morning he ap∣peared to Marie Magdalen.* 1.803 In this appearance diuerse things are to be considered. The first, of what note and qualitie the partie was, to whome Christ appeared. An∣swer. Mary Magdalen was one that had beene possessed with seuen deuils, but was deliuered and became a repen∣tant sinner, and stoode by when Christ suffered, and came with sweete odours when he was dead to embaulme him. And therefore to hir is graunted this prerogatiue, that shee should be the first that should testifie his resurrection vnto men. And hence we learne, that Christ is readie and wil∣ling to receiue most miserable wretched sinners, euen such as haue beene vassa••ls and bondslaues of the deuill, if they will come to him. Any man would thinke it a fearefull case, to be thus possessed with deuills as Marie was: but let all those that liue in ignorance, and by reason thereof liue in sinne without repentance, know this, that their case is a thousand times worse then Marie Magdalen•• was. For what is an impenitent sinner? Surely nothing els but the ca∣stle & hold of the deuill, both in bodie & soule. For looke as a captaine that hath taken some hold or skonse, doth rule & gouerne all therein, and disposeth of it at his wil & plea∣sure: euen so it is with all blinde and impenitent sinne••s; not one deuill alone, but euen legions of deuills possesse them, & rule their hearts▪ & therfore howsoeuer they may sooth themselues & say, all is well, for God is mercifull; yet their case is farre worse then Mari••s was. Now then▪ would any be freed from this feareful bondage? let them learne of Ma∣rie Magdalen to follow Christ, and to seeke vnto him, and then albeit the deuill and all his angels possesse their hea••ts, yet Christ beeing the strong man, will come and cast them all out, and dwell there himselfe.

The second is, what Christ in his appearance saide to Marie. Answ. He said, Touch me not: for I am not yet ascended to my father. Mary no doubt was glad to see Christ, & ther∣fore looked to haue cōversed as familiarly with him as shee was wont before his death, but he forbids her to touch him, that is, not to look to inioy his corporal presence as before, but

rather to seeke for his spirituall presence by faith, conside∣ring he was shortly to ascend to his father. For this cause when he appeared to his disciples, he staied not long with them at any time, but onely to manifest himselfe vnto thē, thereby to prooue the certentie of his resurrection. This prohibition shows first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ, as the Iesuits doe, who stand much vpō his outward forme and lineaments. Secondly, it ouerthroweth the popish crucifixes, and all the carued and molten images of Christ, wherein the Papists worship him, for corporall presence is not now required: therefore spirituall worship onely must be giuen vnto him. Thirdly it ouerthroweth the reall pre∣sence of Christ in the Sacrament. Many are of minde that they cannot receiue Christ, except they eat & drink his bo∣die & blood corporally: but it is not much materiall whe∣ther we touch him with the bodily hand or no; so be it we apprehend him spiritually by faith. Lastly, as we must not haue earthly considerations of Christ: so must we on the cō∣trarie labour for the spiritual hand of faith, which may reach vp it selfe to heauen, & there lay hold on him. This is the ve∣ry thing which Christ insinuateth vnto Mary in saying, Touch me not. And S. Paul saith, Henceforth know we no man after the flesh, yea though we had knowne Christ after the flesh, yet now know we him no more,* 1.804 that is, we know him no more as a man liuing among vs, & therfore he addes, If any mā be in Christ, he is a new creature: and this new creation is not by the bodily presence of Christ▪ but by the apprehēsiō of faith.

The second appearance was to Marie Magdalen & to the other Marie, as they were going from the graue to tell his disciples: at which time Christ meeteth them, & bids them go tell his brethrē that he is risen again.* 1.805 And wheras Christ sendeth womē to his disciples, he purposed hereby to check thē for their vnbeliefe. For these womē forsooke him not at his death, but stood by & saw him suffer, & whē he was buri∣ed they came to embalme him: but all this while what be∣came of Christs disciples? Surely Peter denied him, & al the rest fled away, euē Iames & Iohn the sonnes of thūder, saue

that Iohn stood a loofe to behold his death. Herupon Christ to make thē ashamed of their fault, sendeth these women unto them to publish that to them which they by their cal∣ling ought aboue all other to haue published. Secondly this teacheth, that whereas Christ buildeth his kingdome & publisheth his Gospell by Apostles, Euangelists, Pastors, teachers, hee can if it so please him, perfourme the same by other meanes. In this his second appearance, he used weak and silly women to publish his resurrection, and thereby shewes that he is not bound to the ordinarie means, which now hee useth. Thirdly, hee sent them to his disciples, to shew, that howsoeuer they had dealt unfaithfully with him by forsaking him and denying him, yet hee had not quite forsaken them, but if they would repent and beleeue, hee would receiue them into his loue and fauour againe, and therefore calleth them his brethren, saying, Goe and tell my brethren. This teacheth us a good lesson, that howsoeuer our sinnes past are to humble us in regard of our selues, yet must they not cut us off or dismay us from seeking to Christ, yea euen then when we are laden with the burdē of them, we must come unto him, & he will ease us. Fourthly where∣as silly women are sent to teach Christes disciples,* 1.806 which were schollers brought up in his owne schoole, wee are admonished, that superioritie in place and calling, must not hinder us▪ sometime to heare and to be taught of our in∣feriours. Iob saieth, he neuer refused the counsell of his ser∣uant:* 1.807 And Naaman the Syrian obeyed the counsell of a silly maide which advised him to go to the Prophet of the Lorde in Samaria to be cured of his ••eprosie: and when he had beene with the Prophet, hee obeyed the counsell of his seruant, that perswaded him to doe all the Prophet had said: Wash and be cleane.

Now after that the women are come to the disciples and make relation of Christes resurrection, the text saieth, Their words seemed as fained things unto them,* 1.808 neither belee∣ved they them. Hence wee learne two things: the first, that men of themselues can not beleeue the doctrine of Christiā religion: it is a harde matter for a man to beleeue sundrie

things in the worke of creation. The temporall deliuerance of the children of Israell seemed to them as a dreame:* 1.809 and the resurrection of Christ: euen to Christes owne disciples seemed a fained thing. The second, that it is an hard thing truly and vnfainedly to beleeue the points of religion: dis∣ciples brought up in the schoole of Christ, and often cate∣chised in this very point of Christs resurrection, yet dull are they to beleeue it. This confu••eth and condemneth our carnall gospellers that make it the lightest and easiest thing that can be to beleeue in Christ: and therefore they say their faith is so strong, that they would not for all the world doubt of Gods mercy: whereas indeede they are deceiued and haue no faith at all, but blind presumption.

The thirde appearance was on this manner. As two of Christes disciples were going from Ierusalem to Emmaus about threescore furlongs,* 1.810 and talked togither of all the things that were done, Iesus drewe nere and talked with them, but their eyes were holden that they could not know him: and as they went he communed with them, & proo∣ued out of the scripture his resurrection, expounding unto them all things that were written of him: then they made him stay with them, and their eyes were opened; & they knew him by breaking of bread, but he was taken out of their sight. In this notable appearance wee may obserue these foure points. The first, that Christ held their eyes that they could not know him: they saw a man indeed, but who he was, they could not tell. By this it is more then mani∣fest, that the use of our outwarde senses, as seeing, feeling, smelling, &c. is supplied vnto us continually by the power of Christ, and therefore euen in these things we must ac∣knowledge the continuall goodnes of God. Now if one man can not so much as discerne another but by the bles∣sing of Christ, then shall we neuer be able to discerne the way of life from the way of death without him: & therfore we must pray unto God that he would giue us his holy spi∣rite to enlighten the eyes of our understanding, wherby we may be able to see and know the way that leadeth unto life, and also to walke in the same. The second, that as Christ

vvas in expounding the scriptures vnto them their heartes burned within them. By this we learne, that howsoeuer the ministers of God publish the gospell to the outward eares of men:* 1.811 yet is it the proper worke of Christ alone to touch & inflame the heart by the fire of his holy spirit, & to quickē & raise men up to the life of righteousnes & true holines: it is he only that baptiseth with the holy ghost▪ & with fire▪ & it further admonisheth us,* 1.812 that we should heare the worde preached frō the mouth of Gods ministers with burning & melting hearts: but alas, the ordinary practise is flat cōtra∣rie; mens eies are drowsie & heauie, & their hearts dead & frozen within them: & that is the cause why after much teaching there followes but litle profit.

The thirde thing is, that Christ did eate with the tvvo disciples and was knowen of them in breaking of breade. It is verie like that our Sauiour Christ did in some speciall maner blesse the bread which he brake, wherby his disci∣ples discerned him from others. And in like maner we must by blessing our meates and drinkes distinguish our selues, though not from such as are the seruants of God, yet from all ungodly & carelesse men. Many being silent themselues do make their children to giue thankes, and to blesse their meates. And indeede it is a cōmendable thing if it be done sometimes to nourture the childe, but for men to disburden themselues wholly of this duty is a fault. And it is a shame that that mouth which openeth it selfe to receiue the good creatures of God, should neuer opē it selfe to blesse & praise God for the same. Therfore in this actiō of eating and drin••king, let us shewe our selues followers of Christ that as by blessing the same he was known from all other; so we may also hereby distinguish our selues from the profane and wicked of this world. Otherwise what difference shal there be betwene us & the very hog that eats mast on the groūd, but neuer lookes up to the tree from whence it falles. And as Christ reuealed himselfe unto his disciples, at that time whē they caused him to eate meat with thē; so let us suffer Christ to be our guest, and let us entertaine him in his mēbers, & no doubt he wil blesse us, & withal reueal himself unto us.

The fourth thing is, that hauing eaten, hee is taken out of their sight. And this came to passe not because the bodie of Christ became spirituall, but because either he helde their eyes as before, or he departed with celeritie and speede ac∣cording to the propertie of a bodie glorified.

The fourth appearance of Christ was to Peter alone, mentioned onely by S. Paul, He was seene of ••ephas.

* 1.813The fifth appearance was to all the disciples togither saue Thomas. In it we must consider three things, which are all effectuall arguments to prooue Christes resurrection.* 1.814 The first, that hee came and stoode in the middest among them the dores being shut. Now it may be demanded how this could be. Ans. The Papists say, his body was glorified and so passed through the dore, but (as I haue said) it is a∣gainst the nature of a bodie, that one should passe through another, as heate doeth through a peece of iron, both bo∣dies remaining entire and sound: therefore we may rather thinke, that whereas Christ came in when the dores were shut, it was either because by his mightie power hee caused the dores to giue place, the disciples not knowing how: or else because he altered the verie substance of the dores, that his body might passe through, as hee thickened the waters to carrie his bodie when he walked upon the sea. Now if this be true, as very like it is, that these dumbe creatures gaue place to Christ, and became pliable unto his com∣mandement, then much more ought we to carry hearts cō∣formable and pliant to the will of our Lord Iesus in all his commaundements. The second point is, that when as the disciples thought Christ to haue bene a spirit, he to prooue the truth of his manhood, sheweth unto them his handes and his feete, and the wound in his side, and calles for meat, and eates it among them. But it may be asked how this could be, cōsidering that a glorified body hath no blemish, and needes not to eate, but is supported by God without meate: if this be true in our bodies when they shal be glo∣rified, then much more was it true in Christ. Ans. True it is, a glorified bodie hath no blemishes, but our Sauiour Christ had not yet entred into the fulnesse of gis glory. If he

had bene fully glorified, he could not so sensibly and plain∣ly haue made manifest the trueth of his resurrection vnto his disciples: and therefore for their sakes and ours hee is content after his entrance into glorie still to retaine in his bodie some remnantes of the ignominies and blemishes, which if it had pleased him, hee might haue laide aside: he is also content to eate, not for neede, but to prooue that his body was not a bodie in shew but a true bodie. This teach∣eth us two lessons: I. If Christ for our good and comfort be content to retaine these ignominious blemishes, then an∣swerably euery one of us must as good followers of Christ referre the workes of our callings to the good of others, as Paul saith, He was free from all men, yet he was content to be∣come all things vnto all men,* 1.815 that by all meanes he might winne the moe. Secondly wee learne, that for the good of our neighbour, and for the maintaining of loue and charitie, we must be content to yeelde from our owne right, as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church.

The third point is, that hee then gaue the disciples their Apostolicall commissions, saying, Goe and teach all nations: of which three pointes are to be considered: the first, to whome it is giuen. Answ. To them all, as well to one as to another, and not to Peter onely. And this ouerthrowes the fond and forged opinion of the Papists concerning Peters supremacie. If his calling had bene aboue the rest, then hee should haue had a speciall commission aboue the rest: but one and the same commission is giuen alike to all. The se∣cond, that with the commission he giues his spirit; for whom hee appointeth to publish his will and worde, them he fur∣nisheth with sufficient giftes of his holy spirit to discharge that great function: and therefore it is a defect that any are set a parte to be ministers of the gospell of Christ, which haue not receiued the spirit of knowledge, the spirit of wis∣dome, and the spirite of prophesie in some measure. The third point is, that in conferring of his spirit he useth an out∣warde signe, for the text saith, He breathed on them, & said, receive the holy ghost. The reasons hereof may be these. First

when God created Adam and put into him a liuing soule, it is said, he breathed in his face. And so our Sauiour Christ in giuing unto his disciples the holy ghost, doeth the same, to shewe unto them, that the same person that giueth life giueth grace: and also to signifie unto them that beeing to sende them ouer all the worlde to preach his gospell, he was as it were to make a second creation of man, by re∣nuing the image of God in him which he had lost by the fall of Adam. Againe hee breathed on them in giuing his spirite, to put them in mind that their preaching of the gos∣pell could not be effectuall in the hearts of their hearers, before the Lord doth breath into them his spirit, & therby draw them to beleeue: & therfore the spouse of Christ desi∣reth the Lord to send forth his north and south wind to blovve on her garden,* 1.816 that the spices thereof may flow out. This garden is the Church of God, which desireth Christ to comfort her, & to poure out the graces of his spirite on her, that the people of God which are the hearbs and trees of righteous∣nes, may bring forth sweet spices whose fruite may be for meate and their leaues for medicines.

Thus much for the fiue appearances of Christ the same day he rose againe: Now follow the rest of his appearances which were in the 40 daies following, which are in nūber sixe. The first is mentioned by S. Iohn in these words, Eight daies after when the disciples were within, & Thomas with thē, came Iesus when the dores were shut,* 1.817 & stood in the midst of thē, & said, Peace be unto you. In it we must consider two things: I. the occasion thereof. II. the dealing of Christ. The occa∣sion was this: after Christ had appeared vnto the other dis∣ciples in Thomas his absence, they tolde him that they had seene the Lorde: but he made answere, Except I see in his body the print of his nailes, & put mine hand into his side, I will not beleeve. Now eight dayes after, our Sauiour Christ appeared againe unto all the disciples, especially for the curing of Thomas his unbeliefe, which was no small sinne, considering it containes in it three great sinnes. The first is blindnes of mind, for he had beene a hearer of our Sauiour Christ a long time, and had bene instructed touching resur∣rection

diuers times: he was also with Christ and saw him when he raised Lazarus, and had seene, or at least wise had heard the miracles which he did: and also he had heard all the disciples say that they had seene the Lord, and yet will it not sinke into his head. The second is deadnesse of heart. When our Sauiour Christ went to raise Lazarus that vvas deade, Thomas spake verie confidently to him and saide, Let vs go, that we may die with him, yet when Christ was cru∣cified he fledde away,* 1.818 and is the longest from Christ after his resurrection, and when he is certenly told thereof hee will not acknowledge it or yeeld unto it. The third is, will∣fulnesse: for when the disciples told him that they had seen the Lord, he said flatly, that unlesse he saw in his hands the print of the nailes, he would not beleeue, and that which is worse then all this, he continueth eight daies in this wilfull minde. Now in this exceeding measure of unbeleefe in Thomas, any man, euen hee that hath the most grace may see what a masse of unbeliefe is in himselfe, and what will∣fulnesse and untowardnesse to any good thing, in so much that we may truly say with Dauid, Lorde, what is man,* 1.819 that thou so regardest him. And if such measure of unbeliefe was in such men, as the disciples were, then we may assure our selues, that it doth much more exceed in the common pro∣fessours of religion in these daies, let them protest to the contrarie what they will.

Now the cause of his unbeliefe was this: he makes a law to himselfe that he will see and feele or else he will not be∣leeue: but this is flat against the nature of faith which consi∣steth neither in seeing nor feeling. Indeed in things natural a man must first haue experience in seeing and feeling, and then beleeue: but it is contrarie in diuinitie: a man must first haue faith and beleeue, and then comes experience afterward. But Thomas hauing not learned this, doth ouer∣shoote himselfe: and herein also many deceiue themselues, which thinke they haue no faith because they haue no fee∣ling. For the chiefest feeling that we must haue in this life, must be the feeling of our sinnes & the miseries of this life: & though we haue no other feeling at all, yet wee must not therefore cease to beleeue.

In Christs dealing with Thomas we may consider three actions.* 1.820 The first, that he speakes to Thomas alone, and an∣sweres him according to the verie wordes which hee had spoken of him in his absence, and that word for word. And by this he laboured to ouerthrow his unbeliefe, and to con∣uince him, that being absent he knew what he spake. And by this we learne, that though we want the bodily presence of Christ hee beeing now in heauen, yet hee knoweth well what we say, and if need were could repeate all our sayings word by worde: and if it were not so, how could it be true that we must giue an account of euery idle word. Now this must teach us, to looke that our speech be gratious accor∣ding to the rule of gods holy word. Secondly this must make us willing and cherefull to direct our praiers to Christ, con∣sidering hee knoweth what we pray for, and heareth euerie word wee speake. The second action is, that Christ condes∣cends to Thomas and giues him libertie to feele the printe of the nailes, and to put his finger into his side. Hee might haue reiected Thomas for his wilfulnesse, yet to helpe his unbeliefe, he yeeldeth unto his weakenesse. This shevveth, that Christ is most compassionate to all ••hose that unfai∣nedly repent them of their sinnes and cleaue unto him al∣though they do it laden with manifold wants. Dauid saith, that the Lord hath compassion on all them that feare him,* 1.821 as a father hath compassion on his children: and he addes the reason, For he knoweth of what we are made. And the Pro∣phet Isai:* 1.822 He will not breake the bruised reed, and smoking flax he will not quench. When a child is verie sicke, insomuch that it casteth up all the meate vvhich it taketh, the mother will not be offended thereat but rather pitie it. Now our Saui∣our Christ is ten thousande times more mercifull to them that beleeue in him, then any mother is or can be. The third action is, that when Thomas had seene and felte the wounds, Christ revived his faith, whereupon he brake forth and said,* 1.823 My Lord and my God. In which vvordes he doeth most notably bewaile his blindnesse and unbeliefe: and as a fire that hath bene smothered, so doth his faith burst foorth and shevv it selfe. And in this example of Thomas we may

see the state of Gods people in this life. First, God giueth them faith, yet afterward for a time he doth as it were, hide the same in some corner of their hearts, so as they haue no feeling thereof, but thinke them selues to be voide of all grace: and this hee doeth for no other end but to humble them: and yet againe after all this, the first grace is further renewed and reuiued. Thus dealt the Lorde with Dauid and Salomon (for whereas he was a pen-man of Scrip∣ture, and therefore an holy man of God, wee may not thinke that hee was wholly forsaken) with Peter, and in this place with Thomas. And the experience of this shall euerie seruant of God finde in himselfe.

The second appearance of Christ was to seuen of the disciples as they went on fishing,* 1.824 in which hee giues three testimonies of his godheade, and that by death his power was nothing diminished. The first, that when the disci∣ples had fished all night and caught nothing, afterward by his direction they catch fish in abundance, and that presently. This teacheth vs, that Christ is a soueraigne Lorde ouer all creatures, and hath the disposing of them in his owne handes: and that if good successe follow not when men are painefull in their callings, it is because God will prepare and make them fitte for a further blessing. Christ comes in the morning and giues his disciples a great draught of fish: yet before this can be, they must labour all night in vaine. Ioseph must be made ruler ouer all Egypt, but first he must be cast into a dungeon where he can see no sunne nor light, to prepare him to that ho∣nour. And Dauid must be king ouer Israell, but the Lorde will first prepare him hereunto by raising up Saul to perse∣cute him. Therefore when God sendeth any hinderances vnto us in our callings, we must not despaire nor be discou∣raged, for they are the meanes whereby God maketh us fitte to receiue greater blessings at his hand either in this life or in the life to come. The second is, that the nette was unbroke though it had in it great fishes to the number of an hundred fifty three. The third, that when the disci∣ples came to lande they sawe ••otte coles and fish laide

thereon and bread. Now some may aske, whence was this foode. Ansvver: The same Lorde that was able to prouide a Whale to swallow up Ionas, and so to saue him: and he that was able to prouide a fish for Peters angle with a piece of tvventie pence in the mouth: and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse: the same also doeth of himselfe prouide bread and fishes for his disciples. This teacheth us, that not onely the blessing, but also the verie hauing of meate, drinke, apparell is from Christ: and hereupon all states of men, euen the kings of the earth are taught to pray that God would giue them their daily bread. Againe, when we sit downe to eate and drinke, this must put us in minde that we are the guests of Christ himselfe: our food which wee haue comes of his meere gift; and hee it is that en∣tertaines us if we could see it. And for this cause we must soberly and with great reuerence in feare and trembling use all Gods creatures as in his presence. And when we eate and drinke, wee must alwaies looke that all our speech be such as may beseeme the guestes of our Lord and Saviour Iesus Christ. Vsually the common practise of men is farre otherwise, for in feasting many take libertie to surfette, and to be drunke, to svveare, and to blas∣pheme: but if wee serue the Lorde, let us remember whose guestes wee are, and who is our entertainer, and so behaue our selues as being in his presence, that all our actions and wordes may tend to his glorie.

The thirde appearance was to Iames, as Saint Paul recordeth,* 1.825 although the same be not mentioned in any of the Euangelistes.

The fourth was to all his disciples in a mountaine, whi∣ther he had appointed them to come.* 1.826

The fift and last appearance was in the mount of O∣lives,* 1.827 when hee ascended into heauen. Of these three last appearances because the holy Ghost hath only men∣tioned them, I omit to speake, and with the repeating of them I let them passe.

Thus much of the appearances of Christ after his re∣surrection: the witnesses thereof are of three sortes: I.

angels: II. women that came to the graue to embalme him: III. Christs owne disciples who did publish and preach the same againe according as they had seene and heard of our Sauiour Christ: and of these likewise I omit to speake, because there is not any specia••l thing mentioned of them by the Evangelistes.

Now follow the uses, which are twofold: some respect Christ, and some respect ourselues. Vses which concerne Christ are three: I. whereas Christ Iesus being starke deade rose againe to life by his owne power, it serueth to prooue unto us, that he was the sonne of God. Thus Paul speaking of Christ saieth, that he was declared mightily to be the sonne of God, touching the spirit of sanctification by the re∣surrection from the dead.* 1.828 And by the mouth of Dauid God saide, Thou art my sonne, this day I have begot thee. Which place must be understood not so much of the eternall gene∣ration of Christ before all worlds,* 1.829 as of the manifestation therof in time after this maner. This day, that is, at the time of thine incarnation, but especially at the day of thy resur∣rection, have I begotten thee, that is, I haue made manifest that thou art my sonne: so is this place expoūded by S. Paul in the Acts.* 1.830 Secondly Christs resurrection by his own pow∣er prooues unto us euidently, that he is Lord ouerall things that are: & this use S. Paul makes hereof, for saith he, Christ therefore died that he might be Lord both of the dead and of the quicke. And indeed wheras he rose againe thus,* 1.831 he did here∣by shew himselfe most plainely to be a mightie prince ouer the graue, ouer death, hell, & condemnation, in that he had power to ouercome them. Thirdly it proues unto us, that he was a perfit priest, & that his death and passion was a perfit satisfaction to the iustice of God for the sins of mankind. For whereas Christ died, he died for our sins, now if he had not fully satisfied for them all (though there had remained but one sin for which he had made no satisfaction) he had not risen againe: but death which came into the worlde by sinne, and is strengthned by it, woulde haue helde him in bondage: and therefore, whereas hee rose againe, it is more then manifest that he hath made so full a satisfaction

so as the merite thereof doth and shall countervaile the iu∣stice of God for all our offences. To this purpose Paul saith, If Christ be not risen againe, your faith is vaine, and you are yet in your sins,* 1.832 that is, Christ had not satisfied for your sinnes, or at least you could not possibly haue knowen that he had made satisfaction for any of them, if he had not risen againe.

The uses which concerne our selues are of two sortes: comforts to the children of God, and duties that are to be learned and practised of us all. The comforts are espe∣cially three: First Christs resurrrection serueth for the iusti∣fication of all that beleeue in him, euen before God the fa∣ther: as Paul saith, Christ was given to death for our sinnes, and is risen againe for our iustification:* 1.833 which wordes haue this meaning: when Christ died, as we haue shewed before, we must not consider him as a priuate man, but as one that stood in the stead and roome of all the elect: in his death he bare our sinnes and suffered all that we should haue suf∣fered in our own persons for euer, & the guilt of our offen∣ces was laid upon him: & therfore Esai saith: he was nūbred among the wicked. Now in his rising againe he freed & dis∣burdened himselfe not from any sinnes of his own, because he was without sin, but from the guilt & punishment of our sins imputed unto him. And hence it comes to passe that all those which put their trust & affiance in the merit of Christ, at the very first instant of their beleeuing haue their owne sins not imputed unto them, & his righteousnes imputed.

Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification, as S. Peter saith, We are regenerate to a lively hope by the resurrectiō of Iesus Christ from the dead.* 1.834 And S. Paul, Wee are then (saith hee) buried with him by baptisme into his death,* 1.835 that like as Christ vvas raised vp from the dead by the glorie of his father, so vvee also should walke in newnesse of life. For if we be grafted vvith him to the similitude of his death, wee shall be also to the simi∣litude of his resurrection. Which wordes import thus much, that as Christ by the power of his owne godheade, freed

his manhood from death and from the guilt of our sinnes, so doth he free those that are knit unto him by the bond of one spirite, from the corruption of their natures in which they are dead, that they may liue unto God. In the natu∣rall body, the head is the fountaine of all the senses and of motion: and therefore by sundry nerves dispersed through the body, the power of moouing and of sense is deriued e∣uen to the least partes; so as the hands and the feete moue by meanes of that power which comes from the head: and so it is in the spirituall body of Christ, namely the Church: he is the head & the fountain of life, & therfore he cōveieth spirituall life to euery one of his members: and that very power of his godhead whereby he raised up himselfe when he was dead, he conveieth from himselfe to his members, & thereby raiseth them up from the death of sinne to new∣nesse of life. And looke as in a perfect body, when the head hath sence and motion, the hand that is of the same bodie hath also sense and motion conuenient for it: So likewise Christ beeing the resurrection and the life, as there is spiri∣tuall life in him, so euery member of his shall feele in it selfe spirituall sence and motion whereby it is raised up frō sinne and liueth unto God. For the better conceiuing of this, we must consider two things: the outward meanes of this spirituall life; and the measure of it. For the meanes, if we will haue common water vve must goe to the well: and if wee vvould haue vvater of life, we must goe unto Christ, who saith, If any man thirst, let him come unto me and drinke.* 1.836 Now this vvell of the water of life is very deepe & we haue nothing to draw with, therefore we must haue our pipes & conduits to convey the same unto us, which are the word of God preached, and the administration of the sacramēts. Christ saith, The dead shall heare the voice of the sonne of God,* 1.837 & they that heare it shall live: where, by dead is meant, not the dead in the graue, but those that are dead in sinne. And againe Christ saith,* 1.838 the wordes which I speake are spirite and life, because the word of God is the pipe whereby he con∣veieth into our dead hearts spirit and life. As Christ when he raised up dead men did onely speake the word & they were

made aliue: and at the day of iudgement at his voice when the trump shall blowe, all that are dead shall rise againe. So it is in the first resurrectiō: they that are dead in their sinnes, at his voice uttered in the ministerie of the worde shall rise againe. To goe further, Christ raised three from the deade. Iairus daughter newly dead: the widowes sonne dead and wound up and lying on the hearse: Lazarus dead and bu∣ried & stinking in the graue: and all this he did by his very voice: so also by the preaching of his word, he raiseth all sortes of sinners euen such as haue lien long in their sinnes, as rotting and stinking carrion.

The Sacraments also are the pipes and conduits wherby God conveigheth grace into the heart if they be rightly used, that is, if they be receiued in unfained repentance for all our sinnes, and with a true and liuely faith in Christ for the pardon of the same sinnes: and so, I take it, they are compared to flagons of wine, which reuiue the Church being sicke and fallen into a sownd.* 1.839

As for the measure of life derived from Christ, it is but small in this life and giuen by little and little, as Ose saieth, The Lorde hath spoiled vs, and he will heale us, hee hath woun∣ded us and he will bind us up.* 1.840 After two daies he will revive us, and in the third he will raise us vp, and we shall live in his sight. The Prophet Ezechiel in a vision is caried into the middest of a field, full of dead bones, and hee is caused to Prophe∣sie ouer them, and say, O ye drie bones, heare the vvorde of the Lord:* 1.841 and at the first there was a shaking, and the bones came togither bone to bone, and then sinewes and flesh grew upon them, and upon the flesh grewe a skinne. Then he prophesied vnto the windes the second time, and they liued and stood upon their feete, for the breath came upon them, and they were an exceeding great armie of men. Hereby is signified not only the state of the Iewes after their captivitie, but in them the state of the whole Church of God. For these temporall deliverances signified further a spirituall deliuerance. And we may here see most plainely, that God worketh in the heartes of his children the giftes

and graces of regeneration by little and little. First he gi∣ueth no more then flesh, sinewes, and skin: then after he giueth them further graces of his spirite, which quicke∣neth them and maketh them aliue unto God.* 1.842 The same also wee may see in the vision of the waters that ranne out of the Temple: First, a man must wade to the ancles, then after to the knees, and so to the loines: then after the waters grovve to a riuer that can not be passed ouer: and so the Lord conueieth his graces by little and little, till at the last men haue a full measure thereof.

Thirdly the resurrection of Christ serueth as an argu∣ment to proue unto us our resurrection at the day of iudge∣ment. Paul saieth,* 1.843 If the spirite of Christ that raised up Ie∣sus from the deade dvvell in you: hee that raised Christ from the dead, shall also quicken your mortall bodies. Some will say, that this is no benefite, for all must rise againe, as well the wicked as the godly. Ansvver: True indeede: but yet the wicked rise not againe by the same cause that the god∣ly doe. They rise againe by the power of Christ, not as hee is a saviour but as hee is a iudge to condemne them: For God had saide to Adam, that at what time he should eate of the forbidden fruite he should die the death, meaning a double death, both the first and the second death. Nowe then the ungodly rise againe that God may inflict upon them the punishment of the second death, which is the rewarde of sinne, that so Gods iustice may be satisfied: but the godly rise againe by the power of Christ their heade and redeemer, who raiseth them up that they may bee partakers of the benefite of his death, which is to enioy both in bodie and soule the kingdome of heauen, which he ha••h so dearely bought for them.

Thus much for the comfortes: Now follow the duties, and they are also three. First as Christ Iesus vvhen he was deade rose againe from death to life by his owne power, so we by his grace in imitation of Christ must endeauour our selues to rise up from all our sinnes both originall and actu∣all vnto newenesse of life. This is worthily set downe

by the Apostle, saying, We are buried by baptisme into his death,* 1.844 that as Christ was raised vp from the dead by the glorie of the father, so we also should walke in newnesse of life: and therefore vve must endeauour our selues to shevve the same power to be in us euery day by rising up from ou•• owne personall sinnes to a reformed life. This ought to be remembred of us, because howsoeuer many heare & know it▪ yet very ••ewe doe practise the same. For (to speake plain∣ly) as dead men buried vvould neuer heare though a man shoulde speake neuet so loude: so undoubtedly among us there be also many living men, which are almost in the same case. The ministers of God may cry unto them daily, and iterate the same thing a thousand times, and tell them that they must rise up from their sinnes and lead a new life, but they heare no more then the deade carkasse that lieth in the graue. Indeede men heare with their outward eares, but they are so farre from practising this dutie, that they iudge it to be a matter of reproch and ignominie. And those which make any cōscience of this duty, how they are laden with nicknames & taunts, who knoweth not? I need not to rehearse thē: so odious a thing now a daies is the ri∣sing frō sinne to newnes of life. Sound a trumpet in a dead mans eares, he stirres not: and let us crie for amendment of life till breath goe out of our bodies, no man almost saieth, what haue I done. And for this cause undoubtedly if it were not for conscience of that dutie which men owe unto God, we should haue but fewe ministers in England. For it is the ioy of a minister to see his people rise from sinne and to lead a new life: whereas alas men generally lie snurting in their corruptions, and rather goe forwarde in them still, then come to any amendment, such is the woonderfull hardnes & untovvardnes that hath possessed the heartes of most men. He which hath but halfe an eie may see this to be true. Oh how exceedes atheisme in all places, contempt of Gods worshippe, profanation of the Sabbath: the whor∣domes and fornications, the crueltie and oppression of this age, it cryes euen to heauen for vengeance. By these & such like sins the vvorld crucifies Christ againe. For look

as Pilates souldiours with the wicked Iewes tooke Christ and stripped him of his garments, buffetted him, and slue him; so doe vngodly men by their wicked behauiour strip him of all honour, and slay him againe. If an infidell should come among vs, and yeelde himselfe to be of our religion, after hee had seene the behauiour of men, hee would per∣aduenture leaue all religiō: for he might say; surely it seemes this god whome these men worship, is not the true God, but a god of licentious libertie; and that which is mo••e, whereas at all times we ought to shew our selues new crea∣tures, and to walke worthie of our Sauiour and redeemer, and therefore also ought to rise out of our sinnes, and to liue in righteousnes and true holines, yet we for the most part goe on still forward in sinne, and euery day goe deeper then other to hel-ward. This hath beene heretofore the cōmon practise, but let vs now learne after the example of Christ, being quickned and reuiued by his grace, to endea∣uor our selues especially to come out of the graue of sinne, and learne to make conscience of euery badde action. True it is, a Christian man may vse the creatures of God for his delight, in a moderate and godly manner, but Christ neuer gaue libertie to any to liue licentiously:* 1.845 for he that is free, is yet seruant vnto Christ, as Paul saith: and therefore we must doe nothing but th••t which may be a worke of some good dutie vnto God, to which ende the Apostle saith, Awake thou that sleepest, and stand vp from the deade, and Christ shall giue thee life. If this will not mooue vs,* 1.846 yet let the iudgements of God draw vs hereunto, Blessed is he (saith the holy Ghost) that hath part in the first resurrection:* 1.847 for on such the second death hath no power: where mention is made of a double death: the first is the separation of soule & bo∣die, the second is the eternall condemnation of soule and bodie in hell fire. Would we now escape the second death after this life? we must then labour in this life to be parta∣kers of the first resurrection, & that on this manner: Looke what sinnes we haue liued in hertofore, we must endeauour to come out of them all, and leade a better life according to all the commandements of God: but if ye will haue no care

of your owne soules, goe on hardly, and so ye shall be sure to enter into the second death, which is eternal damnation.

Secondly, we are taught by the example of Saint Paul to labour aboue all things,* 1.848 to know Christ and the vertue of his resurrection. And this we shall doe when we can say by experience, that our hearts are not content with a formall and drowsie profession of religion, but that wee feele the same power of Christ whereby he raised vp him∣selfe from death to life, to be effectuall and powerfull in vs, to worke in our hearts a conversion from all our sinnes, wherein we haue lien deade, to newnes of life, with care to liue godly in Christ Iesus. And that we may further at∣taine to all this, we must come to heare the word of God preached and taught with feare and trembling; hauing heard the word, we must meditate therein, and pray vnto God, not onely publikely but priuately also, intreating him that he would reach forth his hand, and pull vs out of the graue of sinne, wherein we haue lien dead so long. And in so doing the Lord of his mercie, according as he hath pro∣mised, will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection. So dealt he with the two disciples that were going to Emmaus; they were occupied in the meditation of Christ his death and passion, and whiles they were in hearing of Christ who conferred with them, he gaue them such a measure of his spirite as made their hearts to burne within them. And Paul praieth for the Ephesians, that God would inlighten their eyes,* 1.849 that they might see and feele in themselues the exceeding greatnes of the power of God, which he wrought in Christ Iesus, when he raised him from the dead.

Thirdly, as Saint Paul saith, If we be risen with Christ, then we must seeke the things that are aboue.* 1.850 But how and by what meanes can we rise with Christ, seeing we did not die with him? Ans. We rise with Christ thus. The burgesse of a town in the parliament house beareth the person of the whole towne, & whatsoeuer he saith, that the whole town saith, & whatsoeuer is done to him, is also done to all the towne: so

Christ vpon the crosse stood in our place, & bare our person, & what he suffred, we suffred, & when he died, all the faith∣full died in him: and so likewise as he is risen againe, so are all the faithfull risen in him. The consideration whereof doth teach vs, that we must not haue our hearts wedded to this world. VVe may vse the things of this life, but yet so as though we vsed them not. For all our loue and care must be for things aboue, and specially we must seeke the kingdom of God & his righteousnes, peace of conscience, and ioy in the holy Ghost. VVe must therefore sue for the pardon of sinne, for reconciliation to God in Christ, & for sanctificati∣on. These are the pretious pearles which we must seeke, and when we haue found them, we must sell all that we haue to buie them, & hauing bought them, we must lay them vp in the secret corners of our hearts, valuing and esteeming of them as better then all things in the world beside.

Thus much of Christs resurrection, containing the first degree of Christs exaltation. Now followeth the second in these words, He ascended into heauen: in the handling wher∣of we are to consider these speciall points: I. the time of his ascention. II. the place. III. the manner. IV. the witnes∣ses. V. the vses thereof. For the first, the time of Christs as∣cension was fourtie daies after his resurrection, when he had taught his disciples the things which appertain to the king∣dome of God.* 1.851 And this shews that he is a most faithfull & carefull king ouer his Church, procuring the good thereof. And therfore Esay saith, The gouernment is on his shoulder: & the Apostle saith,* 1.852 he was more faithfull in all the house of God, then Moses was. Hence we gather that whereas the Apostles changed the sabbath from the seuenth day to the eight, it was no doubt, by the counsell & direction of Chist before his ascension: & likewise in that they planted Chur∣ches and appointed teachers and meete ouerseers for the guiding and instruction hereof, we may resolue our selues that Christ prescribed the same vnto them before his ascē∣sion: & for these & such like causes did he ascend no sooner.

Now look what care Christ at his ascensiō had ouer his church, the same must al masters of families haue ouer their

houshold, when God shall call them out of this worlde. They must haue care not onely that their families be well gouerned while they liue, but also that after their death, peace, loue, and good order may be continued in their po∣steritie. And therefore the Prophet Esay is sent to Ezechias king of Iudah, to bid him se•• his house in order: for he must die,* 1.853 signifying that it is the dutie of a good master of a fa∣milie, not onely to haue care for the gouernment of his house whilst he is aliue, but also that it may be well gouer∣ned when he is deade. The same also must be practised of Gods ministers: their fidelitie must be seene in this, that they haue not onely a care to feede their particular flockes while they are aliue, but also they must further prouide for the people after their departure, as much as they can. Ex∣ample whereof we haue in Peter, who saith, I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure.* 1.854

The place of Christs ascension was, the mount of O∣liues neere Bethanie:* 1.855 and it was the same place from whēce Christ went to Ierusalem to be crucified. One place serue to be a passage both to paine and torments, and also to glorie. This shewes that the way to the kingdome of hea∣uen is through afflictions. In all ages there are many which haue Gods hand heauie vpon them in lingring sicknesses, as the dead palsie and such like, wherein they are faine to lie many yeares without hope of cure, whereupon their beddes which should be vnto them places of rest and ease, are but places of woe and miserie. Yet may these men hence haue great comfort, if they can make good vse of their sicknesses, for the beddes whereon they suffer so much torment, shal be places from whence they shall passe to ioy and happines. Againe, there be many that for the testimonie of the truth, and for religions sake suffer impri∣sonment, with many afflictions; nowe if they can vse their afflictions well, their prisons shalbe Bethanies vnto them: although they be places of bondage, yet God wil at length make it a place of entrance to libertie. Many a man for the maintaining of faith and good conscience, is banished out

of his countrie, and is faine to liue in a straunge place amōg a people to whome he is vnknowne: but let him vse it well: for though it be a place of griefe for a time, as Bethanie was to Christ when he went to suffer, yet God will make it one day to be his passage into heauen.

Thus much of the place of his ascending. The third thing to be considered, is the manner of Christs ascension: and it containeth three points. The first, that Christ beeing now to ascend, lifts vp his hands and blessed his disciples. In the Scripture are mentioned diuers kinds of blessings.* 1.856 The first when one man praieth to God for a blessing vpon an other: and this blessing doe kings and princes bestow vpon their subiects, and parents on their children: and for this cause children are taught to aske their fathers and mothers blessing, that they may pray to God to blesse them. There is another kind of blessing, when a mā doth not only pray for a blessing, but also pronounceth it. This did the priests in the old Testament: and thus Melchisedeck when he met Abraham blessed him, saying, Blessed art thou Abraham of God, the most high possessour of heauen and earth.* 1.857 And this was the ordinarie dutie of the Priests, prescribed by God himselfe: and therefore the very forme of wordes which they vsed is set downe after this manner, The Lord blesse thee, and keepe thee, the Lord make his face to shine vpon thee,* 1.858 &c. The third kinde of blessing is, when a man doth not onely pray to God, and pronounce blessing, but by the spirit of prophecie doth foretell a particular blessing vpon any. Thus Isaac blessed Iaacob and Esau, particularly foretel∣ling both their estates. And Iaacob blessed the twelue Pa∣triarks by the same spirit,* 1.859 foretelling them what should be∣fall them many hundred yeares after. Nowe our Sauiour Christ did not blesse his disciples any of these three waies: and therefore there remaineth a fourth kinde of blessing which he vsed, and that was after this manner: Christ in blessing his disciples did not onely pronounce or foretell a blessing that should come to his disciples, but did conferre and giue the same vnto them. For he is the fountaine and author of all blessings. And therfore Paul saith,* 1.860 that God

the father hath blessed vs in all spiritual blessings in Christ. Hence we learne, first that al those which denie themselues and flie to Christ, and put their affiance in him, shalbe free∣ed from the curse of the lawe, and from the wrath of God, due vnto them for their sinnes, whatsoeuer they are. Secōd∣ly, that the curses of men must not discourage vs from do∣ing well. For though men curse, yet Christ blesseth: and for this cause he saith, Woe be vnto you, when all men speake well of you:* 1.861 as if he should say, then you want the blessing of God. And we must remember, that when men shall curse vs for doing our dutie, euen then the blessing of God shall be vpon vs; and the curse causelesse shall not hurt. And God saith to Abraham,* 1.862 he wil curse them that curse him. Third∣ly, we learne that no witchcraft, nor sorcerie, (which often are done with cursing) shall be able to hurt vs. For looke where Christ will blesse, there all the deuils in hell can neuer fasten a curse. This is found true by experience. For when Balaam the wizzard should haue cursed the people of Isra∣el, and had assaied to doe it many waies, but could not, at length he said,* 1.863 there is no sorcerie a 1.864 against Iacob, nor soothsay∣ing against Israel. This is a notable comfort to the people of God, that witches and sorcerers, doe what they can, shal neuer be able to hurt them. It may be, that their badde pra∣ctises may annoy mens bodies and goods, yet the Lord wil turne all to a blessing vpon his seruants either in this life or the life to come.

The second point is, that Christ went apart from his disciples, and ascended vpward towarde heauen in their sight. For the right vnderstanding of this, sundrie speciall points must be obserued. The first, that the lifting vp of his bodie was principally by the mightie power of his God∣head, and partly by the supernaturall propertie of a glorifi∣ed body, which is to mooue as well vpward as downward, without constraint or violence. The second, that Christ did goe from earth to heauen really and actually, and not in appearance onely. The third, that he went visibly in the sight of his disciples. The fourth that he went locally,

by chaunging his place and going from earth to heauen, so as he is no more on earth bodily, as we are nowe on earth. It may be obiected, that Christ made a promise that hee would be with his Church to the ende of the worlde. Answer.* 1.865 That promise is to be vnderstoode of the presence of his spirite, or Godheade, not of the pre∣sence of his manhoode. Againe it may further be allead∣ged, that if the Godheade be on earth, then must the manhoode be there also, because they are both vnited together. Answer. It is not true, that of two things con∣ioyned, where the one is, there must the other be also. For the sunne it selfe, and the sunne-beames are both ioy∣ned together, yet they are not both in all places toge∣ther. For the bodie of the sunne is onely in the heauens, but the sunne-beames are also vpon the earth. The ar∣gument therefore followes not: Christs manhoode sub∣sibsts in that person which is euery where: ergo his man∣hoode is euery where. And the reason is, because the Sonne of God subsists not onely in his diuine nature,* 1.866 but also by it: wheras he doth not subsist at al by the manhood, but onely in it: for he subsisted before all eternitie, when the manhoode was not. Nay rather because the man∣hoode doth subsist by the person of the Sonne, there∣fore the person extendes it selfe further then the man∣hoode which is assumed and sustained by it; and hath his existing thence. For that very thing whereby any other thing either essentially or accidentally is, extends it selfe further then the thing whereby it is. As the hu∣mane nature whereby Peter is a man, extendes it selfe further then to Peter, namely to all other men: and the whitenesse whereby the snow is white, extendes it selfe further then to that snowe which a man holds in his hande.

The third point is, that in the ascension a cloud tooke Christ from the sight of his Disciples.* 1.867 And whereas hee▪ caused a cloud to come betweene their sight and himselfe, it signified vnto them that they must novve

be contented with that which they had seene, and not seeke to know further what became of him afterward: and the same thing is taught vnto vs also: we must content our selues with that which God hath reuealed in his word, and seeke no further specially in things which concerne God. For the like ende in the giuing of the law in Sinai, God ap∣peared in a cloud:* 1.868 and when he did manifest his glorie in the temple which Salomon made, a thicke cloud filled the same.

The fourth point to be considered, is concerning the wit∣nesses of his ascension, which were his owne disciples in the mount of oliues at Bethanie,* 1.869 and none but them. Now it may be demaunded, why he would not haue all the whole nation of the Iewes to see him ascend, that so they might know that he was risen againe, and beleeue in him. Answ. The reason may be this: ••t was his good pleasure that the points of faith and religion, whereof this article is one, should rather be learned by hearing, then by seeing. Indeed Christs owne disciples were taught the same by sight, that they might the better teach others which should not see: whereas nowe the ordinarie meanes to come by faith, is hearing.

The vses to be made of Christs ascension, are of two sorts: some are comforts to Gods Church and people, and some are duties. The cōforts are especially foure. The first is this: Christ Iesus did ascēd vp into heauē, to lead captiuity cap∣tive,* 1.870 a most worthy benefit. By captiuitie is meant▪ 1. sinne and satan, which did and doe lead men captiue into perdi∣tion: 2. death and the graue, which held him captiue and in bondage for the space of three daies. And he leads them all captiue two waies. First in himselfe; in that he began his triumph vpon the crosse, as I haue shewed and continu∣ed the same till his very ascension: secondly in all his mem∣bers, because by his mightie power being now ascended, he doth subdue and weaken the power of sinne and satan, which he manifesteth euery day by killing the corruption of their natures,* 1.871 and the rebellion of their flesh. But it may be demaunded, how Christ doth lead his enemies captiue,

considering the deuill raignes euery where, and the world, and death, and hell. Answer. Christs victorie ouer his and our enemies hath fiue degrees. First, it is ordained by God, secondly it is foretold, thirdly it is wrought, fourthly it is applied, lastly it is accomplished. The ordaining of it was before all worlds; the foretelling of it was in all the ages of the old testament: the working of it was vpon the crosse, and afterward; the applying hath bin since the be∣ginning of the worlde more or lesse: and it is onely in part in this life, that while Christ is in bruising of the heade of satan, he againe may bruise his heele: the accomplishment shall not be before the last iudgement. From this great benefite bestowed on Gods Church, there are many dueties to be learned. First here is an instruction for all ignorant persons and impenitent sinners, which abound among vs in euery place. Whosoeuer they be that liue in the blindnes of their mindes, and hardnes of their hearts, they must knowe this, that they are captiues and bonde∣slaues of sinne and Satan, of hell, death, and condemna∣tion: and let no man flatter himselfe of what state or de∣gree soeuer he be (for it is Gods truth) if he haue not re∣pented of all his sinnes, he as yet is no better then a captiue and vassall, yea a very drudge of the deuill. Nowe then, what wilt thou doe in this case? the best thing is, to lay to thy heart this benefite of Christ. He is ascended vp to heauen to leade captiue and to vanquish the deuill and all his angels, vnder whome thou liest bound, and that not onely in himselfe, but in his members. Now then if thou wilt become a true member of Christ, he will free thee from this bondage. Therefore take heede how thou con∣tinuest longer in thy old sinnes, and in thy grosse ignorance: and seeing Christ hath made a way to libertie, let vs come out of this spirituall bondage: he is ascended for this ende and purpose to free vs from it; therefore if we refuse this benefite, our state will be the more damnable. Any man that lies bound hand and foote in a darke dungeon, and the keeper comes and sets open the prison dore, and takes off his boults, and biddes him come out; if he refuse and

say that he is well; will not all men thinke that he is a madde man, and will any be sorie for his case? No surely. Well, this is the state of all impenitent sinners. They lie fast fettered and bound vnder the power of sinne & satan. And Christ it is who is ascended into heauen to vnloose them of this bondage: he hath set opē the prison dore, and hath vn∣locked our fetters: if we refuse to come out, and lie still in our sinnes, there remaineth nothing for vs but euerlasting thraldome. Let vs therefore in the feare of God, if wee haue a care of our owne soules, receiue and embrace this benefite which redoundes vnto vs by Christs ascension.

Secondly, in that Christ is ascended to heauen to leade captiue sinne and satan, here is a good consolation for all those that are afflicted in conscience for their sinnes. There is no man in this case but he hath great cause to feare, yet must he not be discouraged. For Christ by his ascension like a noble captaine hath taken sinne and satan prisoners, and hath pinnioned them fast, so as all the power that they haue is in Christs hand: and therefore though they doe exercise and afflict vs, yet by his grace they shall neuer be able to preuaile against vs. Therfore we may safely cast our care vpon God, and not feare ouermuch. Hence also we may learne a third dutie. There is no man that knoweth what sinne meaneth, and what the bloode of Christ meaneth, but in regard of the corruption of his owne nature, he will say with Paul that he is sold vnder sinne, and in regard thereof will cry out with him also, O wretched man that I am, who shall deliuer me from this bodie of death? yea it will make his heart to bleede with∣in him. Now what shall he doe in this case? Surely let him remember the ende of Christs ascension, which is to van∣quish and subdue the rebellion of his nature, and la∣bour to feele the benefit thereof: & then he shall no doubt finde that Christ will dissolue in him the workes of the deuill, as Saint Iohn saith,* 1.872 and treade satan vnder his feete. And thus all those that feele in themselues the law of the mem∣bers rebelling against the law of the minde, must come to Christ and he will helpe and free them.

The second benefit of Christs ascension is, that he as∣cended vp to heauen to bestow gifts vpon his Church, as it is said in the place before mentioned, He ascended vp on high, &c. he gaue gifts vnto men, that is,* 1.873 the gift of the knowledge of Gods word, the gift of preaching, and prophecie, and all other gifts needefull for the good of his Church. The consideration of this, that Christ who is the fountaine of grace, and in whome are hidde all the treasures of wisedome and knowledge, should be mindefull of vs and vouchsafe such speciall fauour to his Church, must cause euery one of vs who haue receiued any gift of God (as there is no man but he hath recei∣ued his portion) to be humbled in his owne eyes for the same. There is no cause why we should be proude of our gifts, seeing we haue nothing but that which we haue receiued. For to this ende Christ ascended, to giue gifts vnto men, and therefore our gifts whatsoeuer they be, are not our owne, but wee had them from Christ, and we are stewards of them a while for the good of o∣thers. The more the Lord giueth to a man, the more he requireth at his handes, and therefore those vvhich haue good gifts and doe abuse the same, their sinne is the more grieuous, and their daunger the greater. Men of great gifts vnlesse they vse them aright with humb∣led heartes, shall want Gods blessing vpon theirs. For he giueth grace to the humble. The high hills af∣ter much tillage are often barren, whereas the lowe valleis by the streames of vvaters passing through them are very fruitefull: and the gifts of God ioyned vvith a swelling heart are fruitelesse; but ioyned with loue and the grace of humilitie, they edifie.

Secondly, if Christ ascend vp to heauen to giue gifts vnto men; here we may see how many a man and wo∣man in these our daies are ouerseene, in that they pleade ignorance, and say that they hope God will haue them excused for it, seeing they are not learned; they haue dull wittes, and it is not possible to teach them nowe, they are past learning; & hereupon they presume they may

liue in grosse ignorance, as blinde almost in religion as when they were first borne. But marke, I pray you, who it is that is ascended vp to heauen, namely Christ Iesus our Lord, who made thee of nothing. Now was he able to giue thee a beeing, when thou was not, and is he not likewise able to put knowledge into thy soule, if so be thou wilt vse the meanes which he hath appointed? and the rather, see∣ing he is ascended for that ende: but if thou wilt not vse the meanes to come to knowledge, thy case is desperate, and thou art the cause of thine owne condemnation, and thou bringest confusion vpon thine owne heade. Therefore let ignorant men labour for knowledge of Gods worde. Ig∣norance shall excuse none: it will not stand for payment at the day of iudgement. Christ is ascended to this ende to teach the ignorant, to giue knowledge and wisedome vnto the simple, and to giue gifts of prophecie vnto his mini∣sters, that they may teach his people. Therfore, I say againe, let such as be ignorant vse the meanes diligently, and God will giue the blessing. Thirdly, whereas it is thought to be a thing not possible, to furnish a whole Church with prea∣ching ministers, it seemes to be otherwise. For wherefore did Christ ascend to heauen? was it not to giue gifts vnto his Church? what, is Christs hand now shortned? vndoubtedly we may resolue our selues, that Christ bestowed gifts suffi∣cient vpon men in the Church: but it is for our sinnes that they are not imploied. The fountaines of learning the Vni∣versities, though they are not dammed vp, yet they streame not abroad as they might. Many there be in them indewed with worthie gifts for the building of the Church, but the couetousnes of men hinders the cōfortable entrance which otherwise might be. Lastly, seeing Christ ascended to giue gifts needefull for his Church, as the gift of teaching, the gift of prophecie, the gift of tongues, of wisedome, and knowledge: the duetie of euery man is, especially of those which liue in the schooles of learning, to labour by all meanes to increase, cherish, and preserue their gifts, and as Paul exhorteth Timothie,* 1.874 to stirre vp the gift of God. As men preserue the fire by blowing it; so by our diligence

we must kindle and reuiue the gifts of God bestowed on vs. Christ hath done his part, and there is nothing requi∣red but our paines and fidelitie.

The third benefite that comes by Christs ascension is, that he ascended to prepare a place for all that should be∣leeue in him: In my fathers house (saith Christ) are many dwelling places, if it were not so, I would haue told you. J goe to prepare a place for you.* 1.875 For by the sinne of Adam our en∣trance into heauen was taken away. If Adam by his fall did exclude himselfe from the earthly paradise,* 1.876 then how much more did hee exclude himselfe from heauen? And therefore all mankinde sinning in him, was likewise de∣priued of heauen. The people of Israel beeing in woe and miserie, cried out that they had sinned,* 1.877 and therefore the Lord had couered himselfe with a cloud, that their praiers could not passe through. And Esay saith, that our sinnes are a wall betwixt God and vs, that we cannot enter into heauen. And Saint Iohn, that no vncleane thing must en∣ter into the heauenly Hierusalem.* 1.878 Nowe seeing we haue shut our selues out of heauen by our sinnes, it was requisite that Christ Iesus our Sauiour should goe before vs to pre∣pare a place, and to make readie a way for vs. For he is king ouerall, he hath the keies of heauen, he openeth and no man shutteth: and therefore it is in his power to let vs in, though we haue shut our selues out. But some may say, if this be the end of his ascension to prepare a place in hea∣uen; then belike such as died before the comming of Christ were not in heauen. Answer. As there are two de∣grees of glorie, one incomplete and the other complete or perfect, (for the faithfull departed are in glorie but in part, and there remaineth fulnes of glorie for them at the day of iudgement, when soule and bodie shall be both glorified together:) so answearably there are two degrees of preparation of places in heauen. The places of glorie were in part prepared for the faithful frō the beginning of the world, but the full preparation is made by Christs as∣cension. And of this last preparation is the place of Iohn to be vnderstood.

The vse of this doctrine is very profitable. First it ouer∣throweth the fond doctrine of the Church of Rome, which teacheth that Christ by his death did merit our iustifica∣tion, and that we beeing once iustified doe further merit saluation, and purchase for our selues a place in heauen. But this is as it were to make a partition betweene Christ and vs in the worke of our redemption, whereas in truth not onely the beginning and continuance of our saluation, but also the accomplishment thereof in our vocation, iustifi∣cation, sanctification, glorification, is wholly and onely to be ascribed to the meere merit of Christ: and therefore ha∣uing redeemed vs on earth, he also ascends to prepare a place in heauen for vs. Secondly, this serueth to condemne the fearefull, lamentable, and desperate securitie of these our daies. Great is the loue of Christ in that he was content to suffer the pangs of hell to bring vs out of hell▪ and with∣all to goe to heauen to prepare a place for vs there: and yet who is it, that careth for this place, or maketh any account thereof? who forsaketh this world, and seekes vnto Christ for it? Nowe, least any man should say▪ alas, I knowe not the way: therefore Christ before he ascended, made a new and liuing way with his owne blood, as the Apostle spea∣keth.* 1.879 And to take away all excuses from men, he hath set markes and bounds in this way, and hath placed guides in it, namely his ministers▪ to shew all the passengers a straight & readie course into the kingdom of heauen. And though Christ haue done all this for vs, yet the blindnes and secu∣ritie of men is such, that none almost walketh in this way, nor careth to come to this mansion place; but in stead of this, they walke in by-waies, according to the lusts of their owne flesh. When they are commaunded to goe eastward to Ierusalem, they turne westward an other way: when they are commanded to goe on forward to heauen, they turne againe backward, and goe straight to hell. Men runne on all the daies of their liues in the broad way that leadeth to destruction, and neuer so much as once make inquirie for a resting place in heauen; but when the houre of death commeth, then they call for the guide, whereas all

their liues before they haue run out of the way many thou∣sand miles: but then, alas, it is too late, vnlesse it be the vn∣speakeable mercie of God. For they haue wandred so farre astray, that in so short a space they cannot be able to come into the right way againe. Yet generally this is the state of most among vs, whose securitie is so much the more grie∣uous & fearefull, because Christ hath done al that heart can wish. There is nothing else required, but onely that by his grace we should walk in the way. There was neuer any that knew the state of the people in these daies, but he will say, that this is most true which I say. Besides, as by this we are brought to a sight of the desperate securitie of this age: so we may further learne our owne dueties. Is Christ gone to heauen beforehand to prepare a place for thee, thē practise that which Paul teacheth: Haue thy a 1.880 conuersation in heauen.* 1.881 The wordes which he vseth are very significant, and the meaning of them is this: Ye are free denizens of the citie of God, and therefore as freemen in Gods house, let all your cares and studies, all your affaires and doings be in heauen. In the world if a man make purchase of an house, his heart is alwaies there, there he pulls downe and builds againe: there he makes him orchards and gardens, there hee meanes to liue and die. Christ Iesus hath bought the king∣dome of heauen for vs (the most blessed purchase that euer was) & hath paid the dearest price for it that euer was paid, euen his owne pretious blood: and in this citie he hath pre∣pared for vs a dwelling place, and made vs free denizens of it: therefore all our ioy, and all our affaires ought to be there. But how shall a man vpon earth, haue his conuersation in heauen. Answ. We must converse in heauen, not in bodie but in heart: & therfore though our bodies be on earth, yet our hearts ioy, and comfort, and all our meditation must be in heauen. Thus must we behaue our selues, like good freemen in Gods house. It must be farre from vs, to haue our ioy and our hearts set on the things of this world.

Thirdly, the consideration of this, that Christ Iesus hath prepared a place for vs in heauen, & also hath trayned the way with his own blood, must make euery one of vs to striue

to enter in at the straight gate, as our Sauiour Christ coun∣selleth vs:* 1.882 and that as wrastlers doe, which striue for life and death. Within this gate is a dwelling place of happines readie for vs. If a man were assured that there were made for him a great purchase in Spaine or Turkie, so as if hee would but come thither, he might inioy it; would he not aduenture the daungers of the sea, and of his enemies also, if neede were, that he might come to his owne? Wel, behold Christ Iesus hath made a purchase for vs in heauen, & there is nothing required of vs, but that we will come and enioy it. Why then should men refuse any paines or feare in the way? nay, we must striue to get in. It may be, we shalbe pin∣ched in the entrance, for the gate is both straight and low, and we must be faine to leaue our wealth behinde vs, & the pleasures of this life; and enter we must, though we should be constrained to leaue our flesh behinde vs. For the pur∣chase that is made is worth tenne thousand worlds. And besides, if we loose it by fainting in the way, our purchase shalbe the blacknes of darknes for euer with the deuill and all his angels: who therfore would not striue, though he lost his life in the gate? The vrging of this point is needefull in these daies. There is striuing ynough for worldly prefer∣ment, but a man almost may goe alone in the straight way that leadeth to heauen, he shall haue none to beare him companie. And where are they, that striue to enter in? where is the violence offered to the kingdome of heauen? where be the violent which should take it to themselues as in the daies of Iohn Baptist.

Fourthly, if Christ haue prepared a place for vs in hea∣uen, then we are in this world as pilgrimes and straungers, and therefore must learne the counsell of Saint Peter: As strāgers & pilgrimes abstain frō fleshly lusts, which fight against the soule. He that doth esteem him self as a pilgrime, is not to intangle himselfe with the affaires of this world, nor put in practise the behauiour thereof, but to behaue himselfe as a freeman of heauen, as straungers vse to liue in forraine countries, according to the fashion of their owne. And therefore in thought, word, and deede, in life & conuersatiō,

he must so carrie himselfe, as thereby he may appeare to all the world of what cuntry he is. An ancient divine speaking of such as had curled and embrodered haire, biddeth them consider,* 1.883 whether they must goe to heauen with such haire or no: and wheras they adorned themselues with winkles made of other womens haire, he asks them whether it may not be the haire of a damned person or no. If it may be, he further demaundeth how it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God. The like may be saide of all other sinnes: they that be of gods house must behaue themselues as free men there. And when god hath made us free, it doth not beseeme us to make our selues bondmen of sin & satan and of this world.

Fiftly, seeing Christ went to heauen to prepare a place for all that beleeue in him, here is a good duetie for pa∣rentes. Many of them are verie carefull to preferre their children to great places and noble mens houses, and they are not to be blamed therefore: but if they would indeede be good parents to their children, they should first endea∣uour them-selues to get roomes for them in heauen: they that doe this are good parents indeede. Some will say, how shall wee get this preferrement for them? Ansvver: God hath two houses, his Church, and the kingdome of heauen. The Church is his house of grace, heauen is his house of glorie. Now if thou wouldst haue thy child to haue a place in the house of glorie, then thou art first of all to get him a place in the house of grace: bringing him up so in the feare of God, that both in life and conuersation he may shewe himselfe to be a member of the Church: and then assure thy selfe, that after this life, he shall be remooued to the se∣cond house of God, which is the house of glorie, and there be free-man for euer in the kingdome of heauen. Add if thou shalt thus prouide for thy childe, thou shalt not leaue him as an orphan, but he shall haue God for his father & Christ for his brother, and the holy ghost his comforter. And therefore first of all and aboue all remember to make thy childe a member of Gods Church. Let the example of Dauid excite all parents hereunto: I had rather (saieth hee)

be a dore keeper in the house of God, then to dwell in the taber∣nacles of wickednesse.* 1.884 For a day in thy courtes is better then a thousand else where.

Lastly, hence we may finde remedie against the tedious∣nesse of sickenesse and the feare of death. Thou which fea∣rest death, remember that Christ is gone to heauen to pre∣pare a place for thy bodie, where it must be glorified and liue for euer with the blessed trinitie and all the saintes and angels, though for a while it lie dead and rotte in the graue. Remember this also, thou which continuest in any lingring sicknes Christ Iesus hath prepared a place for thee, wherin thou shalt rest in ioy & blisse without all paine or faintnes.

The fourth benefi••e is, that Christ ascended vp to heauē to send the comforter vnto his Church. This was a speciall end of his ascension, as appeares by Christs own words: It is (saith he) expedient that I go away, for if I goe not, the comfor∣ter will not come,* 1.885 but if I depart I will send him unto you. And a∣gaine, I will pray unto the father, & hee shall give you another comforter,* 1.886 which shall abide with you for euer, even the spirite of truth. But some will say, how can Christ send his spirit unto his Church, for the person sending & the person sent are un∣equall; whereas all three persons in trinitie are equall, none greater or lesser then another, none inferiour or superiour to other. Ans. It is true indeed▪ but we must know, that the action of sending in the trinitie makes not the persons une∣quall, but only shewes distinction and order among equals. The father sendes the sonne, the father and the sonne both send the holy ghost: yet the father is not aboue the sonne, neither the father or the sonne aboue the holy ghost, but all are equall in degree, though in regarde of order one is be∣fore another: and it standeth with reason. For two men that are equall in degree may upon mutuall consent one send another. But it may be further demanded, how the holy ghost can be sent which is euery where? Ans. The holy ghost indeed is euery where, therfore he is sent not so much in regard of the presence of his essence or substance, as of his operation whereby he renueth & guideth the members of Christ. Now here first we haue occasion to consider the

miserie of the world. When a man is troubled in his minde (as no ungodly man, but sometime he feeleth the terrour of conscience for his sinnes) then he labours to remoue it by mery company & pleasant bookes, whereas Christ at his ascension sent his holy spirite to be the comforter of his Church: & therefore when we are troubled in conscience for our sins, we should not seek ease by such slender means, but rather seeke for the helpe & comfort of the holy ghost, and labour to haue our sinnes washed away and our hartes purified and clensed by the bl••od of Christ. As for wine and mirth & such like meanes of comfort, neither at the day of death nor at the day of iudgement shall they stande us in stead, or be able to comfort us. Again, when crosses & cala∣mities fall, the counsell of the minister is not sought for, but the help of such as are called cunning men & cunning wo∣men is, that is, of charmers, inchanters, & figure casters: a bad practise. Christ at his ascensiō sēt his holy spirit vnto his Church & people, to be their guide & comforter in their ca∣lamities and miseries: and therefore when any man is in di∣stresse, he should haue recourse to the right meanes of com∣fort, namely the word & sacraments, & there he shall finde the assistance of the holy ghost. Thus the prophet Isai infor∣meth the Iewes when they shall say unto you: inquire at them which haue a spirit of divination, & at the soothsayers which whisper and murmure.* 1.887 Should not a people inquire at their God, from the living to the dead? to the law and to the testi∣mony. Rebecca, when the two twinnes stroue in her womb, what did she? the text saith she sent to aske the Lorde. Yet commonly the men of these daies leaue God & seeke to the instruments of the deuill. To goe yet further,* 1.888 God u∣seth for sundrie causes most of all to afflict his deerest chil∣dren. Iudgement, saieth Peter, beginnes at Gods house. S. Luke saieth,* 1.889 that a certaine woman was bound of satan eighteene yeeres, but what was shee? a daughter of Abra∣ham, that is, a child of God. When the like condition shall befall any of vs, let us remember the end why Christ ascen∣ded up to heauen: and pray unto God that hee will giue us his spirit, that therby we may be eased & deliuered, or els

inabled to perseuere and continue in patience: and this is the true way and meanes to lighten and ease the burden of all afflictions. And for this cause Paul prayeth that the Co∣lossians might be strengthened with all might,* 1.890 through his glo∣rious power unto all patience and long suffering with ioyfulnesse. For to whomsoeuer God giueth grace to beleeue, to them also he giues power to suffer affliction by the inward worke of his spirite. Secondly if Christ haue sent unto his church the holy spirite to be our comforter, our duty is, to prepare our bodies and soules to be fitte temples and houses for so worthy a guest. If a man were certified that a prince would come to his house, he would dresse it up & haue all things in as good order as might be: and shall not we much more endeauour to purifie and clense our soules and bodies from all sinne, that they may be fitte temples for the entertain∣ment of the holy ghost, whom Christ Iesus hath sent to be our comforter. The Shunamite was carefull to entertaine the man of God Elisha, for shee saide to her husbande, Let vs make him a litle chamber, I pray thee, with vvalles, and let vs set him there a bed and a stoole,* 1.891 a table and a candlesticke. Now how much more carefull ought we be to entertaine God himselfe, who is content to come and dwell with us: and therefore we must adorne our bodies and soules with grace, that he may lodge, and suppe, and dine with us, as he hath promised: but on the contrarie, if we defile our bodies with sinne, wee banish the holy ghost out of our hearts, and suffer the diuell to dwell in us. For the more a man defileth his bodie, the fitter and cleaner it is for him. And to conclude this point, let us remember that saying, which is used of some, that Christ when hee went hence gaue us his pawne, namely his spirit, to assure us, that hee woulde come to us againe, and also hee tooke with him our pawne, namely his flesh, to assure us further, that wee should ascend up to him.

Thus much for the benefites of Christes ascension; Now follow the duties whereunto we are mooued, and they are two. First, we must be here admonished, to renounce the ubiquitie and the errour of the reall and essentiall presence

of the bodie of Christ in the Sacrament of the Lordes sup∣per: as flatly oppugning this article of Christs ascension in∣to heauen. For it is flat against the nature of a true body to subsist in many places at once. Secondly, as the Apostles then did, whē they saw Christ ascending up into heauen, so must we do also: while he was present with them, they gaue him honour, but when they saw him ascending,* 1.892 they ado∣red him with farre greater reuerence: and so must we now for the same cause bow the knees of our hearts unto him.

Thus much of the second degree of the exaltation of Christ: Now follow the third in these wordes: And sitteth at the right hand of God the father almightie. In the handling whereof, we are first to shewe the meaning of the wordes: secondly the comforts and benefits that redound to Gods Church: thirdly, the duties that we are mooued unto. For the meaning of the wordes: if we speake properly, God hath neither right hand nor left, neither can he be saide to sit or stand, for God is not a bodie, but a spirite: the words there∣fore containe a borrowed speech from earthly kings & po∣tentates, whose manner and custome hath beene to place such persons at their right hands, whome they purposed to advance to any speciall office or dignitie. So king Salomon when his mother came to speake with him,* 1.893 rose up from his throne, and mette her, and caused a seate to be set at his owne right hand, and set her upon it; in token, no doubt, of honour which he gaue unto her. To the same purpose Da∣uid saith,* 1.894 Vpon thy right hand did stand the Queene in a ve∣sture of golde. And the sonnes of Zebedeus made sute to Christ, that one of them might sit at his right hand,* 1.895 and the o∣ther at his left in his kingdome. Now their request was to haue the two speciall and principall dignities of his kingdome. Thus we see it is manifest, that the sitting at the right hand of an earthly prince signifieth aduancement into authority and honour: and therefore the same phrase of speech ap∣plied to Christ signifieth two things. First, his full and mani∣fest exaltation in dignitie, honour, and glorie: and in this sense it is saide, that to him is given a name that is above all names, that at the name of Iesus every knee should bovve.* 1.896 Se∣condly

it signifieth his full and manifest exaltation into the authoritie and gouernment of his kingdome, which sprea∣deth it selfe ouer heauen and earth: So Dauid saieth, The Lorde saide vnto my Lorde,* 1.897 Sit thou at my right hand untill I make thine enimies thy footstoole. Which place beeing alled∣ged by Saint Paul repeating the wordes but changing the phrase,* 1.898 is thus set downe, He shall raigne till he have put all his enemies under his feete. And to speake in breefe, the scope of the wordes is to shewe, that Christ God and man after his ascension is advanced to such an estate in which hee hath fulnesse of glorie, power, maiestie, and authoritie in the presence of his father and all the saintes and holy angels. Furthermore in the words three circumstances must be ob∣serued. The first is the place where Christ is thus aduāced, noted in the former article, he ascended into heaven, & sittes (namely in heauen) at the right hand of God. The place then where Christ Iesus in both his natures, as he is God and also man doth rule in full glory, power, and maiestie, is heauen it selfe. To which effect Paul saith, God raised Christ from the dead,* 1.899 and put him at his right hand in the heavenly places. And in the Epistle to the Hebrewes it is said, He sitteth at the right hand of the maiestie in highest places.* 1.900 This point well considered serueth to discouer the ouersight of sundrie Di∣vines, which hold and teach, that to sit at the right hand of God, is to be euery where in all places, and not in heauen onely, that they might hereby lay a foundation for the ubi∣quitie of Christs manhood: which neuerthelesse the heauens must containe till the time that all thinges be restored. The second circumstance, is the time when Christ began to sit at the right hand of God the father, which is to be ga∣thered by the order of the articles. For first Christ died and was buried, then he rose againe and ascended into heauen, and after his ascension he is saide to sit at the right hand of his father. This order is also noted unto us by S. Paul: Who shall condemne (saith he) it is Christ which is dead, yea or ra∣ther which is risen againe,* 1.901 who is also at the right hand of God. And S. Marke saith, when Christ vvas risen againe hee ap∣peared to his disciples, and after he had spoken unto them he

was received into heaven, and sate at the right hande of God.* 1.902 But it may be demanded how this can stand with trueth, that Christ should not begin to sit at the right hand of his father before the ascension considering he is one God with the father, and therefore an absolute and soueraigne king from all eternitie. Ansvver. As Christ is God or the word of the father, hee is coequall and coeternall with him in the regiment of his kingdome: and hath neither begin∣ning, middle, or ending thereof; yet as Christ is God incar∣nate, and in one person God-man or Man-god he beganne after his ascension and not before to sit at the right hand of his father: and as S. Peter saith, was made Lord;* 1.903 partly be∣cause as hee was God hee did then manifest himselfe to be that which indeed he was before, namely God and Lorde of heauen and earth: and partly because as he was man he receiued dominion or Lordship frō the father which he had not before, & thereby was euen in his manhood exalted to be king of heauen and earth: & in this sense Christ saith of himselfe, all power is given to me in heaven and earth. The third circumstance is concerning the person,* 1.904 at whose right hand Christ sits, noted in the words of the article of God the father almightie; wherby is signified, that he receiues all the honour, power, & glory of his kingdom frō his father: as he that is set at the right hand of a prince receiues the honour & authority which he hath frō the prince. Now if it be alled∣ged, that by this means Christ shalbe inferiour to his father, because he which receiueth honor of another is inferiour to him of whome he receiueth it: the answer is, that in Christ we must consider his person & his office: in respect of his person as he is the eternall sonne of God he is equal to the father, & is not here said to sit at his right hād: yet in respect of the office vvhich he beares, namely as he is mediatour, & as he is man, he is inferiour to the father, & receiues his kingdom frō him. As he is god, he is our king & head, & hath no head more then the father: as he is mediatour, he is also our head, yet so as he is under the father as being his head.* 1.905 And we must not think it strāge that one & the same thing should be both equall and inferiour to another, divers re∣spects considered.

Now in that Christes placing at the right hand of his fa∣ther argues inferioritie betweene the father and him,* 1.906 hence wee learne that they are deceiued which from this article gather, that in the glorification of Christ there is a trans∣fusion of the proprieties of the godhead, as omnipotencie, omniscience, omnipresence, &c. into his manhoode. For this is to abolish all inferioritie and to make an equality be∣tweene the creature and the creatour.

And whereas againe the word Almightie is repeated, it is done upon speciall reason: because Christes sitting at the right hand of God doth presuppose omnipotencie. For in vaine were all power in heauen and earth giuen to him, vnlesse he were omnipotent as the father to execute the same. And therefore the song of the Elders was on this ma∣ner, Worthy is the lambe that was killed to receive power and riches,* 1.907 and wisdome, & strength, and honour, and glory, and praise.

The benefites which redounde unto us by Christes sit∣ting at the right hand of God are two, one concernes his priesthood, the other his kingly office. The benefit rising from his priesthood is his Intercession for us: for this is one of the endes why Christ is now exalted in glorie & sittes at the right hand of his father, namely to make request in the behalfe of all, that come unto him, as Paul saieth, Christ is risen againe,* 1.908 and sitteth at the right hand of God, and maketh request for vs. Now that we may rightly vnderstand what his intercession is, we are to consider these pointes. First to whome it is made: secondly, in what maner: third∣ly, whether it be made by Christ alone or no: fourthly, what be the fruites and benefites thereof: fiftly, the duties whereunto wee are mooued thereby. For the first, Inter∣tercession is, to make suite, request, or intreatie in some ones behalfe to another: and this is done by Christ for vs unto God, as Paul saith, There is one God, & one mediatour betwene God and man, which is the man Christ Iesus. Here at the verie first ariseth a difficultie:* 1.909 for in euery intercession there be three parties; the person offended; the person offending; the intercessour, distinct from them both. Now if Christ

the sonne of God make intercession to God for man, then he makes intercession to himselfe because hee is true God which cā not be: how then shall Christ be mediatour? Ans. This point hath so troubled the Church of Rome that for the resoluing of it they haue deuised an errour avouching that Christ is mediatour onely as hee is man, not as hee is God, which is untrue. For as both natures did concurre in the worke of satisfaction, so likewise they doe both con∣curre in the worke of intercession: and therefore a more meete & convenient answer is this: Christ Iesus God-man in both natures is directly our mediatour to the first person the father, as S. Iohn saith, If any man sinne,* 1.910 we haue an advo∣cate with the father, Iesus Christ the iust. And thus we haue three persons in the worke of intercession really distingui∣shed. The partie offended is God the father: the partie of∣fending is man: and thirdly the intercessour distinct from them both is Christ the second person in trinitie. For how∣soeuer in Godhead he and the father be one, yet in person they are really distinguished, & he is as it were in the middle betweene the father & us: for the father is God & not mā: we that beleeue in Christ are men not God: Christ himselfe both man & God. It may be further replied that this answer will not stand, because not only the father is offended, but also the sonne & the H. ghost: & therefore there must be a mediatour to them also. Ans. The intercessiō of Christ is di∣rected to the father the first person immediatly: now the father, the sonne, and the H. ghost haue all one in diuisible essence, & by consequent one and the same will: wherupō the father being appeased by Christs intercessiō, the sonne & the holy ghost are also appeased in him. Thus then inter∣cession is made to the whole trinitie, but yet immediatly & directly to the first person and in him to the rest.

The second point to be considered is the manner of his intercession vnto his father. Wee must not imagine, that Christ now in heauen kneeles downe on his knees & vtters words and puts up a supplication for all the faithfull to God the father: for that is not beseeming the maiesty of him that sits at the right hand of God. But the maner of his intercessiō

is thus to be conceiued. When one is to speake to an earth∣ly prince in the behalf of another; first of all he must come into the presence of the king, and secondly make his re∣quest: and both these, Christ perfourmeth for us unto god. For the first, after his ascension he entred into heauē, where he did present vnto his father, first of all his owne person in two natures, and secondly the invaluable merits of his death and passion, in which he is well pleased. And we must further understand, that as on the crosse hee stoode in our roome, so in heauen he now appeares as a publicke person in our stead, representing all the elect that shall beleeue in him, as the holy ghost saith, Christ Iesus ascended up into hea∣ven to appeare in the sight of God for us. And for the second, Christ makes request for us;* 1.911 in that he willeth according to both his natures, and desireth as he is man, that the father woulde accept his satisfaction in the behalfe of all that are giuen unto him. And that he makes request on this maner I prooue it thus. Looke what was his request in our behalfe when he was here upon earth, the same for substance it cō∣tinues still in heauen: but here on earth the substance of his requests was that he willed and desired that his father would be well pleased with us for his merites, as appeares by his praier in S. Iohn. Father, I will that those which thou hast gi∣ven me be with me even where I am,* 1.912 that they may beholde my glorie which thou hast given me: for thou lovedst me before the foundation of the worlde. Therefore hee still continues to make request for us by willing and desiring that his father woulde accept his merites in our behalfe. If it be alledged that Christ in this solemne praier vsed speech and pro∣stration of his bodie, the answere is, that these actions were no essentiall partes of his praier. The prostrating of his bodie serued onely as a token of his submission to God, as hee was a creature: and the speech which he used, serued onely to utter and expresse his request. Further∣more, a difference here must be marked betweene Christs passion and his intercession. The passion serues for the wor∣king and causing of a satisfaction to Gods iustice for us; and it is as it were the tempering of the plaister: the intercession

goes further: for it applies the satisfaction made, & layes the salue to the verie sore. And therefore Christ makes re∣quest not onely for the elect generally, but for particular men, as Paul, Iames, Iohn, and that particularly, as he testi∣fieth of himselfe, saying, I have prayed for thee Peter that thy faith faile not. If any shall say, that Christs vvilling and de∣siring of a thing can not be a request or intercession, the answere is, that in vertue and efficacie it countervailes all the praiers in the world. For whatsoeuer Christ willeth, the same also the father being well pleased with him, willeth: and therefore whatsoeuer Christ as Mediatour willeth for us at the handes of his father, in effect or substance is a re∣quest or praier.

The third point is, that Christ alone and none with him makes intercession for us. And this I prooue by induction of particulars. First of all this office appertaines not to the an∣gels. They are indeed ministring spirits for the good of gods chosen: they reioice when a sinner is conuerted, & when he dieth, they are ready to cary his soule into Abrahams bo∣some: & God otherwhiles useth them as messengers to re∣veale his will: thus the angell Gabriel brings a message to Zacharie the priest, that God had heard his prayer: but it is not once said in all the scriptures that they make interces∣sion to God for us. As for the saints departed,* 1.913 they can not make intercession for us, because they know not our particu∣lar estates here on earth, neither cā they heare our requests: And therefore if we should pray to them to pray for vs, wee should substitute them into the roome of God, because we ascribe that to them which is proper to him, namely, the searching of the heart, & the knowledge of all things done upon earth, though withall we should say, that they do this not by themselues but of God. As for the faithfull heare on earth, indeede they haue warrant, yea commaundement to pray one for another: yet cā they not make intercessiō for us. For first, he that makes intercessiō must bring somthing of his own that may be of value & price with God to procure the grant of his request: secōdly, he must do it in his own name: but the faithfull on earth make request to god one for ano∣ther

not in their owne names, nor for their own merits, but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his owne name, and for his owne merits: we therefore conclude that the worke of intercession is the sole worke of Christ God & man not belonging to any creature beside in heauen or in earth. And whereas the papists can not content themselves with his intercession alone, as being most sufficient; it argues plainly, that they doubt either of his power or of his will: whereupon their praiers turne to sinne.* 1.914

The fruites and benefites of Christes intercession are these. First by meanes of it we are assured, that those which are repentant sinners shall stand and appeare righteous be∣fore God for euer: at what time soeuer Christ, being now in heauen, and there presenting himselfe and his merits before his father, shewes himselfe desirous and willing, that they whosoeuer they are beeing sinners should be accepted of God for the same, euen then immediatly at that very in∣stant this his will is done, and they are accepted as righte∣ous before God indeed. When a man lookes vpon things directly through the aire, they appeare in their proper formes and colours as they are: but if they be looked upon through a greene glasse, they all appeare greene: so like∣wise if God behold us as wee are in our selues, we appeare as vile and damnable sinners: but if hee looke upon us as we are presented before his throne in heauen, in the person of our mediatour Christ Iesus, willing that wee should be approoued for his merits, then we appeare without all spot & wrinkle before him. And this is the use Paul makes here∣of: It is god (saith he) that iustifieth: & the reason is rendred: For it is Christ that is deade,* 1.915 yea or rather which is risen a∣gaine, who is also at the right hand of God, and makes request for vs.

Secondly Christes intercession serues to preserue all re∣pentant sinners in the estate of grace: that beeing once iustified and sanctified, they may so continue to the ende. For when any seruant of God is ouertaken by the corrup∣tion of his owne nature, and falls into any particular sinne,

then Christs intercession is made as a blessed hande to ap∣ply the salue of his death to that particular sore. For he con∣tinually appeares before God, and shewes himselfe to bee willing that God the father should accept his one only sa∣crifice for the daily and particular sinnes of this or that par∣ticular man: and this is done, that a man being iustified be∣fore God may not fall away quite from grace, but for euery particular sinne may bee humbled and receiue pardon. If this were not so, our estate should be most miserable, con∣sidering that for euery sin committed by us after our repen∣tance, we deserue to be cast out of the fauour of God.

Thirdly Christes intercession serueth to make our good workes acceptable to God. For euen in the best works that a man can doe, there are two wants. First they are good onely in part: secondly they are mingled with sinne. For as a man is partly grace and partly flesh: so are his vvorkes partly gratious and partly fleshly. And because grace is on∣ly begun in this life, therefore all the workes of grace in this life are sinnefull and imperfit. Now by Christes intercession his satisfaction is applied to our persons, & by consequent the defect of our works is couered and remooued, & they are approoued of God the father. In a vision S. Iohn saw an angell,* 1.916 standing before the altar with a golden censure full of sweete odours to offer up with the praiers of the saintes upon the same. And this signifies, that Christ presentes our workes before the throne of God, and by his intercession sanctifies them, that they may be acceptable to God. And therefore we must remember that when we doe any thing that is accepted of God, it is not for our sakes, but by reason of the value and vigour of Christ his merit.

Fourthly the intercession of Christ made in heauen bree∣deth and causeth in the heartes of men upon earth that be∣leeue another intercession of the spirit, as Paul saith▪ He gi∣veth vs his spirit, which helpeth our infirmities & maketh re∣quest for us with sighes which can not be expressed,* 1.917 but he which searcheth the hearts knoweth what is the meaning of the spirit, for he maketh request for the saints according to the will of god. Now the spirit is said to make request, in that it stirres and

mooues euery contrite heart to pray with sighes and grones unspeakable to God for things needfull: & this grace is a fruite deriued from the intercession of Christ in heaven by the operation of the spirit. For as the Sunne though the bo∣die of it abide in the heauens, yet the beames of it descende to us that are on earth. So the intercession of Christ made in heauen is tyed as it were to his person alone▪ yet the grones & desires of the touched heart, as the beames thereof, are here on earth among the faithfull. And therfore if we desire to know whether Christ make intercession for us or no, we need not to ascend up into the heauens to learne the truth, but we must descend into our owne hearts & looke whe∣ther Christ haue giuen vs his spirite, which makes us crie unto God & make request to him with grones and sighes that can not be expressed: and if we find this in our hearts, it is an euident and infallible signe that Christ continually makes intercession for us in heauen. He that would know whether the Sunne shine in the firmament▪ must not clime up into the cloudes to looke, but search for the beames thereof upon the earth: which when he sees, he may con∣clude, that the Sunne shines in the firmament: and if wee would know whether Christ in heauen makes intercession for us, let us ransack our owne consciences, and there make search whether we feele the spirit of Christ crying in us, Ab∣ba, Father. As for those that neuer feele this worke of Gods spirit in them, their case is miserable, whatsoeuer they be. For Christ as yet makes no intercession for them, conside∣ring these two alwaies go togither; his intercession in hea∣uen, & the worke of his spirit in the hearts of men, moo∣uing them to bewaile their owne sinnes with sighes and grones that can not be expressed, and to cry and pray unto God for grace: & therfore all such, whether they be yong or old, that neuer could pray but mūble up a few words for fa∣shion sake, can not assure themselues to haue any parte in Christs intercessiō in heauē.

The duties to be learned hence are these. First, whereas Christ maketh intercession for us, it teacheth all men to be most carefull to loue and like this blessed mediatour, and to be ready & willing to become his seruants & disciples, &

that not for forme & fashion sake only, but in all trueth and sincerity of heart. For he is ascēded to heauen, & there sits at the right hand of his father to make request for us, that we might be deliuered frō hell & come to eternall life. Wicked Haman procured letters frō the king Ahashuerosh, for the destructiō of all the Iewes, men, women, & childrē in his do∣minions: this done, Hester the Queene makes request to the king that her people might be saued, and the letters of Haman reuoked; shee obtaines her request & freedom was giuen, & contrary letters of ioyfull deliuerance were sent in post hast to al provinces where the Iewes were. Whereupō arose a wonderfull ioy & gladnes among the Iewes,* 1.918 & it is said, that therupon many of the people of the land became Iewes. Well now, behold there is a greater matter among us then this: for there is the handwriting of condēnation, the law; & therin the sentēce of a double death, of body & soule, & sa∣tan as wicked Haman accuseth us, & seekes by all meanes our condēnatiō: but yet behold not any earthly Hester, but Christ Iesus the sonne of God is come downe frō heauen, & hath taken away this handwriting of condemnation, & cā∣celled it upon the crosse, & is now ascended into heauen, & their sits at the right hand of his father, & makes request for us: & in him his father is well pleased, & yeeldes to his request in our behalfe. Now then what must we doe in this case? Surely, looke as the Persians became Iewes whē they heard of their safety, so we in life and conversation must be∣come Christians, turne to Christ, embrace his doctrine, and practise the same unfainedly. And we must not content our selues with a formall profession of religion, but search into our own harts, & flie unto Christ for the pardō of our sins, & that earnestly as for life & death as the thief doth at the bar, whē the iudge is giuing sentēce against him. Whē we shall thus hūble our selues, thē Christ Iesus that sits at the right hād of god wil plead our cause, & be our atturny unto his father, & his father againe wil accept of his request in our behalfe. Thē shall we of Persians become Iewes, & of the childrē of this world become the sōnes of god. Secōdly, when we pray to God, we must not doe as the blind world doth, as it were rush upō God in praying to him without cōsideratiō had to

the Mediatour betweene us and him, but we alwaies must direct our praiers to God in the name of Christ, for hee is aduanced to power and glory in heauen, that he might be a fitte patrone for us who might preferre and present our praiers to God the father,* 1.919 that thereby they might be ac∣cepted and we might obtaine our request. So likewise wee must giue thankes to God in the name of Christ: for in him and for his sake God doth bestowe on us his blessings.

Thus much of Christes intercession: the other benefite which concernes Christs kingly office is, that he sitts at the right hand of his father for the administration of that spe∣ciall kingdome which is committed to him. I say speciall, because he is our king not onely by the right of creation gouerning all things created togither with the father and the holy ghost, but also more specially by the right of re∣demption in respect of another kingdome, not of this world, but eternall and spiritual respecting the very consci∣ence of man. In the administration wherof he hath absolute power to command & forbid, to condemne & absolue, and therefore hath the keies of heauen & hell to open & shutt: which power no creature beside no not the angels in heauē can haue. For the better understanding of this which I say, wee are to consider, first the dealing of Christ toward his own Church; secondly his dealing in respect of his enimies. And his dealing toward his own church stands in 4. things: The first is the collecting or gathering of it: & this is a spe∣ciall end of his sitting at the right hand of his father. Christ said to his disciples, I haue chosen you out of this world: & the same may truly be saide of all the elect, that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God. And this action of his in colle∣cting the Church, is nothing els but a translation of those whom he hath ordained to life euerlasting out of the king∣dome of darknes in which they haue serued sinne & satan, into his owne kingdome of grace, that they may be ru∣led and guided by him eternally. And this hee doth two waies: first by the preaching of the word, for it is a pow∣erfull outwarde meanes, whereby hee singleth and sorteth his owne seruants from the blinde and wicked vvorlde,

as Paul saith, He gaue some to be Apostles, and some Prophets,* 1.920 and some Evangelists, and some pastors and teachers, for the ga∣thering together of Saints. And hence we learne two things. The first, that euery minister of Gods word, and euery one that intendeth to take vpon him that calling, must pro∣pound vnto himselfe principally this end, to single out man from man, and gather out of this world such as belong to the Church of Christ: and as Ieremie saith, to separate the pretious from the vile. The second,* 1.921 that all those which will be good hearers of Gods worde, must shew themselues so farre forth conformable vnto it, that it may gather them out of the world and that it may worke a chaunge in them, and make them the seruants of Christ: and if the preach∣ing of the worde doe not worke this good worke in our hearts, then the end will be a separation from the presence of God. Christ when he came neere Ierusalem, and consi∣dered their rebellion whereby they refused to be gathered vnto him, wept ouer it, and said, O Ierusalem, Ierusalem,* 1.922 thou which stonest the Prophets, and killest them that are sent vnto thee, how often would I haue gathered thy children toge∣ther, as the henne gathereth her chickins vnder her wings, and thou wouldest not. And by this he teacheth, that if the prea∣ching of the worde turne not vs to Christ, it turnes to our destruction.

The other meanes of gathering the Church, and that the more principall is, the inward operation of the spirit, where∣by the minde is inlightened, the heart is mollified, and the whole man is conuerted to God. And this ordinarily is ioyned with the ministerie or preaching of the word, as ap∣peares by the example of Lydia. Saint Luke saith, God ope∣ned her heart to be attentiue to the doctrine of the Apostle.* 1.923 And by the example of Paul, when Christ saith, Saul, Saul, why persecutest thou me? at this very speach he is conuerted,* 1.924 and said, Who art thou, Lord: what wilt thou that I doe? And this is manifest also by experience. There is nothing in the world more contrarie to the nature of man, then the prea∣ching of the word: for it is the wisdome of God, to which the flesh is enimitie. Here then it may be demaunded, how

it can be in force to turne any man to God. Answer. The word preached is the scepter of Christs kingdome, which against the nature of man by the operation of the H. Ghost ioyned therewith, doth bend and bowe the heart, will, and affections of man to the will of Christ.

The second worke of Christ is, after the Church is ga∣thered, to guide it in the way to life euerlasting. He is the shepheard of his Church, which guideth his flocke in and out, and therefore Paul saith, They that are Christs, are gui∣ded by his spirit.* 1.925 And by Esay the Lord saith, those his ser∣uants which are turned from idolatrie, he will guide in the way, and their eares shall heare a voice behinde them, saying, This is the way,* 1.926 walke in it, when thou turnest to the right hand and to the left. Which voice is nothing els but the voice of the H. Ghost in the mouth of the ministers, directing them in the waies of God. The children of Israel were trauailing from Egypt to the lande of Canaan full fourtie yeares, whereas they might haue gone the iourney in fourtie daies. Their way was through the wildernesse of Arabia, their guides were a pillar of cloud by day, and a pillar of fire by night: the manner of their iourney was this; when the pil∣lars mooued, they mooued; when the pillars stood still, they stood still: and so long as the pillars either mooued or stood still, they likewise mooued or stood still. And by all this a further matter, namly the regimēt of Christ ouer his church, was signified. Euery one of vs are as passengers and trauai∣lers, not to any earthly Canaan, but to the heauenly Ieru∣salem; and in this iourney we are to passe through the wide and desert wildernes of this world: our guide is Christ him∣selfe,* 1.927 figured by the pillar of fire and the cloud: because by his word and spirit he shewes vs how farre we may goe in euery action, and where we must stand, and he goes before vs as our guide to life euerlasting.

The third worke of Christ is, to exercise his Church vn∣to spirituall obedience by manifold troubles, crosses, temp∣tations, and afflictions in this world, as earthly kings vse to traine and exercise their subiects. When our Sauiour Christ was with his disciples in a shippe,* 1.928 there arose a great tem∣pest

vpon the sea, so as the shippe was almost couered with waues; but he was asleepe: and his disciples came and awoke him, saying, Saue vs master, we perish. Be∣hold here a liuely picture of the dealing of Christ with his seruants in this life. His manner is to place them vp∣on the sea of this worlde, and to raise vp against them bleake stormes and flaes of contrarie windes by their e∣nemies, the flesh, the deuill, the world. And further in the middest of all these daungers he for his owne part makes as though he lay asleepe for a time, that he may the better make triall of their patience, faith, and obe∣dience. And the endes for which hee vseth this spi∣rituall exercise are these. The first to make all his sub∣iects to humble themselues, and as it were to goe croo∣ked and buckle vnder their offences committed against his maiestie in time past. Thus Iob after the Lorde had long afflicted him, and laide his hande sore vpon him, saith, Behold I am vile: and againe, I abhorre my selfe and repent in dust and ashes.* 1.929 In the same manner we beeing his subiects and people, must looke to be exercised with temptations and afflictions which shall make vs bende and bow for our sinnes past, as the old man goeth crooked and doubles to the earth by reason of age. The second, is to preuent sinnes in the time to come. A father when he sees his child too bold and venterous about fire and water, takes it and holds it ouer the fire or ouer the water, as though he would burne or drowne it, whereas his purpose indeede is nothing els but to preuent danger for the time to come: In like maner Christs subiects are bold to sinne by nature, and therefore to preuent a mischiefe, he doth exercise them with affliction, & seemes for a season as though he would quite forsake his Church, but his meaning is onely to preuent of∣fences in times to come. The third end is, to cōtinue his sub∣iects in obediēce vnto his cōmandemēts: so the Lord saith▪ when he would bring his Church frō idolatrie:* 1.930 Behold I will stop thy way with thorns, & make an hedge, that shee shal not find her paths. The H. Ghost here borrows a cōparison frō beasts, which going in the way see green pastures, & desire to enter in

and therefore goe to the hedge, but feeling the sharpnes of the thornes dare not aduenture to goe in. So Gods people like vnto wild beasts in respect of sinne, vewing the greene pastures of this world, which are the pleasures thereof, are greatly affected there with: and if it were not for the sharp∣nes of crosses and temptations, which are Gods spirituall hedge by which he keepeth them in, they would range out of the way, and rush into sinne as the horse into the battell.

The fourth and last worke of Christ in respect of his Church is, that he sits at the right hand of his father to de∣fend the same against the rage of all enemies whatsoeuer they are: and this he doth two waies. First by giuing to his seruants sufficient strength to beare all the assaults of their enemies, the world, the flesh, and the deuill. For Paul saith, those to whome the Lord hath giuen the gift of faith, to them he hath also giuen this gift to suffer afflictions.* 1.931 And the same Apostle also praieth for the Colossians, that they may be strengthened with all might through his glo∣rious power vnto all patience and long suffering with ioy∣fulnes.* 1.932 The euidence hereof we may most plainly see in the most constant deaths of the martyrs of Christ, recor∣ded both in the word of God, and in the Church histories. It is wonderfull to see their courage and constancie. For at such times as they haue beene brought to exequution, they refused to be bounde or chained, willingly suffering most cruell torments, without shrinking or feare; such courage and strength the Lord gaue them to withstand the violent rage of all their aduersaries.

Secondly, he defends his Church by limiting the power and rage of all enemies. And hence it is, that although the power of the Church of God on earth be weake & slender in it selfe, & contrariwise the power of the deuil exceeding great, yet can he not so much as touch the people of God. And he more preuailes by inward suggestions and temp∣tations, then by outward violence. And if it were not the power of Christ that doth bridle his rage, there were no abode for the Church of Christ in this world.

Thus we haue seene what are the workes of Christ in gouerning his Church: and we that professe our selues to be members thereof, must shew our selues to be so indeed, by an experience of these workes of his in our owne hearts. And we must suffer him to gather vs vnder his owne wing, and to guide vs by his word & spirit, & we are to ac∣quaint our selues with those spirituall exercises, whereby his good pleasure is to nurture vs to all obedience. Lastly, we must depend on his ayde and protection in all estates. And seeing we in this land haue had peace and rest with the Gospell of Christ among vs a long time, by Gods espe∣ciall goodnes, we must now after these daies of peace looke for daies of tribulation: we must not imagine that our ease and libertie will continue alwaies. For looke as the day and night doe one follow another; so likewise in the administration of the Church here vpon earth, Christ suffereth a continuall intercourse betweene peace and per∣secution. Thus he hath done from the beginning hitherto, and we may resolue our selues that so it will continue till the end: and therefore it shall be good for vs in these daies of our peace, to prepare our selues for troubles and afflicti∣ons: and when troubles come, we must still remember the fourth worke of Christ in the gouernment of his Church, namely that in all daungers he will defend vs against the ••age of our enemies, as well by giuing vs power & strēgth to beare with patience and ioy whatsoeuer shall be laide vpon vs, as also bridle the rage of the world, the flesh, and the deuill, so as they shall not be able to exercise their pow∣er and malice to the full against vs.

Thus much of the dealing of Christ toward his owne Church and people. Nowe followeth the second point, namely his dealing toward his enemies; and here by ene∣mies I vnderāstd al creatures, but especially mē that as they are by nature enemies to Christ and his kingdome, so they perseuere in the same enimitie vnto the end. Now his dea∣ling towards them is in his good time to work their confu∣sion, as he himselfe saith, Those mine enemies that would not that I should raigne ouer them,* 1.933 bring them hither and slay them

before me. And Dauid saith, The Lord will bruise his enemies with a rodde of iron,* 1.934 and breake them in pieces like a potters ve••∣sell. And againe, I will make thine enemies thy footestoole. As Iosuah dealt with the fiue kings that were hidde in the cave,* 1.935 he first makes a slaughter of their armies, then he brings them foorth and makes the people to set their feete on their neckes, and to hang them on fiue trees. So Christ deales with his enemies: he treads them vnder his feete, and makes a slaughter not so much of their bodies as of their soules. And this the Church of God findes to be true by experience, as wel as it findes the loue of Christ towards it selfe. Now he confounds his enemies two waies. The first is by hardnes of heart, which ariseth when God withdraw∣eth his grace from man, and leaueth him to himself, so as he goeth on forward from sinne to sinne, and neuer repenteth to the last gaspe. And we must esteeme of it as a most feare∣full and terrible iudgement of God, for when the heart is possessed there with, it becomes so flintie and rebellious, that a man will neuer relent and turne to God. This is ma∣nifest in Pharao, for though god sent most grieuous plagues both vpon him and all the land of Egypt, yet would he not submit himself, saue only for a fit, while the hād of God was vpon him: but after he returned to the former obstinacie in which he continued till he was drowned in the sea. And this iudgement of God is the more fearefull, because when a man is in the middest of all his miserie, he feeles no miserie. And as in some kinde of sicknes a man may die languish∣ing; so where hardnes of heart raignes wholly and finally, a man may descend to the pit of hell triumphing and reioy∣cing. And to come neere to our selues, it is to be feared least this iudgement of all iudgements be among vs in these our daies. For where is any turning to God by repentance. Still men goe forward in sinne without remorse. We haue had the word preached among vs a long time, but it taketh no place in mens hearts. They are not softned with the hā∣mer of Gods word: nay they are like the smithes stithie or anvil; which the more it is beate with the hammer, the har∣der it is. But in the feare of God, let vs seeke to be changed,

and take heede: the deceitfulnes of sinne is wonderfull. Let vs not be caried away with an ouerweening of our selues; a man may haue good gifts of God, as the gift of knowledge, the gift of prophecie, the gift of conceiuing a praier (I say not of praying truly:) and hereupon think himselfe in good case; and yet for all this haue nothing but an impenitent & flintie heart. For this cause it standes euery man vpon to looke vnto it, least this iudgement of God take hold on him. And that we may auoide the same, we must labour for two things: I. to feele the heauie burden of our sinnes, and be touched in conscience for them, euen as we are troubled in our bodies with the aches and paines thereof: this is a token of grace. II. We must labour to feele in our owne soules the want of Christ: we say indeede that we feele it, but it is a very great matter to haue an heart that doth o∣pen it selfe, and as it were gape after Christ, as the drie & thirstie lande where no water is. Though we haue know∣ledge and learning neuer so much, and many other gifts of God, yet if we haue not broken hearts that feele the bur∣den of our sinnes, and the want of Christ, and that we stand in neede of euery droppe of his blood for the washing away of all these our sinnes, our case is miserable. And the rather we must preuēt this hardnes of heart, because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie, to kill & confound all those that be his enemies, & will not submit thēselues to beare his yoke.

The second way is, by finall desperation; I say finall, be∣cause all kinde of desperation is not euill. For when a man despaireth of himselfe and of his owne power in the matter of his saluation, it tends to his eternall comfort. But finall desperation is, when a man vtterly despaires of the pardon of his owne sinnes, and of life euerlasting. Examples hereof we haue in Saul that slue himselfe, and in Achitophel and Iudas, that hanged themselues. This sinne is caused thus: So many sinnes as a man committeth without repentance, so many most bloodie woundes he giueth vnto his owne soule: and either in death or life God makes him feele the smart, and the huge weight of them all: whereby

the soule sinkes downe into the gulfe of despaire withou recouerie. God said to Caine, If thou doe amisse, sinne lieth at thy dore. Where he vseth a borrowed speach from wilde beasts, who so long as they are sleeping, stirre not, but bee∣ing awaked, they flie in a mans face, & rend out his throat. In like manner the sinnes which thou committest, lie at the dore of thine heart, though thou feele them not, and if thou doe not preuent the daunger by speedie repentance, God will make thee to feele them once before thou die, and raise vp such terrours in thy conscience, that thou shalt thinke thy selfe to be in hell before thou art in hell: and therefore it is good for euery man to take heede howe he continues an enemie to Christ. The best course is to turne betime from our sinnes, and become the friends of Christ, that so we may escape these fearefull iudgements.

And whereas Christ in this manner gouernes all things in heauen and earth, we are bound to performe vnto him three duties, reuerence, obedience, thankfulnes. For the first, Paul saith: God hath exalted him and giuen him a name aboue all names,* 1.936 that at the name of Iesus (which name is his exaltation in heauen in full power and glorie) should euery knee bowe. We dare not so much as speake of an earthly king vnreuerently, what reuerence then doe we owe vnto Christ the king of heauen and earth? Dauids heart was touched in that he had cut off but the lappe of Sauls garment, when he might haue slaine him, because he was the Lords annointed.* 1.937 Oh then, howe much more ought our hearts to be touched, if we shall in the least mea∣sure dishonour Christ Iesus our Lord and king. Secondly, we are here taught to performe obedience to him, and to do him all the homage we can. The master of the familie in all his lawfull commaundements must be obeied: now the Church of Christ is a familie: therfore we must yeild obe∣dience to him in al things: for al his cōmandemēts are iust. Whē Saul was chosen king ouer Israel, certain men which feared God,* 1.938 whose hearts God had touched, followed him to Gibea & brought him presents, but the wicked despised him: the same is much more to be verified in vs towarde

Christ our Lord. We must haue our hearts touched with desire to performe obedience vnto him: if not, we are men of Belial that despise him, and refuse to bring our presents vnto him. If this obedience were put in practise, the Go∣spell would haue better successe in the hearts of the peo∣ple, and the Lords sabbath would be better kept, and men would beare greater loue both to God and to their neigh∣bours then now they doe. The third dutie which we owe vnto him is thankfulnes, for the endlesse care which he sheweth in the gouerning and preseruing of vs. VVhen Dauid waxed old, and had made Salomon his sonne king in his stead, all the people shouted and cried, God saue king Salomon: God saue king Salomon, so as the earth rang againe.* 1.939 Shall the people of Israel thus reioyce at the crowning of Salomon, & shal not we much more reioyce when as Christ Iesus is placed in heauen at the right hand of his father, and hath the euerlasting scepter of his kingdome put into his hand? And we are to shew this thankfulnes vnto him by doing any thing in this world that may tend to his honour and glorie, though it be with the aduenture of our liues. VVhen Dauid desired to drinke of the water of the well of Bethlem,* 1.940 three of his mightie men went and brake into the host of the Philistims, and brought him water. Thus they ventured their liues for Dauids sake: and shall not we much more willingly venture our liues to doe Christ seruice in to∣ken of thankfulnes for his continuall preseruing of vs?

Thus much of the highest degree of Christs exaltation in his kingdome: now followeth the last point to be belee∣ued concerning Christ, in these words, From then••e he shall come to iudge the quicke and the deade. And they containe a proofe or a particular declaration of the former article. For as on earth those that are set at the right hand of kings doe execute iustice in courts or assises for the maintenance of the state and peace of the kingdome: so Christ Iesus sitting at the right hande of his father, that is, being made soue∣raigne Lord of all things both in heauen & earth, is to hold a court or assise, in which he shall come to iudge both the quicke and the dead. Now in handling the last iudgement,

we are to consider these points: I. whether there shall be a iudgement or not? II. the time of it. III. the signes ther∣of. IV. the manner of it. V. the vse which is to be made thereof. Of these in order. For the first point, whether there shall be a iudgement or not? the question is needefull: for as Saint Peter saith, There shall come in the last daies mockers, which shall walke after their lusts, and say, Where is the promise of his comming?* 1.941 which daies are now. The answeare is set downe in this article, in which we professe that the cōming of Christ to the last iudgement, is a point of religion speci∣ally to be held and auouched. The reasons to prooue it are principally two: first the testimonie of God himselfe in the books of the old and new testament, which affoard vnto vs plentifull testimonies touching the last iudgement, so as he which will but lightly reade the same, shall not neede to doubt thereof. The second reason is taken from the iustice and goodnes of God, the propertie wherof is, to punish wicked and vngodly men, and to honour and reward the godly: but in this world the godly mā is most of al in misery, (for iudgement beginneth at Gods house) and the vngodly haue their hearts ease. Wicked Diues hath the world at will, but pore Lazarus is hunger bitten, full of soares, & mi∣serable euery way. This being so, it remaineth that after this life, there must needes be a iudgement and a second com∣ming of Christ, when the godly must receiue fulnes of ioy & glorie, and the vngodly fulnes of woe and miserie. This se∣cond reason may stoppe the mouthes of all gainesayers in the worlde whatsoeuer. But it may be obiected, that the whole world stands either of beleeuers or vnbeleeuers, and that there is no last iudgement for either of these; for the beleeuer,* 1.942 as Christ saith, hath euerlasting life, & shal not come into iudgement; and the vnbeleeuer is condemned alreadie, and therefore needeth no further iudgement.* 1.943 Answ. Where it is said, he that beleeueth shall not come into iudgement, it must be vnderstood of the iudgement of condemnation, & not the iudgement of absolution: & he that beleeueth not is condemned alreadie in effect & substance three waies: I. in the counsel of God, who did foresee & appoint his condem∣nation,

as it is a punishment of sinne, and an execution of his iustice. II. in the word of God, where he hath his condem∣nation set down. III. he is condemned in his own consci∣ence: for euery vngodly mans conscience is a iudge vnto himselfe, which doth euery houre condemne him, and it is a forerunner of the last iudgement. And notwithstāding all this, there may remain a second iudgement, which is a ma∣nifestatiō & finishing of that which was begū in this world: & therefore the meaning of that place is this; he that belee∣ueth not is alreadie iudged in part, but so as the full manife∣station thereof, shall be at the second comming of Christ.

The second circumstance, is the time of his iudgement: in handling whereof I. we will see what is the iudgement of men: II. what is the truth. For the first, two opinions tou∣ching this time take place. The first is, that the second com∣ming of Christ shall be about sixe thousand yeares from the beginning of the world, & that for the elects sake some of these daies must be shortned: & now since the beginning of the world, are passed fiue thousand & almost sixe hūdred yeares, so as there remaine but foure hundreds. The groūds of this opinion are these. First the testimonie of Elias, two thousand yeares before the law: two thousand yeares vnder the law: and two thousand yeres vnder Christ. And for the elects sake some of these yeares shalbe shortned. Answ. This was not the sentēce of Elias the Thisbite, but of another Elias which was a Iew, no Prophet. And wheras he saith two thousand yeares before the law: & two thousand yeres vnder the law, he faileth. From the giuing of the law to the comming of Christ, was about one thousand & fiue hundred yeares: and from the law to the creation aboue two thousand. Now if Elias can not set downe a iust number for the time past▪ which a meane man may doe, what shall we think that he can doe for the time to come? And if he deceiue vs in that which is more easie to finde, howe shall wee trust him in things that be harder? The second reason is this: howe long God was in creating the worlde, so long he shall be in gouerning the same; but he was sixe daies in creating the worlde, and in the seuenth he rested,

and so proportionally he shall be sixe thousand yeares in gouerning the world; euery day answearing to a thou∣sand yeares, as Peter saith: A thousand yeares are but as one day with God, and then shall the ende be. Answer. This rea∣son likewise hath no ground in Gods word: as for that place of Peter, the meaning is, that innumerable yeares are but as a short time with God:* 1.944 and we may as well say, two thousand or tenne thousand yeares are but as one day with God. For Peter meant not to speake any thing distinctly of a thousand yeares, but of a long time. Thirdly it is al∣leadged, that within sixe thousand yeares from the crea∣tion of the worlde, shall appeare in the heauens straunge coniunctions, and positions of the starres, which signifie nothing else but the subversion of the state of the world: nay, some haue noted that the ende thereof should haue beene in the yeare of our Lord, a thousand fiue hundred eightie eight: their writings are manifest: but we finde by experience that this opinion is false and friuolous, and their groundes be as friuolous. For no man can gather by the ordinarie course of the heauens the extraordinarie change of the whole world.

The second is, that the end of the world shall be three yeares and an halfe after the reuealing of Antichrist. And it is gathered out of places in Daniel and the Revelation, a∣bused. Where a time and times and half•• a time signifie not three yeares and an halfe, but a short time. And there∣fore to take the words properly, is farre from the meaning of the holy Ghost. For marke, if the end shall be three yeares & an halfe after the reuealing of Antichrist, then may any man knowe before hand the particular moneth wherein the ende of the world should be, which is not possibl••.

Now the truth which is to be auouched against all is this, that no man can know or set downe or coniecture the day, the weeke, the moneth, the yeare or the age, wherein the second comming of Christ and the last day of iudge∣ment shall be. For Christ himselfe saith, of that day and houre knoweth no man, no not the angels in heauen, but God onely: nay Christ himselfe as he is man,* 1.945 knoweth it not. And

when the disciples asked Christ at his ascensiō, whether he would restore the kingdō vnto Israel, he answered, It is not for you to know the times and seasons,* 1.946 which the father hath put in his owne power. And Paul saith, Of the times and seasons, brethren, you haue no neede that I write vnto you.* 1.947 For you your selues kn••w perfectly that the day of the Lord shall come, euen as a thiefe in the night. Now we know tha•• a man that kee∣peth his house, can not coniecture or imagine when a thiefe will come: and therefore no man can set downe the particular time or age, when Christ shal come to iudge∣ment. This must we hold steadfastly, and if wee reade the contrarie in the writings of men, we are not to beleeue their sayings, but accoūt of them as of the deuices of mē, which haue no ground in Gods word.

To come to the third point, namely the signes of the last iudgement, they are of two sorts: some goe before the comming of Christ, and some are ioyned with it. The signes that goe before, are in number seuen, recorded di∣stinctly by the holy Ghost. The first, is the preaching of the Gospell through the whole worlde. So our Sauiour Christ saith, This Gospell of the kingdome must be preached through the whole world for a witnesse vnto all nations,* 1.948 and then shall the ende come. Which place must thus be vnderstoode; not that the Gospell must be preached to the whole world at any one time, for that (as I take it) was neuer yet seene, neither shalbe; but that it shall be published distinctly and successiuely at seuerall times: and thus vnderstanding the words of Christ, if we consider the time since the Apostles daies, we shall finde this to be true, that the Gospell hath bin preached to all the world: and therefore this first signe of Christs comming is alreadie past and accomplished.

The second signe of his comming, is the reuealing of Antichrist, as Paul saith, The day of Christ shall not come before there be a departure first, and that man of sinne be disclosed,* 1.949 euen the sonne of perdition, which is Antichrist. Concerning this signe, in the yeare of our Lord 602. Gregorie the eight Pope of Rome, auouched this solemnly as a manifest 〈◊〉〈◊〉, that whosoeuer did take to him selfe the name of Vniuer∣sall

Bishop, the same was Antichrist. Now fiue yeares af∣ter, Boniface succeeding him, was by P••ocas the Empe∣rour entituled, Vniversall Bishop, pastor of the Catholicke Church, in the yeare of our Lord 607. & of all Popes he was the first knowne Antichrist, & since him all his successours haue taken vnto them the same title of Vniuersall & Catho∣lick Bishop, whereby it doth plainly appeare, that at Rome hath bin and is the Antichrist. And this signe is also past.

The third is, a generall departing of most men from the faith. For it is said in the place before named, Let no man de∣ceiue you:* 1.950 for the day of Christ shall not come, except there come a departing first. Generall departure hath bin in former ages. When Arius spied his heresie, it tooke such place that the whole world became an Arian. And during the space of 900 yeares from the time of Boniface, the popish heresie spread it selfe ouer the whole earth, and the faithful seruants of God were but as an handfull of wheat in a mountaine of chaffe, which can scarce be discerned. This signe is in part alreadie past, neuerthelesse it shall continue to the ende, be∣cause men shall continually depart from the faith. And the nearer the ende of the world is, the more satan rageth and seekes to bring men into his kingdome. Therefore it stan∣deth vs in hand to labour for the knowledge of true religi∣on, and hauing learned it, most heartily to loue the same.

The fourth signe is, a generall corruption in maners. This point the Apostle sets downe at large, saying, Toward the lat∣ter daies shall come perilous times, wherein men shalbe louers of themselues,* 1.951 couetous, boasters, proud, cursed speakers, disobediēt to parents, vnthankefull, vnholy, and without naturall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them which are good, traytours, headie, high minded, louers of pleasures more then louers of God, &c. This generall corrupti∣on in the manners of men, is noted by our Sauiour Christ, when he saith, When he commeth he shall scarce finde faith vp∣on the earth. This signe 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 iustly, soberly, and faithfully, doing the duties of his calling to God and man.

The fifth signe of Christs comming stands in terrible &

grieuous calamities. For Christs disciples asking him a signe of his cōming, & of the end of the world, he saith, There shal be warres & rumours of warres, nation shall rise against nation,* 1.952 & realme against realme: and there shalbe p••stilence and famine & earthquakes in diuers places, & mē shalbe at their wits ends. These haue bin in former ages. In the first 3. hundred yeres after Christ, were ten most fearefull persecutions: and since in Europe the Church of God hath bin wōderfully persecu∣ted by the Antichrist of Rome in the hūdred yeres last past.

The sixth signe is, an exceeding deadnes of heart, so as neither iudgements from heauen, nor the preaching of the word shall mooue the hearts of men. So Christ saith,* 1.953 It shal be in the cōming of the sonne of mā, as it was in the daies of Noe, & in the daies of Sodō: they knew nothing til the flood came, & fire frō heauē destroied thē all. This signe undoub∣tedly is manifest in these our daies, howsoeuer it hath bin al∣so in former times. For where are any almost that are moued with Gods iudgements, or touched at the preaching of the word; nay rather men hardē their hearts, & become secure and careles. The small fruit that the word of God bringeth foorth in the liues of men, shews this to be most true.

The seuenth & last signe, set down by the Apostle Paul is, that there shall be a calling of the Iewes before the Lord come to iudgemēt: but of the time whē this calling shal be,* 1.954 of the maner how, or the number of them that shalbe cal∣led, there is no mention made in the word of God. Now it is likely that this signe is yet to come.

These are the signes that go before the cōming of Christ, all which are almost past, and therefore the end can not be farre off. Now follows the signe that is ioyned with the cō∣ming of Christ, called the signe of the sonne of man. What this signe is, we find not in the Scriptures. Some thinke it to be the signe of the crosse; but that is friuolous: some, the glo∣rie & maiestie of Christ, which shal be made manifest in his appearance: which seemes to be otherwise by the very words of Christ. Then (saith he) shall appeare the signe of the sonne of man,* 1.955 &c. and then they shall see him come in the cloudes of heauen vvith povver and great glorie; di∣stinguishing

the one from the other. But I rather coniecture it to be the burning of heauen and earth with fire, at the ve∣ry instant of Christs comming, mentioned by Peter. VVe must not here dispute whence this fire shal come, or how it shall be kindled, for that the word of God hath concealed: and where God hath not a mouth to speake, there we must not haue an eare to heare.

The vses to be made hereof, are these. VVhen S. Peter had set downe the change that shall be at the comming of Christ, and that heauen and earth must be purged with fire, he makes this vse thereof. Seeing all things must be dissolued, what manner of men ought we to be in holy conuersation & god∣lines?* 1.956 and the reason is good. For if heauen & earth must be changed and purged at Christs comming, then much more ought we to be changed, & to put off the old man of sinne, & to become new creatures created after the image of God in righteousnes and true holines. If the bruit creatures must be renewed by fire, then much more are we to labour that the fire of Gods spirite may burne vp sinne & corruption in vs, & so change vs that we may be ready for him against his cōming: els heauē & earth it selfe shal stand vp in iudgemēt against vs to our condemnation. Secondly the considerati∣on of this, that the world shall be consumed with fire, tea∣cheth vs moderation and sobrietie in the vse of Gods crea∣tures, as in costly buildings, gorgeous attire, and such like. VVhat madnes is this, to bestow all that we haue on such things, as at the day of iudgement shall be consumed with fire. For looke whatsoeuer abuse shall come to Gods crea∣tures by our follie, the same shal then be abolished. Thirdly we must consider that the cause why heauen & earth must be consumed with fire, is mans sinne by means wherof they are made subiect to vanitie & corruption. Here thē we haue iust occasion to acknowledge the greatnes & wretchednes of our sinnes. If any of vs had but seene the Iewes leprosie, it would haue made vs to wōder: for the contagion thereof did infect not only the whole mā, but his garmēts also that were about him, & somtime the walls of his house: but how¦soeuer we cānot now see that leprosie amōg vs, yet we may

see a worse. For the leprosie of our sins doth not onely infect our garmēts, & the things about us, with our bodies, but e∣uen the high heauēs & the earth are slained with the conta∣gion thereof, and are made subiect to vanitie and corrup∣tion: yea by sinne in us the most glorious creatures in them, as the Sunne, Moone, and Starres are become subiect to vanitie. Oh then, how wretched is the heart of man, that makes no bones of sinne, which is the most noisome thing in all the worlde, the stinke whereof hath infected both heauen and earth. If we could consider this, we would not be so slacke in humbling our selues for the same as wee are. Wee can not abide to looke on a poore lazar full of blanes and sores, but if wee could see our sinnes in their right co∣lours, they would make us seem unto our selues ten thousād times more ougly then any lazar man can be, the contagiō thereof is so great & noisome, that the verie heauens which are many thousand miles distant from us, are infected ther∣with. Yet here we are to know, that this fire shall not con∣sume the substance of heauen and earth, but onely change the qualitie, and abolish the corruption which our sinnes haue brought upon them.

The fourth point to be considered, is the manner of the last iudgement, in which wee may obserue two things: I. who shall be iudge: II. the proceeding of this iudge. The first is expressed in this article; From thence hee shall come to iudge▪ Hee, that is▪ Christ Iesus the second person in trinitie: For the father hath committed all iudgement unto him. It is indeede an action common to all the three persons in trinitie, but yet the execution thereof appertaines unto the sonne. The father indeed doth iudge the world, but yet by the sonne. But some may obiect,* 1.957 that the Apostles shall sit on ••velve thrones and iudge the twelve tribes of Israel. And S. Paul saith, The saintes shall iudge the world.* 1.958 How then is this true, that Christ is the onely iudge of the world. Answer. The authoritie of iudgement and giuing sentence at the last day is proper to Christ alone, and doth not belong ei∣ther to the Apostles, or to the saints: and they shall iudge at the last day only as witnesses and apprpouers of Christs

iudgement: at the great day of assise beside the iudge the iustices on the bench are also in a maner iudges, not that they giue sentence, but because by their presence they ap∣prooue and witnesse the equitie of the sentence of the iudge: so the definitive sentence doth belong to Christ: and the Apostles and saintes doe nothing but approoue his righteous sentence.

The whole proceeding of the last iudgement may be reduced to seuen pointes or heades. The first is the com∣ming of the iudge in the cloudes. Here at the first it may be demaunded why Christ holdes the last iudgement ra∣ther on earth then in heauen. Ansvver. He doth it for two causes. One, the creature to be iudged hath sinned here up∣on earth: and he proceeds after the maner of earthly iud∣ges, who hold their sessions and assises there where trespas∣ses are commonly committed. The seconde, because the deuill and his angels are to be iudged, and it is a parte of their punishment to be cast out of heauen. For no uncleane thing may come into this heauenly Ierusalem, and there∣fore they now remaine in the lower parts of the world, & there must be iudged. Furthermore the second comming of Christ is sudden as the comming of a thiefe in the night. He will come when the worlde thinketh not of him as the snare doeth on the birde.* 1.959 The consideration whereof must teach us the same duties which our Sauiour Christ taught the men of his time. First hee teacheth them what they must not doe: For hee knowing all things knewe also the disposition of mans heart, and therefore saieth, Take heede to your selves, least at any time your hearts be oppressed vvith surfetting and drunkennesse, and the cares of this life; least that day come vpon you unavvares. For these sinnes benumme the heart, and steale away all grace. This exhortation in these our daies is most needefull. For mens heartes are like the smithes sti••hie, the more they are beaten with the hammer of Gods worde, the harder they are. Secondly hee teacheth them what they must doe: Watch therefore (saieth hee) and pray continually: That yee may be coun∣ted worthy to escape all these things that shall come to passe,

and that ye may stand before the sonne of man. But you will say: how may wee be founde worthy to stande before Christ at that day? Answere. Doe but this one thing: for your liues past be humbled before God, and come unto him by true, hearty, and unfained repentance, be changed and become newe creatures: pray unto him earnestly for the pardon of your sinnes in Christ, and pray continually that God will turne your heartes from your olde sinnes euerie day more and more: and then come the last iudgement when it will, ye shall be founde worthy to stand before Christ at his comming. The repentant sinner is hee, that shall finde fauour in the sight of God at that day. The con∣sideration hereof may mooue us to change our liues. Those which were neuer yet humbled for their sinnes, let them now begin: and those which haue alreadie begon, let them goe forwarde and continue. But the deuill will crie in the hearts of some men, that this exhortation is as yet neede∣lesse: for the day of iudgement is not neare, because all the signes thereof are not yet passed. Answere. Suppose the day of iudgement be farre off, yet the day of thy death can not be so: for the common saying is true, to day a man, to morrow none. Now looke as death leaveth thee, so shall the day of iudgement finde thee. Impenitent Cain died long since, and yet the day of iudgement when it com∣meth, shall finde him impenitent still. The same thing may be saide of Saul, Achitophel, and Iudas. They died despe∣rately and impenitent, and the Lord shall finde them so at his comming. So it will be with thee, whatsoeuer thou art that repentest not. Death may come upon thee the next day or the next houre, therefore watch and pray. Prepare thy selfe against the day of death, that at the day of iudge∣ment thou maiest be ••ounde worthy to obtaine fauour in the sight of the Lorde. Securitie doeth ouerwhelme the vvorlde, but let us for our parts learne to prepare our selues daily: For if the day of death do leaue thee unwor∣thy, then the Lord Iesus at his comming shall find thee un∣worthy: and the deuill shal stand before thee & accuse thee, thy conscience shall condemne thee, & hell shalbe ready to

swallow thee up. If this admonition take no place in thy heart, then at the day of iudgement it shall stand against thee, and be a bill of inditement to thy further condemna∣tion.

The second point followeth, that Christ after that hee is come in the cloudes shall sit in a throne of glorie as the so∣ueraigne iudge of heauen and earth,* 1.960 after the manner of earthly kings, who when they will shew themselues unto their subiectes in maiestie, power, and glorie, use to ascende into the thrones of their kingdomes, and there to shewe themselues and appeare in state vnto all the people. Now what this throne is▪ and how Christ sittes in the same, the scripture hath not revealed, and therefore I will not stand to search. Yet here must we further marke, that this appea∣rance of his in endlesse glory and maiestie shalbe most ter∣rible and dreadfull to the ungodly,* 1.961 and therefore in Daniel his throne is said to be like a flame of fire, and at the verie sight hereof men shall desire the mountaines to fall upon them and the hilles to couer them.

The third point is the citing of all men and of the angels before his maiestie in that daie, there to answer for them∣selues. This citing shall be done by the voice of Christ, as he himselfe saith:* 1.962 In that day all that are in the graues shall heare his voice, and they shall come forth. And here we are to con∣sider two things: I. the power of this voice: II. the ministe∣rie whereby it shall be uttered. For the first, No doubt the power of this voice shall be unspeakable, and therefore it is compared to a trumpet,* 1.963 the loudest and shrillest of all mu∣sicall instrumentes; and to the crie of the mariners, whose manner hath bene in the doing of any businesse with all their strength at one instant to make a common shout. And sensible experience shall manifest the force thereof. For it shall cause all the deade euen from the beginning of the worlde to rise againe, though they haue lien rotten in the earth many thousande yeres: and all uncleane spirites shall be forced and compelled will they nill they to come before Christ, who shalbe unto them a most fearefull and terrible iudge, neither man nor angell shal be able to absent or hide

himselfe: all without exception must appeare as well high as low, rich as poore: none shalbe able to withdraw them∣selues, no not the mightie Monarches of the earth.

Furthermore this voice shall be uttered by angels. As in the Church Christ useth men as his ministers by whome he speakes unto his people:* 1.964 so at the last day he shall use the ministerie of angels, whome hee shall sende forth into the foure windes to gather his elect togither: and therefore it is likely that this voice shalbe uttered by them. And by this which hath bene saide, we must be mooued to make con∣science of all sinne. For there is no avoiding of this iudge∣ment, we can not absent our selues, no excuse will serue the turne: euen the most rebellious of all creatures whether mā or angell shall be forced to appeare: and therefore it stands us in hand, while wee haue time in this life, to looke unto our estates, and to practise the duties of Christianitie, that when we shall be cited before his glorious maiestie at the last day, we may be cleared and absolued.

The fourth point is the separation of the sheepe from the goates, the good from the bad; for when all the kinreds of the earth, & all uncleane spirits shall stand before Christ,* 1.965 sitting in the throne of his glorie: then as a good shepheard hee shall separate them one from another, the righteous from the wicked, & the elect from the reprobate. He which knoweth the heartes of all men, knoweth also how to doe this, and he will doe it. This full and finall separation is re∣serued to Christ, and shall not be accomplished till the last day. For so it is in the parable, that the tares must grow with the wheate till haruest,* 1.966 and then the reapers must separate them, and gather the wheate into the barne, but the tares must be burned with unquenchable fire. By the considera∣tion of this one point, wee learne diuers things: I. that in the Church of God in this world good and badde are min∣gled togither, elect and reprobate: and we are not to ima∣gine any perfection of the Church of God upon earth, as many haue dreamed, which when they could not find, they haue therefore forsaken all assemblies. I confesse indeede that the preaching of the word is the Lords fanne, whereby

he clenseth his Church in part, but yet the finishing of this worke shall not be before the last iudgement. For when the ministers of God haue done all that they can, yet shall the wicked be mingled with the godly. Therefore the Church is compared to a barne store, where is both wheate and chaffe: & a corne field where there is both tares and good corne: and a draw net, wherein is both good fish and bad. Secondly, whereas this separation must not be before the end of the world, hence we learne the state of Gods church in this life. It is like a flock of sheep mingled with goates, & therefore the condition of Gods people in this worlde is to be troubled many waies by those with whome they liue. For goates use to strike the sheepe, to annoy their pasture, & to make their water muddie that they can not drinke of it:* 1.967 therefore wee must prepare our selues to beare all annoian∣ces, crosses, and calamities that shall befall us in this world by the wicked ones, among whome we liue. Thirdly we are taught, that howsoeuer the goates and the sheepe be very like, & feed in one pasture, & lie in one fold all their life time: yet Christ can & will seuer them asunder at the last day. Therefore considering as wee are borne of Adam wee haue the nature of the goate, yea of the wild beast, & not of the sheep, it stands us in hand to lay aside our goatish con∣ditions, and to take unto us the properties of the sheepe of Christ which hee expresseth in these wordes, My sheepe (saith he) heare my voice, I know them, & they follow me. And the properties are three;* 1.968 to know him, to be known of him, and to follow him, namely in obedience: and he that finds them all in himselfe, weareth the brand and marke of the true sheepe of Christ: but contrariwise they that make pro∣fession of Christ, & yet therewithall ioyne not obedience, howsoeuer the worlde may account of them, they are but goates & no sheep. Let us therefore with the knowledge of Christ ioyne obedience to his word, that when the day shall come that the goats must be separated from the sheep, we may be found to be in the nūber of the true sheep of Christ. Wee may deceiue men both in life & death, & beare them in hand that we are sheepe, but when the iudgement shall

come, we can not deceiue Christ: he it is that formed us, he knowes our harts, & therfore cā easily discern what we are.

The fift thing is the triall of euery mans particular cause, a point especially to be considered. For as at the barre of an earthly iudge, the malefactour is brought out of prison and set before the iudge and there examined: euen so in that great day shall euery man without exception be brought before the Lord to be tried. But how shal this trial be made. Ans. By workes: as the Apostle saith, Wee must all appeare before the iudgement seate of Christ,* 1.969 that every man may receiue the thinges vvhich are done in his body according to that hee hath done, whether it be good or evil. And the reason is, because workes are the outward signes of inward grace and godli∣nesse. And though we be iustified by faith alone without workes, yet may we be iudged both by faith and workes. For the last iudgement doeth not serue to make men iust that are not, but onely to manifest them to be iust indeed, which were iust before and in this life truely iustified. The consideration of this very point should moue us all to repent us of our sins past & to reforme our selues through∣out, & to be plentifull in all good works. And undoubtedly if wee seriously thinke upon it, it will holde us more straitly to all good duties, then if with the Papistes we held iustifi∣cation by workes.

Furthermore in this triall tvvo things must be skanned: I. how all mens workes shall be made manifest. II. by what meanes they shall be examined. Of the manifestation of euery mans vvork S. Iohn speaketh,* 1.970 And I saw (saith he) the deade both great and small stande before God, and the bookes were opened: and another booke was opened, which is the booke of life, and the dead were iudged of these things which vvere written in the bookes according to their workes. God is saide to haue books not properly, but because al things are as certen and manifest to him, as if he had his Registers in heauen to keepe rolles and recordes of them. His bookes are three; the book of Prouidence, the book of Iudgement, the book of Life. The book of his providence is the knowledge of all particular things past, present, to come. Of this the Psalmist

speaketh, Thine eyes did see me when I vvas vvithout forme: for in thy booke vvere all things vvritten vvhich in continu∣ance vvere fashioned,* 1.971 vvhen there was none of them before. The booke of iudgement is that whereby he giues iudge∣ment: and it is two-folde. The first is Gods knowledge or prescience, in which all the affaires of men, their thoughts, wordes, and deedes are as certenly knowen and set downe, as if they were put in bookes of record. Wee may forget our sinnes, but God keepes them in a register; he knovves them euery one. The seconde booke is euery mans parti∣cular conscience, which also brings to remembrence and testifies what men haue done and what they haue not done. The booke of life is nothing els but the decree of Gods ele∣ction,* 1.972 in which God hath set downe who be ordained to life eternall.

Now the opening of these bookes is a thing wherin the endlesse power of God shall most notably shewe it selfe. For when we shall stand before the iudgement seate of Christ, he then knowing all things in his eternall counsell, shall reueale unto euery man his owne particular sinnes, whe∣ther they were in thought, worde, or deede, and then also by his mightie power hee shall so touch mens conscien∣ces, that they shall a fresh remember what they haue done. Now indeede the wicked mans conscience is shut up as a closed booke, but then it shall be so touched, and as it were, opened, that he shall plainly see and remember all the par∣ticular offences which at any time he hath committed; & his very cōscience shall be as good as a thousand witnesses; whereupon hee shall accuse and utterly condemne him∣selfe. The consideration of this ought to terrifie all those that liue in their sinnes: For howsoeuer they may hide them from the worlde, yet at the last day God will be sure to re∣veale them all.

Now after that mens workes are made manifest, they must further be tried whether they be good or euill. And that shall be done on this maner. They that neuer heard of Christ must be tried by the law of nature, which serues to make them inexcusable before God. As for those that liue

in the Church they shall be tried by the Law and the Gos∣pell, as Paul saith, As many as have lived in the law, shall be iudged by the law. And againe,* 1.973 At the day of iudgement God shall iudge the secrets of our hearts according to his gospell. And By faith Noah builded an arke,* 1.974 whereby he condemned the olde world. If this be true, then we must in the feare of God heare his word preached & taught with all reuerence & make cō∣science to profit by it. For otherwise in the day of iudge∣ment when all our workes shalbe tried by it, the same word of God shall be a bill of indi••ement, and the fearefull sen∣tence of condemnation against us. Therefore let us be humbled by the doctrine of the lawe, and willingly em∣brace the sweete promises of the gospell: considering it is the onely touchstone, whereby all our wordes, thoughts & workes must be examined.

The sixt pointe in the proceeding of the last iudgement, is the giuing of sentence, which is twofolde: the sentence of absolution, and the sentence of condemnation, both which are to be obserued diligently, that we may receiue profit therby. And first of al Christ shal begin his iudgemēt with the sētēce of absolutiō, which shews, that he is ready to shew mercy & slow to wrath. In this sentence wee are to consider foure pointes: I. a calling of the elect to the king∣dome of heauen: II. the reason thereof: III. a reply of the elect: IV. the answere of Christ to them againe. The calling of the elect is set downe in these wordes,* 1.975 Come yee blessed of my father, inherit the kingdome prepared for you from the beginning of the world. And the wordes are to be obser∣ued one by one. Come ye blessed] Though Christ now sit in glorie and maiestie in iudgement, yet hee ceaseth not to shew his tender affection of loue unto his chosen. And this ouerthroweth the opinion of the Church of Rome, which would haue us rather to come vnto Christ by the interces∣sion of saints, then by our selues immediatly, because he is now exalted in glorie and maiestie. But mark, when he was heare on earth, hee saide, Come vnto me all yee that are hea∣vy laden and I vvill ease you. And when hee shall be most glorious in maiestie and power at the day of iudgement,

hee will then also say, Come ye blessed of my father: and ther∣fore we may resolue our selues, that it is his will now, that we should come unto him without any intercessiō of saints. Yee blessed of my father] The elect are here called the blessed of God, because their righteousnes, saluation, and all that they haue springs of the meere blessing of God. Nothing therefore must be ascribed to the workes of man. Inherit] that is, receiue as your inheritance: therefore the king∣dome of heauen is Gods meere gifte. A father giueth no inheritance unto his sonne of merite, but of his free gifte: whereupon it followes, that no man can merit the king∣dome of heauen by his workes. The kingdome] that is, the eternall estate of glorie and happinesse in heauen: therfore in this life we must so use this worlde, as though we used it not: all that we haue here is but vaine and transitorie: and all our studie and endeauour must be to come to the king∣dome of heauen. Prepared) Here note the unspeakeable care of God for the faithfull. Had he such care to prouide a kingdome for his children before they were? then wee may assure our selues, he will haue greater care ouer them now when they haue a being. For you) that is, for the elect and faithfull. Hence it appeares that there is no uniuersall election whereby God decrees that all and euery man shal be saued. Indeed if he had said, Come ye blessed of my father, inherite the kingdome prepared for all but received of you, it had beene something, but he saieth onely, Prepared for you: and therefore all were not chosen to saluation.

The reason of this calling, is taken from workes as from signes, in these wordes, For I vvas hungry and yee gave mee meate, &c. When he saith, for I was hungry, hee meanes his poore members upon earth: and thereby he signifies unto us that the miseries of his members are his owne miseries. Thus the Lord saith in Zachary,* 1.976 He which toucheth you, tou∣cheth the apple of mine eye. And when Saul was going to persecute them that called on the name of Christ in Da∣mascus,* 1.977 hee cried from heauen, Saul, Saul, why persecutest thou me? And this is a notable comfort to Gods Church and people,* 1.978 that they haue an high priest that is touched

with the feeling of our infirmities: and if hee accompt our miseries his owne miseries, then no doubt hee will pity our estate and make us able to beare the worst. And yee gave mee meate) Here wee note, that the principall workes of men are those which are done to the poore members of Christ: wee are indeed to helpe all in as much as they are our verie flesh and the creatures of God; the rule of S. Paul being remembred, Doe good to all, but especially to those that are of the houshold of faith.* 1.979 Many are of mind that the best works are to build Churches & Monasteries, but Christ tells us here, that the best work of all is to relieue those that be the liuing members of his mysticall body.

The third point is the reply of the saints to Christ againe in these wordes, Lorde, when saw we thee an hungred, and fed thee? &c. They doe not denie that which Christ auou∣ched, but doe, as I take it, standing before the tribunall seat of God, humble themselues, hauing stil an after consi∣deration of the infirmities and offences of their liues past. Here note then, that it is a Satanicall practise for a man to bragge of workes and to stand upon them in the matter of iustification before God. And wee must rather doe as the saintes of God doe, abase our selues in regard of our sinnes past.

The last point is the answere of Christ to them againe, in these wordes, Verily, I say unto you, in as much as yee did it to the least of these my breethren, you did it to me. A most notable sentence: and it serueth to teach us, how wee should and ought to behaue our selues in doing workes of mercie, which are duties to bee perfourmed in this life. We are not to doe them of any sinister respect, as for praise of men or commodity, but wee must propound un∣to our selues the party to whome wee doe any good, and in him looke on Christ, and so doe it, as unto Christ and for Christes sake onely; and this is a good worke indeede. Christ saith, Whosoever shall give a cup of cold water to a disci∣ple in the name of a disciple, shall not loose his reward. It is but a small gift, but yet the maner of doing it,* 1.980 namely in the name of a disciple, that is, in respect that he is a member of Christ,

doth make it an excellent worke of mercie. It is a speciall marke of a childe of God to shew mercy on a christian be∣cause he is a christian. If any would know whether he be a christian or no, let him search himselfe, whether he loue a man, and can doe good unto him, because he is a childe of God, and a member of Christ: For this is a plaine argu∣ment, that he also is the childe of God. Many can loue, be∣cause they are loued againe, but to lo••e for Christ his sake, is a worke of Christ in us and a speciall gift of God.

The sentence of condemnation followes in the seconde place: and it containes foure points: I. the reiection of the ungooly: II. the reason of their reiection: III. the de∣fence which the wicked make for themselues: lastly, the answere of Christ to them againe. The reiection of the wicked is uttered by a terrible sentence, Away from mee yee cursed into hell fire. The use hereof in generall is twofold. First it serves to awake and excite all men and women in the worlde whosoeuer they be that shall heare it, to looke unto their owne estates. It is wonderfull to see what great securitie reigneth euery where in these our daies. Men goe on in sinne from day to day and from yere to yere without repentance, nothing at all fearing the sentence of con∣demnation at the last day; like unto many which for the obtaining of other mens goods are neither by the feare of arraignment or imprisonment kept in good order. The oc∣casions of securitie are twofolde: I. the prosperitie of the wicked who of all men liue most at ease without trouble, either in body or in minde. II. Gods patience and long suf∣fering, as Salomon saith, Because sentence against an evill worke is not executed speedily,* 1.981 therefore the hearts of the chil∣dren of men is fully set in them to doe evill. But to avvake all those which liue in this securitie, they must remember that howsoeuer the Lord God doth now deferre his iudge∣ment, yet there is a day wherin he wil no way shew mercy & long suffering, when they shall heare this fearfull sentēce of condēnation pronounced against them, Away from me ye•• cursed. The second use is to the godly: It serues to nurture them & to keep thē in awe before god: & no doubt, this was

a principall cause why this sentence▪ was here penned by the holy ghost. A wise master of a family will checke his seruant, and if the cause require, correct him in his childes presence, that the childe it selfe may learne thereby to feare and stand in awe of his father: so Christ the most carefull and wise gouernour of his Church hath set downe this sentence of condemnation against the wicked, that the children of God in this world whensoeuer they shall heare or reade the same, might be mooued thereby to stande in great feare of God, and more dutifully perfourme obedi∣ence to his commaundements. Away from me] Here wee may learne, what a blessed thing it is for a man to haue true fellowship with Christ in this worlde. For in the day of iudgement the punishment of the wicked is to be cut off from him, and driuen away from his presence. Now hee that would haue fellowship with God after this life, and es∣cape that punishment, must seeke to haue it in this life: and hee that will not seeke to haue fellowship with him in this life, shal neuer haue it after in the day of iudgement. Again, let us mark that it is nothing to draw nere unto Christ with our lippes, if the heart be not with him: for such as come nere with the lippe and haue kept aloofe in the heart, shall heare the sentence pronounced▪ Away f••om me ye cursed▪ & shall be seuered as farre from Christ as hell from heauen. Therefore let us not content our selues with formall pro∣fession, but open the dores of our heartes that the king of glory may come in. Yee cursed.] They are cursed who are borne in sinne and liue in their sinnes, and all the daies of their liues so perseuere to the last gaspe without seeking recouerie. Whosoeuer he be that is in this estate, the curse of God hangeth ouer his head, and will so do till hee get reconciliation with God in Christ. This being so, aboue all things in this world we must labor to be at peace with God, and neuer cease nor be quiet with our selues till we haue the same wrought and sealed in our hearts. For before such time as we be in Gods fauour, his fearfull curse hangs ouer our heads, & if we so perseuere without repen∣tance, the day will come when we shall heare this fearefull

sentence pronounced against us: Away from me ye cursed in∣to hell fire. What hell fire is, we must not curiously search, but rather giue our whole endeauour to learne how we may auoid it: as when a mans house is on fire, his care must be, not to search how it came, but rather how to quench it: yet we are to know thus much, that by hell fire is not meant any bodily flame, but it signifies the seazing of the fearful & terrible wrath of God both on body and soule for euer. For howsoeuer the body be subiect to burning with fire, yet the soule being spiritual can not burn; & therfore hell fire is not a materiall fire, but a grieuous tormēt fit resembled therby. Prepared for the divell and his angels.) There is in euery mās heart by nature this corruption: whereby when he sinneth, he thinkes that there is no daunger but all is well, having as Esai saieth, made a covenat with hell. But here consider, that although the deuill was once an angell of light, yet when he had sinned, he could not escape hell: it was prepa∣red euen for him. Now then shall ungodly men which are not halfe so wily thinke to escape?

Nowe followeth the reason of their reiection in these wordes: For I was an hungred and ye gave me no meate, &c. Hence we learne these two points: I. that all mans religiō & seruing of God is in vaine, if so be we shew no cōpassion towarde the poore members of Christ, in feeding, clothing, lodging, & visiting of them. For we must thinke, that many of those against whom this reason shalbe brought, did know religiō & professe the same, yea they prophesied in the name of Christ, & called on him, saying, Lord, Lord: & yet the sen∣tence of condemnation goeth against them, because they shewed no cōpassion toward the mēbers of Christ, & ther∣fore it is a principall vertue, & a speciall note of a christian, to shew the bowels of cōpassion towardes his needy bree∣thren. Here againe we note, that it is not sufficient for us to abstaine frō euil, but we must also do good. For it is not said, I was an hungred and ye tooke meate from me, but, When I was hūgry ye gave me no meat. They are not charged with do∣ing euill,* 1.982 but, for not doing good. S. Iohn saith, The axe is laid to the root of the tree, & the reason followes, not because

the tree bare euil fruite, but because it bare not good fruit: ther∣fore it must be cast into the fire. This condemnes a bad opi∣nion of all worldly men, who thinke that all is well, & that God will be mercifull unto them, because they do no man harme. Thus we see how the deuill blindes the eyes of men▪ for it will not stand for paiment at the day of iudgement to say, I haue hurt no man, unlesse we further doe all the good we can.

The third point is the defence which impenitent sinners make for themselues in these wordes, Lorde, when saw we thee an hungred, or thirstie, or naked, or in prison, or sicke, and did not minister unto thee? Thus in their owne defence, that which Christ saith they gainsay, & iustifie themselues. Here mark the nature of all impenitent sinners, which is to sooth & flatter thēselues in sinne, & to maintaine their own righ∣teousnes, like to the proude Pharisie in his praier, who brag∣ged of his goodnes & said, Lord, I thanke thee,* 1.983 that I am not as other men are, extortioners, &c. and in the very same man∣ner ignorant persons of all sortes among us, iustifie them∣selues in their strong faith, and bragge of their zeale of gods glory, and of their loue to their brethren, and yet indeede shew no signes thereof. And truly wee are not to maruell when we se such persons to iustifie themselues before men, whereas they shall not be ashamed to doe it at the day of iudgement before the Lord Iesus himselfe.

The last point, is Christes answere to them againe in these wordes: Verily, I say vnto you, in as much as yee did it not to one of the least of these, yee did it not to me. This sen∣tence beeing repeated againe, doeth teach us the lesson which wee learned before, that when wee are to shewe compassion to any man, especially if hee be a member of Gods Church, we must not cōsider his outward estate or his basenesse, in that he vvantes foode or raiment, but beholde Christ in him, not respecting him as a man, but as a member of Christ. This it is that must mooue us to compassion, and cause us to make a supply of his wants more thē any respect in the worlde besides. And surely when Christ in his mem∣bers

comes to our do••es and complaines that he is hungry and sicke, and naked, if our bowels came not towardes him, there is not so much as a dramine of the loue of God in vs.

The seventh point in the proceeding of the last iudge∣ment is, the retribution or reward in these words: and they shall goe into everlasting paine, and the righteous into life eter∣nall. How doe the wicked enter into hell and the godly in∣to heaven? Answ. By the powerfull & commaunding voice of Christ, which is of that force, that neither the greatest re∣bell that euer was among men, nor all the diuels in hell shal be able to withstand it. And seeing that after the day of iudgement we must remaine for euer either in heauen or in hell, we are to looke about us, and to take heede unto our hearts. Indeed if the time vvere but a thousand or two thou∣sand yeres, then with more reason men might take libertie to themselues: but seeing it is without end we must be most carefull through the whole course of our lives so to liue & behaue our selues, that when the day of iudgement shall come, we may auoid that fearful sentēce of euerlasting woe & condēnation, which shalbe pronounced against the wic∣ked. And wheras all wicked men shall go to hell at Christs commandement, it teacheth us, willingly to obey the voice of Christ in the ministerie of the worde. For if we rebell a∣gainst his voice in this world, vvhen in the day of iudgemēt sentence shal be pronounced against us, we shall heare an∣other voice, at the giuing whereof, vve must obey whether vve will or no, and thereupon go to euerlasting paine, whi∣ther vve vvould not. Let us therfore in time denie our selues for our sinnes past, and onely relie upon Christ Iesus for the free remission of them all, and for the time to come leade a nevv reformed life.

Thus much of the order of Christ his proceeding at the day of iudgement. Novv follovv the uses thereof, vvhich are either comforts to gods church or duties for all mē. The first comforte or benefite is this, that the same person vvhich died for us upon the crosse to work ou•• redemption, must also be our ••udge. And hence vve reape tvvo speciall comfortes. I. The people of God shall hereby inioy full

redemption from all miseries and calamities which they had in this life. So Christ himselfe speaking of the signes of the end of the world saith to his disciples: When you see th••se things, lift vp your heads for your redemptiō draweth nere.* 1.984 Thē he shall wipe all teares from their eies. Secondly, we shall hereby haue a finall deliuerance from all sinne. Now what a ioyfull thing it is to be freed from sinne, may plainely ap∣peare by the cry of Saint Paul: Oh wretched man that I am, who shall deliuer me from this bodie of death? And certen i•• is, that he which knowes what sinne is, and seriously repents him of the same, would wish with all his heart to be ou•• of this world, that he might leaue off to sinne, and thereby to displease God.

The second comfort is this: the godly in this worlde haue many enemies: they are reuiled, slaundred, and often∣times put to death: well, Christ Iesus at the day of iudge∣ment will take euery mans case into his owne hand: he will then heare the complaint of the godly, howsoeuer in this world they found no remedie: and then he will reuenge their blood that is shed vpon the earth,* 1.985 according to their praier. This comfort is to be considered especially of all those that are any way persecuted or molested by the wic∣ked of this world.

Now follow the duties to be learned of euery one of vs, and they are diuerse. First, the consideration of the last iudgement serueth to teach all ignorant persons and impe∣nitent sinners, repentance and humiliation for their sinnes, and to mooue them with all speede to seeke vnto Christ for the pardon of the same. When Paul preached to the Athenians, he willed them to repent vpon this ground & reason, because the Lord hath appointed a day wherin he will iudge the world in righteousnes. To speake plainly;* 1.986 we can be content to heare the worde, and to honour him with our lippes, yet for the most part all is done but for fashions sake: for still we liue in our old sinnes: our hearts are not turned: but in the feare of God let vs bethinke our selues of the time, when we shall come before the iudge of hea∣uen and earth, and haue all our sinnes laide open, and wee

must answer for them all. This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance: and assuredly if this will not mooue vs, there is nothing in the world will. Secondly, to this purpose Paul saith, If we would iudge our selues, we should not be iudged. Wouldest thou then escape the iudgement of Christ at the last day?* 1.987 then in this life iudge thy selfe. Now a man in iudging of himselfe, must performe foure things: I. he must examine himselfe of his owne sinnes: II. he must confesse them before the Lord. III. he must condemne himselfe, and as a iudge vpon the bench giue sentence against himselfe. Lastly, he must plead pardon, and cry vnto God as for life and death, for the remission of all his sinnes: and he that doth this vn∣fainedly shall neuer be iudged of the Lord at the last day: but if we slacke and neglect this dutie in this life, then vndoubtedly there remaines nothing but eternall woe in the world to come.

Thirdly, by this we may learne one not to iudge or con∣demne another, as Paul saith, Iudge nothing before the time vntill the Lord come,* 1.988 who lighten things that are hidde in dark∣nes, and make the counsells of the hearts manifest. And Christ saith, Iudgement is mine: and, Iudge not, and ye shall not be iudg∣ed. And againe Paul saith to the Romanes, Why doest thou iudge thy brother?* 1.989 for we must all appeare before the iudgement seat of Christ: but some will aske, how doth one iudge an∣other? Answer. Thus: I. when a man doth well, to say of him that he doth euill: II. when a man doth euill, then to make it worse: III. when a thing is doubtfull, to take it in the worst part. And by any of these three waies we are not to iudge either of mens persons, or of their actions.

Fourthly, we must endeauour our selues to keepe a good conscience before God and before all men. This is the pra∣ctise of Saint Paul, who in consideration and hope of a re∣surrection vnto iudgement as well of the iust as of the vn∣iust,* 1.990 endeauoured himselfe to haue alwaies a cleare consci∣ence both towards God and towards men. His example is worthie our marking and imitation; for fewe there be that vpon this occasion make any conscience either of dutie to

God or to their brethren.

Fifthly, the last iudgement must stirre vs vp to a reuerend feare of God, and cause vs to glorifie him: as the angel saith in the Revelation, Feare God and giue glorie to him: for the houre of his iudgement is come.* 1.991 And doubtles if any thing in the world will mooue a man to feare the Lord it is this, to remember the fearefull and terrible day of iudgement.

Now hauing spoken hitherto of the first person the fa∣ther, and also of the sonne, it followeth in the next place to speake of the third person, in these words, J beleeue in the ho∣ly Ghost. In which we may consider two things, the title of the person, and the action of faith repeated from the be∣ginning. The title is, holy Ghost, or Spirit. It may here be de∣maunded, how this title can be fit to expresse the third per∣son, which seemes to be common to the rest: for the father is holy, and the sonne is holy: againe the father is a spirit, and the sonne is a spirite. Answer. Indeede the father and the Sonne are as well to be tearmed holy in respect of their na∣tures, as the third person: for all three subsisting in one and the same Godhead, are consequently holy by one and the same holines: but the third person is called holy, because beside the holines of natures, his office is to sanctifie the Church of God. Nowe if it be said that sanctification is a worke of the whole Trinitie, the answeare is, that although it be so, yet the worke of sanctification agrees to the holy Ghost in speciall maner. The father sanctifieth by the Sōne and by the holy Ghost: the Sonne sanctifieth from the fa∣ther and by the holy Ghost: the holy Ghost sanctifieth frō the father and from the sonne by himselfe immediatly: and in this respect is the third person tearmed holy. Againe the third person is tearmed a Spirit, not only because his nature is spirituall (for in that respect the father is a spirite and the sonne is a spirit;) but because he is spired or breathed frō the father and from the sonne, in that he proceeds from thē both. Thus we see there is speciall cause why the third per∣son is called the holy Ghost.

Now the action of faith which concernes the third per∣son, is to beleeue in him. Which is, I. to acknowledge the H.

Ghost as he hath reuealed himselfe in the word. II. In speciall to beleeue that he is my sanctifier and comforter. III. To put all the confidence of my heart in him, for that cause. In these words are comprised foure points of do∣ctrine, which are to be beleeued concerning the H. Ghost. The first, that he is very God. For we are not to put our affi∣ance or confidence in any but in God alone. And no doubt the pennars of the Creed in that they prefixed these words, I beleeue in, before the article of the third person, meant thereby to signifie that he is true God, equall with the fa∣ther and the sonne, according to the tenour of the Scrip∣tures themselues. Peter saith to Ananias: Why hath satan filled thine heart,* 1.992 that thou shouldest lie vnto the holy Ghost? and continuing the same speach, he chaungeth the tearme onely, and saith, Thou hast not lied vnto men, but vnto God. Whereby he insinuateth that the holy Ghost is very God. In the vision of the Prophet Isai, the wordes by him set down are thus: I heard the voice of Iehoua, saying, whome shall I send,* 1.993 &c. and he said, go and say to this people: Ye shall heare in deede, but ye shall not vnderstand. But Paul quoting the same place, spake on this maner: Well spake the H. Ghost by Esay the Prophet,* 1.994 saying, goe vnto this people and say vnto them. Now these places being compared together make it plaine, that the title of Iehovah, agreeth to the holy Ghost. But yet the enemies of this truth which thinke, that the holy Ghost is nothing else but the action or operation of God, obiect out of the Scriptures to the contrarie: I. God knoweth the Sonne: the holy Ghost knoweth not the Sonne: for none knoweth the sonne but the father:* 1.995 ergo the holy Ghost is not God. Answer. That place excludeth no person in Trinitie, but onely creatures, and false gods, and the mea∣ning is this: None, that is, no creature, or idole god, know∣eth the sonne of God, but the father. And the opposition is made to exclude creatures, not to exclude the holy Ghost. Againe they obiect, that the holy Ghost maketh request for vs with groanes and sighes that cannot be vttered:* 1.996 ergo the holy Ghost is not God, but rather a gift of God. For he that is true God can not pray, groane, or sigh. Answer. Pauls

meaning is thereby to signifie that the holy Ghost cau∣seth vs to make requests, and stirreth vp our heartes to groane and sigh to God: for he said before, we haue receiued the spirit of adoption, whereby we cry, Abba, father.* 1.997 Yet fur∣ther, they obiect the wordes of the angel Gabriel to the virgin Marie, saying,* 1.998 The vertue of the most high hath ouer∣shadowed thee: and hence they gather, that if the holy Ghost be the vertue of God, then he is not God indeede. Answ. As Christ is called the word of God, not a word made of letters or syllables, but a substantiall word, that is, beeing for euer of the same substance with the father: so in this place the holy Ghost is called the vertue of the most high∣est, not because he is a created qualitie, but because he is the substantiall vertue of the Father & the sonne: & therfore God equal with them both. Furthermore they alledge, that neither the Scriptures nor the practise of the Primitiue Church doth warrant vs to pray to the holy Ghost. Ans. It is not true. For whensoeuer we direct our praier to any one of the three persons, in him we pray to them all. Be∣sides, we haue example of praier made to the holy Ghost in the word of God. For Paul saith to the Corinthians,* 1.999 The grace of our Lord Iesus, the loue of God the father, and the fel∣lowship of the holy Ghost be with you all. And the words are as if Paul had said thus; O father, let thy loue, O sonne, let thy grace, O holy Ghost, let thy fellowship be with them all. And therefore this first doctrine is true, and as wel to be beleeued as any other, that the holy Ghost is God.

The second point is, that the holy Ghost is a distinct per∣son from the father and the sonne. Hereupon the articles touching the three persōs are thus distinguished, I beleue in the father, I beleeue in the sonne, I beleeue in the H. Ghost. This point also is consonant to the Scriptures which make the same distinctiō. In the baptisme of Christ, the father vt∣tereth a voice from heauen, saying, This is my beloued Sonne, in whom I am well pleased: & not the Sonne,* 1.1000 or the holy Ghost. Secondly the Sonne stoode in the water, and was baptised by Iohn, and not the Father, or the holy Ghost. Thirdly, the holy Ghost descended from heauen vpon

Christ in the forme of a doue; and not the father, or the sonne, but the holy Ghost alone. Christ in his commissi∣on vnto his disciples, saith, Goe teach all nations, baptizing them into the name of the father,* 1.1001 the sonne, and the holy Ghost. Now if the holy Ghost had beene the same person either with the father, or with the sonne, then it had beene suffi∣cient to haue named the father and the sonne onely. And the distinction of the third person from the rest, may be conceiued by this, that the holy Ghost is the holy Ghost, and not the father or the sonne.

The third point to be beleeued is, that the holy Ghost proceedeth from the father and the sonne. For a further proofe hereof, consider these places. Paul saith, Ye are not in the flesh but in the spirit:* 1.1002 for the spirit of God dwelleth in you. But if any mā haue not the spirit of Christ, he is not his, & againe,* 1.1003 Because ye are sonnes, God hath sent forth the spirit of the sonne into your hearts: where we may obserue that the holy Ghost is the spirit both of the father and of the sonne. Now the holy Ghost is called the spirit of the fa∣ther, not onely because he is sent of him, but because hee proceedeth from the father; as Christ saith to his disciples: When the comforter will come, whome I shall send vnto you from the father,* 1.1004 euen the spirit of truth, which proceedeth of the father, he shall testifie of mee. And therefore likewise he is the spirit of the sonne, not onely because he is sent of the sonne, but also because he proceedeth from him. A∣gaine, in the trinitie the person sending doth communi∣cate his whole essence and substance to the person sent. As the father sending the sonne doth communicate his essence and substance to the sonne. For sending doth pre∣suppose a communication of essence. Now the father and the sonne send the holy Ghost: therefore both of them communicate their substance and essence vnto the same person. Thirdly Christ saith, The holy Ghost hath receiued of mine,* 1.1005 which he shall shew vnto you, namely knowledge and truth, to be reuealed vnto his Church. Whēce we may rea∣son thus: the person receiuing knowledge from an other, receiues essence also: the H. Ghost receiueth truth & know∣ledge

from Christ to be reuealed vnto the Church: & ther∣fore first of all he hath receiued substance and essence from the sonne. But some peraduenture will say, where is it writ∣ten in all the Bible in expresse words, that the holy Ghost proceeds frō the sōne as he proceeds frō the father. Ans. The Scripture saith not so much in plaine tearmes; yet we must know that that which is gathered forth of thē by iust cōse∣quēt, is no lesse the truth of God, then that which is expres∣sed in words. Hereupon all Churches, saue those in Greece, with one consent acknowledge the truth of this point.

The fourth and last point is, that the holy Ghost is equal to the father & the sōne. And this we are taught to acknow∣ledge in the Creede, in that we doe as well beleeue in the holy Ghost as in the father and the sonne. And though the holy Ghost be sent of the father & the sonne, yet (as I haue said before) that argues no inequalitie (for one equal may send an other by consent) but order onely, wherby the Holy Ghost is last of all the three persons. Againe in that the H. Ghost receiueth from the sonne, it prooues no inferioritie. Because he receiues from the sonne whatsoeuer he receiues by nature, and not by grace. And he receiues not a part, but all that the sonne hath, sauing the proprietie of his person.

Now follow the benefits which are giuen by th H. ghost, & they are of 2. sorts: some are cōmō to all creatures, & some are proper to men. The benefit of the H. Ghost common to all creatures, is the worke of creation & preseruation▪ For all things were created & made, & afterward preserued by the H. Ghost. So Elihu saith, The spirit of God hath made me. And Moses saith,* 1.1006 In the beginning the spirit mooued vpon the wa∣ters. The phrase is borrowed from a bird, who in hatching of her young ones sits vpon the egges, mooues her selfe vpon them, and heates them. And so likewise the holy Ghost in the beginning did by his owne power cherish and preserue the masse or lumpe whereof all things were made, and caused it to bring foorth the creatures. This beeing euident that the holy Ghost hath a stroake in the worke of creation and preseruation, we must vnfained∣ly acknowledge that we were first created, and since that

time continually preserued by the benefit euen of the third person.

The benefits proper vnto men, are of two sorts: some are common to all men both good and badde, and some pro∣per to the elect and faithfull. The benefits common to all men are diuerse: I. the gift of practising a particular cal∣ling. As in the bodie seuerall members haue seuerall vses; so in euery societie seuerall men haue seuerall offices and callings, and the gifts whereby they are inabled to per∣forme the duties thereof, are from the holy Ghost. When Gedeon became a valiant captaine to deliuer the Israelites, it is said he was cloathed with the spirit.* 1.1007 Bezaleel and Aho∣liab beeing set apart to build the tabernacle, were filled with the spirit of God in wisedome and in vnderstanding,* 1.1008 and in all workemanship, to finde out curious workes, to worke in gold and in siluer and in brasse; also in the art to set stones, and to carue in timber, &c. By this it is manifest, that the skill of any handicraft is not in the power of man, but comes by the holy Ghost. And by this we are taught to vse all those gifts well, wherby we are inabled to discharge our particular callings, that they may serue for the glorie of God, and the good of his Church: and those that in their callings vse fraud and deceit, or else liue inordinately, doe most vnthankfully abuse the gifts of the holy Ghost, which one day they must answeare for.

The second gift common to all, is Illumination, whereby a man is inabled to vnderstand the will of God in his word.* 1.1009 The Iewes in the reading of the old testament had a vaile ouer their hearts: and the like haue all men by nature, to whome the word of God is foolishnes. Paul at his conuer∣sion was smitten blinde, and skales were vpon his eyes: the like also be ouer the eies of our mindes; and they must fall away before we can vnderstand the will of God. Now it is the worke of the holy Ghost to remooue these skales and filmes from our eies. And for this very cause hee is called the annointing and eyesalue: for as it doth cleare the eyes,* 1.1010 and take away dimnesse from them; so doth the holy Ghost take away blindnes from our mindes, that we may

see into the truth of Gods word. This beeing a common gift, and receiued both of good and badde, it standeth vs in hand not to content our selues with the bare knowledge of the word, but therewithall we must ioyne obedience, and make conscience thereof, or else that will befall vs which Christ foretold,* 1.1011 that he which knoweth his masters will and doth it not, shall be beaten with many stripes.

The third gift of the holy Ghost, is the gift of prophecie,* 1.1012 whereby a man is made able to interpret and expound the Scriptures. Now albeit this gift be very excellent and not giuen to euery man, yet is it common both to good and badde. For in the day of iudgement when men shall come to Christ and say, Master we haue prophecied in thy name, he shall answer again, I neuer knew you, depart from me ye workers of iniquitie. Hereupon those that are in the calling of the ministerie, and haue receiued the gift of prophecie, must not herewithall be puffed vp. For if they be not as wel doers of Gods will, as teachers, their gifts wil turne to their further condemnation. As the carpenters that built Noahs arke when the floode came were drowned, because they would not obey Noahs preaching: so those that haue the gifts of prophecie, and are builders in Gods house, if they build not themselues as well as others, for all their preach∣ing at the day of iudgement, they shal be condemned▪ and therefore it standeth them in hande, not to content them∣selues with this, that they know and teach others Gods wil, but they themselues must be the first doers of the same.

The fourth common gift of the holy Ghost, is Abilitie to bridle and restraine some affections, so as they shall not breake out into outragious behauiour. Haman a wicked man, & an enemie to Gods Church, when he saw Mordecai the Iew sitting in the kings gate, & that he would not stand vp nor moue for him, he was full of indignatiō, neuertheles the text saith, that he refrained himselfe. And when Abime∣lech an heathen king had taken Sara Abrahams wife,* 1.1013 God said vnto him: I know that thou diddest this with an vpright heart: and the text addeth further, I haue kept thee,* 1.1014 that thou shouldest not sinne against me. And thus the Lord giueth to

men, as yet without the spirit of sanctification, this gift to bridle them selues, so as in outward action they shall not practise this or that sinne. For why did not Abimelech commit adulterie? surely because God kept him from it. A∣gaine, in the histories of the heathen we may read of many that were iust, liberall, meeke, continent, &c. and that by a generall operation of the holy Ghost that represseth the corruption of nature for the common good. Here then if any man aske, how it commeth to passe that some men are more modest and ciuill then others, seeing all men by nature are equally wicked, the answeare may be▪ not as the common saying is, because some are of better nature then others (for all the sonnes of Adam are equall in regard of nature: the childe new borne in that respect is as wicked as the eldest man that euer liued) but the reason is, because God giueth this common gift of restraining the affections more to some then to others. This must be considered of vs all. For a man may haue the spirit of God to bridle many sinnes, and yet neuer haue the spirit to mortifie the same, and to make him a new creature. And this beeing so, we must take heede that we deceiue not our selues. For it is not sufficient for a man to liue in outward ciuilitie, & to keepe in some of his affections vpon some occasion (for that a wicked man may doe) but we must further labour to feele in our selues the spirit of God, not onely bridling sinne in vs, but al••o mortifying and killing the same. In deede both of them are the good gifts of Gods spirit, but yet the mor∣tification of sinne is the chiefest, beeing an effectuall signe of grace, and proper to the elect.

The fifth grace and gift of the holy Ghost is, to heare and receiue the word of God with ioy. In the parable of the sower, one kinde of badde grounde are they, which when they haue heard,* 1.1015 receiue the word with ioy. And this is that which the author of the Hebrues calls the tasting of the good vvord of God, and of the povvers of the vvorld to come. We knowe that there is great difference betweene tasting of meate and eating of it. They that sit downe at the table doe both tast and eate, but they that dresse the

meate doe onely see and tast thereof: so it is at the Lords table. Many there be that haue this gift, truly both to tast and eate of the bodie and bloode of Christ offered in the word and sacraments: and some againe doe onely tast and feele the sweetenesse of them and reioyce therein, but yet are not indeede partakers thereof. Now if this be so, then all those which heare the worde of God must take heede how they heare, and labour to finde these two things in themselues by hearing: I. that in heart and conscience they be thoroughly touched and humb∣led for their sinnes: II. that they be certēly assured of the fauour and loue of God in Christ, and that the sweete promises of the Gospell doe belong to them: and in con∣sideration hereof they must make conscience of all sinne both in thought word & deede, through the whole course of their liues. And this kinde of hearing bringeth that ioy which vanisheth not away.

Thus much of the benefits of the holy Ghost common to all men both good and bad: now follow such as are proper to the Elect▪ all which may be reduced vnto one▪ namely the Inhabitation of the spirit, whereby the elect are the temples of the H. Ghost: who is said to dwell in men, not in respect of substance (for the whole nature of the H. Ghost cannot be comprised in the bodie or soule of man) but in respect of a particular operation: and this dwelling stands in two things. The first that the holy Ghost doth abide in them, not for a time onely, but for euer: for the worde, dwelling, noteth perpetuitie. Secondly, that the holy Ghost hath the full disposition of the heart, as when a man commeth to dwell in an house, whereof he is lord, he hath libertie to gouerne it after his owne will: now this disposition of the hearts of the faithfull by the holy Ghost, standeth in fiue speciall & notable gifts, euery one worth our obseruation.

The first is a certen knowledge of a mans owne recon∣ciliation to God in Christ. As it is said in Isai, By his know∣ledge my righteous seruant shall iustifie many.* 1.1016 And Christ saith, This is life eternall that they knowe thee to be the onely very God, and vvhome thou hast sent Jesus Christ.* 1.1017 This

knowledge is not generall, for then the deuils might be saued; but it is particular, whereby a man knoweth God the father to be his father, and Christ the redeemer, to be his redeemer, and the holy Ghost to be his sanctifier and com∣forter. And it is frō the speciall worke of the H. Ghost, as Paul saith,* 1.1018 The spirit of God beareth witnes to our spirits, that we are the children of God. And, we haue receiued the spirit which is of God,* 1.1019 that we might knowe the things that are giuen vnto vs of God.

The second gift is regeneration, whereby a man of a limme of the deuill is made a member of Christ, and of a child of satan (whome euery one of vs by nature do as liue∣ly resemble as any man doth his owne parent) is made the child of God. Except a man (saith our Sauiour Christ) be born againe by water and the spirit,* 1.1020 he cannot enter into the kingdome of heauen. Iohn Baptist in saying that Christ baptized with the H. Ghost and fire, compares the spirit of God to fire and water. To fire for two causes: I. as it is the nature of fire to warme the bodie that is benummed and frozen with cold: so when a man is benummed and frozen in sinne, yea when he is euen stark dead in sinne, it is the propertie of the holy Ghost to warme and quicken his heart, and to reuiue him. II. Fire doth purge and eate out the drosse from the good mettall: now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man, and therefore the holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebelli∣ous heart of man. Againe the holy Ghost is compared to cleare water for two causes: I. man by nature is as drie wood without sappe, and the propertie of the holy Ghost is as water to supple and to put sappe of grace into the dead and rotten heart of man. II. the propertie of wa∣ter is to clense and purifie the filth of the bodie: euen so the holy Ghost doth spiritually wash away our sinnes, which are the filth of our nature; and this is the second benefite of the H. Ghost. By this we are taught that he which would enter into the kingdō of God, & haue the H. Ghost to dwell in him, must labour to feele the worke of regeneration by

the same holy spirit: and if a man would know whether he haue this worke wrought in him or no, let him marke what S. Paul saith, They that are of the spirit, sauour the things that are of the spirit: but they that liue after the flesh,* 1.1021 sauour the things of the flesh. If therefore a man haue his heart continually affected with that which is truly good, either more or lesse; it is a certen token that his wicked nature is changed, and he regenerate: but contrariwise if his heart be alwaies set on the pleasures of sinne, and the things of this world, he may iustly suspect himselfe that he is not regene∣rated. As for example: if a man haue all his minde set vpon drinking & gulling in of wine and strong drink, hauing litle delight nor pleasure in any thing els, it argues a carnal mind and vngerenerate, because it affects the things of the flesh; & so of the rest. And on the cōtrary, he that hath his minde affected with a desire to do the wil of God, in practising the works of charitie & religion, he I say, hath a spirituall and a renewed heart, and is regenerate by the holy Ghost.

The third worke of the holy Ghost is, to gouerne the hearts of the elect: this may be called spirituall regiment. A man that dwelleth in a house of his owne, orders & go∣uerns it according to his owne will: euen so the holy Ghost gouerns all thē in whō he dwelleth, as Paul saith, they that are the sonnes of God are ledde by his spirit,* 1.1022 a most notable be∣nefit: for looke where the holy Ghost dwelleth, there he wil be Lord, gouerning both heart, minde, will, and affections; and that two waies: I. by repressing all badde motions vn∣to sinne, arising either from the corruption of mans nature, from the world, or from the deuill. II. by stirring vp good affections and motions vpon euery occasion: so it is saide, The flesh (that is, the corruption of mans nature) lusteth a∣gainst the spirit:* 1.1023 and the spirit (that is, grace in the heart) lu∣steth against the flesh; and that after a double sort: first by la∣bouring to ouermaster and keepe downe the motions thereof: secondly by stirring vp good motions and incli∣nations to pietie and religion. In Esay the holy Ghost hath most excellent titles: The spirit of the Lord: the spirit of wis∣dome and vnderstanding: the spirit of counsell, and of strength:* 1.1024

the spirit of knowledge, and of the feare of the Lord. Now he is so called, because he stirreth vp good motions in the godly, of wisedome, of knowledge, of strength, of vnder∣standing, of counsell, and of the feare of the Lord. And Saint Paul saith, that the fruits of the spirit are ioy, peace, loue, long suffering, gentlenes, goodnes, faith, meekenes, temperance, &c. all which are so tearmed,* 1.1025 because where the H. Ghost ruleth, there he ingendreth these good gifts and motions of grace: but among all the inward motions of the spirit, the most principall are these: I. an vtter disliking of sinne, because it is sinne. And that is, when a man hath an eye not so much to another mans sinnes, as to his owne, and seeing them▪ is truly sorowfull for them, and disliketh them, and himselfe for them, not so much because there is a place of torment, or a day of iudgement to come, wherin he must answer to God for them all: but as if there were no hell or iudgement, because God is displeased by them, who hath beene vnto him a most louing and merciful father in redee∣ming him by Christ. The second is an hungring desire a∣boue all things in this world, to be at vnitie with God in Christ for the same sinnes. This is a motion of the H. Ghost, which no man can haue but he in whom the H. Ghost doth dwell. The third, the gift of heartie praier. For this cause the H. Ghost is called the spirit of supplications, because it stirreth vp the heart,* 1.1026 & makes it fit to pray: & therefore Paul saith, that the spirit of God helpeth our infirmities: for we knowe not what to pray as we ought,* 1.1027 but the spirit it selfe maketh request for vs with sighes which cannot be expressed. This is an ordina∣rie worke of the holy Ghost in all that beleeue: and he that would know whether he haue the spirit dwelling truly in his heart, shall know it by this: A mother carrieth hir child in hir armes, if it crie for the dugge and suckes the same, it is aliue: being obserued many daies together if it neither crie nor stirre, it is dead. In like manner it is an vnfallible note of a true child of God to cry to his father in heauen by prai∣er, but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God, is in a miserable case, and he may well be thought to be but a dead childe: and therefore let

vs learne in praier vnfainedly to powre out our soules be∣fore God, considering it is a speciall gift of the holy Ghost bestowed on the children of God.

The fourth worke of the holy Ghost in the heart of the elect is, comfort in distresse, and therefore our Saui∣our Christ calleth him the comforter whome he w••ll sende: and in the Psalme he is called the oyle of gladnes,* 1.1028 because he maketh glad the heart of man in trouble and di∣stresse. There be two things that fill the heart full of endlesse griefe: I. outward calamities, as when a man is in any daunger of death, when he looseth his goods, his good name, his friends, and such like. The second thing is, a troubled conscience, whereof Salomon saith, A troubled spirit, who can beare it? and of all other it is the most heauie and grieuous crosse that can be. When as the hand of God was heauie vpon Iob, this was the soarest of all his affliction, and therefore he crieth out that the arrowes of the almightie did sticke in his soule. Now what is the comfort in this case? Answer. In the middest of all our distresses the holy Ghost is present with vs, to make vs reioyce and to fill vs with com∣forts that no tongue can expresse. And hereupon, the vngodly man when afflictions befal him, is readie to make away himselfe, because he wanteth the comfort of the holy Ghost.

The last benefit wrought in the hearts of the elect is, the strengthening of them to doe the weightiest duties of their callings: and hence the holy Ghost is called the spirit of strength.* 1.1029 There be diuerse things to be done of a Christian man that are farre beyond the reach of his power; as first, when he seeth his owne sinnes and is truly humbled for them, then to lift vp the hand of faith to heauen, and thereby to catch hold on the mercie of God in Christ, is the hardest thing in the whole world: and this doe all those know to be true in some part, which know what it is to beleeue. Secondly it is as hard a thing in the time of temptation to resist temptation, as for

drie wood to resist the fire when it begins to burne. Thirdly, when a man is put to his choice, either to loose his life, goods, friends, and all that he hath, or else to forsake religi∣on; euen then to forsake all and to sticke vnto Christ, is a matter of as great difficultie as any of the former. Fourth∣ly, when a man wanteth the ordinarie meanes of Gods pro∣vidence, as meat, drinke, and cloathing, then at the very same instant to acknowledge Gods prouidence, to reioyce in it, and to relie thereon, is as much as if a man should shake the whole earth. It is against our wicked nature to trust God, vnlesse he first lay down some pawne of his loue and mercie towards vs. How then, will some say, shall any one be able to doe these things? Answer. The holy Ghost is the spirit of strength, and by him we doe al things, as Paul saith, J am able to doe all things through the helpe of Christ which strengtheneth me.* 1.1030

Concerning these gifts of the holy Ghost, two questi∣ons may be mooued. First, what is the measure of grace in this life. Answer. Small in respect. In this world, we receiue, as Paul saith, but the first fruits of Gods spirit: and the earnest of the spirit.* 1.1031 Nowe the first fruits properly are but as an handfull or twaine of corne, to a whole corne field, containing many acres and furlongs of ground. And the earnest in a bargaine it may be is but a pennie laid downe for the paying of twentie thousand pound. The second que∣stion is, whether the graces of the H. Ghost may be wholly lost or not. Answer. The common gifts of the spirit may be lost and extinquished: But the gifts proper to the E∣lect can not. Indeede they may be diminished and coue∣red as coales vnder ashes, and as the sappe in the roote of the tree in the winter season, not appearing at all in the braunches; and the feeling of them may be lost: but they cannot either finally or totally be abolished. It is true that God doth forsake his children; but that is only in part, as he left Ezechias to prooue & try what was in his heart. A mo∣ther that loues her child most tenderly,* 1.1032 sets it downe in the flore, lets it stand & fall & break the face, and all this while shee hides her selfe, not because her purpose is to leaue

her childe quite, or to make it hurt it selfe; but that when shee taketh it up againe, it may loue her the better. So dea∣leth the Holy Ghost with men to make them see their own weakenesse & frailtie: he hides himselfe as it were in some corner of the heart for a season, that they may the more earnestly hunger after grace, the want whereof they felte.

The use of this article whereby we confesse that we be∣leeue in the Holy Ghost is manifold. First, considering that all the giftes which any man hath, whether they be giftes of knowledge in the worde of God, or of humane learning, or againe giftes whereby men are inabled to pra∣ctise their trades or handicraftes, doe come not from our selues but from the holy ghost, we are taught this dutie. Looke what giftes soeuer we for our partes haue receiued of the spirit of God, we must use them so, as they may euer serue for the glorie of God and good of our brethren, and not to the practising & setting forth of any maner of sinne, and by consequent to the seruice of the deuill. For that is as if a man receiuing riches and reuenues of his prince should straight way go to the princes enemie & employ them for his benefite; which were a point of exceeding trecherie.

Furthermore in euery place the greater part of men are blind and ignorant persons both young and olde: and aged folkes as they are ignorant themselues, so they nuzzle up their youth in ignorance. Conferre with them, you shall find that they can say nothing but that which may be lear∣ned by common talke, as that there is a God, and that this God must bee worshipped: but aske them further of the meanes of their saluation, and of their duties to God and man, and they will answere you that they are not booke-learned: tell them further that the ordinarie means to bring men to knowledge is the preaching of the word, which if they will not use, they shalbe inexcusable; they will say, a∣las, we are dull of memorie and can not learne. Well, for all this, thou saiest thou beleeuest in the holy ghost, and hee is thy schoole-master to teach thee: though thy capacitie be dull, yet he is able to open thine understāding: for as there is outwarde teaching by the minister, so the worke of the

holy ghost is ioyned withall to enlighten the conceit of the minde, that they which heare the worde with reuerence may profite thereby and get knowledge. But if for all this men will not learne, but remaine ignorant still, then let them marke the example of the sonnes of Eli: he in some part did rebuke them for their wickednesse, but yet they woulde not obey; and the reason is there set downe, because the Lorde would destroy them. In the same manner howsoeuer we may not iudge of any mans person,* 1.1033 yet this may be said, that if men refuse to heare the worde of God when they may, or if in hearing they will not obey, it is a fearefull signe that God will at length destroy them. When a trumpet is sounded in a mans eare, and hee lyes still, not stirring at all, hee is certenly deade. And surely when the trumpet of the gospell is sounded in the eares of our hearts, if we awake not out of our sinnes to newnesse of life, wee are no better then deade men before God. Wherefore the case beeing thus dangerous and the punishment so great, let us labour in time for the knowledge of Gods will, and preuent Gods iudgements before they light upon us.

Thirdly, as the Apostle saith, If we live in the spirite, vvee must walke in the spirit,* 1.1034 that is, if we be dead unto sinne by the power of the holy ghost, and be raised up to newnesse of life, then we must walke in the spirite. Now to walke in the spirite, is to leade our liues in shewing forth the fruites of the spirite.* 1.1035 In Esai the holy ghost is compared unto wa∣ter powred foorth on the drie land, which maketh the wil∣lowes to blossome and to beare fruite: wherefore those that haue the giftes of the spirit must be trees of righteous∣nes bringing forth the fruits of the spirit, which (as they are set downe by Paul) are principally nine.

The first fruit is love, which respects both God and man. Loue unto God is an inwarde and spirituall motion in the heart, whereby God is loued absolutely for himselfe. This loue shewes it selfe in two things. I. when a mans heart is set and disposed to seeke the honour and glorie of God in all thinges. II. when a man by all meanes strives and endeauours himselfe to please God in euery thing, coun∣ting

it a most miserable estate to liue in the displeasure of God: and the hearte that is thus affected, can haue no greater torment then to fall into sinne, whereby God is of∣fended and his displeasure prouoked. By these two signes a man may know whether he loue God or no, and by them also must hee testifie his loue. Now our loue to man is a fruite of this loue of God: for God is to be loued for him∣selfe: man is loued for God. This loue must not be in shew onely, but in deede and action. Saint Iohn biddeth us not to loue in worde and tongue onely,* 1.1036 but in deed and trueth. Brotherly loue doth not alwaies lie hid, but when an occasion is offered, it doeth breake forth into action; it is like fire, which though for a time it be smothered, yet at length it breakes forth into a flame. And so much loue a man sheweth to his neighbour as he hath, and where none is shewed, none is.

The second fruite is Ioy, when a man is as glad at the good of his neighbor as at his own good: & this is a speciall worke of the holy ghost. For the nature of man is to pine away and to grieue at the good of another; and it is a worke of grace to reioyce thereat. Paul saieth, Reioyce vvith them that reioyce.* 1.1037 And this was the holy practise of the friendes and neighbours of Zacharias and Elizabeth, when Iohn Baptist was borne,* 1.1038 They came and reioyced with them.

The third fruit of the spirit is Peace. Of this Paul speaketh most excellently, saying, If it be possible, as much as in you is have peace with all men. It is nothing else, but cōcord which must be kept in an holy manner, with all men,* 1.1039 both good & bad so farre forth as can be. Isai the Prophet speaking of the fruits of the gospell saieth, The woolfe shall dwell with the lamb, & the leopard with the kid, &c. Where note▪* 1.1040 that in the kingdome of Christ, when a man is called into the state of grace, howsoeuer by nature he be as a wolfe, as a leopard, as a lyon, or as a beare, yet he shal then lay away his cruell na∣ture, and become gentle and liue peaceably with all men. Now for the practising of this peace, there are three duties especially to be learned & perfourmed: I. rather then peace

shoulde be broken, a man must yeeld of his owne right. When Publicanes came to our Sauiour Christ for tribute, he had a lawfull excuse: for howsoeuer he liued in lowe e∣state among them, yet hee was the right heire to the king∣dome, & therefore was free: neuerthelesse he stood not on his priuiledge, but calleth Peter, saying, Least wee offend them, goe to the sea and cast in an angle, and take the first fish that c••mmeth up:* 1.1041 and when thou hast opened his mouth, thou shalt finde a peece of twentie pence: take it, and give it to them for thee and me. Here we see that our Sauiour Christ, rather then he woulde breake the common peace, yeeldes of his owne right: and so we must doe if we will be good follow∣ers of him. Secondly when any man shall sinne either in worde or in deed, specially if it be upon infirmitie, wee must auoide bitter invectiues and mildely tell him of his fault, and in all meekenesse and loue labour for his amend∣ment.* 1.1042 So Paul teacheth us, saying, If any man be fallen into any fault by occasion, restore such an one with the spirite of meekenesse, considering thy selfe, least thou be also tempted, &c. Beare yee one anothers burden. Thirdly euery man within the compasse of his calling, must be a peace-maker betweene them that are at variance. This is a speciall duty of godlines and christianitie, and therefore our Sauiour Christ doeth highly commend such, and pronounceth this blessing upon them,* 1.1043 that they shall be called the children of God.

The fourth fruite of the spirit is long suffering: and it stan∣deth in two pointes: I. when a man deferreth his anger and is hardly brought to it: II. being angrie doth yet mo∣derate the same, and stay the hotnesse of that affection. For the first, to bridle anger, it is a speciall work of the H. ghost, and the meanes to attaine vnto it are these: I. not to take notice of the iniuries and wrongs done unto us, if they be not of great moment, but to let them passe, as not know∣ing them. Salomon saith, It is a mans discretion to deferre his anger.* 1.1044 Now how is that done? It is added in the next words: It is the glory of a man to passe by infirmitie: that is, when a man shall ouershoote himselfe, either in word or in deede, to let it passe either wholly, or till a time convenient, as

though we knew not of it. The second way to deferre and bridle anger is, when a man hath iniuried us either in word or deede, to thinke with our selues that wee haue iniured others in the same maner: and for this cause Salomon saith, Give not thine heart•• to all the vvordes that men speake,* 1.1045 least thou doe heare thy servant cursing thee: For oftentimes thine heart also knoweth that thou hast cursed others. A man must not listen to euerie mans wordes at all times: but hee is to thinke that he hath spoken or done the same to other men, and that now the Lord meeteth with him by the like, as it is saide, With what measure yee meete,* 1.1046 it shalbe measured to you againe. This is a thing which few consider. Euill men de∣sire good reporte and woulde haue all men speake well of them, whereas they can speake well of none: but indeede they must begin to speake well of others before others shall speake well of them. Thirdly, a man must consider how God dealeth with him. For so often as he sinneth hee pro∣uoketh god to cast him away and to confound him eternal∣ly, yet the Lorde is mercifull and long suffering. Euen so when men doe offend and iniury us, wee must doe as God doth: not be angry but fight against our affections, endea∣uouring to become patient & long suffering as God is with us. The second propertie of long suffering is to keepe the affection of anger in moderation and compasse. It is not al∣waies a sinne to be angry, and therefore it is said of Christ (in whome was no blemish of sinne) that he was angry:* 1.1047 yet wee must looke that our anger be moderate and not over∣long, as Paul saith, Let not the sonne goe dovvne vpon your wrath.

The fift fruite of the spirite is gentlenesse, whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man, as Paul saith to Titus, Put them in remembrāce that they speake evill of no man, that they be no fighters but soft,* 1.1048 shevving all meekenesse unto all men, vvhether they be good or badde. This gentlenesse standeth in these pointes: First to speake to euerie man friendly and louingly. II. to salute friendly and courteously. III. to be readie upon euery oc∣casion to giue reuerence and honour to euery man in his

place. It is made a question of some whether a man is to sa∣lute & speak unto them that are knowen to be lewd & wic∣ked men: but here we see what our dutie is in that we are taught to be curteous to all men both good and badde, yet so as wee approoue not of their sinnes: as for that which S. Iohn saith of false Prophets, Receive them not, neither bid them God speed,* 1.1049 it is to be understood of giuing an outward approbation to false teachers.

The sixt fruit is goodnesse, which is, when a man is ready to doe good and become seruiceable in his calling to all men at all times upon all occasions. This was to be seene in that holy man Iob▪ he saith, that hee was eyes to the blind, and feete to the lame,* 1.1050 a father unto the poore, and when he kn••w not the cause, he sought it out. And S. Paul shewed this fruite most notably after his conuersion, for he saith, that hee vvas made all things to all men that he might save some.* 1.1051 Hee was content to undergoe any thing for the good of any man. And as we haue heard, the godly are trees of righteousnes bearing fruit not for themselues but for others, and therfore Paul in the Epistle to the Galatians giueth this rule,* 1.1052 Do ser∣vice one to another in love. In these daies it is harde to finde these duties perfourmed in any place. For both practise and proverbe is commonly this, Every man for himselfe, and God for us all: but it is a gracelesse saying, and the contrary must be practised of all that desire to be guided by the spirit.

The seuenth fruite is faith: Faith or fidelitie standeth in these two duties. One to make conscience of a lie, and to speake everie thing whereof we speake, as we thinke it is, and not to speake one thing and thinke another. A rare thing it is to find this vertue in the world now a daies: who is he that maketh conscience of a lie? and is not truth ba∣nished out of our coastes, considering that for gaines and outward commodities men make no bones of glosing and dissembling? but alas, the practise is damnable, & the con∣trarie is the fruite of the Holy Ghost, namely to speake the truth from the heart: and he that can doe this by the ••esti∣monie of God himselfe shall rest in the mountaine of his holinesse,* 1.1053 euen in the kingdome of heauen. The second

point wherin fidelitie consisteth is, when a man hath made a promise that is lawfull and good, to keepe and performe the same. Some thinke it is a small matter to breake pro∣mise, but indeed it is a fruite of the flesh; and contra••••wise a fruite of the spirite to perfourme a lawfull promise: and a mans word should be as sure as an obligation: and in con∣science a man is bounde to keepe promise so farre foorth as hee vvill, to whom the promise is made. Indeed if a man be released of his promise, he is then free: othervvise if wee promise and doe not perfourme, we doe not onely cracke our credit before men, but also sinne before God.

The eighth fruite of the spirit is meekenesse, which is a no∣table grace of God, when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same. And it standes in three duties. The first is to interprete the say∣ings and doings of other men in better part as much as possi∣bly may be. The second when men mistake and miscon∣strue our sayings and doings, if the matter be of smaller moment, to be silent and patient as Christ was when hee was accused before the high priestes and Pharisies: this being withall remembred, that if the matter be of weight and moment, vve may defend our selues by soft and milde answeres. The thirde is not to contend in word or deede vvith any man, but vvhen vvee are to deale vvith others to speake our mind and so an end.

The last fruite of the spirit is temperance, whereby a man bridleth his appetite or lust in meate, drinke, and apparell. In bridling the lust, these rules must be observed. I. Eating and drinking must be ioyned vvith continuall fasting, af∣ter this manner. Wee must not glutt our selues, but ra∣ther abstaine from that vvhich nature desireth, and as some use to speake, leaue our stomackes craving. II. A man must so eate and drinke, as aftervvarde he may the better be inabled for Gods worship. Creatures are abu∣sed vvhen they make us unfitte to serue God. The com∣mō fault is; on the sabbath day men so pamper themselues, as that they are made unfitte both to heare and learne Gods vvorde, and fitte for nothing but to slumber and

sleepe: but following this rule of temperance these faultes shall be amended. III. This must be a caueat in our ap∣parell, that we be attired according to our callings in holy comelinesse. The Lorde hath threatned to visite all those that are cloathed in straunge apparell.* 1.1054 And holy comeli∣nesse is this, when the apparell is both for fashion and mat∣ter so made and worne, that it may expresse and shew forth the graces of God in the heart, as sobrietie, temperaunce, grauitie, &c. and the beholder may take occasion by the apparell, to acknowledge and commend these vertues. But lamentable is the time, looke on men and women in these daies, and you may see and reade their sinnes written in great letters on their apparell, as intemperance, pride, and wantonnesse. Euerie day new fashions please the world, but indeede that holy comelinesse which the Holy Ghost doeth commend to us is the right fashion when all is done. And these are the nine fruites of the spirit, which wee must put in practise in our liues and conuersations.

Fourthly if we beleeue in the holy ghost, and thereup∣on doe persuade our selues, that hee will dwell in us: wee must daily labour as wee are commaunded to keepe our ves∣s••ls in holinesse and honour unto the Lorde:* 1.1055 and the reason is good. If a man be to entertaine but an earthly prince or some man of state, he would be sure to haue his house in a readinesse, & all matters in order against his comming, so as euery thing might be pleasing unto so worthy a guest: well now, behold, wee put our confidence and affiance in the holy ghost, and doe beleeue that he will come unto us, and sanctifie us, and lodge in our hearts. He is higher then all states in the world whatsoeuer, and therefore we must looke that our bodies and soules be kept in an honourable and holy manner, so as they may be fitte temples for him to dwell in. S. Paul biddeth us not to grieve the holy spirite,* 1.1056 where the holy ghost is compared to a guest, & our bodies and soules unto Innes: and as men use their guestes friendly and courteously, shewing unto them all seruice and dutie: so must wee doe to gods spirite which is come to dwell and abide in us, doing nothing in any case, which may disquiet

or molest him. Now there is nothing so grieuous unto him as our sinnes, and therefore we must make conscience of all manner of sinne, least by abusing of our selues, we do cause the holy ghost as it were with griefe to depart frō us. When the arke of the couenant which was a signe of the presence of God, was in the house of Obed Edom, the text saieth, that the Lord blessed him and all his house:* 1.1057 but wh••n the holy ghost dwelles in a mans heart, there is more then the arke of the Lorde present, euen God him selfe: and there∣fore may we looke for a greater blessing. Now then shall we grieue the holy goost by sinning, seeing we reape such benefite by his abode? It is saide, that our Sauiour Christ was angrie when hee came into the temple at Ierusalem, and saw the abuses therein. Now shall hee be angrie for the abuses that are done in a temple of stone, and seeing the temples of our bodies which are not made of stone, but are spirituall, figured by that earthly temple, seeing them (I say) abused by sinne, will he not be much more angry? Yea we may assure our selues, he can not abide that. And there∣fore if wee beleeue in the holy ghost, wee must hereupon be mooued to keepe our bodies and soules pure & cleane. And further to perswade us hereunto, we must remember this, that when we pollute our soules and bodies with any manner of sinne, wee make them euen stables and styes for our wretched enemie the deuill to harbour in. For when Sathan is once cast out, if afterward wee fall againe to our olde sinnes and loosenesse of life, and so defile our bodies, they are then most cleane and neate for him to dwell in: whereupon he wil come and bring seuen other deuils worse then himselfe, and so a mans last ende shall be worse then his beginning. Now what a fearefull thing is this, that the body which should be a temple for the holy ghost, by our sinnes should be made a stable for the devill. Further S. Paul biddeth us, not to quench the spirit. The graces of the holy spirite in this life are like sparks of fire,* 1.1058 which may soone be quenched with a little water. Now so oft as we sinne, we cast water upon the grace of God, and as much as wee can put out the same: therefore it standes us in hand

to make conscience of euery thing wherein wee may of∣fende and displease God. And wee may assure our sel∣ues, that so long as wee liue and lie in our corruptions and sinnes, the Holy Ghost will neuer come and dwell with us. Hee is a pure spirite, and therefore must haue an undefiled temple to dwell in.

Thus we haue heard what is to be beleeued concerning the father, sonne, & holy ghost: now looke as we beleeue in God distinguished into ••. persons: so we must remember that when wee perfourme diuine worshippe to him, we may distinguish the persons, but wee are not to seuer them: when wee pray to the father, wee must not omit the sonne or the Holy Ghost, but make our praiers to them all: for as in nature they are one, and in person not deuided but distinguished: so in all worshippe wee must neuer confounde or seuer the persons, but distinguish them, and worship the trinitie in unitie and untie in trinitie: one God in three persons, and three persons in one God.

Hitherto we haue intreated of the first part of the Creed concerning God: now followeth the second part thereof concerning the Church: and it was added to the former upon speciall consideration. For a 1.1059 the right order of a con∣fession did require, that after the Trinitie the Church should be mentioned, as the house after the owner, the temple after God, and the citie after the builder. Againe the Creed is concluded with pointes of doctrine concerning the Church, because whosoeuer is out of it is also forth of the number of Gods children:b 1.1060 and he cannot haue God for his father, which hath not the Church for his mother.

Question is made what the wordes are which are to be supplied in this article, the holy Catholike Church, whe∣ther, I beleeve, or, I beleeve in: and ancient expositours haue sufficiently determined the matter. One c 1.1061 saieth, In these vvordes in which is set forth our faith of the godhead, it is said, In God the father, in the sonne, and in the holy ghost: but in the rest where the speech is not of the godhead but of crea∣tures and mysteries, the preposition In is not added that it should be, in the holy Church, but, that we should beleeve there is an

an holy Church not as God, but as a companie gathered to God. And men should beleeve that there is remission of sinnes, not, in the remission of sinnes: and they shoulde beleeve the resurrection of the body, not, in the resurrection of the body: therefore by this preposition the Creatour is distinguished from the creatures, and thinges pertaining to God from things pertaining to men. Another upon these wordes,* 1.1062 This is the worke of God that yee beleeue in him, saith, If yee beleeve in him, ye beleeve him; not if yee beleeve him, yee beleeve in him, for the devils beleeved God, but did not be∣leeue in him. Againe of the Apostles, we may say, we beleeve Paul, but vvee doe not beleeve in Paul: wee beleeve Peter, but wee beleeve not in Peter. For his faith that beleeveth in him which iustifieth the ungodly, is imputed to him for righte∣ousnesse. What is it therefore to beleeve in him? by beleeving to love and like, and as it vvere to passe into him, and to be incor∣porated into his members. Novv the reasons which some Papistes bring to the contrarie to prooue that wee may beleeue in the creatures, and in the Church, are of no moment. First they alledge the phrase of scripture, Ex∣od. 14.31. They beleeved in God, and in Moses. 1. Sam. 27.12. And Achis beleeved in David. 2. Chron. 20.20. Beleeve in the Prophets and prosper. Answer. The Hebrewe phrase in which the servile letter Beth is used, must not be translated with a preposition that ruleth an accuseth or ablatiue case, but with a datiue case on this manner, Beleeve Moses, David, the Prophets: and it doeth not import any affiance in the creature, but onely a giuing of credence by one man to another. Secondly they alleadge, that ancient fathers reade the article on this manner, I be∣leeve in the holy Catholike Church. Ansvver.* 1.1063 Indeed some haue done so: but by this kinde of speech they signified no more but thus much, that they beleeued that there was a Catholike Church.

Thus hauing found what words are to be supplyed, let us come to the meaning of the article. And that wee may proceede in order, let us first of all see vvhat the Church is. The Church is a peculiar company of men, predestinate to life

everlasting and made one in Christ. First I say, it is a peculiar company of men, for Saint Peter saieth, Yee are a chosen generation,* 1.1064 a royall priesthood, an holy nation, and a peculiar people. He speakes indeede of the Church of God on earth, but his saying may be also extended to the whole Church of God, as well in heauen as in earth. Now because there can be no companie vnlesse it haue a beginning & a cause whereby it is gathered: therefore I adde further in the de∣finition, predestinate to life everlasting. Noting thereby the ground and cause of the Catholike Church, namely Gods e••ernall predestination to life euerlasting: and to this pur∣pose our Sauiour Christ saieth, Feare not little flocke, for it is your fathers will to give you the kingdome:* 1.1065 signifying thereby, that the first and principall cause of the Church, is the good pleasure of God whereby hee hath before all workes pur∣posed to aduance his elect to eternal saluatiō. Therfore one saith well,a 1.1066 only the elect are the Church of God. And further, because no companie can continue and abide for euer, vnlesse the members thereof be ioyned and coupled to∣gither by some bonde, therefore I adde in the last place, made one vvith Christ. This union maketh the Church to be the Church: and by it the members thereof, whether they be in heauen or in earth, are distinguished from all o∣ther companies whatsoeuer. Now this coniunction be∣twene Christ and the Church is auouched by Saint Paul when hee saieth, Christ is the heade to his bodie, vvhich is his Church:* 1.1067 and vvhen he ascribes the name of Christ not onely to the person of the sonne but to the Church it selfe, as in the Epistle to the Galatians. To Abraham and his seede vvere the promises made:* 1.1068 hee saieth not, and to his seedes, as speaking of many, but, and vnto his seed, as speaking of one, vvhich is Christ: that is, not the re∣deemer alone, but also the Church redeemed. For Christ as hee is man is not the onely seede of Abraham. And this definition of the Church is almost in so many words set downe in the Scriptures in that it is called the Fa∣mily of God, partly in heauen, and partly in earth, na∣med of Christ:* 1.1069 and it is also called the heavenly Ierusalem,

the mother of vs all: and, the celestiall Ierusalem: and,* 1.1070 the con∣gregation of the first borne. Nowe for the better understan∣ding of the nature, estate, and partes of the Church, two pointes among the rest must be considered; the efficient cause thereof, Gods predestination; and the forme, the my∣sticall Vnion.

In handling the doctrine of Predestination, my meaning is, onely to stande on such pointes as are reuealed in the worde and necessarie, tending to edification. And first I will shewe what is the trueth, and secondly the contrarie falshood. In the trueth I consider foure things: I. what Pre∣destination is: II. what is the order of it: III. what be the partes of it: IIII. what is the use.

Predestination may thus be defined: It is a parte of the counsell of God, whereby hee hath before all times purposed in him selfe to shevve mercie on some men, and to passe by others, shevving his iustice on them for the manifestation of the glorie of his ovvne name. First, I say, it is a parte of his counsell, because the counsell or decree of God, universally extends it selfe to all things that are: and Predestination is Gods decree so farre foorth as it concernes the reasonable crea∣tures, especially man. Now in euery purpose or decree of God, three things must be considered; the beginning, the matter, the ende. The beginning is the will of God where∣by he willeth and appointeth the estate of his creatures: and it is the most absolute, supreme, and soueraigne cause of all things that are, so farre foorth as they are: having no∣thing either aboue it selfe or out of it selfe, to be an impul∣siue cause to mooue or incline it; and to say otherwise, is to make the will of God to be no will. Indeede mens willes are mooued & disposed by externall causes, out of themselues borrowed from the things whereof deliberation is made, because they are to be ruled by equitie and reason: and a mans bare will without reason is nothing. Now Gods will is not ruled by any other rule of reason or iustice, but it selfe is an absolute rule both of iustice and reason. A thing is not first of al reasonable & iust, & thē afterward willed by god: bu•• it is first of all willed by God & thereupon it becom••s

reasonable and iust. The maner of his purpose is a decreed manifestation of two of the most principall attributes of the godhead, mercy and iustice: & that with a limitation or restraint of mercy to some of the creatures, & iustice to some others, because it was his good will and pleasure. And wee are not to imagine that this is a point of crueltie in God: for his verie essence or nature is not iustice alone, or mercie a∣lone, but iustice and mercie both togither: and therfore to purpose the declaratiō of them both upō his creatures ouer whome he is a soueraigne Lorde; & that without other re∣spects, upon his very will & pleasure is no point of iniustice. The supreme end of the counsel of God is the manifestatiō of his own glory partly in his mercy, & partly in his iustice. For in cōmon equity, the end which he propoūds unto him self of al his doings must be answerable to his nature, which is maiesty & glory, & (as I haue said) iustice & mercy it self.

And because Pauls disputation in the 9. to the Romans giues light & sufficient confirmation to this which I now teach, I will stand a litle in opening & resoluing of the same. Frō the 1. verse to the 6. he sets downe his griefe conceiued for his brethren the Iewes, & therwithall▪ that it might not be thought that he spake of malice, he doth onely in close and obscure manner insinuate the Reiection of that nation. This done, in the 6. verse he answeres a secrete obiection which might be made on this manner. If the Iewes be reie∣cted then the worde of God is of none effect: that is, then the couenant made with the forefathers is void, but the coue∣nant can not be void, therefore the Iewes are not reiected. The assumption he takes for graunted, and denies the con∣sequence of the proposition. And the ground of his deniall is, because there is a distinction betweene man and man euen among the Iewes, whereby some are indeed in the couenant, some not. And this distinction is prooued by 3. examples: the first in this ver. that of the children of Iacob the common parent of all the Iewes, some are Israel, that is, truly in the couenant as Iacob was: & some are not Israell. Nowe it might be further obiected that the Iewes are not only the posterity of Iacob, but the seed of Abrahā in whom all nations of the earth are blessed: and therefore not to be

reiected. And to this Paul answeres vers. 7. alledging a se∣cond example of the distinction betweene man and man out of the family of Abraham in which some were indeede sonnes▪ some were not. For the proofe of this, first he settes downe the wordes of the text in Moses, In Isaac shall thy seed be called: & secondly makes an exposition of them with a collection on this maner. All they which are the sons of the promise are the seed of Abrahā or the sons of god: but Isaac is a son of promise & not Ismael: therefore Isaac is the seed of Abrahā & heir of the blessing, & not Ismael. The pro¦position is in the 8. ver. the assumpt••ō in the 9. ver. the cōclu∣sion in the 7. ver. Here mark, I. how he makes a double seed, one according to the flesh, the other spirituall: & two kinde of sonnes, one of the flesh, the other the sonne of the promise or the sonne of God: for he puts the one for the other. II. that the distinctiō betwene Isaac & Ismael wherby one is in the couenāt of grace, the other not; stands not in their fore∣seene faith & unbelief, & the fruits of thē: but in the purpose & wil of God it selfe. For Isaac is called the child of promise, because by the vertue of it he was borne & beleeued & was adopted the child of God, & made heire of the couenāt giuē to Abrahā: & therefore consequently the right of adoption befell him by the meere good pleasure of God which is the first cause of our saluation, without respect of any thing in the person of Isaac. For what God by his promise brings to passe in time, that he most freely decreed before all times. Now cōsidering the Iewes might say, that Ismael was re∣iected because he was born of the handmaid Hagar, wher∣as they, for their partes descend of Abrahā & Sara by Isaac the lawfull sonne, Paul addes a third exāple of the distinctiō betwene man & mā out of the family of Isaac in which Ia∣cob was a true sonne and heire of the promise, and Esau was not. Now the distinction of these two persons is pro∣pounded in the 10. ver. & confirmed v. 11▪ 12, 13. In which are set down 3. things. I. the time of this distinction▪ yer the chil••rē were born, & therfore whē they had neither don good nor evill. And this circūstance is noted to shewe, that God was not mooued by any prevision or preconsideratiō of Iacobs godlinesse and Esaus prophanenesse to preferre the one

before the other. II. The ende why the distinction was made at this time and not afterward when they were borne is, that the purpose of God vvhich is according to his election might remaine sure, not of workes but by him that calleth: that is, that by this meanes it might appeare, that when God re∣ceiues any man into the couenant of eternal life, it proceeds not of any dignitie in the man whome God calleth, but frō his mercy & alone good pleasure, that his decree of sauing the elect might remaine firme and sure for euer. Hence it is manifest that there is an unchangeable decree of election of some men (for he that takes all and excepts none can not be said to choose) to saluation, depending upon the alone will of God: and therfore necessarily by the law of contra∣ries, there is an opposite decree of reprobation: for in that God ordaineth some to eternall saluation, he testifies ther∣by, that his purpose is to passe by some without shewing of mercy. III. The authour of this distinction, God himselfe by his purpose before all times, which purpose he made ma∣nifest by testimonie giuen to Rebecca, saying, The greater shall serve the younger: that is, the first borne and more ex∣cellent according to the flesh, shall loose his birthright & the blessing of his father, and in respect of title to the coue∣nant, be subiect to the yonger. And because this testimony concerning the freedome and seruitude of Iacob and Esau might seeme insufficient to proue the election of the first & the reiectiō of the secōd, therfore Paul addes a second testi∣mony out of Malachi, I haue loved Iacob and hated Esau: that is, I haue purposed to loue Iacob & to hate Esau. And these wordes no doubt, are alledged to expound the former place out of Moses, and shewe that the bondage of Esau was ioy∣ned with the hatred of God, & the freedome of Iacob with the loue of God as tokens thereof.

Against this receiued expositiō of the former words which I haue now propounded, sundry exceptions are made. First, that the prerogatiue of Isaac aboue Ismael, & Iacob aboue Esau, was only in temporarie blessings in that God vouch∣safed unto thē the right of the lād of Canaan. Ans. If these places are to be understood of tēporall blessings & not spiri∣tual,

then the Apostle hath not fitly alledged the former ex∣amples, to prooue the reiectiō of the Iewes from the Coue∣nant. For though it be graunted there be a difference be∣tweene man and man, in respect of earthly blessings, yet doth it not follow that there shall be the same difference in things concerning the kingdome of heauen. If a father for some cause disinherite one or two of his children, it were absurd thereupon to conclude that he might therefore kill any of the rest. Againe, the land of Canaan was not onely an earthly inheritāce, but also a pledge and figure vnto our forefathers of a better inheritance in heauen: and therefore the excluding of Ismael and Esau from the land of Canaan was a signe that they were excluded from the couenant of grace, and the right of eternall life. Some others say, that by Iacob and Esau are not meant two persons, but the two nations of the Idumeans and the Israelites. Answer▪ It is a manifest vntruth. For it was not possible for two nations to striue in the wombe of Rebecca, vnlesse we consider them as they were comprehended vnder there two heads, to wit, the very persons of Iacob and Esau. And wheras they say that Esau in person neuer serued Iacob, but onely in his posteritie, the answer is, that Iacobs freedome and pre∣rogatiues were spirituall, and not temporall which by faith he saw a farre off, but inioyed not:* 1.1071 and therefore proporti∣onally Esau was debased to the condition of a seruant in respect of his younger brother; not so much in respect of his outward estate and condition, as in regard of the coue∣nant made with his auncetours from which he was barred. And though it be graunted that by Iacob and Esau two na∣tions and not two persons are to be vnderstood, yet all comes to one head, for the recei••ing of the nation of the Is∣raelites into the couenant, and the excluding of the nation of the Edomites both descending of Iacob and ••sau, serue as well to prooue Gods eternall election and reprobation, as the receiuing and reiecting of one man. Others say that these words, I ha••e hated Esau, are thus to be vnderstood; I haue lesse loued Esau then Iacob. But how then shall we say that Paul hath fitly alleadged this text to prooue the

reiection of the Iewe from the fauour of God and the Couenant of grace, considering that of men, where∣of one is loued more of God, the other lesse; both may still remaine in the Couenant. Lastly, it is alleadged that the former exposition makes Ismael and Esau dam∣ned persons. Answer. Wee must leaue vnto God all secret iudgement of particular persons, and yet neuer∣thelesse Paul doeth very fitly in there two persons, both descending of Abraham, and both circumcised; set foorth examples of such as for all their outwarde pre∣rogatiues, are indeede barred from the couenant of life euerlasting before God. And againe the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob, should be saide of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life. Ismael is noted with the brande of a mocker, and Esau of a prophane man.

To proceede in the text, because the doctrine of Paul deliuered in the former verses might seeme straunge vn∣to the Romanes, therefore in the 14. verse hee laies downe an obiection, and answeares the same. The ob∣iection is this: If God put distinction betweene man and man, without respect had to their persons, vpon his owne will and pleasure, then hee is vniust: but hee is not vniust: therefore hee makes no such distinction. The answeare is, God forbid. Whereby he denies the con∣sequence of the proposition, on this manner, Though God should elect some to saluation, and reiect some o∣thers and that vpon his will, yet were there no iniu∣stice with God. The reason of this answeare followes in the 18. vers. God hath absolute povver of will, where∣by without beeing bound to any creature, he may and can first of all haue mercie on whome he will, and se∣condly harden whome he wil. For the proofe of the first, that God hath mercie on whome he will, he laies downe

the testimonie of Moses vers. 15. I will haue mercie on him on whome J will shew mercie, and I will haue compassion on him on whome I will haue compassion. And in vers. 16. makes his collection thence, that it [namly the purpose of God accor∣ding to election v. 11.] is not in him that willeth or in him that runneth, but in God that shevveth mercie. Whereby hee teacheth that the free election of God in order goes before all things that may in time befall man: and that therefore neither the intentions and indeauours of the minde, nor the workes of our life, which are the effects of election, can be the impulsive causes to mooue God to choose vs to saluation. The second, that God hardens whome he will, is confirmed and made plaine by the testimonie of Scripture concerning Pharao, vers. 17.

In the 19. vers. there followes an other obiection, arising out of the answeare to the former, on this man∣ner: If God will haue some to be hardened and reie∣cted, and his will can not be resisted, then with no iu∣stice can he punish them that are necessarily subiect to his decree: but God will haue some to be hardened and reiected, and his will can not be resisted: therefore (saith the aduersarie) with no iustice can he punish man that is necessarily subiect to his decree. Here marke, that if there had beene an vniuersall election of all men, and if men had beene elected or reiected according as God did foresee that they would beleeue or not beleeue, the occasion of this obiection had beene cut off. But let vs come to Pauls answeare. In the 20. verse he takes the assumption for graunted, that some are reiected be∣cause God will: and that the will, that is, the decree of God can not be resisted:* 1.1072 and onely denies the cohe∣rence of the preposition, checking the malipert pride of the aduersarie, and shewing that the making of this wicked and blasphemous collection against the will of God, is as if a man should sue God at the lawe, and bring him as it were to the barre, and pleade a∣gainst him as his equall, whereas indeede the creature

is nothing to the creator, and is absolutely to submit it selfe to his will in all things. In vers. 21. he proceeds to a second answeare, shewing that Gods will is not to be blamed, be∣cause by his absolute soueraignitie and the right of creati∣on he hath power to chose men, or to reiect and harden them. And where there is right and power to doe a thing, the wil of the doer is not to be blamed. Now that God hath this right and power ouer his creature, it is prooued by a comparison from the lesse to the greater, on this manner. The potter hath power ouer the clay to make of the same lumpe one vessell to honour, and an other to dishonour: therefore may God much more make some vessells of mercie and some vessells of wrath prepared to destruction. The first part of the comparison is vers. 21. the second part vers. 22, 23. And least any man should thinke that God makes vessells of honour and dishonour without sufficient and iust cause in himselfe, as the potter may doe: therfore he sets downe ends of the will of God: he makes vessels of dishonour to shew his wrath, and to make manifest his power: and againe he condemnes no man till he haue suffered him with long pa∣tience. And he makes vessels of honour that he might de∣clare the riches of his glorie vpon them. Hence it is manifest, first that the ende of predestination is the glorie of God, which is to be made manifest partly in his iustice and partly in his mercie: secondly that men are not elected or refused of God, for their foreseene corruptions or vertues: for then Paul would not haue said that God made vessells of disho∣nour, but that beeing so alreadie, he left them in their dis∣honour.

Thus from the 6. verse of this chapter to the 24. Paul hath described vnto vs the doctrine of Gods eternall pre∣destination, and that by the iudgement a 1.1073 of Diuines in all ages.

The order of Gods predestination is this. It is the proper∣tie of the reasonable creature to conceiue one thing after an other, whereas God conceiues all things at once with one acte of vnderstanding, and all things both past and to come are present with him; and therefore in his eternall

counsell he decrees not one thing after an other, but all things at once. Neuerthelesse for our vnderstandings sake, we may distinguish the counsell of God concerning man into two acts or degrees: the first is, the purpose of God in him selfe, in which he determines what he will doe, and the end of all his doings: and that is to create all things, speci∣ally man for his owne glorie, partly by shewing on some men his mercie, and vpon others his iustice. The second is an other purpose whereby he decrees the exequution of the former, and laies downe meanes of accomplishing the ende thereof. These two acts of the counsell of God, are not to be seuered in any wise, nor confounded, but distinctly considered with some difference. For in the first God de∣crees some men to honour, and some to dishonour, and this man more then that, vpon his will and pleasure, and there is no other cause hereof knowne to vs. In the second, knowne and manifest causes are set downe of the exequu∣tion of the former decree. For no man is actually condem∣ned but for their sinnes, and no man is actually saued but for the merit of Christ. Furthermore this latter acte of the counsell of God, must be conceiued of vs in the second place and not in the first. For euermore the first thing to be intended is the ende it selfe, and then afterward the subor∣dinate meanes and causes whereby the end is accomplish∣ed. Againe the second acte of Gods counsell containes two other; one which sets downe the preparation of the means whereby Gods Predestination begins to come in exequu∣tion; and they are two, the creation of man righteous after the image of God, the voluntarie fall of Adam and withall the shutting vp of all men vnder damnation: the other ap∣points the applying of the seuerall meanes to the persons of men, that Gods decree which was set downe before all times, may in time be fully accomplished; as shall after∣ward in particular appeare.

Predestination hath two parts, the Decree of Election, the Decree of Reprobation or No-election. This diuision is plaine by that which hath bene said out of the 9. cap. to the Rom. and it may be further confirmed by other testimo∣nies.

Of some it is said, that the Lord knowes who are his: and of some others,* 1.1074 Christ shall say in the day of iudgement, J neuer knew you.* 1.1075 In the Acts it is said, that as many of the Gentiles as were ord••ined to life euerlasting beleeued. And Iude saith of false prophets, that they were ordained to con∣demnation.* 1.1076

In handling the decree of Election, I will consider three things: I. what Election is: II. the exequution thereof: III. the knowledge of particular Election. For the first, Gods Election is a decree in which according to the good pleasure of his will, he hath certenly chosen some mē to life eternal in Christ for the praise of the glorie of his grace. This is the same which Paul saith to the Ephesians,* 1.1077 God hath chosen vs in Christ be∣fore the foundation of the world, that we should be holy and with∣out blame before him in loue: who hath predestinate vs to be a∣dopted through Jesus Christ vnto himselfe, according to the good pleasure of his will. Nowe that we may the better conceiue this doctrine, let vs come to a consideration of the seuerall points thereof. First of all I say Election is Gods decree. For there is nothing in the world that comes to pas••e either v∣niuersally or particularly, without the eternall & vnchange∣able decree of God. And therefore whereas men are actu∣ally chosen, & brought to life euerlasting, it is because God did purpose with himselfe and decree the same before all worlds. Now touching the decree it selfe, sixe things are to be obserued. The first, what was the motiue or impulsiue cause that mooued God to decree the saluation of any mā. Answer. The good pleasure of God. For Paul saith, he will haue mercie on whome he will haue mercie:* 1.1078 and, he hath prede∣stinate vs according to the good pleasure of God. As for the opi∣nion of them that say, that foreseene faith and good workes are the cause that mooued God to choose men to saluatiō, it is friuolous. For faith and good works are the fruits and ef∣fects of Gods election. Paul saith, he hath chosen vs, not be∣cause he did foresee that we would become holy,* 1.1079 but that we might be holy. And, he hath predestinate vs to adoption. Which is all one as if he had said,* 1.1080 he hath predestinate vs to beleeue, because adoption comes by beleeuing. Now if

men are elected that they might beleeue, then are they not elected because they would beleeue. For it can not be that one thing should be both the cause & the effect of another.

The second point is, that Gods Electiō is vnchangeable; so as they which are indeed chosen to saluation can not pe∣rish, but shall without faile attaine to life euerlasting.* 1.1081 Paul takes it for a conclusion, that the purpose of God accor∣ding to Election must remaine firme and sure; and againe, that the gifts and calling of God are without repentance.* 1.1082 And Samuel saith, The strength of Israel will not lie or re∣pent. For he is not a man that he should repent.* 1.1083 Such as Gods nature is, such is his will and counsell: but his nature is vn∣changeable, I am Iehovah, saith he, and I chaunge not: there∣fore his will likewise and his counsells be vnchangeable.* 1.1084 And therefore whensoeuer the spirit of God shall testifie vnto our spirits, that we are iustified in Christ, and chosen to saluation, it must be a meanes to comfort vs, and to sta∣blish our hearts in the loue of God. As for the opinion of them that say, the Elect may fall from grace and be dam∣ned, it is full of hellish discomfort, and no doubt from the deuill. And the reasons commonly alleadged for this pur∣pose, are of no moment, as may appeare by the skanning of them. First they obiect that the Churches of the Ephesi∣ans, Thessalonians,* 1.1085 and the dispersed Iewes are all called Elect by the Apostles themselues, yet sundrie of them after∣ward fell away. Answ. I. There are two kinds of iudgemēt to be giuen of men, the iudgement of certentie, & the iudge∣ment of charitie. By the first indeed is giuen an infallible de∣termination of any mans Election; but it belongs vnto God principally & properly▪ & to men but in part, namely so far∣forth as God shal reueale the estate of one man vnto an o∣ther. Now the iudgement of charitie belongs vnto all men; & by it, leauing all secret iudgemēts vnto God, we are cha∣ritably to think that al those that liue in the Church of God, professing themselues to be members of Christ, are indeede elect to saluation, till God make manifest otherwise. And on this manner, & not otherwise do the Apostles cal whole churches elect. II. they are called elect of the principal part,

and not because euery member thereof was indeed elect; as it called an heape of corne though the bigger part be chaffe. Secondly it is alleadged, that Dauid praies that his enemies may be blotted out of the booke of life, which is the Election of God,* 1.1086 and that Moses and Paul did the like a∣gainst themselues. Answear. Dauids enemies had not their names written in the booke of life, but onely in the iudge∣ment of men. Thus Iudas so long as he was one of the dis∣ciples of Christ, was accounted as one hauing his name written in heauen. Now hence it follows, that mens names are blotted out of Gods booke, when it is made cleare and manifest vnto the worlde, that they were neuer indeede written there. And where Moses saith, forgiue them this sinne: if not, blotte me out of thy booke: and Paul, I could wish to be accursed, &c. there meaning was, not to signifie that men elected to saluation may become reprobates: onely they testifie their zealous affections, that they could be cō∣tent to be depriued of their owne saluation, rather then the whole bodie of the people should perish, and God loose his glorie. As for that which Christ saith, Haue I not chosen you twelue, and one of you is a deuill, is to be vnderstood not of election to saluation,* 1.1087 but of election to office of an A∣postle; which is temporarie and changeable.

The third point is, that there is an actuall election made in time, beeing indeede a fruit of Gods decree, and answea∣rable vnto it, and therefore I added in the description these words, whereby he hath chosen some men. All men by nature are sinners, and children of wrath, shut vp vnder one and the same estate of condemnation. And actuall election is, when it pleaseth God to ••euer and single out some men a∣boue the rest, out of this wretched estate of the wicked worlde, and to bring them to the kingdome of his owne sonne. Thus Christ saith of his owne disciples, I haue cho∣sen you out of the world.* 1.1088

The fourth point is, the actuall or reall foundation of Gods Election, and that is Christ: and therefore wee are said to be chosen to saluation in Christ. He must be conside∣red two waies:* 1.1089 as he is God, we are predestinate of him,

euen as we are predestinate of the father and the H. Ghost. As he is our Mediatour, we are predestinate in him. For when God with himselfe had decreed to manifest his glo∣rie in sauing some men by his mercie, he ordained further the creation of man in his owne image, yet so as by his owne fall he should infold himselfe and all his posteritie vnder damnation: this done, he also decreed that the Word should be incarnate actually, to redeeme those out of the former miserie, whome he had ordained to saluati∣on. Christ therefore himselfe was first of all predestinate as he was to be our head, and as Peter saith,* 1.1090 ordained before all worlds; and we secondly predestinate in him, because God ordained that the Exequution of mans Election should be in him. Here if any demaund, how we may be assured that Christ in his Passion stoode in our roome and steade, the resolution will bee easie, if wee consider that hee was ordained in the eternall counsell of God, to be our suretie and pledge, and to be a publike person to represent all the Elect in his obedience and sufferings: and therefore it is that Peter saith, that he vvas deliuered by the foreknovvledge and determinate counsell of God. And Paul,* 1.1091 that grace vvas given vnto vs through Christ Iesus before the vvorlde vvas.

The fifth point is, concerning the number of the Elect. And that I expressed in these words, hath chosen some men to saluation. If God should decree to communicate his glo∣rie and his mercie to all and euery man, there could be no Election. For he that takes all, can not be said to choose. Therefore Christ saith, Many are called, but few are chosen. Some make this question, how great the number of the Elect is, and the answeare may be this, that the Elect con∣sidered in themselues be innumerable, but considered in comparison to the whole world, they are but fewe. Hence it follows necessarily, that sauing grace is not vniuersall, but indefinite or particular, vnlesse we will against common reason make the streames more large and plentifull then the very fountaine it selfe. And this must excite vs aboue all things in the world to labour to haue fellowship with

Christ, and to be partakers of the speciall mercie of God in him, yea to haue the same sealed vp in our heartes. Be∣nefits common to all, as the light of the sunne, &c. are not regarded of any. Things common to fewe, though they be but temporall blessings, are sought for of all. God giues not riches to all men, but to some more, to some lesse, to some none. And hereupon how doe men like drudges toile in the world from day to day, and from yeare to yeare, to inrich themselues. Therefore much more ought men to seeke for grace in Christ, considering it is not common to all. We must not content our selues to say, God is merci∣full, but we must goe further, and labour for a certificate in the conscience, that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued, he omitting the que∣stion, answeares thus, Striue to enter in at the straight gate.

The last point is, the ende of Gods Election, and that is the manifesting of the praise and excellencie of the glorious grace of God.* 1.1092

Thus hauing seene what Election is, let vs nowe come to the Exequution thereof. Of which remember this rule, Men predestinate to the ende, that is, eternall life, are also predestinate to the subordinate meanes, whereby they come to eternall life: and these are vocation, iustification, sanctifica∣tion, glorification. For the first, he that is predestinate to saluation, is also predestinate to be called, as Paul saith, Whome he hath predestinate, them also he calleth. Second∣ly,* 1.1093 whome God calleth, they also were predestinate to beleeue; therefore sauing faith is called the faith of the e∣lect.* 1.1094 And in the Acts, as many as were ordained to life euer∣lasting beleeued. Thirdly, whome God hath predestinate to life, them he iustifieth, as Paul saith, whome he hath predestinate,* 1.1095 them he calleth, and whome he calleth, them he iustifieth. Fourthly, whome he hath predestinate to life, them he hath predestinate to sanctification and holines of life,* 1.1096 as Peter saith, that the Iewes were Elect according to the foreknowledge of God the father vnto sanctification of

the spirit. Lastly, they that are predestinate to life, are al∣so predestinate to obedience, as Paul saith to the Ephesi∣ans, Ye are the workemanship of God, created in Christ Ie∣sus vnto good workes,* 1.1097 vvhich God hath ordained that vve should walke in them.

This rule beeing the truth of God must be obserued: for it hath speciall vse. First of all it serues to stoppe the mouthes of vngodly and prophane men. They vse to bolster vp them selues in their sinnes by reasoning on this manner: If I be predestinate to eternall life, I shall be saued whatsoeuer come of it, and howe wickedly and leudly soeuer I liue: I will therefore liue as I list, and follow the swinge of mine owne will. But, alas, like blinde biards they thinke they are in the way, but they rush their heads against the wall, and farre deceiue them selues. For the case stands thus: all men that are ordained to saluation, are likewise ordained in the coun∣sell of God to vse all the good meanes whereby they may come to saluation. And therefore all the Elect that liue in this worlde shall be called, iustified, sanctified, and lead their liues in all good conscience before God & men: and they that liue and continue in their owne wicked waies disputing on this manner, If I be ordai∣ned to saluation, I shall not be damned, ouershut them∣selues, and as much as they can plunge them selues headlong into the very pitte of hell. And for a man to liue and die in his sinnes, let the world dispute as they will, it is an vnfallible signe of one ordained to damna∣tion. Secondly, there be others that thinke that the preaching of the word, the administration of the Sacra∣ments, admonitions, exhortations, lawes, good orders, and all such good meanes are needelesse, because Gods counsells be vnchaungeable: if a man shall be condem∣ned, nothing shall helpe: if a man be saued, nothing shall hinder. But we must still for our part remember that God doth not onely ordaine the ende, but also the meanes whereby the end is compassed: and therefore the very vse of

all prescribed meanes is necessarie. And for this cause we must be admonished with diligence to labour and vse all good meanes, that we may be called by the ministerie of the Gospell, and iustified, and sanctified, and at length glo∣rified. If a king should giue vnto one of his subiects a princely pallace, vpon condition that he shall goe vnto it in the way which he shall prescribe, oh what paines would the man take to know the way, and afterward to keepe & continue in it: but behold, the kingdome of heauen is the most glorious and roiall pallace that euer was; and God hath bestowed the same on his Elect: and he requires nothing at their hands but that they would turne their faces from this world, and walke vnto it in the way which he hath chalked forth vnto them in his word. Therefore if we would haue life euerlasting, wee must come forth of the broad way that leades to destruction, and enter into the straight way that leades to eternall life. We must acquaint our selues with the guides which are the ministers of the word, that will crie vnto vs, here is the way walke ye in it, when we goe to the right hand or to the left. Vocation, iustification, sanctification, repentance, new-obedience, are the markes of the way, and we must passe by them all: and thus our wearie soules weltring a while in this world, shall at length be receiued into euerlasting happines.

Touching the knowledge of particular Election, two speciall points are to be skanned: I. whether a man may know his Election: II. how it may be knowne. For the first, Papists are of minde that no man can certenly know his owne Election vnlesse he be certified thereof by some speciall reuelation from God: but the thing is false and erronious which they say. VVhen the Disciples of our Sauiour Christ returned from preaching, and shewed what wonders they had done, and how deuills were subiect vnto them, the text saieth they reioyced greatly. But Christ answeared them againe, saying, In this reioyce not,* 1.1098 but rather reioyce that your names are vvritten in heauen. VVhereby hee signifies that men may at∣taine to a certen knovvledge of their ovvne Election.

For we can not, neither doe we reioyce in things either vn∣knowne or vncerten. Saint Peter saith, Giue all diligence to make your election sure.* 1.1099 Now in vaine were it to vse diligence if the assurance of Election could not be compassed with∣out an extraordinarie reuelation. And Paul saith to the Corinthians, Prooue your selues whether ye be in the faith or not. Where he takes it for graunted,* 1.1100 that he which hath faith may know that he hath faith, and therefore may also know his Election: because sauing faith is an vnfallible marke of Election.

The second point is, how any man may come to know his owne Election. And there be two waies of knowing it. The one is by ascending vp as it were into heauen, there to search the counsell of God, and afterwarde to come downe to our selues. The second by descending into our owne hearts to goe vp from our selues, as it were by Iacobs ladder, to Gods eternall counsell. The first way is daunge∣rous, and not to be attempted. For the waies of God are vn∣searchable and past finding out. The second way alone is to be followed, which teacheth vs by signes and testimonies in our selues, to gather what was the eternal counsel of God concerning our saluation. And these testimonies are two: the testimonie of Gods spirit, and the testimonie of our spirits, as Paul saith, the spirit of God beareth witnes together with our spirits, that we are the sonnes of God.* 1.1101

Touching the testimonie of Gods spirit, two questions may be demaunded. The first is, by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption. Answer. It is not done by any extraordi∣narie reuelation, or enthusiasme, that is, an ordinarie reuela∣tion without the word; but by an application of the pro∣mises of the Gospell in the forme of a practicall syllogisme, on this manner: Whosoeuer beleeueth in Christ, is chosen to life euerlasting. This proposition is set downe in the word of God, and it is further propounded, opened, and applied to all that be in the Church of God by the ministers of the Gospell set apart for this ende. Now while the hearers of Gods worde giue themselues to meditate and consider

of the same promise, comes the spirit of God and inligh∣tens the eyes, and opens the heart, and giues them power both to will to beleeue, & to beleeue indeed: so as a man shall with freedome of spirit, make an assumption and say, but I beleeue in Christ, I renounce my selfe, all my ioy and comfort is in him. Flesh and blood cannot say this, it is the operation of the holy Ghost. And hence ariseth the blessed conclusion which is the testimonie of the spirit, therefore I am the child of God.

The second question is, how a man may discerne between the illusion of the deuill, and the testimonie of the spirit. For as there is a certen perswasion of Gods fauour from Gods spirit; so there be sleights and frauds of the deuill, whereby he flatters and soothes men in their sinnes: and there is in all men naturall presumption in shew like faith, indeede no faith. And this counterfait mocke-faith is farre more com∣mon in the world then true faith is. Take a view hereof in our ignorant and carelesse people; aske any of them whe∣ther he be certen of his saluation or no, he will without a∣ny bones making protest that he is fully perswaded and as∣sured of his saluation in Christ: that if there be but one man in a countrie to be saued, it is he: that he hath serued God alwaies, & done no man hurt: that he hath euermore beleeued, and that he would not for all the world so much as doubt of his saluation. These and such like presumpti∣ous conceits in blinde and ignorant persons, runne for currant faith in the worlde. Nowe the true testimonie of the spirit is discerned from naturall presumption, and all illusions of the deuill by two effects and fruits thereof, no∣ted by Paul in that he saith, that the spirit makes vs crie Abba, that is father. The first is, to pray so earnestly with groanes and sighes, as though a man would euen fill hea∣uen and earth with the crie not of his lippes, but of his heart, touched with sense and feeling of his manifolde sinnes and offences. And this indeede is a speciall and prin∣cipall note of the spirit of adoption. Nowe looke vpon the loose and carelesse man, that thinks himselfe so filled with the perswasion of the loue and fauour of God, ye shall

finde that he very seldome or neuer praies: and when he doth, it is nothing else but a mumbling ouer the Lords praier, the Creede, and the tenne Commaundements for fashions sake. Which argues plainely that the perswasion which he hath of Gods mercie, is of the flesh and not of the spirit. The second fruit is, the affection of a duetifull childe to God a most louing father: and this affection makes a man stande in feare of the maiestie of God wheresoeuer he is, and to make conscience of euery e∣uill way. Nowe those that are carried away with pre∣sumption, so soone as any occasion is giuen, they fall straight into sinne without mislike or stay, as fire burnes with speede vvhen drie vvoode is laide vnto it. In a worde, where the testimonie of the spirit is truly wrought, there be many other graces of the spirit ioyned therewith, as when one branch in a tree buddeth the rest budde also.

The testimonie of our spirit is the testimonie of the heart and conscience, purified and sanctified in the bloode of Christ. And it testifieth two waies, by inward tokens in it selfe, by outward fruits. Inward tokens are certen speciall graces of God imprinted in the spirit, whereby a man may certenly be assured of his adoption. These tokens are of two sorts, they either respect our sinnes, or Gods mercie in Christ. The first are in respect of sinnes past, present, or to come. The signe in the spirit which concerneth sinnes past, is godly sorrow, which I may tearme a beginning and mother grace of many other gifts and graces of God.* 1.1102 It is a kinde of griefe conceiued in heart in respect of God. And the nature of it may the better be conceiued, if we com∣pare it with the contrarie. Worldly sorrowe springs of sinne, and it is nothing else but the horrour of conscience, and the apprehension of the wrath of God for the same: now godly sorrow, it may indeede be occasioned by our sinnes, but it springs properly of the apprehension of the grace and goodnes of God. Worldly sorrow is a griefe for sinne onely in respect of the punishment: godly sor∣rowe is a liuely touch and griefe of heart for sinne be∣cause it is sinne, though there were no punishment for it.

Now that no man may deceiue himselfe in iudgeing of this sorrow, the holy Ghost hath set downe seuen fruits or signes thereof whereby it may be discerned. The first is Care to leaue all our sinnes past: the second is Apologie whereby a man is mooued and carried to accuse and con∣demne himselfe for his sinnes past, both before God and men. The third is indignation, whereby a man is exceeding∣ly angrie with himselfe for his offences. The fourth is feare, least he fal into his former sins againe. The 5. is desire, wher∣by he craueth strength and assistance, that his sinnes take not hold on him as before. The sixth is zeale, in the perfor∣mance of all good duties contrarie to his special sinnes. The seuenth is reuenge, whereby he subdues his bodie least it should hereafter be an instrument of sinne as it hath beene in former time. Now when any man shall feele these fruits in himselfe, he hath no doubt the godly sorrow which here we speake of.

The token which is in regard of sinnes present, is the combate betweene the flesh and the spirit,* 1.1103 proper to them that are regenerate, who are partly flesh and partly spirit. It is not the checke of conscience which all men finde in themselues both good and badde, so oft as they offende God: but it is a fighting and striuing of the minde, will, and affections with themselues, whereby so farreforth as they are renewed, they carrie the man one way, and as they still remaine corrupt, they carrie him flat contrarie. Men hauing the disease called Ephialies, when they are halfe a∣sleepe feele as it were some weightie thing lying vpon their breasts, and holding them downe: nowe lying in this case, they striue with their hands and feete and with all the might they haue to raise vp themselues, and to re∣mooue the weight▪ and cannot. Behold here a liuely resem∣blance of this combate. The flesh which is the inborne cor∣ruption of mans nature, lies vpon the hearts of the chil∣dren of God, and presseth them downe as if it were the very weight of a mountaine: now they, according to the measure of grace receiued, striue to raise vp themselues from vnder this burden, & to doe such things as are accep∣table

to God; but can not as they would.

The token that respects sinne to come is Care to preuent it. That this is the mark of Gods children, appeareth by the saying of Iohn, Hee that is borne of God sinneth not,* 1.1104 but kee∣peth himselfe that the wicked one touch him not. And this care shewes it selfe not onely in ordering the outward actions, but euen in the verie thoughtes of the heart. For where the Gospell is of force it brings every thought into captivitie to the obedience of Christ: and the Apostles rule is followed,* 1.1105 whatsoever things are true, whatsoeuer things are honest,* 1.1106 &c. thinke on these things.

The tokens which concerne Gods mercy are especially two. The first is, when a man feeles him selfe distressed with the burden of his sinnes, or when he apprehends the heauie displeasure of God in his conscience for them: then further to feele how he stands in need of Christ, & withall heartily to desire, yea to hunger and thirst after reconcili∣ation with God in the merite of Christ, and that aboue all other things in the world. To all such Christ hath made most sweete and comfortable promises, which can apper∣taine to none but to the elect. Ioh. 7.37. If any man thirst, let him come to me and drinke: hee that beleeveth in me, as saieth the scripture, out of his bellie shall flow rivers of water of life. Rev. 21.6. I will give unto him which is a thirst of the vvell of the water of life freely. Now if hee that thirsteth drinke of these waters, marke what followeth, Ioh. 4.14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life.

The second is a straunge affection wrought in the heart by the spirit of God, whereby a man doth so esteeme & va∣lue, and as it were, set so high a price on Christ & his righ∣teousnesse, that hee accounts euen the most pretious things that are▪ to be but as dung in regard thereof. This affection was in Paul,* 1.1107 and it is expressed in the parable in which after a man hath found a treasure, he first hides it, and the selles all hee hath and makes a purchase of the fielde where it is. Now euery man will say of himselfe, that he is thus affected

to Christ, and that hee more highly esteemes the least drop of his blood, then all things in the world beside: wheras in∣deed most men are of Esaus minde, rather desiring the red broth then Isaaks blessing, and of the same affection with the Israelites which liked better the onyons and flesh pots of Egypt, then the blessings of God in the land of pro∣mise. Therefore that no man may deceiue him selfe, this affection may bee discerned by two signes. The first is to loue and like a christian man because hee is a Christian. For hee that doth aright esteeme of Christ, doth in like manner esteeme of the members of Christ. And of this very thing our Sauiour Christ saith, He that receiveth a Pro∣phet in the name of a prophet,* 1.1108 shall receive a prophets revvarde, and he that receives a righteous man in the name of a righteous man, shall receive the revvarde of a righteous man. And Saint Iohn saieth, Hereby vvee knovve that vvee are translated from death to life, because vvee love the breethren: that is, such as are members because they are so. The second signe of this affection is a loue and desire to the comming of Christ, whether it be by death unto any man particu∣larly, or by the last iudgement universally, and that for this ende that there may be a full participation of fellowship with Christ. And that this verie loue is a note of adop∣tion, it appeares by that which S. Paul saieth, that the crowne of righteousnes is laid vp for all them that love the ap∣pearing of Christ.* 1.1109

The outwarde token of adoption is New-obedience, whereby a man endeauours to obey Gods cōmandements in his life and conuersation:* 1.1110 as S. Iohn saith, Hereby wee are sure that we know him, if wee keepe his commandements. Now this obedience must not be iudged by the rigour of the mo∣rall lavv, for then it should be no token of grace, but rather a meanes of damnation: but it must be esteemed and con∣sidered as it is in the acceptation of God, who spares them that feare him as a father spares an obedient sonne,* 1.1111 estee∣ming things done not by the effect and absolute doing of them, but by the affection of the doer. And yet least any man should heare be deceiued, wee must knowe that the

obedience, which is an infallible marke of the child of god, must be thus qualified. First of all it must not be done unto some fewe of Gods commaundements, but unto them all without exception. Herod heard Iohn Baptist willingly, & did many things: and Iudas had excellent things in him, as appeares by this, that he was content to leaue all and to followe Christ, and hee preached the Gospell of the king∣dome in Iurie as well as the rest: yet alas, all this was no∣thing: for the one could not abide to become obedient to the 7. commandement in leauing his brother Philips wife; and the other would not leaue his couetousnes to die for it. Vpright & sincere obedience doth inlarge it selfe to all the commandements, as Dauid saith, I shall not be confounded, when I haue respect to all thy commandements.* 1.1112 And S. Iames saith, hee which faileth in one law is guiltie of all: that is, the obedience to many commandements is indeed before god no obedience, but a flat sinne if a man wittingly and wil∣lingly faile in any one thing. He that repents of one sinne truly, doth repent of all: & he that liues but in one known sinne without repentāce, though he pretend neuer so much reformation of life, indeed repents of no sinne. Secōdly this obedience must extend it selfe to the whole course of a mans life after his conversion and repentance. We must not iudge of a man by an action or two, but by the tenour of his life. Such as the course of a mans life is, such is the man: though he, through the corruption of his nature faile in this or that particular action, yet doth it not preiudice his estate before God, so be it he renew his repentance for his seuerall slippes and falles, not lying in any sinne; and withall from yere to yere walke unblameable before God & men. S. Paul saith, The foundation of God remaineth sure: the Lorde knowes who are his. Now some might hereupon say, it is true indeed,* 1.1113 god knowes who are his, but how may I be assured in my selfe that I am his? to this demaund as I take it, Paul answers in the next words, Let euery one that calleth on the name of the Lord depart from iniquity: that is, let men invocate the name of God, praying seriously for things whereof they stand in need, withall giuing thanks, & departing frō all their former

sinnes, and this shall be unto them an infallible token that they are in the election of God. Thirdly in outward obe∣dience it is required that it proceede from the whole man:* 1.1114 as regeneration which is the cause of it, is thorough the whole man in bodie, soule, and spirit. Againe, obedience is the fruite of loue, and loue is from the pure heart, the good conscience, and faith unfained.

Thus we haue heard the testimonies and tokens wherby a man may be certified in his conscience that be was cho∣sen to saluation before all worldes: If any desire further re∣solution in this point, let them meditate upon the 15. Psal. and the first Epistle of Saint Iohn, being parcels of scripture penned by the holy ghost for this ende.

Here some will demaund how a man may be assured of his adoption if he want the testimony of the spirit to certifie him thereof. Ansvvere. Fire is knowen to be no painted but a true fire by two notes; by heate, and by the flame: now if the case fall out that the fire want a flame, it is still knowen to be fire by the heate. In like manner, as I haue said, there be two witnesses of our adoption, Gods spirit, & our spirit: now if it fall out that a man want the principall, which is the spirit of adoption, he must then haue recourse to the second witnesse, and search out in himselfe the signes and tokens of the sanctification of his owne spirit, by which he may certenly assure him selfe of his adoption, as wee knowe fire to be fire by the heate though it want a flame.

Againe it may be demanded on this manner: how if it come to passe that after inquirie, we finde but fewe signes of sanctification in our selues. Ansvver. In this case we are to haue recourse to the least measure of grace, lesse then which, there is no sauing grace, and it stands in two things: an heartie disliking of our sinnes because they are sinnes, & a desire of reconciliation with God in Christ for them all: & these are tokens of adoption, if they be soundly wrought in the heart, though all other tokens for the present seeme to be wanting. If any shall say, that a wicked man may haue this desire, as Balaam, who desired to die the death of the righteous: the answere is, that Balaam indeede desired to

die as the righteous man doeth, but hee could not abide to liue as the righteous: hee desired the ende, but not the pro∣per subordinate meanes which tend unto the end; as voca∣tion, iustification, sanctification, repentance,* 1.1115 &c. the first is the worke of nature, the second is the worke of grace. Now I speake not this to make men secure and to content them selues with these small beginnings of grace, but onely to shew how any may assure themselues that they are at the least babes in Christ: adding this withall, that they which haue no more but these small beginnings must be carefull to increase them, because hee which goes not forwarde goes backwarde.

Lastly, it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirite, and haue no meanes in the world of assurance. An∣swer. He must not utterly despaire, but be resolued of this, that though hee want assurance now, yet he may obtaine the same hereafter. And such must be aduertised to heare the word of God preached: and being outwardly of the Church, to receiue the sacraments. When we haue care to come into the Lordes vineyard and to converse about the wine-presse, wee shall finde the sweete iuyce of heauenly grace pressed forth unto us plentifully by the word and sa∣craments, to the comfort of our consciences concerning Gods election. This one mercy that God by these meanes in some parte reveales his mercie, is unspeakeable. When sickenesse or the day of death comes, the dearest seruants of God, it may be must encounter with the temptations of the deuill, and wrastle in conscience with the wrath and displeasure of God, as for life & death: & no man knowes how terrible these things are but those which haue felte them. Now when men walke thus through the valley of the shadow of death, vnlesse God shoulde as it were, open heauen, & streame downe unto us in this world some light∣some beames of his love in Christ by the operation of his spirite, miserable were the case euen of the righteous.

Thus much of Election: now followes Reprobation; in handling whereof we are to obserue three things. I. what

it is. II. how God doth execute this decree. III. how a man may iudge of the same.

For the first, Reprobation is Gods decree, in which because it so pleased him, he hath purposed to refuse some men by means of Adams fall and their owne corruptions, for the manifestation of his iustice. First I say, it is a decree, & that is euident thus. If there be an eternall decree of God, whereby he chooseth some men, then there must needs be another decree wher∣by he doth passe by others & refuse thē. For electiō alwaies implies a refusall. Againe what God doth in time, that hee decreed to doe before time: as the case falles out euen with men of meane wisedome, who first of all intend with themselues the things to be done and after doe them. But God in time refuseth some men as the scripture testifieth, and it appeareth to be true by the euent. Therefore God be∣fore all worlds decreed the reiecting of some men.

Now in this decree 4. pointes are to be considered. The first is the matter or obiect thereof, which is the thing de∣creed, namely the reiection of some men or the manifestatiō of his iustice upon them. This may seeme strange to mans reason, but here we must with all submission strike our top∣sailes, for the worde of God saith as much in plaine termes. The Apostle Iude speaking of false Prophets saith, that they were of old ordained to this damnation.* 1.1116 And Paul saith in em∣phaticall termes, that God makes vessels of wrath prepared to destruction: and that some are reiected, whome he opposeth to them which are elected to saluation.

The second pointe is the impulsiue cause that mooued God to set downe this decree concerning his creature, and that was nothing out of himselfe, but his very will and plea∣sure. He hardened Pharaoh with finall hardnesse of heart because he woulde: and therefore he decreed to do so be∣cause he would. And our Sauiour Christ saith, I thanke thee, O father, Lord of heaven and earth, because thou hast hid these things from the wise and men of vnderstanding,* 1.1117 and hast opened them vnto babes.* 1.1118 But upō what cause did God so? It follows in the next words, It is so, O father, because thy good pleasure is such. And if it be in the power and libertie of a man to kill

an oxe or a sheepe for his use, to hunt and kill the hare and partridge for his pleasure: then much more without iniu∣stice may it be in the will and libertie of the creatour ••o re∣fuse and forsake his creature for his glorie. Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glo∣rie and maiestie of God the creatour in their eternall de∣struction, then the striking of a flie or the killing of a flea should serue for the dignitie of all men in the world. For all this, it is thought by verie many to be very hard to ascribe unto God that is full of bountie and mercie such a decree, & that upō his verie wil: but let us se their reasons. First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire: the an∣swere is, that by the vertue of this decree God can not be said to create any man to damnation, but to the manifesta∣tion of his iustice and glorie in his due & deserued damna∣tion: and the doing of this is absolute iustice. Secondly it is alledged that by this meanes God shall hate his own crea∣ture, and that before it is: but it is an untruth. We must di∣stinguish betweene Gods purpose to hate and actuall ha∣ting. Now indeede God before all worldes did purpose to hate some creatures: and that iustly so farre forth as his ha∣ting of them will serue for the manifestation of his iustice: but he neither hates them indeed nor loues thē before they are: and therefore actuall hatred comes not in till after the creation. Whō God hath decreed to loue, thē whē they are once created, he begins to loue in Christ with actual loue: & whom he hath decreed to hate, them being once created, he hates in Adā with actuall hatred. Thirdly it is obiected, that by this doctrine god shalbe the authour of sinne, for he which ordaines to the end ordaines to the means of the end▪ but God ordaines men to the end that is the dānation: ther∣fore he ordaines them to the means therof, that is, sin. Ans. The propositiō being thus understood, he which ordains a man to an end, in the same order & maner ordaines him to the meanes, is false. For one may be ordained to the ende simply, the end being simply good: and yet not be simply

ordained to the meanes, because they may be evill in them selues, and onely good in part, namely so farre forth as they haue respect of goodnesse in the minde of the ordainer. Secondly, the assumption is false: for the supreme ende of Gods counsell is not damnation, but the declaration of his iustice in the iust destruction of the creature: neither doth God decree mans damnation as it is damnation, that is, the ruine of man and the putting of him forth to perish∣ment, but as it is a reall execution of iustice. Thirdly wee must make distinction betwene sin it selfe & the permissiō thereof, and betweene the Decree of reiection, and Actuall damnation: now the permission of sinne and not sinne it selfe properly is the subordinate meanes of the decree of Reiection. For when God had decreed to refuse some men, hee withall decreed the permission of sinne, to which permission men were ordained: and sinne it selfe is no ef∣fect, but onely the consequent of the decree: yet so, as it is not onely the antecedent, but also the efficient and merito∣rious cause of actuall damnation.

The third point is the reall foundation of the execution of this decree, which is condemnation; and that is the vo∣luntarie fall of Adam and of all his posteritie in him with the fruite thereof, the generall corruption of mans nature. For howsoeuer God hath purposed to refuse men because it so pleased him, yet when his purpose comes to executiō he condemnes no man but for his sinnes: and sinne though it were not in the counsell of God an impulsiue cause that mooued him to purpose a refusall, yet was it a subordi∣nate meanes of damnation: God in wonderfull wisedome ordering and disposing the execution of this decree, so as the whole blame and fault of mans destruction should be in him selfe. And therefore the Lorde in the Prophet Ose saith, One hath destroyed thee, but I will helpe thee: that is, sal∣uation is of God,* 1.1119 & the condemnation of men is frō them selues. Now whereas many deprauing our doctrine say, that we ascribe unto God an absolute decree in which hee doth absolutely ordaine men to damnation, they may here be answered. If by absolute, they understand that, which is

opposed to conditionall, then we hold and auouch, that all the eternall decrees of God are simple or absolute, and not limited or restrained to this or that condition or respect. If by absolute, they understand a bare and naked decre with∣out reason or cause, then wee denie Gods decrees to be ab∣solute. For though the causes thereof be not knowen to us, yet causes there be, knowen to him, and iust they are: yea the verie will of God it selfe is cause sufficient, it being the absolute rule of iustice. And though men in rea∣son can not discerne the equitie and iustice of Gods will in this point, yet may we not thereupon conclude that there∣fore it is uniust. The Sunne may shine clearely though the blind man see it not. And it is a flat mistaking to imagine that a thing must first of all be iust in it selfe, and then after∣ward be willed of God. Whereas contrariwise, God must first will a thing before it can be iust. The will of God doeth not depend upon the qualitie and nature of the thing, but the qualities of things in order of causes follow the will of God. For euerie thing is as God willes it. Lastly if it be called an absolute decree, because it is done without all respect to mans sinne: then we still denie it to be absolute. For as God condemnes man for sinne: so hee decreed to condemne him for and by his sinne: yet so, as if the questi∣on be made, what is the cause why hee decrees rather in his iustice to condemne this man then that man, no other reason can be rendred, but his will.

The last point is the ende of Gods decree, namely the manifestation of his iustice, as Salomon saieth,* 1.1120 The Lord hath made all thinges for his ovvne sake, and the vvicked for the day of evill.* 1.1121 And Paul saieth that God made vessels of wrath, to shevve his vvrath and to make his povver knowen.

Thus we haue seene what Reprobation is: Nowe fol∣lowes the execution thereof, for that which God decrees before time, in time he executes. And here a speciall rule to be remēbred is this▪ Those which are ordained to iust dānation, are likewise ordained to be left to them selues in this worlde in blindnesse of minde and hardnesse of heart, so as they neither

shall nor will repent of their sinnes. The truth of this wee may see in Gods worde. For S. Peter speaking of the Priests and doctours, and chiefe of the people among the Iewes, saieth plainely, They stumbled at the word, and are disobedient. Why so?* 1.1122 The reason is there set downe: because they were ordai∣ned unto it of olde. And so Paul saith to the Corinthians, that hee handled not the worde of God deceitfully, but in the declaration of the trueth hee approoved himselfe to eue∣rie mans conscience in the sight of God. Now hereupon it might be saide, how then comes it to passe that all receiue not the gospell in Corinth, and to this hee answeres with a terrible sentence,* 1.1123 If (saieth hee) our gospell be hid, it is hid to them that perish: giuing us to understand, that god leaues them to themselues in this worlde, whome hee purposeth to refuse. And the Lord by the prophet Esai saieth of the Iewes. By hearing they shall heare and not understand, and by seeing they shall see and not perceive,* 1.1124 least they should heare with their eares, and see vvith their eyes, and vnderstande with their hearts, and so turne and be saved.

The use of this rule is manifolde: first it serueth to ouer∣throw the opinion of carnall men which reason thus: If I be ordained to damnation, let me liue neuer so godly and well, I am sure to be damned, therefore I will liue as I list: for it is not possible for me to alter Gods decree. Blasphe∣mous mouthes of men make nothing of this and like spee∣ches, and yet they speake flatt contraries. For whom God hath purposed in his eternall counsell to refuse, them also he hath purposed for their sinnes to leaue to the blindnesse of their mindes and hardnesse of their heartes, so as they neither will nor can liue a godly life.

Secondly, this rule doeth as it were, leade us by the hande, to the consideration of the fearefull estate of ma∣ny people among us. Wee haue had for the space of thirtie yeeres and more the preaching of the Gospell of Christ, and the more plentifully by reason of the schooles of learning. But what hath beene the issue of it, I doubt not but in many it hath beene the meanes of their con∣version

and saluation: but to speake generally of the greater parte there is little or no fruite to be seene. The most after this long preaching remaine as blinde, as im∣penitent, as harde hearted, and as unreformed in their liues as euer they vvere, though they haue hearde the Lorde calling them to repentance from day to day, and from yeere to yeere. Well, if this rule be the trueth of God, as no doubt it is, then I say plainely that there is a most fearefull iudgement of God amongst vs. My mea∣ning is not to determine or giue sentence of any mans person, of any towne or people, neuerthelesse this may be auouched, that it is a terrible and daungerous signe of the wrath of God, that after this long and daily prea∣ching, there is still remaining a generall hardenesse of heart, impenitencie, and want of reformation in the liues of men. The smithes stithie, the more it is beaten the harder it is made: and commonly the heartes of men, the more they are beaten with the hammer of Gods worde, the more dull, secure, and senslesse they are. This beeing so, it standes euery man in hande to looke to his owne estate. Wee are carefull to flie the infecti∣on of the bodily plague: oh then how carefull shoulde wee bee to flie the common blindenesse of minde and hardnesse of heart, which is the verie plague of all plauges a thousande folde worse then all the plagues of Egypt. And it is so much the more fearefull, because the more it takes place, the lesse it is perceiued. When a malefactour on the day of assise is brought foorth of the iayle, with great boltes and fetters to come before the iudge, as hee is going all men pitie him and speake comfortably unto him: But why so? because hee is now to be arraigned at the barre of an earthly Iudge. Nowe the case of all impenitent sinners is farre more miserable then the case of this man: for they lie fettred in bondage vnder sin & satan, and this short life is the way in which they are going eue∣rie houre to the barre of Gods iustice, who is the King of kings and Lord of lords, there to be arraigned & to haue

sentence of condemnation giuen against them. Now canst thou pitie a man that is before an earthly iudge, and wilt thou not be touched with the miserie of thine owne estate who goest euery day forward to the barre of Gods iustice; whether thou be sleeping or waking, sitting or standing, as a man on the sea in a ship goes continually toward the ha∣uen, though he himselfe stirre not his foote. Begin now at length to lay this point to your hearts, that, so long as ye run on in your blind wayes without repentance, as much as yee can, yee make poste hast to hell-warde: and so long as you continue in this miserable condition, as Peter saieth, Your iudgement is not farre off, and your damnation sleepeth not. Thirdly seeing those whome God hath purposed to refuse shall be left unto themselues, and neuer come to repen∣tance, we are to loue and embrace the word of God prea∣ched & taught unto us by the ministers of the gospell: with∣all submitting our selues unto it, and suffering the Lord to humble us thereby, that we may come at length out of the broad way of blindnesse of minde and hardnesse of heart leading to destruction, into the straight way of true repen∣tance and reformation of life, which leadeth to saluation. For so long as a man lives in this world after the lusts of his own heart, he goes on walking in the very same broad way to hell, in which all that are ordained to condemnation walke: and what a fearefull thing is it but for a litle while to be a companion in the way of destruction with them that perish: and therefore I say once againe, let us all in the feare of God lay his word unto our heartes, and heare it with such reuerence, as that it may be in us the sworde of the spirite to cut downe the sinnes and corruptions of our natures and worke in us a reformation of life and true re∣pentance.

The third point concerning the decree of Reprobation, is the Iudgement to be giuen of it. This iudgement belon∣geth to God principally and properly, because hee know∣eth best what he hath determined cōcerning the estate of euery man, & none but he knowes who they be which are ordained to due & deserued dānation. And againe, he only

knoweth the hearts and willes of men, and what grace he hath giuen them, what they are, and what all their sinnes be, and so doth no angell nor creature in the world beside. As for men, it belongs not to them to giue iudgement of reprobation in themselues or in others, unlesse God re∣veale his will unto them and giue them a gift of discer∣ning. This gift was bestowed on sundry of the Prophets in the old Testament, and in the new Testament on the Apo∣stles.* 1.1125 Dauid in many Psalmes makes request for the confu∣sion of his enemies, not praying only against their sinnes which we may do, but euen against their persons, which we may not do. No doubt he was guided by gods spirit, & recei¦ued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries. And Paul praies against the persō of Demetrius, saying,* 1.1126 The Lord reward him according to his doings. And such kinde of praiers were lawfull in them, be∣cause they were caried with pure & upright zeale, & had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies. Againe, God sometimes giues this gift of discerning of some mens finall impeniten∣cie to the Church upon earth, I say not, to this or that priuate person, but to the bodie of the Church or greater part thereof. S. Iohn writing unto the Churches saith, There is a sinne unto death (that is,* 1.1127 against the H. ghost) I say not that thou shouldest pray for it: in which words he takes it for granted, that the sinne might be discerned by the Church in those daies. And Paul saieth, If any man beleeue not the Lord Iesus, let him be had in execration, Mara-natha, that is, pronounced accursed to euerlasting destruction.* 1.1128 Whence it appeares that the Church hath power to pronounce men reiected to euerlasting damnation, upon some special occa∣sions, though I dare not say ordinarily and usually. The pri∣mitiue Church with one consent praied against Iulian the Apostata, & the praiers made were not in vaine as appeared by his fearefull end. As for priuate and ordinary men for the tempering and rectifying of their iudgements, in this case they must follow two rules. The one is, that euerie mem∣ber of the Church is bound to beleeue his owne election.

It is the commandement of God binding the very consci∣ence,* 1.1129 that we should beleeue in Christ: Now to beleeue in Christ is not onely to put our affiance in him, and to be re∣solued that we are iustified and sanctified and shalbe glori∣fied by him, but also that we were elect to saluatioa in him before the beginning of the world, which is the foundation of the rest. Againe, if of things that haue necessarie depen∣dance one upon another, we are to beleeue the one, then we are to beleeue the other. Now electiō & adoptiō are things conioyned; & the one necessarily dependes upon the other. For all the elect (as Paul saith) are predestinate to adoption: & wee are to beleeue our owne adoption: & therefore also our election. The second rule is, that concerning the persons of those that be of the Church, wee must put in practise the iudgement of charitie, & that is to esteeme of them as of the elect of God till God make manifest otherwise. By vertue of this rule the ministers of Gods word are to publish and preach the Gospell to all without exceptiō. It is true indeed there is both wheat & darnell in Gods field, chaffe & corne in Gods barne, fish & drosse in Gods net, sheep & goates in Christs fold: but secret iudgements belong unto God, and the rule of loue which is to thinke and wish the best of o∣thers is to be followed of us that professe faith working by loue.

It may be demanded what we are to iudge of them that as yet are enemies of Christ. Ans. Our duty is to suspēd our iudgements concerning their finall estate: for we know not whether God will call them or no: and therefore we must rather pray for their conversion then for their confusion.

Againe it may be demanded what is to be thought of all our ancetours & forefathers that liued & died in the times whē Popery took place. Ans. We may well hope the best & thinke that they were saued: for though the Papacie be not the Church of God, and though the doctrine of popery race the foundation, yet neuerthelesse in the very midst of the Romane papacie God hath alwaies had a remnant which haue in some measure truly serued him. In the olde Testa∣ment when open idolatrie took place in all Israel, God saith

to Eliah, I have reserved 7. thousand to my self that never bow∣ed knee to Baal: & the like is & hath bin in the generall apo∣stasie under Antichrist. S. Iohn saith,* 1.1130 that when the woman fled into the vvildernes for a time, euen then there was a rem∣nant of her seed which kept the cōmandements of God, & have testimony of Iesus Christ. And againe when ordinary meanes of saluation faile, then God can & doth make a supply by means extraordinary, & therfore there is no cause why we should say that they were condemned.

Thirdly it may be demāded whether the cōmō iudgemēt giuen of F. Spira that hee is a reprobate be good or no? Ans. we may with better warrāt say no; then any mā say, yea. For what gifts of discerning had they which came to visit him in his extremitie? & what reasons induced them to giue this peremptorie iudgement. He said himselfe that he was a re∣probate: that is nothing; a sick mans iudgement of himselfe is not to be regarded. Yea but he despaired; a senslesse reasō: for so doth many a man yeere by yeere, & that very often as deeply as euer Spira did, & yet by the good help of the mi∣nistery of the worde both are & may be recouered. And they which wil auouch Spira to be a reprobate, must go fur∣ther & prooue 2. things, that he despaired both wholly and finally: which if they can not proue, we for our parts must suspende our iudgementes, and they were much to blame that first published the booke.

Lastly it may be demādend what is to be thought of thē that make very fearful ends in rauing & blaspheming. Ans. Such strāge behauiours are oftētimes the fruites of violent diseases which torment the body & bereaue the minde of sense & reason: & therfore if the persons liued wel, we must thinke the best: for we are not by outward things to iudge of the estate of any man. Salomon saith, that all things come a∣like to all & the same condition to the iust & to the wicked.

Thus much of the parts of predestination. Now followes the use thereof: & it concernes partly our iudgemēts, partly our affectiōs, & partly our liues. The uses which concerne iudgement are 3. And first by the doctrine of predestinatiō we learne, that there cā not be any iustification of a sinner

before God by his workes. For Gods election is the cause of iustification, because whome God electeth to saluation after this life, them he electeth to be iustified in this life. Now election it selfe is of grace and of grace alone, as Paul saieth, Election is by grace, and if it be of grace, it is no more of workes:* 1.1131 or else were grace no grace: therefore iustification is of grace and of grace alone. And I reason thus. The cause of a cause is the cause of all things caused: but grace alone is the cause of predestination, which is the cause of our voca∣tion, iustification, sanctification, &c. Grace therefore is al∣so the alone cause of all these. Therefore the scriptures a∣scribe not onely the beginning, but also the continuāce & accomplishment of all our happinesse to grace. For first as election, so vocation is of grace. Paul saieth, God hath called vs not according to our vvorkes,* 1.1132 but according to his purpose and grace. Againe, faith in Christ is of grace. So it is saide,* 1.1133 To you it is given to beleeve in Christ. Also the iusti∣fication of a sinner is of grace. So Paul saieth plainely to the Romanes:* 1.1134 you are iustified freely by his grace. Againe, sanctification and the doing of good workes is of grace: So it is saide, Wee are his vvorkemanshippe created in Christ Ie∣sus vnto good vvorkes,* 1.1135 vvhich God hath ordained that vvee shoulde vvalke in them. Also perseverance in good workes and godlinesse is of grace: So the Lorde saieth, I vvill make an everlasting covenant vvith them, that I will neuer turne avvay from them to doe them good,* 1.1136 but I will put my feare in their heartes, that they shall not depart from mee. Lastly, life euerlasting is of grace: So Paul saieth, Life e∣verlasting is the gift of God through Iesus Christ: Now they of the Church of Rome teach the flatte contrarie:* 1.1137 they make two iustifications; the first whereby a man of an euill man is made a good man: the second, whereby of a good man hee is made better. The first they ascribe to grace, but so, as the seconde is by workes. Secondly, hence wee learne, that the arte of Iudiciall astrologie is vaine and frivolous. They that practise it, doe professe them∣selues to tell of thinges to come almost whatsoeuer, and this they doe by casting of figures: and the speciall

point of their art is to iudge of mens nativities. For if they may know but the time of a mans byrth, they take vpon them to tell the whole course of his life from yeare to yeare, from weeke to weeke, and from day to day, from the day of his birth to the houre of his death: yea that which is more, they professe themselues to tell all things that shall befall men either in bodie, goods, or good name, and what kinde of death they shall die. But that this their practise is not of God, but indeede vnlawfull, it may appeare by this, because it stands not with the doctrine of Gods predestina∣tion. Two twinnes begotten of the same parents, and borne both at one and the same time, by the iudgement of Astro∣logians must haue both the same life, and the same death, and be euery way alike both in goods and in good name, yet we see the contrarie to be true in Iacob and Esau, who were borne both at one time of the same parents. For Ia∣cob tooke Esau by the heele, so as there could not be much difference betweene them in time, yet for all this Esau was a fierce man and wilde giuen to hunting, but Iaacob was milde of nature, and liued at home: the one had fauour at Gods hand and was in the couenant, but God kept backe that mercie frō the other. Againe, in a pitcht field are slaine a thousand men at one and the same time: now if we con∣sider the time of their births, it may be, they were borne at a thousand sundrie times, and therefore vnder so many di∣uerse positions of the heauens, and so by the iudgement of all Astrologers should haue all diuers and sundrie liues and ends: but we see according to the determination of the counsell of God, they haue all one and the same ende: and therefore this must admonish all those that are brought vp in schooles of learning, to haue care to spend there times in better studies: and it teacheth those that are fallen into any manner of distresse, not to haue recourse to these fond figure-casters. For their astrologicall iudgements are false and foolish, as we may see by the two former examples. Thirdly, the knowledge of God is one of the most speciall points in Christian religion, and therefore the Lord saith, Let him that reioyce, reioyce in this,* 1.1138 that he vnderstandeth and

knoweth me. For I am the Lord which shew mercie and iudge∣ment in the earth. And our Sauiour Christ saith, This is life eternall to know thee, the onely very God, and whome thou hast sent Jesus Christ.* 1.1139 Nowe Gods predestination is a glasse wherein we may behold his maiestie. For first by it we see the wonderfull wisdome of God, who in his eternall coun∣sell did foresee and most wisely set downe the state of eue∣ry man: secondly his omnipotencie, in that he hath power to saue and power to refuse whome he will: thirdly his iu∣stice and mercie hoth ioyned together in the exequution of election; his mercie in that he saueth those which were vtterly lost; his iustice in that he ordained Christ to be a mediatour to suffer the curse of the law, and to satisfie his iustice for the Elect. Fourthly his iustice in the exequution of the decree of Reprobation: for though he decreed to hold back his mercie from some men, because it so pleased him, yet he condemneth no man but for his sinnes. Now the cō∣sideration of these & the like points, bring vs to the know∣ledge of the true God.

The vses which concerne our affections are these. First the doctrine of predestination ministers to all the people of God matter of endlesse consolation. For because Gods e∣lection in vnchangeable, therefore they which are predesti∣nate to saluation can not perish, though the gates of hell preuaile against them so as they be hardly saued, yet shall they certenly be saued: therefore our Sauiour Christ saith, that in the latter daies shall arise false Christs and false pro∣phets, which shall shew great signes and wonders, so that if it were possible they should deceiue the very elect.* 1.1140 In which words he takes it for graunted, that the elect of God can neuer finally fall away. And hereupon he saith to his disci∣ples when they reioyced that the deuils were subiect to them, rather reioyce that your names are written in heauen. And S. Paul speaking of Hymeneus & Alexander,* 1.1141 which had falne away from the faith, least the Church would be discouraged by their fall, because they were thought to be worthie men & pillars of the Church; he doth comfort thē from the very ground of election, saying, The foundation of

God remaineth sure and hath this seale: The Lord knoweth who are his.* 1.1142 Where Gods election is compared to the foundatiō of an house, the building whereof may be shaken, but the ground-work standeth fast: & therefore Paul saith further, Who shall lay any thing to the charge of Gods elect.* 1.1143 Nowe then that we may haue comfort in distresse, & some thing to stay vpon in al our troubles: we in this world are as strangers in a farre countrie: our passage homeward is ouer the sea of this world: the ship wherin we saile is the Church: & satan stirres vp many blasts of troubles & tēptations, & his purpose is to sink the ship, or to driue it on the rock; but we must take the anchor of hope & fasten it in heauen vpon the foundation of Gods Election, which being done we shal passe in safetie & reioyce in the midst of all stormes & tempests. Secondly whereas God refuseth some men and leaues them to them∣selues, it serues to strike a feare into ••uery one of vs whatsoe∣uer, as Saint Paul in the like case saith, the Iewes being the naturall braunches are broken off through vnbeliefe,* 1.1144 and thou standest by faith: be not high minded but feare. This indeed was spoken to the Romanes, but we must also lay it vnto our hearts. For what is the best of vs but a lump of clay? & how soeuer in Gods counsell we are chosen to saluation, yet in our selues we are all shut vp vnder vnbeliefe, and are fit to make vessels of wrath. Our Sauiour Christ calleth Iudas a deuil, & we know his leud life & fearful end: now what are we better then Iudas by nature? If we had bin in his steade, without the special blessing of God, we should haue don as he did: he betraied Christ, but if God leaue vs to our selues, we shal not onely betray him, but by our sinnes euen cruci∣fie him a thousand waies. Furthermore let vs bethinke our selues of this, whether there be not alreadie condemned in hel, who in their liues were not more grieuous offendours then we. Esay calleth the people of his time a people of So∣dom & Gomorrha,* 1.1145 giuing the Iewes then liuing to vnder∣stād, that they were as bad as the Sodomites, & as the people of Gomorrha, on whome the Lord had shewed his iudge∣ments long before. If this be true, then let vs with feare and trembling be thākful to his maiestie that he hath preserued vs hitherto frō deserued dānation.

The vses which respects our liues and conuersations are manifold. First, seeing God hath elected some to saluati∣on, and hath also laid downe the meanes in his holy worde whereby we may come to the knowledge of our particular election, we must therefore as Saint Paul counselleth vs, giue all diligence to make our election sure.* 1.1146 In the world men are carefull and painefull ynough to make assurance of lands and goods to themselues and their posteritie: what a shame is it then for vs, that we should be slacke in making sure to our selues the election of God, which is more worth then all the world beside? and if we shall continue to be slacke herein, the leases of our lands and houses and all o∣ther temporall assurances shall be billes of accusation a∣gainst vs at the day of iudgement to condemne vs. Second∣ly, by this doctrine we are taught to liue godly and righte∣ously in this present world, because all those whome God hath chosen to saluation, he hath also appointed to liue in newnes of life, as Saint Paul saith, God hath chosen vs in Christ before the foundation of the world,* 1.1147 that we should be ho∣ly and without blame before him. And againe, We are created in Christ Iesus vnto good workes,* 1.1148 which God hath ordained that we should walke in them. And, God hath chosen you to saluati∣on through sanctification of the spirite and faith of the truth.* 1.1149 The Elect are vessells of honour:* 1.1150 and therefore all those that will be of the number of the Elect, must carrie them∣selues as vessells of honour. For so long as they lie in their sinnes they be like vessells of dishonour, imploying them∣selues to the most base seruice that can be, euen to the ser∣uice of the deuill. The sunne was ordained to shine in the day, and the moone in the night, and that order they keepe, yea euery creature in his kind obserueth the course appoin∣ted vnto it by creation, as the grasse to grow, and trees to bring forth fruit: now the elect were ordained to this ende to lead a godly life; and therefore if we would either per∣swade our selues or the world, that we are indeede chosen to saluation, we must be plentifull in all good works, & make conscience of euery euill way: and to doe otherwise is as much as to chaunge the order of nature, and as if the sunne

should cease to shine by day and the moone by night. Thirdly, when God shall send vpon any of vs in this world crosses and afflictions, either in bodie or in minde, or any way else (as this life is the vaile of miserie and teares, and iudgement must begin at Gods house) we must learne to beare them with all submission and contentation of mind. For whome God knew before,* 1.1151 them he hath predestinate to be made like vnto his sonne. But wherein is this likenes? Paul saith, in the fellowship of his afflictions,* 1.1152 and in a conformitie to his death. And the consideration of this, that afflictions were ordained for vs in the eternal predestination of God, must comfort our hearts, and restraine our impatience so oft as we shall goe vnder the burden of them. Hence againe we learne that they which perswade themselues that they are in the fauour of God, because they liue at ease in wealth and prosperitie, are farre deceiued. For Saint Paul saith, God suffereth with long patience the vessells of wrath prepared to de∣struction,* 1.1153 to make knowne his power and to shew forth his wrath on them. Which beeing so, then no man by outward bles∣sings ought to plead that he hath the loue of God. Sheepe that goe in fat pastures come sooner to the slaughterhouse then those which are kept vpon the bare 〈◊〉〈◊〉 and they which are pampered with the wealth of this worlde, sooner forsake God, and therefore are sooner forsaken of God then others. Salomon saith,* 1.1154 No man knoweth loue or hatred, that is, by outward things: for all things come alike to all: the same condition is to the iust and to the vniust, to the wicked and good, to the pure and polluted. Lastly, it may be an offence vnto vs, when we consider that the do∣ctrine of the Gospel is either not knowne, or else despised and persecuted of the whole world; but we must stay our selues with this consideration, that nothing comes to passe by chance, that God knowes who are his; and that there must be some in the world, on whome God hath in his e∣ternall counsell purposed to manifest his power and iustice. Againe Ministers of the Gospell may be discouraged, when after long preaching they see little or no fruit of their labours: the people whome they teach remaining as blinde,

impenitent, and vnreformed as euer they were. But they must also consider, that it is the purpose of God to chose some to saluation and to refuse others: and that of the first some are called sooner some later, and that the se∣cond being left to themselues neuer come to repentance. To this Paul had regard when he saide, If our Gospell be hid it is hid to them that perish. And againe, We are vnto God the sweete sauour of Christ in them that are saued and in them that perish.

Hitherto I haue deliuered the truth of this weightie point of religion, which also is the doctrine of the Church of England: now it followeth that wee should consider the falshoode. Sundrie Divines haue deuised, and in their writings published a new frame or platforme of the doctrine of Predestination: the effect and substance whereof is this. The nature of God (say they) is infinite loue, goodnes, and mercie it selfe: and therefore he pro∣poundes vnto himselfe an ende answearable thereunto, and that is the communication of his loue and goodnes vnto all his creatures. Now for the accomplishing of this supreame & absolute ende, he did foure things. First he de∣creed to create man righteous in his own image: secondly, he foresaw the fall of man after his creatiō, yet so, as he nei∣ther willed nor decreed it: thirdly, he decreed the vniuersall Redemption of all & euery man effectually by Christ, so be it they wil beleeue in him: fourthly, he decreed to call all & euery man effectually, so as if they will they may be saued. This being done, he in his eternall counsell foreseeing who would beleeue in Christ, did thereupon Elect them to eter∣nall saluation: and againe foreseeing who would not be∣leeue but contemne grace offered, did thereupon also de∣cree to reiect them to eternall damnation.

This platforme howsoeuer it may seeme plausible to rea∣son, yet indeed it is nothing els but a Deuise of mans braine: as will appeare by sundrie defects and errours that be in it. For first whereas it is auouched that Adams fall came by the bare presciēce of God, without any decree or will of his, it is a flat vntruth. The putting of Christ to death was as

great a sinne as the fall of Adam, nay in some respects grea∣ter.* 1.1155 Now that came to passe not onely by the foreknow∣ledge of God, but also by his determinate counsell. And therefore as the Church of Ierusalem saith, Herod and Pon∣tius Pilate with the Gentiles and the people of Israel gathered themselues togither to doe whatsoeuer thine hand and thy coun∣sell had determined before to be done: so may we say,* 1.1156 that Adam in his fall did nothing but that which the hand of God and his counsell had determined before to be done. And consi∣dering the will of God extends it selfe to the least things that are euen to sparrows, whereof none doe light vpon the ground without our heauenly father, how can a man in reason imagine that the fall of one of the most principall creatures that are, shall fall out altogether without the will and decree of God. And there can be nothing more absurd then to seuer the foreknowledge of God from his counsell or decree. For by this meanes, things shall come to passe God nilling, or not knowing, or not regarding them.* 1.1157 Now if any thing come to passe God nilling it, then that is done which God would not haue done; and to say so is to be∣reaue him of his omnipotencie. And if we shall say that things fall out God not knowing of them, we make him to be imprudent, and denie his omniscience: lastly, if we shall say that a thing is done God not regarding it, we bring in an idole of our owne braines, and stablish the idle-god of the Epicures. But it is obiected to the contrarie, that if God any way decreed and willed the fall of Adam, then he was the author of sinne: which once to say is blasphe∣mie. Answear. The argument followes not. There be three actions in the will of God; one whereby he doth absolutely will any thing and delight in it:* 1.1158 and of all such things God himselfe is the author. The second is, wholly or absolutely to Nill a thing:* 1.1159 and all thinges thus nilled can not possibly come to passe or haue the least beeing in nature.* 1.1160 There is also a third action which comes as a meane betweene the two former, which is remissely or in part both to nill and will a thing; whereby though God approoue not euill as it is euill,

and therfore doth it not: yet he willeth the permitting of it to be done by others, or the beeing of it; because in respect of God that decreeth the permitting of euill, it is good that there should be euill. And on this maner and no otherwise God willed the fall of Adam: and therefore in the reason of any indifferent man, though he decreed the fall, yet shall he be free from the blame thereof, which lies wholly vpon the doer; these two caueats alwaies remembred: first that God by his will did not constraine or force the will of A∣dam to sinne, or infuse into it any corruption; and that there∣fore he sinned willingly and freely, only by the a 1.1161 necessitie of immutabilitie, & not by the necessitie of coaction: secondly that God willed the fall for a most worthie end, which was to lay downe a way tending to the manifestation both of his iustice and mercie. Againe it is alleadged that if God willed Adams fall, then his will is flat contrarie to it selfe, because he wills that which he had by expresse commaun∣dement forbidden. Answer. In deede if God should both wil and forbid one and the same thing, in one and the same respect, there should be a contradiction in Gods will: but that God doth not. He forbad Adams fall as it was a sinne: for so in euery commaundement sinne as it is sinne is con∣demned and punished: and yet because it was in a new re∣spect, a meanes of manifesting his glorie, who is able to bring light out of darknes, therefore he willingly decreed the permission of it. Incest as it is a sinne, it is condemned in the seuenth commandement, and punished with death: yet as incest was a punishment of Dauids adulterie, God is said to take his wiues and to giue them to his sonne Absolom.* 1.1162

Some againe, as it appeares by their writings, feare to as∣cribe vnto God so much as a permission of Adams fall: but no doubt they are deceiued. For if these rules be true; that God is omnipotent: that he works all things that are by the counsell of his will, and gouernes them: that he hath care and regard ouer man: that nothing is hid from him: that he is vnchangeable, there must needs be permission of will. If the deuill could not enter so much as into an heard of swine without Christs permission,* 1.1163 shall we thinke that he could

compasse the fall and ouerthrow of man, without a permis∣sion? Indeed to permit, is not to hinder euill when one may; and with men this is a fault, but not with God, because he is not bound to hinder the euill which he permits.

The second fault is, that they make the Prescience of mans faith & vnbeliefe, to be the impulsiue causes of Gods decree. For they say that God eternally decrees to saue or refuse men, because he did foresee that they would beleeue or not beleeue. But indeed it is a manifest vntruth. Among the causes of al things that are, there is an order set down by God himselfe, in which order some causes are highest some lowest, some in the middest. Now the highest cause of all is that, which ouerrules all and is ouerruled of none: and that is Gods will, beyond which there can be no higher cause: for God is placed aboue all, and subiect to none. And this very will of his is the cause of all things that haue beeing: for we must not imagine that a thing first of all ex∣isteth, and then afterward is willed of God; but first of all God wills a thing, and then afterward it comes to haue beeing. Nowe to say that foreseene faith or vnbeliefe are the moouing causes whereby God was induced to ordaine men either to saluation or to iust damnation, is to vndoe this diuine order of causes, and to displace the linkes; in that Gods will is made a secondarie or middle cause sub∣ordinate to others causes placed aboue it: and this is to make the will of God to depend vpon the qualitie and condition of the creature, whereas all things depend vpon it. Againe, Paul saith that God hath opened the mysterie of his will, according to his good pleasure, which he had purposed in himselfe: whereby he makes a distinction be∣tweene the creature and the Creatour. Men,* 1.1164 when they purpose the doing of any thing, borrowe reasons of their purposes and wills out of themselues from the thinges to be done; because mans bare will is no sufficient cause to vvarrant the doing of this or that, in this or that manner, vnlesse there be iust reason. But Gods will is a simple and absolute rule of righteousnesse, and a thing is good so farre forth as Gods wills it. Therefore

there is no cause, why he should goe forth of himselfe for externall inducements and reasons of his eternall counsell: his very will in himselfe is a sufficient reason of all his purpo∣ses and decrees. And hereupon Paul saith, that Gods pur∣pose was in himselfe, to shew that there is no dependance of his will vpon the creature, and that in ordering and dis∣posing of his decrees hee had no reference or respectiue consideration of the qualities and workes of men. Thirdly by this doctrine, there is fastned vpon God want of wise∣dome, who is wisedome it selfe: and that is very absurd. A simple man that hath in him but a sparke of the wise∣dome of God, first of all intendes with himselfe the ende and euent of the busines to be done, and then afterward the meanes whereby the ende is accomplished: but in this platforme God is brought in, in the first place to foresee and consider with himselfe the meanes which tende to the ende, namely the faith and vnbeliefe of men, and then af∣terwarde to determine with himselfe what shall be the ende and finall condition of euery man either in life or death: as if a man should purpose with himselfe to builde an house without any consideration of the ende why; and afterwarde conceiue with himselfe the particular vses to which hee will applie it. Fourthly, hence it followeth that faith shall not onely be an instrument, but also an efficient cause in the acte of iustification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseene faith is an impulsiue cause whereby God was mooued to choose some men to saluation (as it is said:) and therefore it is not onely an instrument to apprehende Christs righteousnes, but also a cause or meanes to mooue God to iustifie a sinner; because iustification proceedes of Election which comes of foreseene faith: which is erroni∣ous by the doctrine of all Churches, vnlesse they be Po∣pish. Fifthly, this doctrine takes it for graunted, that all both young and old, euen infants that die in there infancie haue knowledge of the Gospell, because both faith and vn∣beliefe in Christ presuppose knowledge of our saluation by him: considering that neither ordinarily, nor extraordina∣rily

men beleeue or contemne the thing vnknowne. But howe false this is, euen common experience doth shewe. Lastly, this platforme quite ouerthrowes it selfe. For whereas all men equally corrupt in Adam are effectually both redeemed and called, the difference betweene man and man, stands not in beleeuing or not beleeuing, for all beleeue: but in this properly that some are confirmed in faith, some are not. Now when all without exception are indewed with grace sufficient saluation, I demaund why some men are confirmed in grace, and others not confir∣med, as also of Angels some were confirmed and stande, and some not confirmed, fell? No other reason can be rendered but the will of God. And to this must all come, striue as long as they will, that of men beeing in one and the same estate some are saued, some iustly forsaken, be∣cause God would. Againe, as the foreseeing of faith doth presuppose Gods giuing of faith, vnlesse men will say it is naturall: so the foreseeing of faith in some men alone, doth presuppose the giuing of faith to some men alone. But why doth not God conferre the grace of constant faith to all? because he will not: so then those men whose faith was foreseene, are saued, not because their faith was foreseene, but because God would.

The third faulte is, that they ascribe vnto God a conditionall Purpose or counsell, whereby hee decrees that all men shall be saued, so be it they will beleeue. For it is euery way as much against common sense, as if it had beene said, that God decreed nothing at all concerning man. A conditionall sentence determines nothing simply but conditionally, and therefore vncertenly: and when we speake of God, to determine vncertenly, is as much as if he had determined nothing at all, specially when the thing determined is in the power of mans will, and in respect of God, the decree may come to passe or not come to passe. Men, if they might alwaies haue their choise, de∣sire to determine of all their affaires simplie without cōditi∣on: and when they doe otherwise it is either because they knowe not the euent of things, or because things to be

done are not in their power. No reason therefore that we should burden God with that, whereof we would dis∣burden our selues. Againe the Maiestie of God is disgra∣ced in this kind of decree. God for his part would haue all men to be saued: why then are they not? men will not keepe the condition and beleeue. This is flat to hang Gods will vpon mans will, to make euery man an Emperour, and God his vnderling, and to chaunge the order of nature by subordinating Gods will which is the first cause to the will of man which is the second cause: whereas by the ve∣ry lawe of nature the first cause should order and dispose the second cause. But for the iustifying of a conditionall decree it is alleadged, that there is no eternall and hidden decree of God beside the Gospell, which is Gods predesti∣nation reuealed. Answ. It is an vntruth. There be two wills in God, a 1.1165 one whereby hee determineth what he will doe vnto vs or in vs: the other, b 1.1166 whereby he determineth what we shall doe to him. Now Predestination is the first: wher∣upon it is commonly defined to be the preparation of the blessings of God, whereby they are deliuered which are de∣liuered, and the Gospell is the second. Againe, Predestina∣tion determines who they are, and how many which are to be saued, and hereupon Christ saith, I know whome J haue chosen:* 1.1167 but the Gospell rather determines what kinde of ones and how they must be qualified which are to be sa∣ued. Lastly Predestination in Gods decree it selfe: and the Gospell is an outward meanes of the exequution of it: and therefore though the Gospell be propounded with a condition, yet the decree of God it selfe may be simple and absolute.

The fourth defect, is the opinion of Vniuersall sauing grace appertaining to all and euery man: which may be fitly tearmed the Schole of vniuersal Atheisme. For it pulls downe the pale of the Church, and laies it wast as euery common fielde: it breedes a carelessenes in the vse of the meanes of grace, the word & sacraments; when as men shall be perswaded that grace shall be offered to euery one

effectually, whether he be of the Church or not at one time or other, wheresoeuer or howsoeuer he liue: as in the like case; if men should be told that whether they liue in the market towne or no, there shall be sufficient prouision brought them, if they will but receiue it and accept of it, who would then come to the market?

Vniuersall grace hath three parts. Vniuersall Election: vniuersall Redemption: vniuersall Vocation. Vniuersall Election of all and euery man, is a witlesse conceit: for if men vniuersally be appointed to grace without exception, then there is no Electing or choosing of some out of man∣kinde to grace: and if some alone be appointed to grace, as it must needes be in Election, then is not grace vniuersall. And it is flat against the word of God. For Christ auouch∣eth plainly that fewer be chosen then called,* 1.1168 and (as after∣ward we shall see) all are not called. And he further saith, that all which are giuen vnto him shall be one with him and haue life euerlasting:* 1.1169 but all men shall not be one with him and haue life euerlasting: and therefore all men are not giuen to Christ of the father, that is, ordained to saluation. And the Scripture saith, that all mens names are not written in the booke of life:* 1.1170 and that the kingdome of heauen was not prepared for all. And whereas men build this their vniuersall Election vpon the largenes of the pro∣mise of the Gospel▪ vpon the like ground they might as wel make an vniuersall decree of Reprobation, whereby God decrees all men to be damned indefinitely vpon this condi∣tion, if they doe not beleeue. Now if vniuersall Reprobati∣on be absurd, as it is indeede, then vniuersall Election must take part therewith.

As for the Vniuersal redemption of all & euery man, it is no better then a forgerie of mans braine. There shall be many in the day of iudgement of whome Christ shall say, that he neuer knew them. Againe he saith,* 1.1171 He which belee∣veth not is alreadie iudged, and the wrath of God abides vpon him. But if all were effectually redeemed, and onely con∣demned for not beleeuing in Christ, it should haue beene said that they are alreadie iudged, and that the wrath of

God not abides but returnes vpon them. Christ makes no intercession for the worlde:* 1.1172 and therefore his redempti∣on is not effectuall to all men▪ For the intercession is the meanes of applying the satisfaction. If it be said that by the world is meant onely contemners of grace, it appeares to be otherwise in that Christ opposeth the world to them which are the fathers, and are gi••en to Christ by him: thereby signifying that by the world he meanes all su••h as are not the fathers, and were neuer giuen to Christ. And he laies downe his life for his sheepe:* 1.1173 nowe the sheepe haue all these brands or markes; they heare his voice, they know him, they follow him, they shall not perish, none shall plucke them out of Christs hands: and these are onely such of whome Paul saith;* 1.1174 Who shall lay any thing to the charge of Gods elect: it is God that iustifieth, who shall condemne? And if this should be true that Christ was crucified and died no lesse to make satisfaction for the sinnes of the damned, then for the sinnes of Peter and Paul and the rest of the Saints, it followes necessarily that all their sinnes are for∣giuen: considering that remission of sinne depends inse∣parably vpon satisfaction made to Gods iustice for sinne: and satisfaction doth necessarily abolish all fault. Wee graunt that Christs death is sufficient to saue many thou∣sand worlds: we graunt againe it is euery way most effe∣ctuall in it selfe: but that it is effectuall in, or vnto the person of euery man, that we denie. For if it were thus effectuall, then it should be applied to the person of euery man, as to Caine, Iudas, Nero, Heliogabalus, &c. euen as the plaister is laide to the sore: beeing applied, Christs righteousnes should be imputed for the iustification and sanctification of all and euery man: and thus some iustified before God and sanctified should after goe to hell and be damned, whereas Dauid neuer so much as dreaming of this diuinitie saith, that they are blessed which haue the pardon of their sinnes;* 1.1175 and Paul, that they which are iustified haue peace with God. But let vs heare what reasons may be allead∣ged to iustifie the Vniuersalitie of redemption: I. Eze∣chiel 33. vers. 11. As I liue, saith the Lord, J will not the

death of the vvicked: but, that the vvicked returne from his vvicked vvay. Ansvveare. The place is to be vn∣derstoode not simplie but in respect; of the twaine God rather wills the repentance of the sinner then his death. A∣gaine, he wils not death as it is the destruction of his crea∣ture, and so this place may be vnderstoode: yet neuerthe∣lesse he will•• the same as it is a meanes of manifestation of his iustice: and therefore the Prophet Isai saith,* 1.1176 that God createth euill. II. 1. Tim. 2. God vvould haue all men to be saued and come to the acknovvledgement of the truth. Ansvveare. The place is meant not of the per∣sons of all particular men, but of the orders and kindes of men. For in the first verse Paul exhorted Timothie that praier should be made for all men: and in the se∣cond verse opening his owne meaning, he addeth these wordes, for Kings and all that be in authoritie: as though he should say, we must pray not onely for priuate men and for the common people, but also for publicke per∣sons, though they persecute the Gospell. But why? be∣cause in that very order God hath his Elect which shall be saued. And on this manner Paul expoundes himselfe else where. There is neither Ievve nor Grecian:* 1.1177 there is neither bond nor free: there is neither male nor female: for ye are all one in Christ. III. Rom. 11. vers. 32. God hath shut vp all in vnbeliefe that he might haue mercie on all. Ansvveare. The worde all, must be vnderstoode of all that are to be saued, both of Iewes and Gentiles, as the article added to all importeth, and the meaning is, that God will saue all whome he purposeth to saue of his mercie, and not of their merite,* 1.1178 because all are sinners as well Iewes as Gentiles: thus Paul expoundes himselfe Galat. 3.22. The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be gi∣uen to them that beleeue. And if we should expound the word all▪ for euery particular man▪ as some would haue 〈◊〉〈◊〉▪ Paul must contradict himselfe, who said before that God would haue mercie on whom he wil haue mercie, & whom

he will hee hardeneth, and in this very chapter his drift is to prooue the reiection of the Iewes, and the calling of the Gentiles. IV. Ioh. 3.16. God so loued the world that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him shall not perish, but haue euerlasting life. and Ioh. 6.51. I will giue my flesh for the life of the world. Answer. By world, we must no•• vnderstand euery particular man in the world, but the Elect both among the Iewes and Gentiles: for in both these places Christ doth ouerthwart the cōceit of the Iewes, which thought that they alone were loued of God, and not the Gentiles. And how this word is to be vnder∣stoode in the newe Testament Paul doth fully declare Rom. 11. vers▪ 12. If (saith he) the fall of them, that is, the Iewes, be the riches of the world, and the diminishing of them the riches of the Gentiles, &c. and vers. 15. If the casting away of them be the reconciling of the world, what shall the receiuing be but life from the dead. Where by the world, he vnderstāds the bodie of the Gentiles in the last age of the world. And thus he fully declares his owne meaning, when he saith to the Corinthians God was in Christ reconciling the world vnto himselfe.* 1.1179 V. Rom. 14. vers. 15. Destroy not him with thy meate for whome Christ died. 2. Pet. 2.1. Denying the Lord that bought them, and bring vpon themselues swift damnation. Therefore Christ died for them also which are condemned. Answ. The reason is not good. For in these and such like places the Scripture speakes of men not as they are indeede before God, but as they are in appearance and profession, and as they are in the acceptance of men. For so long as a man holds and imbraces the Christian faith, so long in the iudgement of charitie we must esteeme him to be one that is redeemed by Christ, though in deede he be not. And this is the meaning of Peter when he saith, that false prophets denie the Lord that bought them. VI. In the preaching of the Gospell grace is freely offered not one∣ly to the Elect, but to all men indifferently: and God in offering grace deludes no man: and therefore Christs death appertaines and belongs to all men indifferently. Answer. The preaching of the Gospell is an ordinance

of God appointed for the gathering togither and the ac∣complishment of the number of the elect: and therefore in the ministerie of the worde grace and saluation is of∣fered principally and directly to the elect, and onely by consequent to them which are ordained to iust damna∣tion: because they are mingled with the elect in the same societies: & because the ministers of God not knowing his secret counsell, in charitie thinke all to be elect. And though God in offering grace doe not conferre it to all, yet is there no delusion. For the offering of grace doth not only serue for the conuersion of a sinner, but also to be an occasion by mens fault of blinding the minde and hardening the hearte, and of taking away excuse in the day of iudge∣ment.

To conclude this pointe; Vniuersall redemption of all men, we graunt: the Scripture saith so: and there is an uni∣versalitie among the elect and beleeuers: but uniuersall Redemption of all and euerie man as well the damned as the elect and that effectually, we renounce as hauing nei∣ther footing in the scripture, nor in the writings of any an∣cient and orthodoxe diuine, for many hundred yeeres after Christ, his words not depraued and mistaken.

As for universall vocation, it is of the same kind with the former: because it is flat against the word of God in which is fully set downe a distinction of the whole world from the creation to the daies of Christ, into two partes: one, the people of God being receiued into the couenant: the other, being the greatest part of the world, No-people, and forth of the couenant. From the beginning of the worlde to the giuing of the lawe, the Church was shut up in the families of the Patriarches: and the couenant in the verie family of Abraham was restrained to Isaak: and the members of these families for this cause were called the sonnes of God; the rest of the world beside being tearmed as they were in∣deede, the sonnes of men.* 1.1180 From the giuing of the lawe till Christ the nation of the Iewes was the Church of God, and the rest of the world beside, no people of God.* 1.1181 And therefore Esai calles them prisoners and them that are in

darkenesse: and Ose, Such as are without mercie and no people: and Zacharie,* 1.1182 Such as are not ioyned to the Lord: and Paul, Such as are set to walke in their owne waies, beeing without God and without Christ in the world. And this distinction be∣tweene Iewe and Gentile stoode till the verie ascension of Christ. And hereupon when he was to send his disciples to preach, hee charged them not to goe into the way of the Gentiles, & not to enter into the cities of the Samaritanes, but rather to goe to the lost sheepe of the house of Israel:* 1.1183 & when the woman of Canaan made request for her daugh∣ter, he gives a deniall at the first vpon this distinction, say∣ing, It is not meete to take the childrens bread and giue it unto dogges:* 1.1184 and againe, I am not sent but unto the lost sheepe of the house of Israel. It will be said, that this distinction arose of this, that the Gentiles at the first fell away from the coue∣nant, and contemned the Messias. It is true indeede of the first heads of the Gentiles the sonnes of Noe: but of their posterity it is false, which in times folowing did not so much as heare of the couenant, and the Messias. The Prophet E∣sai saith of Christ,* 1.1185 A nation that knew not thee shall runne unto thee. And Paul speaking to the Athenians saieth, that the times of this their ignorance God regarded not:* 1.1186 but now ad∣monisheth all men euery where to repent: & to the Romans he saith,* 1.1187 that the mysterie touching Christ and his benefits was kept secret since the world began, & now opened & pub∣lished among all natiōs. And if the Gentiles had but knowē of the Messias, why did not their Poets and Philosophers who in their writings notoriously abuse the Iewes with sundry a 1.1188 nicknames, at the least signifie the contempt of the Redeemer. Wherefore to hold and much more to a∣uouch by writing, that all and euery one of the heathen were called, it is most absurd: and if it were so, the Canibals and the sauadge nations of America should haue knowen Christ without preaching, which by the histories of the discouerie of those cuntries is knowen to be false.

Againe, if the Vocation of euery man be effectuall, then faith must be common to all men either by nature or by grace, or both: now to say the first, namely that the power

of beleeuing is common to all by nature, is the heresie of the Pelagians, & to say it is common to all by grace, is false. All men have not faith, saith Paul:* 1.1189 nay many to whom the gos∣pell is preached, doe not so much as understand it and giue assent unto it;* 1.1190 Satan blinding their minds that the light of the glorious gospell of Christ should not shine unto them: and to say that faith is partly by nature & partly by grace, is the con∣demned heresie of the semi-Pelagian: for wee can not so much as thinke a good thought of our selues.* 1.1191

The last defect in the platforme is, that they ascribe un∣to God a wrong end of his counsels: namely the communi∣cation of mercie or goodnesse in eternall happines. For the absolute & soueraigne ende of all gods doings must be an∣swerable to his nature, which is not mercy and loue alone, but also iustice it selfe: and that is the manifestation of his glorie both in iustice and mercy by the expresse testimonie of scripture. Againe, if this were so, all men without excep∣tion should be saued, because God can not be frustrated of his end & purpose: & if but one man be damned, he is dāned, either because God wil not saue him, or because he cannot. If they say he will not, then he is changeable; if he can not, then he is not omnipotent, considering his purpose was to convey happines to all creatures.

Thus much of the efficient cause of the Church, namely Gods predestination: which doctrine could not here be o∣mitted cōsidering no man can beleeue himselfe to be a mē∣ber of the Church, unlesse withall he beleeue that he is pre∣destinate to life euerlasting. Now we come to the second point, namely the Mysticall vnion, which is the very forme of the Church,* 1.1192 whereby all rhat beleeue are made one with Christ. To the causing of this union 2. things are required, a Donation or giuing of Christ unto that man which is to be made one with him: & a Coniunction betwene them both. Of the first, the Prophet Esai saith, Vnto us a child is borne,* 1.1193 & unto us a sonne is given: & Paul, who spared not his own sonne, but gave him for us all:* 1.1194 how shall he not with him give vs all things also? And touching it sundry points must be conside∣red. The first is, what is meant by this Giuing? Ansvvere. It is an action or worke of God the Father by the holy ghost,

whereby Christ as redeemer in the appointed time is really communicated to all ordained to saluation in such manner, that they may truly say that Christ himselfe with all his be∣nefites is theirs, both in respect of right thereto, and in re∣spect of all fruite redounding thence, and that as truly as any man may say that house and lande giuen him of his ancetours is his owne both to possesse and to use.

The second point is, what is the verie thing giuen? An∣swer. Whole Christ God and man is giuen, because his hu∣manitie without his godhead, or the godhead without the humanitie doth not reconcile us to God. Yet in this giuing there must be a diuers consideration had of the two natures of Christ: for the communication of the godhead is meere∣ly energeticall, that is, onely in respect of operation: in that it doeth make the manhood personally vnited vnto it to be propitiatorie for our sinnes and meritorious of life eternall. And to auouch any communication of the godhead in re∣spect of essence, were to bring in the heresie of the Mani∣ches, and to maintaine a composition & a commixtion of our natures with the nature of God. Againe, in the man∣hood of Christ, we must distinguish betweene the subiect it selfe, the substance of bodie and soule, and the blessings in the subiect which tend to our saluation. And the commu∣nication of the aforesaide manhoode is in respect of both without separation: for no man can receiue sauing vertue from Christ, vnlesse first of all he receiue Christ himselfe, as no man can haue the treasure hid in the field, unlesse first of all he haue the field: and no man can be nourished by meate and drink unlesse first of all he receiue the substance of both.* 1.1195 And this is the cause why not only in the preaching of the word but also in the institution of the Lordes supper expresse mention is made, not only of Christs merite, but also of his verie body and bloode, whereby the whole hu∣manitie is signified, as appeares by that place where it is said,* 1.1196 that the Word was made flesh. And though the flesh of it selfe profite nothing as S. Iohn saith, yet as it is ioyned to the godhead of the sonne and doth subsist in his person, it receiueth thence quickening vertue, to reuiue and renewe

all those to whome it shall be giuen. Lastly, among the blessings that are stored up in the manhood of Christ for our saluation, some are giuen unto vs by imputation, as when we are iustified by the righteousnesse indeed inherent in his manhood but imputed vnto us: some by infusion, as when holinesse is wrought in our hearts by the spirit, as a fruite of that holinesse which is in the manhood of Christ, & de∣riued from it as the light of one candle from another.

The thirde point is, in what maner Christ is giuen unto us. Ansvv. God the father giueth Christ unto his Church not in any earthly or bodily manner, as when a King be∣stoweth a gift with his owne hand, and puttes it into the hande of his subiect: but the manner is altogither ce∣lestiall and spirituall: partly because it is brought to passe by the meere diuine operation of the Holy Ghost: and partly because in respect of vs this gift is receiued by an in∣strument which is supernaturall, namely faith, whereby we lay hold of & apply unto our selues the Euangelicall promi∣ses. And this maner of giuing may be conceiued thus. A mā that neuer stirred foote out of England holdes and en∣ioyes lande in Turkie: but how comes it to be his? Thus: the Emperour was willing and content to bestow it; and the man for his part as willing to accept and receiue it: and by this meanes that which at the first was the Emperours, by mutuall consent becomes the mans. In the same man∣ner God the Father hath made an Evangelicall couenant with his Church: in which of his mercy hee ha••h made a graunt of his owne sonne vnto us, with righteousnesse and life euerlasting in him: and we againe by his grace accept of this graunt and receiue the same by faith: and thus by mu∣tuall consent according to the tenour of the couenant, any repentant sinner may truly say, though I now haue mine a∣bode upon earth, & Christ in respect of his manhood be lo∣cally in heauē; yet is he truly mine to haue & to enioy, his bo∣dy is mine, his blood is mine. As for the giuing & receiving of the body & blood of Christ in bodily maner (which the Papists maintaine in auouching the reall transubstātiatiō of bread and wine in the sacraments into the body & blood of

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Christ, and the Lutheranes also in teaching that his body and bloode is substantially either in, or with, or under the bread and wine) is an erronious conceit flat opposite to sundrie points of the Christian faith. For Christ to this ve∣rie houre retaineth still the essence and essentiall proper∣ties of a true bodie, and wee beleeue that really and visibly he ascended into heauen, and there abides till his seconde comming to the last iudgement: who then hauing but common reason would imagine a communication of the bodie of Christ pent up in the element of bread, and con∣veyed into our bodies by the mouth and stomacke.

The third point is, whether we are not Lordes of Christ he being thus giuen unto us. Ans. No: for this donation is not single but mutuall. As Christ is giuen to us so wee a∣gaine are giuen to Christ, as he himselfe saith, Those whome thou hast given me,* 1.1197 Father, I have kept. And wee are giuen unto him in that our bodies and soules are made his not onely as he is God, but also as he is our redeemer: and our sinnes with the guilt thereof are made his by imputation, & the punishment thereof is wholly laide upon him. This is all the dowrie which the Church being the spouse of Christ hath brought unto him.

The fift point is, how any man in particular may know that Christ is giuen unto him of the Father. Ans. When God giues Christ to man, he withall giues man grace and power to receiue Christ, and to apprehend him with all his benefits: and this we doe when wee utterly renounce our selues, this world and all things therein, bewaile our sinnes past, resting on the death of Christ for the pardon of them all, and as it were with both the armes of faith catching hold vpon him in all esta••es both in life and death. When the heart of any man is truly disposed and inclined to doe these and the like things, we may truly say, that God hath giuen him grace to receiue Christ.

The second thing required to make us one with Christ is, the Mysticall vnion, which is a Coniunction whereby Christ and his Church are actually coupled into one whol Mysticall bodie. Now that we may the better conceiue

the nature of it, sundrie questions are to be mooued. The first, what kinde of Coniunction this is. Ansvver. In the scripture we meete with three kind of Coniunctions. The first is, coniunction in nature, when sundry things are cou∣pled all by one and the same nature. As the Father, the Sonne, and the holy ghost being three distinct subsistances are all one, and therefore ioyned in one godhead or diuine nature. Now Christ and the beleeuer are not ioyned in na∣ture: for then they twaine should haue one body & soule. The second coniunction is in person, when things in na∣ture different, so concurre togither, that they make but one person, as body and soule make one man: and the god∣head of the sonne with his manhood make but one Christ: in whome there is an union of distinct natures with unitie of person. Now Christ and a Christian are not ioyned in person: for Christ is one person, Peter a second, and Paul a third distinct from them both: and so many men as there be, so many seuerall persons. The third coniunction is in spirit; and this is the coniunction meant in this place, wher∣by Christ and his Church are ioyned togither: for the very same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure, is deriued thence and dwelleth in all the true members of the church, and filleth them with the like graces in measure, and there∣fore S. Iohn saith, Hereby wee know that wee dwell in him and hee in us, because he hath given vs of his spirit. Hence it fol∣lowes, that the bond of this coniunction is one & the same spirit descending from Christ the head to all his members, creating also in them the instrument of faith whereby they apprehend Christ and make him their owne.

The second is, what are the things united? Ansvv. Not the bodie of the beleeuer to the body of Christ, or the soule to his soule, but the whole person of the man to the whole person of Christ: yet in this order; wee are first of all & im∣mediatly ioyned to the manhoode of Christ, and by the manhood to the godhead.

The thirde question is, what is the manner of this con∣iunction. Answ. Wee must not thinke that Christ and his

Church are ioyned by imagination, as the mind of man and the thing whereof he thinkes: or by consent of heart as one friend is ioyned with another, and as the Iewes con∣uerted were all of one heart and soule:* 1.1198 or by any abode in one place, or by touching as sea and land are both ioyned togither and make one globe: or by any composition or commixtion of substances, as when many ingredients are put togither to make one medecine. But this coniun∣ction is altogither spirituall as the former giuing was, and incomprehensible to mans reason: and therefore we must rather labour to feele it by experience in the heart, then to conceiue it in the braine. Yet neuerthelesse it shall not be amisse to consider a semblance of it in this comparison. Suppose a man hauing the partes of his bodie disioy∣ned farre asunder, his head lying in Italy, one arme in Ger∣manie, the other in Spaine, and his legges with us in En∣gland: suppose further all these partes or quarters haue all one soule extending it selfe unto them all and quicke∣ning ech of them seuerally as though they were nearely ioyned togither: and though the partes be seuered ma∣ny hundred miles asunder, yet the distance of place do∣eth not hinder the coniunction, considering one and the same soule doth inlarge it selfe and giue life vnto them all. In the same maner the head of the Mysticall bodie Christ our Sauiour is now in heauen, and some of his members in heauen with him and some in earth: and of these, some in England, some in Germanie, some in Italie, some in Spaine, distant many thousand miles asunder: and the spi∣rit of God is as it were the soule of this body which giueth spirituall life to all the members: distance of place doth not hinder this coniunction, because the Holy ghost which lin∣keth all the partes togither, is infinite.

The benefites which we receiue by this Mysticall union are manifold. For it is the ground of the conveiance of all grace. The first that by meanes hereof every Christian as he is a Christian or a man regenerate hath his beginning and being in Christ, howsoeuer as he is a mā he hath his being & subsisting in himselfe,* 1.1199 as Paul saith, Ye are of God in Christ.

And, Wee are members of his body, of his flesh, and of his bones. How will some say can this be? After this maner.* 1.1200 The com∣parison is taken from our first parentes. Eve was made of a rib taken out of Adams side he being cast into a slumber: this being done, Adam awaked & said, This now is bone of my bone, and flesh of my flesh. Christ was nailed on the crosse and his most pretious blood was shedde, and out of it arise and spring all true Christians, that is, out of the merite of Christes death and passion, whereby they become newe creatures. Secondly euerie one that beleeueth in Christ by reason of this union hath an unspeakeable prerogatiue, for hereby he is first united to Christ, and by reason there∣of is also ioyned to the whole trinitie, the father, the sonne, and the holy ghost, and shall haue eternall fellowshippe with them. Thirdly, sundrie men specially Papistes deride the doctrine of iustification by imputed righteousnesse; thinking it as absurd that a mā should be iust by that righ∣teousnesse which is inherent in the person of Christ; as if we should say, that one man may liue by the soule of another, or be learned by the learning of another. But here we may see that it hath sufficient foundation. For there is a most nere and straite union betweene Christ and all that beleeue in him: and in this union Christ with all his benefites accor∣ding to the tenour of the couenant of grace, is made ours re∣ally: & therefore we may stand iust before God by his righ∣teousnes; it being indeed his, because it is in him as in a sub∣iect; yet so, as it is also ours because it is giuen unto us of God. Now there is no such union betwene man & mā, & for that cause one man can not liue by the soule of another, or be learned by the learning of another. Fourthly, from this fountaine springs our sanctification, whereby wee die to sinne & are renewed in righteousnes and holines. Wormes and flies that haue lyen dead all winter, if they be laid in the sunne in the spring time, begin to reuiue by vertue thereof: euen so when we are united to Christ, & are as it were laide in the beames of thi•• blessed sonne of righteousnesse vertue is deriued thence which warmeth our benummed heartes deade in sinne, and reviveth us to newenesse of life:

whereby we begin to affect and like good things, and put in practise all the duties of religion. Firstly, hence we haue the protection of Gods angels: for they alwaies wait and attend on Christ, and because wee are made one with him, they attend upon us also. Lastly by reason of this u∣nion with Christ, euery beleeuer commeth to haue in∣terest and to recouer his title in the creatures of God, and to haue the holy and lawfull use of them all. For we must consider, that although Adam created in the image of God was made Lord over all things in heauen & earth; yet when he fell by ea••ing the forbidden fruite; he, and in him all mankinde lost the title and use of them all. Now there∣fore that a man may recover his interest, hee must first of all be united and made one with Christ: and then by Christ who is Lord and King ouer all, shall he recouer that title in the creatures of God which hee had by creation, and be made Lorde ouer them againe. But some will say, if this be so, then a Christian man may haue and enioy all creatures at his pleasure, and therefore the goods of other men. Ans. The reason is not good, for in this life we haue no more but a 1.1201 right unto the creature, & b 1.1202 right in it, that is, actuall possession is reserued for the life to come. There∣fore wee content our selues with our allowed portions giuen unto us by God, by his grace using them in holy manner, expecting by hope the full fruition of all thinges till after this life. Againe, if all title to the creatures be reco∣uered by Christ, it may be demanded, whether infidels haue any interest to their goods or no? Ans. Infidels before men are right lordes of all their landes and possessions which they haue obtained by lawfull meanes, and in the courtes of men they are not to be depriued of them: but before God they are but vsurpers because they hold them not in capite, that is, in Christ▪ neither haue they any holy and right use of them, for to the uncleane all things are vn∣cleane. And they must first of all become members of Christ before they can hold & enioy them aright, & use them wel.

The duties which are to be learned of the doctrine of this vnion are manifolde. And first of all wee are taught to

purge our handes and heartes of all our sinnes, and especi∣ally to auoide all those sinnes whereby mens bodies are defiled, as drunkennesse, uncleannesse, fornication: for they driue away the spirit of God from his owne house, and dissolue the bond of the coniunction betweene Christ and vs. Secondly we must euery one of us, which professe our selues to be members of Christ, labour to become con∣formable unto him in holinesse of life, and to become new creatures: for this union requireth thus much. Let a man take the griftes of a crabbe-tree and set them into good stockes, yet will they not chaunge their sappe, but bring foorth fruite according to their owne nature euen sowre crabbes: but it must not be so with us: wee are indeed wild oliues, and the braunches of wilde vines, yet seeing we are perswaded that wee are grafted into Christ and made one with him, we must lay aside our wild and soure nature, and take upon us the nature of the true vine, beare good fruite, haue good iuyce in us, and render sweete wine. Thirdly, wee are taught hence to be plentifull in all good workes, consideriag wee are ioyned to him that is the fountaine of grace. And therefore Christ saieth, I am the true vine, and my Father is the husbande man:* 1.1203 every braunch that beareth not fruite in mee, hee taketh avvay; and everie one that beareth fruite hee purgeth it that it may beare more fruite. And the Prophet Esai compares the Church of God to a vineyarde with a tower and a wine-presse in it.* 1.1204 And God himselfe comes often downe vnto it, to see the fruites of the valley, to see if the vine budde,* 1.1205 and the Pome∣granates flourish. And further wee must bring forth fruite vvith patience.* 1.1206 For the Lorde of this vineyarde comes with crosses and afflictions, as with a pruning knife in his hand to pare and to dresse us that wee may be fit to bring foorth fruite plentifully in duties of pietie to God, and in du∣ties of loue to all men, yea to our enemies. Crhistian men are trees of righteousnes growing by the waters of the san∣ctuary: but what trees? not like ours:* 1.1207 for they are roo∣ted upwarde in heauen in Christ, and their graines and

branches growe downward that they may beare fruite a∣mong men.

Hitherto we haue heard what the Church is: now to be∣leeue the Church is nothing else but to beleeue that there is a companie of the predestinate made one in Christ, and that withall we are in the number of them.

Before wee proceede any further, three rules must be obserued touching the Church in generall. The first, that Christ alone is the head of the Catholike Church,* 1.1208 & that hee neither hath nor can haue any creature in heauen or earth to be his fellow herein. For the Church is his body, and none but he can perfourme the duty of an head unto it: which dutie stands in two things; the first is, to gouerne the Church by such power and authoritie whereby he can and doth prescribe lawes properly binding the consciences of all his members; the second is, by grace to quicken and put spirituall life into them, so as they shall be able to say, that they liue not, but Christ in them. As for the Suprema∣cie of the sea of Rome whereby the Pope will needs stand ministeriall heade to the Catholike Church, is a satani∣call forgerie. For the headshippe (as I may tearme it) of Christ is of that nature or qualitie, that it can admitte no deputie, whether wee respect the commaunding or the quickening power of Christ before nam••d. Nay Christ needes no vicar or deputie; for hee is all-sufficient in him selfe and alwaies present with his Church, as hee him selfe testifieth, saying, Where tvvo or three are gathered togither in my name, there am I in the middest among them. And whereas all commissions cease in the presence of him that giues the commission: it is as much pride and arrogancie for the Pope to take unto himselfe the title of the heade and universall Bishoppe of the Church, as it is for a sub∣iect to keepe him selfe in commission in the presence of his King.

The seconde rule is, that there is no saluation out of the Church, and that therefore euerie one which is to be saued must become a member & a citizen of the Catholike and Apostolike Church: & such as remaine for euer out of

the same perish eternally. Therefore S. Iohn saieth, They went out of us, they were not of us, for if they had beene of vs,* 1.1209 they woulde have remained with vs: but this commeth to passe that it might appeare, that they are not all of vs. And againe, that such as be holy are in the citie of God, but without, that is, forth of the Church are dogges, inchaunters,* 1.1210 whoremon∣gers, adulterers, &c. And the Arke out of which all perish∣ed, figured the Church, out of which all are condemned. And for this cause Saint Luke saieth, that the Lorde added to the Church from day to day such as shoulde be saved.* 1.1211 And the reason hereof is plaine: for without Christ there is no saluation, but out of the militant Church there is no Christ nor faith in Christ: and therefore no saluation. Againe, foorth of the militant Church there are no meanes of saluation, no preaching of the worde, no invocation of Gods name, no sacraments, and therefore no saluation. For this cause euery man must be admonished euermore to ioyne himselfe to some particular Church being a sounde member of the Catholike Church.

The thirde rule is, that the Church which here wee beleeue is onely one. As Christ himselfe speaketh, My dove is alone,* 1.1212 and my vndefiled is the onely daughter of her mo∣ther. And as there is onely one God and one Redee∣mer, one faith, one baptisme, and one way of saluation by Christ onely, so there is but one Church alone.

The Catholicke Church hath two partes: the Church Triumphant in heauen, and the Church Militant on earth.

The Triumphant Church may thus be described: It is a companie of the spirites of iust men, triumphing over the flesh, the devill, and the vvorlde, praising God. First I say it is a companie of the spirites of men as the Holy Ghost expressely tearmeth it,* 1.1213 because the soules onely of the godly departed, as of Abraham, Isaac, Iacob, Dauid, &c. are as yet ascended into heauen, and not their bodies. Furthermore the properties of this companie are two. The first is, to make triumph ouer their spirituall enemies the flesh, the deuill, the worlde: for the righteous man so long as he liues in this world is in continuall comb••te

without truce with all these enemies of his saluation: and by constant faith obtaining victory, in the ende of his life hee is translated in glorious and triumphant manner into the kingdome of glorie. This was signified to Iohn in a vi∣sion in which hee saw an innumerable company of all sorts of nations, kinreds, people, and tongues stande before the lambe clothed in long vvhite robes with palmes in their handes,* 1.1214 in token that they haue beene warriours, but now by Christ haue gotten the victorie and are made conquerours. Their second propertie is to praise and magnifie the name of god, as it followeth in the former place, saying, Amen: praise and glorie, and vvisedome, and thankes, honour, povver, and might be vnto our God for evermore. Hence it may be demanded whether Angels be of this triumphant Church or no? An∣svvere. The blessed Angels be in heauen in the presence of God the father, the Sonne, and the Holy Ghost, but they are not of the mysticall bodie of Christ, because they are not under him as he is their Redeemer, considering they can not be redeemed which neuer fell: and it can not be prooued that they now stande by the vertue of Christs redemption: but they are under him as hee is their Lord and King, and by the power of Christ as hee is God, and their God, are they confirmed. And therefore as I take it, wee can not say, that angels are members of the my∣sticall body of Christ or of the triumphant Church.

The Church Militant may be thus described: It is the company of the elect or faithfull, living under the crosse, desi∣ring to be remooved and to be with Christ. I say not that the Militant Church is the whole bodie of the elect, but only that part thereof which liueth upon earth: and the infalli∣ble marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles▪ and this faith againe may be discerned by two markes. The first is, that the members of this companie liue vnder the crosse, and profite by it in all spirituall grace. And there∣fore it is saide, that we must through many afflictions enter in∣to the kingdome of heaven.* 1.1215 And our Sauiour Christ saieth, If any man will come after me,* 1.1216 let him deny himselfe, and take vp

his crosse every day and follow me. The second marke is a de∣sire to depart hence and to be with Christ, as Paul saith,* 1.1217 Wee love rather to be removed out of this body and to be with Christ. And againe. I desire to be loosed and to be with Christ,* 1.1218 which is best of all. Where yet we must remember, that the members of Christ doe not desire death simply and absolutely, but in two respectes: I. that they might leaue off to sinne, and by sinning leaue to displease God. II. That they might come to enioy happinesse in heauen, and to be with Christ.

Touching the generall estate of the Militant Church, two questions are to be considered. The first, how farre forth God is present with it assisting it by his grace. An∣swere. God giues his spirit unto it in such a measure, that al∣though the gates of hell cannot preuaile against it, yet ne∣uerthelesse it remaines still subiect to errour both in do∣ctrine and manners. For that which is true in euerie member of the Church is also true in the whole: but euery member of the militant Church is subiect to errour both in doctrine and manners: because men in this life are but in parte enlightened and sanctified, and there∣fore still remaine subiect to blindnesse of mind and igno∣rance, and to the rebellion of their willes and affections: whereby it comes to passe that they may easily faile either in iudgement or in practise. Againe that which may befall one or two particular Churches may likewise befall all the particular Churches vpon earth, all beeing in one and the same condition, but this may befall one or two parti∣cular Churches to faile either in doctrine or manners. The Church of Ephesus failed in leauing her first loue, where∣upon Christ threatneth to remooue from her the candle∣sticke.* 1.1219 And the Church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ:* 1.1220 now why may not the same things befall twen∣tie yea an hundred Churches which befell these twaine. Lastly experience sheweth this to be true, in that generall councels haue erred. The counce••l of Nicene beeing to reforme sundrie behauiours among the Bishops & Elde••s would with common cōsent haue forbidden mariage unto

them, thinking it profitable to be so; unlesse Paphnutius had better informed them out of the scriptures. In the third councell at Carthage certaine bookes Apocrypha, as the booke of Syrach, Toby, and the Macchabees are numbred in the Canon, and yet were excluded by the councell of Laodicea. And the saying of a divine is receiued, that former councells are to be reformed and amended by the latter.* 1.1221 But Papistes maintaining that the Church can not erre, alleadge the promise of Christ: How be it when he is come which is the spirite of trueth, hee vvill leade you into all truth. Ansvver. The promise is directed to the A∣postles, who with their Apostolicall authoririe had this priuiledge graunted them, that in the teaching and pen∣ning of the Gospell they could not erre: and therefore in the councell at Ierusalem they conclude thus, It seemes good vnto vs and to the holy Ghost. And if the promise be fur∣ther extended to all the Church, it must be understoode with a limitation: that God will giue his spirit unto the members thereof to lead them into all truth,* 1.1222 so farre forth as shall be needfull for their saluation.

The second question is, wherein standes the dignitie & excellencie of the Church. Ansvvere. It standes in sub∣iection and obedience vnto the will & word of his spouse and heade, Christ Iesus. And hence it followeth, that the Church is not to chalenge unto her selfe authority ouer the scriptures, but onely a ministerie or ministeriall service whereby shee is appointed of God to preserue and keepe, to publish & preach them, and to giue testimony of them. And for this cause,* 1.1223 it is called the pillar and ground of trueth. The Church of Rome not content with this, saieth further that the authoritie of the Church in respect of us is aboue the authoritie of the scripture, because (say they) we can not know scripture to be scripture but by the testimonie of the Church. But indeed they speake an untruth. For the te∣stimony of men that are subiect to errour can not be grea∣ter and of more force with us then the testimonie of God who cannot erre. Againe, the Church hath her be∣ginning from the worde: (for there can not be a Church

without faith, and there is no faith without the word, and there is no word out of the Scriptures) and therefore the Church in respect of vs, depends on the Scripture, and not the Scripture on the Church. And as the lawier which hath no further power but to expound the law, is vnder the law: so the Church which hath authoritie onely to publish and expound the Scriptures, can not authorize them vnto vs, but must submit her selfe vnto them. And whereas it is alleadged that faith comes by hearing,* 1.1224 and this hearing is in respect of the voice of the Church, and that therefore faith comes by the voice of the Church: the answeare is, that the place must be vnderstood not of that generall faith where∣by we are resolued that Scripture is Scripture, but of iusti∣fying faith, whereby we attaine vnto saluation. And faith comes by hearing the voice of the Church, not as it is the churches voice, but as it is a ministery or means to publish the word of God, which is both the cause & obiect of our beleeuing. Now on the contrarie we must hold, that as the carpenter knowes his rule to be straight, not by any other rule applied vnto it, but by it selfe: for casting his eye vpon it, he presently discernes whether it be straight or no: so we know and are resolued that Scripture is Scripture, euen by the Scripture it selfe, though the Church say nothing; so be it we haue the spirit of discerning when we read, heare, and consider of the Scripture. And yet the testimonie of the Church is not to be despised, for though it breed not a per∣swasion in vs of the certentie of the Scripture, yet is it a very good inducement thereto.

The militant Church hath many parts. For as the Ocean sea which is but one, is deuided into parts according to the regions and countries against which it lieth, as into the English, Spanish, Italian sea, &c. so the Church dispersed ouer the face of the whole earth, is deuided into other par∣ticular Churches according as the countries are seuerall in which it is seated, as into the Church of England and Ire∣land, the Church of Fraunce, the Church of Germanie, &c.

Againe, particular Churches are in a twofold estate: sometime they lie hid in persecution, wanting the publicke

preaching of the word, and the administration of the sa∣craments: & sometimes again they are visible, carrying be∣fore the eyes of the world an open profession of the name of Christ: as the moone is sometime eclipsed & sometime shi∣neth in the full. In the first estate was the Church of Israel in the daies of Eliah, when he wished to die: because the people had forsaken the couenant of the Lord,* 1.1225 brokē down his altars, slaine his Prophets with the sword, and he was left alone and they sought to take away his life also. Behold a lamentable estate, when so worthie a Prophet could not finde an other beside himselfe that feared God: yet marke what the Lord saith vnto him, I haue left seuen thousand in Israel, euen all the knees that haue not bowed vnto Baal, and e∣uery mouth that hath not kissed him. Againe it is said, that Israel had bin a long season without the true God, without priest to teach,* 1.1226 and without the lawe. Neither must this trouble any that God should so farre forth forsake his Church: for when ordinarie meanes of saluation faile, he then gathe∣reth his Elect by extraordinarie meanes; as when the children of Israel wandered in the wildernesse wanting both circumcision and the Passeouer, he made a supplie by Manna and by the pillar of a cloude▪ Hence we haue direction to answeare the Papists, who demaunde of vs where our Church was threescore yeares agoe before the daies of Luther: we say that then for the space of ma∣ny hundred yeares an vniuersall Apostasie ouerspread the face of the whole earth, and that our Church then was not visible to the worlde, but lay hidde vnder the chaffe of Poperie. And the truth of this, the Records of all ages manifest.

The second estate of the Church is, when it flourisheth and is visible, nor that the faith and secret Election of men can be seene (for no man can discerne these thinges but by outward signes) but because it is apparant in respect of the outwarde assemblies gathered to the preaching of the worde and the administration of the Sacraments, for the praise and glorie of God and their mutuall edifica∣tion. And the visible Church may be thus described: It

is a mixt companie of men professing the faith, assembled toge∣ther by the preaching of the word.* 1.1227 First of all I call it a mixt companie, because in it there be true beleeuers and hypo∣crites, Elect and Reprobate, good and badde. The Church is the Lords field in which the enemie soweth his tares: it is the corne flore in which lieth wheat and chaffe: it is a bād of men in which beside those that be of valour & cou∣rage, there be white liuered souldiours. And it is called a Church of the better part, namely the Elect whereof it consisteth, though they be in number fewe. As for the vn∣godly, though they be in the Church, yet they are no more parts of it indeed, thē the superfluous humours in the vains, are parts of the body. But to proceed, how are the members of the visible Church qualified and discerned? the answear followeth in the definition, professing the faith▪ whereby I meane the profession of that religion which hath beene taught from the beginning, and is now recorded in the wri∣tings of the Prophets and Apostles. And this profession is a signe and marke whereby a man is declared and made ma∣nifest to be a member of the Church.

Againe, because the profession of the faith is otherwhiles true and syncere, and otherwhiles onely in shew: therefore there be also two sorts of members of the visible Church, members before God and members before men. A mem∣ber of the Church before God is he, that beside the out∣ward profession of the faith, hath inwardly a pure heart, good conscience, and faith vnfained, whereby he is indeede a true member of the Church. Members before men, whome we may call reputed members, are such as haue nothing els but the outward profession wanting the good conscience and the faith vnfained. The reason why they are to be esteemed members of vs is, because we are bound by the rule of charitie to thinke of men as they appeare vnto vs: leauing secret iudgements vnto God.

I added in the last place, that the Church is gathered by the word preached, to shew that the cause whereby it is begunne and continued, is the word: which,* 1.1228 for that cause is called the immortall seede whereby we are borne anew, and milke,

whereby we are fedde and cherished to life euerlasting. And hence it followeth necessarily, that the preaching of the doctrine of the Prophets and Apostles, ioyned with any measure of faith and obedience, is an vnfallible marke of a true Church. Indeede it is true, there be three things requi∣red to the good estate of a Church, the preaching of the Gospell, the administration of the Sacraments, and due exequution of Discipline according to the word: yet if the two latter be wanting, if there be preaching of the worde with obedience in the people, there is for substance a true Church of God. For it is the banner of Christ displaied, vnder which all that warre against the flesh, the deuill, the worlde, must range themselues. As the Lord saith by the Prophet Isai, I will lift vp my hand to the Gentiles, and set vp my standard vnto the people,* 1.1229 and they shall bring their sonnes in their armes, and their daughters shall be carried vpon their shoulders. Hence it followeth that men which want the preaching of the Gospell, must either procure the same vn∣to themselues, or if that cannot be, because they liue in the middest of idolatrous nations, as in Spaine and Italie, it is requisite that they should ioyne themselues to those places where with libertie of conscience they may inioy this hap∣pie blessing. Men are not to haue their hearts glued to the honours and riches of this worlde, but they should be of Dauids minde, and rather desire to be dorekeepers in the house of God, then to dwell in the tents of vngodlinesse. In the Canticles, the spouse of Christ saith, Shew mercie, O thou whome my soule loueth,* 1.1230 where thou feedest, where thou li∣est at noone: for why should I be as shee that turneth aside to the flockes of thy companions. To whome he answeareth thus: If thou knowe not, O thou the fairest among women, get thee forth by the steppes of the flocke,* 1.1231 and feede thy kiddes by the tents of the shepheards: that is, in those places where the doctrine of righteousnes and life euerlasting by the Messias is publi∣shed. When the Shunamites child was dead, shee told her husband that she would goe to the man of God, to whom he answeared thus; Why wilt thou goe to him to day, it is neither nevve moone nor sabbath day:* 1.1232 whereby is signified

that when teaching was skarse in Israel, the people did re∣sort to the Prophets for instruction and consolation. And Dauid saith, that the people wheresoeuer their aboad was, went from strength to strength till they appeared before God in Sion. And oftentimes, they beeing Proselytes,* 1.1233 there aboad must needs be out of the precincts of Iewrie.

Thus we see what the visible Church is: nowe further concerning it, three questions are to be skāned. The first is, how we may discerne whether particular men and particu∣lar Churches holding errours, be sound members of the Catholicke Church or no. For the answearing of this, wee must make a double distinction, one of errours, the other of persons that erre. Of errours, some are destroyers of the faith, some only weakners of it. A destroier is that,* 1.1234 which o∣uerturneth any fundamentall point of religion; which is of that nature, that if it be denied, religion it selfe is ouertur∣ned; as the deniall of the death of Christ, & the immortali∣tie of the soule, a 1.1235 and such like: and the summe of these fun∣damentall points is comprised in the Creede of the Apo∣stles and the Decalogue. A weakning errour is that, the holding whereof doth not ouerturne any point in the foun∣dation of saluation; as the errour of free will, and sundrie such like. This distinction is made by the holy Ghost, who saith expressely that the doctrines of repentance, and faith,* 1.1236 and baptismes, and laying on of hands, and the resurrection, and the last iudgement, are the foundation, namely of reli∣gion: and againe, that Christ is the foundation, and that o∣ther doctrines consonant to the word, are as gold and siluer laid thereupon. Secondly persons erring▪ are of two sorts: some erre of weakenes, beeing carried away by others; or of simple ignorance, not yet beeing conuicted and informed concerning the truth. Some againe erre of obstinacie, or af∣fected ignorance, which hauing bin admonished and con∣uicted, still perseuere in their forged opinions. This beeing said, wee nowe come to the point. If any man or Church, shall hold an errour of the lighter kinde, he still remaines a member of the Church of God, and so must be reputed of vs. As when a Lutherane shall hold, that images are still to

be retained in the Church; that there is an Vniuersall Ele∣ction of all men, &c. for these and such like opinions may be maintained, the foundation of saluation vnraced. This which I say is flatly auouched by Paul, If any man (saith he) build on this foundation gold, siluer, precious stones; timber, hay, or stubble, his work shall be made manifest by the fire, &c. and if any mans worke burne, he shall loose, but yet he shall be safe himselfe.* 1.1237 And therefore the hay and stubble of mens errours beside the foundation on which they are laide, doe not debarre them from beeing Christians or members of the Church. A man breakes downe the windowes of his house; the house standes: he breakes downe the roofe or the walles; the house yet stands, though deformed: he pulls vp the foundation; the house it selfe falls and ceaseth to be an house. Now religion which we professe is like an house or building: and some points thereof are like windowes, dores, walls, roofes, and some are the foundation: and the former may be battered, the foundation standing. Againe, if the errour be directly or by necessarie consequent, euen in common sense against the foundation, consideration must be had whether the Church or partie erreth of weak∣nes or malice▪ if of weaknes, the partie is to be esteemed as a member of the Catholicke Church. And thus Paul writes vnto the Church of Galatia, as to a Church of God, though by false teachers it had bin turned a way to another Gospel, and imbraced the fundamentall errour of iustification by works. But when any man or Church shal hold fundamen∣tall errours in obstinacie or affected ignorance, we are then not bound to repute them any lōger as Churches or Chri∣stians, but as such to whom condemnation belongs, as Paul sheweth by the example of Iannes and Iambres. And as Iā∣nes and Iambres, saith he, withstood Moses, so doe these also re∣sist the truth,* 1.1238 men of corrupt mindes, reprobate concerning the faith. Yet withall this caueat must euer be remembred, that we rather condemne the errour then the person that erreth, because Gods mercie is like a bottomlesse sea, whereby he worketh what he will and when he will in the hearts of miserable sinners.

The second question is, where at this day we may finde such visible Churches as are indeede sound members of the Catholick Church. And for the resoluing of it, we are to go through all countries and religions in the world. And first to beginne with Turkes and Iewes, wee are not in any wise to acknowledge their assemblies for Churches, be∣cause they worship not God in Christ who is the heade of the Church.

As for the Assemblies of Papists which haue bin a great part of the world, if thereby we vnderstand companies of men holding the Pope for their head, and beleeuing the do∣ctrine established in the councill of Trent; in name they are called churches, but indeed they are no true or sound mem∣bers of the Catholick Church. For both in their doctrine & in the worship of God they race the very foundation of re∣ligion, which will appeare by these three points. First of all they hold iustification by works of grace: auouching that they are not only iustified before god by the merit of Christ, but also by their owne doings. Which opinion flatly ouer∣••urneth iustification by Christ. For as Paul saith to the Ga∣latians, If ye be circum••ised Christ profiteth you nothing, that is, if yee looke to be iustified by the works of the ceremoniall law, yee are fallen from Christ:* 1.1239 ioyne Circumcision & Christ together in the matter of iustification, and yee doe quite o∣uerthrow iustification by Christ. Now if this be true, which is the word of God that can not lie, then we say to the Pa∣pists, If yee will needes be iustified by works of grace, ye are fallen from grace. The second point is, that they maintaine a daily reall sacrifice of the bodie of Christ in the Masse for the sinnes of the quicke and dead. And this is also a funda∣mentall heresie. For Christs sacrifice on the crosse must ei∣ther be a perfect sacrifice or no sacrifice: and if it be often iterated and repeated by the Masse-priest, it is not perfect but imperfect. The third point is, that they worship the I∣mages of the Trinitie and of Saints departed, and their Breaden-god, which is as vile an abomination as euer was among the Gentiles: all beeing directly against the true meaning of the second Commandement, and defacing the

worship of God in the very substance thereof. Thus then it appeares that the old Church of Rome is changed, and is now at this day, of a spouse of Christ become an harlot: and therefore no more a Church of Christ indeed, then the carkasse of a deade man that weareth a liuing mans gar∣ment is a liuing man, though he looke neuer so like him. And whereas they pleade for themselues that they haue succession from the Apostles, the answeare is, that successi∣on of person is nothing without succession of doctrine, which they want: and we see that Heretikes haue succeeded lawfull Ministers. Secondly, whereas it is alleadged that in the Popish assemblies the Sacrament of Baptisme is rightly for substance administred; and that also it is a note of a Church, three things may be answered. First, that Bap∣tisme seuered from the preaching of the Gospel, is no more a signe of a Church, then the seale seuered from the In∣denture is of force; and that is nothing. Circumcision was vsed in Colchis yet no Church,* 1.1240 & among the Samaritans, & yet no people. Secōdly Baptisme is in the assemblies of the Church of Rome,* 1.1241 as the purse of the true man in the hand of the thiefe: & indeed it doth no more argue them to be chur∣ches, then the true mans purse argues the thiefe to be a true man. For baptisme though it be in their assemblies, yet doth it appertaine not vnto them, but vnto an other hid∣den Church of God, which he hath in all ages gathered forth of the midst of them. Thirdly, though they haue the outward Baptisme, yet they by necessarie consequent of doctrine, ouerturne the inward baptisme that stands in iu∣stification and sanctification. Moreouer, whereas it is alled∣ged that they maintaine the booke of the old and new Te∣stament penned by the Prophets and Apostles; the answear is, that they doe it with adding to the Canon, and by cor∣rupting the natiue sense of the Scriptures in the very foun∣dation: and therefore they are but as a lanthorne that shews light to others and none to it selfe. Fourthly, it is further said that they hold the Creede of the Apostles, and make the same confession of faith that we doe. I answeare that in shew of wordes they doe so indeede: but by necessarie

consequents in the rest of their doctrine they ouerturne one of the natures and all the offices of Christ, and therewithall most of the articles of the Creede. And herein they deale as a father, that in outward shew tenders the bodie of his child, and will not abide the least blemish vpon it: and yet by se∣cret conveiances inwardly annoies the heart, the braine, or the liuer, and so in truth destroies the same. Fifthly it is al∣ledged, that Antichrist must sit in the Temple of God, that is, the Church: therefore say some that desire an vnion be∣tween vs and the Papists, popish assemblies are true Chur∣ches: but the argument is not good. For it is one thing to be in the Church, an other thing to be of it. And Antichrist is said to sit in the Church, not as a member thereof, but as an vsurper, or as the pyrate in the ship of the marchant: & hēce it cannot be prooued, that assemblies of Papists are Chur∣ches, but that in them and with them there is mingled an other hidden Church in the midst whereof Antichrist the Pope ruleth, though himselfe hath no part therein. Lastly, whereas some, being no Papists, think their Churches to be like a bodie diseased and full of soares and wounds frō the head to the foot, & the throat also cut, yet so as life is still re∣maining; we may better thinke, (their foule errours consi∣dered & their worship of God, which is nothing els but a mixture of Iudaisme and Paganisme) that it is a rotten and dead corps void of spirituall life. And therefore we haue se∣uered our selues from the Church of Rome vpon iust cause: neither are we schismaticks in so doing, but they rather; be∣cause the groūd & the proper cause of the schisme is in thē.

As for the Assemblies of Anabaptists, Libertines, Anti∣nomies, Trit••eits, Arrians, Samosa••eniās, they are no chur∣ches of God▪ but conspiracies of monstrous heretikes iudi∣cially condemned in the primitiue Church, and againe by the malice of Satan renewed and revived in this age. The same we are to thinke and say of the Familie of loue.

As for the Churches of Germanie commonly called the Churches of the Lutheranes, they are to be reputed of vs as the true Churches of God. Though their Augustane Con∣fession haue not satisfied the expectation of other Reformed

Churches: yet haue they all the same enemies in matter of religion, and doe alike confesse the Father, the Sonne, and the holy Ghost: and of the office of the Mediatour, of faith and good works, of the Word, the Church and the Magistrate, are all of one iudgement. They differ indeede from vs in the question of the Sacrament, but it is no suffi∣cient cause to induce vs to hold thē as no Church: for that there is a true or reall receiuing of the bodie and blood of Christ in the Lordes supper, wee all agree; and wee ioyntly confesse that Christ is there present so farre forth that hee doth truly feede vs with his very bodie and blood to eter∣nall life: and all the controuersie lies in the manner of re∣ceiuing; we contenting our selues with that spirituall recei∣uing which is by the hande of faith, they adding therto the corporall, whereby they imagine themselues to receiue Christ with the hand and mouth of the bodie. And though to maintaine this their opinion, they be constrained to turne the ascension of Christ into a dispa••ition, whereby his bo∣die being visible becomes invisible, yet in the maine points we agree: that Christ ascended into heauen: that he entred into his kingdome in our name and for vs: that we are go∣uerned and preserued by his power and might: and that whatsoeuer good thing we haue or doe, proceeds wholly from the grace of his spirit. Indeede the opinion of the V∣biquitie of the bodie of Christ reviveth the condemned he∣resies of Eutiches and Nestorius, and it ouerturneth by ne∣cessarie consequent most of the articles of faith: but that was priuate to some men, as Brentius and others, and was not receiued of whole Churches: and whereas the men were godly and learned, and we are vncerten with what affection, and how long they held this errour, we rest our selues in condemning it, leauing the persons to God. A∣gaine Popish Transubstantiation, and Lutherian Consub∣stantiation, are both against the truth of the manhoode of Christ; yet with great difference. Transubstantiation is flat against an article of faith: for if Christs bodie be made of bread, and his blood of wine (which must needes be if there be a conuersion of the one into the other) then was not he

conceiued and borne of the Virgin Marie: for it can not both be made of bakers breade and of the substance of the Virgin. Againe it abolisheth the outwarde signe in the Lordes supper, and the a 1.1242 analogie betweene the signe and the thing signified: but Consubstantiation doth not so, neither doeth it ouerturne the substance of any ar∣ticle of Religion, but onely a maine point in Philosophie, which is, that A body doth occupy only one place at once.

Furthermore the Churches of Heluetia, & Savoie, & the free cities of France, & the low Countries, & Scotland▪ are to be reuerēced as the true churches of God, as their Confessiōs make manifest. And no lesse must we thinke of our owne Churches in England and Ireland. For we hold, beleeue, and maintaine, and preach the true faith, that is, the aun∣cient doctrine of saluation by Christ, taught and published by the Prophets and Apostles, as the Booke of the articles of faith agreed vpon in open Parliament doe fully shewe: & withal now we are, and haue bin ready to testifie this our faith, by venturing our liues euen in the cause of religion a∣gainst forraigne power, and especially the Spainard: and hereupon all the Churches in Europe giue vnto vs the hand of fellowship. And whereas sundrie among vs that sepa∣rate and indeed excommunicate themselues, giue out that there is no Church in England, no Ministers, no Sacra∣ments: their peremptorie asseuerations wanting sufficient grounde, are but as paper-shot. They alleadge that our assemblies are full of grieuous blottes and enormities. Ansvv. The defects and corruptions of Churches must be distinguished: and they be either in doctrine, or manners. Againe corruptions in doctrine must be further distingui∣shed: some of them are errours indeed, but beside the foun∣dation; & some errors directly against the foundation: and these ouerturne all religion, wheras the former do not. Now it can not be shewed that in our Churches is taught any one errour that raceth the foundation, and consequently an∣nihillateth the truth of Gods Church. Indeed there is con∣trouersie among vs touching the point of Ecclesiasticall regiment: but marke in what manner. VVee all ioyntly

agree in the substance of the regiment, confessing freely that there must be preaching of the word, administration of the sacraments according to the institution, and the vse of the Power of the kaies in admonitions, suspencions, ex∣communications: the difference betweene vs is onely tou∣ching the persons, and the manner of putting this gouern∣ment in exequution: and therefore men on both parts, though both hold not the truth in this point; yet because both hold Christ the foundation, they still remaine bre∣thren and true members of Christ. As for corruptions in manners, they make not a Church to be no Church, but a badde Church. When as the wicked Scribes and Pharisies sitting in Moses Chaire,* 1.1243 taught the things which he had written, the people are commaunded to heare them, and to doe the thinges which they say, not doing the thinges which they doe. And whereas it is saide, that we hold Christ in word, and denie him in deede; that is answeared thus: deniall of Christ is double, either in iudgement, or in fact: deniall in iudgement ioyned with obstinacie, makes a Christian to be no Christian; deniall in fact, the iudgement still remaining sound, makes not a man to be no Christian, but a badde Christian. When the Iewes had cru∣cified the Lord of life, they still remained a Church, if a∣ny vpon earth:* 1.1244 and notwithstanding this their fact, the Apo∣stles acknowledged that the couenant & the promises still belonged vnto them: and they neuer made any separation from their Synagogues, till such time as they had bin suffi∣ciently conuicted by the Apostolicall ministerie, that Iesus Christ was the true Messias.

Thus wee see where at this day we may finde the true Church of God. Nowe I come to the third question: and that is, at what time a man may with good conscience make separation from a Church? Answeare. So long as a Church makes no separation from Christ, wee must make no separation from it: and when it sepa∣rates from Christ, wee may also separate from it: and therefore in tvvo cases there is vvarrant of separation. The one is, when the vvorshippe of God is corrupt in

substance. And for this we haue a commandement, Be not, saith Paul, vnequally yoked with infidels:* 1.1245 for what fellowshippe hath righteousnes with vnrighteousnes, or what communion hath light with darknes, or what concord hath Christ with Be∣lial? or what part hath the beleeuer with the infidell? or what a∣greement hath the temple of God with idoles? wherefore come out from among them and separate your selues, saith the Lord. And we haue a practise of this in the old testament. When Ieroboam had set vp idoles in Israel,* 1.1246 then the Priests and Leuites came to Iudah and Ierusalem to serue the Lorde. The second is, when the doctrine of religion is corrupt in substance: as Paul saith, If any man teach otherwise, and consent not to the wholesome wordes of our Lord Iesus Christ,* 1.1247 and to the doctrine which is acdording to godlines, he is puffed vp; from such separate your selues. A practise of this wee haue in the Apostle Paul, who beeing in Ephesus in a Sy∣nagogue of the Iewes, spake boldly for the space of three moneths, disputing and exhorting to the thinges which concerne the kingdome of God: but when certen men were hardned and disobeied, speaking euill of the way of God, he de∣parted from them, and separated the disciples of Ephesus:* 1.1248 and the like he did at Rome also. As for the corruptions that be in the manners of men that be of the Church, they are no sufficient warrant of separation, vnlesse it be from priuate companie,* 1.1249 as we are admonished by the Apostle Paul; and by the examples of Dauid and Lot. By this which hath beene saide, it appeares that the practise of such as make separation from vs, is very badde and scisma∣ticall, considering our Churches faile not either in the substance of doctrine, or in the substance of the true wor∣ship of God.

Now to proceede in the Creede. The Church is further set forth by certen properties and prerogatiues. The pro∣perties or qualities are two, holines and largenes. That the Church is holy, it appeares by Peter, which cals it an holy na∣tion, and a chosen people: and by Saint Iohn,* 1.1250 who calls it the holy citie. And it is so called, that it may be distinguished from the false Church, which is tearmed in Scriptures the

Synagogue of Satan,* 1.1251 and the malignant Church.

Now this holines of the Church is nothing els but a created qualitie in euery true member thereof, whereby the image of God which was lost by the fall of Adam is againe renewed and res••ored. The author of it is God by his word and spirit, by little and little abolishing the corruption of sinne and sanctifying vs throughout, Ioh. 17. vers. 17. Fa∣ther sanctifie them in thy truth, thy word is truth. And holines must be conceiued to be in the Church on this manner: it is perfect in the Church Triumphant, and it is onely begunne in the Church Militant in this life: and that for speciall cause,* 1.1252 that we might giue all glorie to God; that we might not be high minded, that we might worke ou•• saluation with feare and trembling; that we might denie our selues and wholly depende vpon God. Hence wee learne three things: first that the Church of Rome erreth in teaching that a wicked man, yea such an one as shall ne∣uer be saued, may be a true member of the Catholicke Church: for in reason euery man should be answearable to the qualitie and condition of the Church whereof hee is a member: if it be holy, as it is; hee must be holy also. Secondly we are euery one of vs, as Paul saith to Timo∣thie,* 1.1253 to exercise our selues vnto godlines, making conscience of all our former vnholy waies, endeauouring our selues to please God in the obedience of all his commaunde∣ments. It is a disgrace to the holy Church of God that men professing themselues to be members of it, should be vnholy. Thirdly our dutie is, to eschewe the societie of Atheists, drunkardes, fornicatours, blasphemers, and all wicked and vngodly persons, as Paul saith, Be no com∣panions of them and haue no fellowship with the vnprofitable workes of darknes.* 1.1254 And he chargeth the Thessalonians, that if any man among them walke inordinately they haue no com∣panie with him that he may be ashamed.* 1.1255

The largenes of the Church is noted in the worde Ca∣tholicke▪ that is, generall or vniuersall. And it is so called for three causes. For first of all it is generall in respect of time; because the Church hath had a beeing in all times

and ages euer since the giuing of the promise to our first parents in Paradise. Secondly it is generall, in respect of the persons of men: for it standes of all sortes and de∣grees of men, high and lowe, rich and pore, learned and vnlearned, &c. Thirdly it is Catholicke or vniuersall in respect of place; because it hath beene gathered from all the parts of the earth, specially now in the time of the new Testament; when our Sauiour Christ saith,* 1.1256 that the Gospell shall be preached in the vvhole worlde. To this purpose Iohn saith in the Revelation,* 1.1257 I beheld and loe a great multitude which no man could number of all nations and kinreds, and peoples and tongues, stoode before the throne and before the lambe, cloathed vvith long vvhite robes and palmes in their handes.

And the Church which we here professe to beleeue, is called Catholicke, that we may distinguish it from parti∣cular Churches, which are not beleeued, but seene with eye, whereof mention is made often in the Scriptures. Rom. 16.5. 1. Cor. 16.19. the Church in their house: and the Churches of Asia. Coloss. 4.15. Salute Nymphas and the Church in his house. Act. 11.22. the Church of Ierusalem. Act. 13.1. the Church at Antioche, &c.

That the Church is Catholicke in respect of time, place, person, it ministers matter of endelesse comfort vnto vs. For hereby we see that no order, degree, or state of men are excluded from grace in Christ, vnlesse they will exclude themselues. Saint Iohn saith, If any man sinne, we haue an advocate with the father, Iesus Christ the righteous.* 1.1258 Nowe it might be answeared, it is true indeede Christ is an advo∣cate to some men, but he is no advocate to me: Saint Iohn therefore saith further, and he is the reconciliation for our sinnes, and not for our sinnes onely, but for the whole world, that is, for all beleeuers of what condition or degree soeuer.

Thus much of the properties of the Church: now follow the prerogatiues or benefits which God bestoweth on it, which are in number foure. The first is expressed in these wordes, The communion of Saints. Where communion signifieth that fellowshippe or societie that one hath with

an other: and by Saints we vnderstand not dead men in∣rolled in the Popes Calender, but all that are sanctified by the blood of Christ, whether they be liuing or dead: as Paul saith, vnto the Church of God which is at Corinthus, to thē that are sanctified in Iesus Christ Saints by calling. And God is the God of peace in all the Churches of the Saints.* 1.1259 Nowe if wee adde the clause I beleeue, vnto these words, the meaning is this; I confesse and acknowledge that there is a spirituall fellowshippe and societie among all the members of Christ, beeing the faithfull seruants and children of God: and withall I beleeue that I am partaker of the same with the rest.

This communion hath two parts, fellowship of the members with the head, and of the members with them∣selues. The communion of the members with their head is not outwarde, but altogether spirituall in the consci∣ence: and for the opening of it we must consider what the Church receiueth of Christ, and what he receiues of it. The Church receiues of Christ foure most worthie bene∣fits. The first, that Christ our Mediatour, God and man, hath truly giuen himselfe vnto vs, and is become our lot and por∣tion, and withall God the father, and the holy Spirit in him, as Dauid saith, Iehova is the portion of mine inheritance, and of my cuppe:* 1.1260 thou shalt maintaine my lotte: the lines are fallen vnto me in pleasant places: yea J haue a faire heritage. And, My flesh faileth and my heart also:* 1.1261 but God is the strength of my heart, and my portion for euer. The second is, the Right of adoption, whereby all the faithfull whether in heauen or earth are actually made the children of God. The be∣nefit is wonderfull, howsoeuer carnall men esteeme not of it. If a man should either by election or birth, or any way els be made the sōne & heire of an earthly prince, he would think himselfe highly aduanced: how highly then are they extolled which are made the sonnes of God himselfe. The third benefit is a title and right to the righteousnes of Christ in his sufferings, and his fulfilling of the lawe. The excellencie of it is vnspeakeable, because it serues to award the greatest temptations of the deuill▪ whē the deuil replieth

thus, thou art a transgressour of the law of God, therefore thou shalt be damned; by meanes of that communion which we haue with Christ we answere againe: that Christ suffered the curse of the law to free us from due and deser∣ued damnation: and when he further replies, that seeing wee neuer fulfilled the law, we can not therefore enter in∣to heauen: we answere againe, that Christes obedience is a fulfilling of the lawe for us and his whole righteousnesse is ours to make us stand righteous before God. The fourth benefite is a right to the kingdome of heauen, as Christ comforting his disciples saith, Feare not little flocke it is your fathers pleasure to give you a kingdome: and hence it is sun∣drie times called a 1.1262 the inheritance and the lot of the saints.

Furthermore for the conu••iance of these benefits unto us, God hath ordained the preaching of the worde and the administration of the sacraments, specially the Lords sup∣per: and hath commaunded the solemne and ordinarie use of them in the Church. And hereupon the Lords supper is called the Communion. The cup of blessing (saith Paul) which we blesse, is it not the communion of the blood of Christ: & the bread which we breake,* 1.1263 is it not the communion of the bodie of Christ: that is, a signe and seale of the communion.

Againe the thinges which Christ receiveth of us are two: our sinnes with the punishment thereof made his by application or imputation: and our afflictions with all the miseries of this life which he accountes his owne, & there∣fore doth as it were put under his shoulder to beare the bur∣den of them. And this communion betweene Christ and us is expressed in the scriptures by that blessed and heauenly bargaine in which their is mutuall exchaunge betweene Christ and us: he imparts unto us milke and wine without sil∣ver or money to refresh us,* 1.1264 and gold tried by the fire that wee may become rich, and white raiment that we may be cloa∣thed, and eye-s••lve, to annoint our eyes that we may see:* 1.1265 & we for our partes returne unto him nothing but blindnesse and nakednesse, and povertie, and the loathsome burden of our filthie sinnes.

The second parte of the communion is that which the

saints haue one with another. And it is either of the liuing with the liuing, or of the liuing vvith the dead. Now the communion of the liuing standes in three things: I. in like affection: II. in the giftes of the spirit: III. in the use of temporall riches. For the first, communion in affection is, whereby all the seruants of God are like affected to God, to Christ, to their owne sinnes, and each to other. They are all of one nature and heart alike disposed though they be not acquainted nor haue any externall fellowshippe in the flesh. As in a family children are for the most part one like another and brought up alike: euen so it is in Gods fami∣lie which is his Church: the members thereof are all alike in heart and affection: and the reason is, because they haue one spirite to guide them all: and therefore S. Peter saieth, The multitude of them that beleeved were of one heart and of one soule,* 1.1266 neither any of them said that any thing of that which he possessed was his owne, but they had all things common. And the Prophet Esai foretelling the unitie which should be in the kingdome of Christ, saieth, The wolfe shall dwell vvith the lambe,* 1.1267 and the leopard shall lye with the kidde, and the calfe and the lyon, and the fatte beast togither, and a litle childe shall leade them. The covve and the beare shall feede, and their yong ones shall lye togither: and the lyon shall eate strawe like the bul∣locke. The sucking child shall play vpon the hole of the aspe, and the wayned child shall put his hand into the cockatrice hole. By these beastes are signified, men that be of a wicked & bru∣tish nature: which, when they shall be brought into the kingdome of Christ, shall lay aside the same & become lo∣uing, gentle, curteous, & all of one minde. And S. Peter re∣quires of the Church the practise of brotherly loue, and that is to carrie a tender affection to men,* 1.1268 not because they are of the same flesh, but because they are ioyned in the bond of one spirit with us. Furthermore, by reason of this that all the children of God are of one heart, there followes another duty of this communion,* 1.1269 whereby they beare one the burdens of another, & when one mēber of the Church is grieued all are grieued, when one reioyceth all reioyce; as in the body when one member suffereth all suffer.

The second braunch of their communion is in the giftes of Gods spirite, as loue, hope, feare, &c. And this is shewed, when one man doth employ the graces of God bestowed on him, for the good and saluation of another. As a candle spendeth it selfe to giue light to others: so must Gods peo∣ple spend those gifts which God hath giuen them for the benefite of their brethren. A christian man howsoeuer hee be the freest man upon earth, yet is he seruant to all men, especially to the Church of God to doe seruice unto the members of it by loue for the good of all.* 1.1270 And this good is procured, when vvee convey the graces of God bestowed on us to our breethren: and that is done fiue waies. I. by example: II. by admonition: III. by exhortation: IIII. by consolation: V. by prayer. The first which is, good example, wee are inioyned by Christ saying, Let your light so shine before men,* 1.1271 that they may see your good vvorkes and glorifie your Father vvhich is in heauen. And that our hartes might be touched with speciall care of this dutie, the Lord settes before us his owne blessed example, saying,* 1.1272 Be yee holy as I am holy: and, Learne of me that I am meeke and low∣ly. And Paul saith, Be ye follovvers of me as I follovv Christ: and the higher men are exalted, the more carefull ought they to be in giuing good example. For let a man of note or estimation doe euill, and hee shall presently haue many followers. Euill example runnes from one to another like a leprosie or infection: and this Christ signified when hee said that the figge-tree planted in the vineyarde If it beare no fruite makes all the ground barren.* 1.1273 The second meanes of communication of the giftes of God vnto others, is ad∣monition, which is an ordinance of God whereby Chri∣stian men are to recouer their breethren from their sinnes. A man by occasion fallen into the water is in danger of his life▪ and the reaching of the hande by another is the meanes to saue him. Now euerie man when hee sinneth doeth, as much as in him lieth, cast his soule into the ve∣ry pit of hell: and wholesome admonitions are as the rea∣ching out of the hande to recover him againe. But it will peraduenture be saide, how must wee proceede in

admonishing of others? Answer. We are to obserue three things. The first is, to search whether we that are to re∣prooue be faultie our selues in the same thing or no: first we must take ou•• the beame that is in our owne eye,* 1.1274 and so we shall see clearely to put out the mote in our brothers eye. II. before wee reprooue, wee must be sure that the fault is committed: we must not go upon heare-say or like∣lihoods: and therefore the Holy ghost saith, Let us consider or observe one another to provoke vnto love or good workes.* 1.1275 III. before we reproove, wee must in Christian wisdome make choice of time and place: for all times and places serue not to this purpose. And therefore Salomon saith, It is the glory of a man to passe by an offence. Furthermore in the act of ad∣monishing, two things are to be obserued. I. a man must deliuer the words of his admonition (so farre foorth as hee can) out of the word of God, so as the partie which is ad∣monished, may in the person of man see God himselfe to reprooue him. II. his reproofe must be made with as much compassion and fellow-feeling of other mens wants as may be.* 1.1276 As Paul saieth, If any man be fallen by occasion into any fault, ye which are spirituall a 1.1277 restore such an one with the spirit of meekenes. The third way of communicating good things to others is exhortation: and it is a meanes to excite and stirre them on forwarde which doe alreadie walke in the way of godlinesse. Therefore the Holy Ghost saith, Exhort one another daily, least any of you be hardened through the de∣ceitfulnesse of sinne. But alas, the practise of this dutie, as also of the former is hard to be found among men; for it is usu∣all in families that masters and fathers in stead of admoni∣shing their servants and children, teach them the practise of sinne in swearing, blaspheming, slaundering, &c. and as for exhortation, it is not used. Let a man that hath the feare of God offend neuer so little, in stead of brotherly exhorta∣tion hee shall heare his profession cast in his teeth, and his hearing of Sermons: this practise is so generall, that many beginning newly to tread in the steppes of godlinesse are hereby daunted, and quite driuen backe. The fourth way is consolation, which is a meanes appointed by God wher∣by

one man shoulde vvith vvords of heavenly comforte re∣fresh the soules of others afflicted with sicknesse or any o∣ther way feeling the hand of God either in body or in mind▪ And this dutie is as little regarded as any of the former. In time of mens sicknesse neighbours come in, but what say they? I am sorie to see you in this case, I hope to see you well againe, I would be sory else, &c. Not one of an hundred can speake a worde of comfort to the wearie: but we are faultie herein. For with what affection doe we beleeue the com∣munion of Saints, when we our selues are as drie fountaines that doe scarse convey a drop of refreshing to others. The last meanes is praier, whereby Gods Church procureth Gods blessings for the seuerall members thereof, and they againe for the whole. And herein lies a principall point of the communion of Saints; which ministreth notable com∣fort to euery Christiā heart. For hence we may reason thus: I am indeede a member of the Catholike Church of God, and therefore though my owne prayers be weake, yet my comfort is this, I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my fellowe members, and of all the bles∣sings which God bestowes on them. This will make us in all our troubles to say with Elisha, Feare not, for they that be with vs are more then they that be with them.* 1.1278 When the people of Israel had sinned in worshipping the golden calfe, the wrath of the Lord was kindled & made a breach into them, as canon shott against a wall: but Moses the ser∣uant of God stood in the breach before the Lord to turne away his wrath, least hee shoulde destroy them.* 1.1279 And the prayer of Moses was so effectuall that the Lord said,* 1.1280 Let me alone, as though Moses by praier had held the hand of God that he could not punish the people. And some think that Stevens praier for his enemies when he was stoned was a meanes of Pauls conuersion. And surely though the••e were no other reason, yet this were sufficient to mooue a man to imbrace Christian religion, considering that being a mem∣ber of the Church hee hath parte in all the praiers of the saintes through the world, and of the blessings of God that

come thereby.

The third part of this communion is in temporall things, as goods and riches: whereby I meane no a 1.1281 anabaptisti∣call communion, but that which was used in the primitiue Church, when they had all things common in respect of use: and some solde their goods and possessions and parted them to all men, as euery one had neede. And by their ex∣ample we are taught to be content to employ those goods which God hath bestowed on us for the good of our fellow members within the compasse of our callings, and to our abilitie & beyond our ability if need require. Paul saith, Do good to all but specially to thē which are of the houshold of faith.* 1.1282

The communion of the liuing with the deade standes in two things: the one is, that the saintes departed in the Church Triumphant doe in generall pray for the Church Militant vpon earth, de••iring the finall deliuerance of all their fellow members from all their miseries. And there∣fore in the Apocalyps they crie on this manner, How long Lord holy and true! doest not thou iudge and avenge our bloode on them that dwell on the earth.* 1.1283 I say in generall, because they pray not for the particular conditions and persons of men upon earth, considering they neither know, nor se, nor heare us: neither can they tell what things are done upon earth. The second is, that the godly on earth doe in heart and af∣fection converse with them in heauen desiring continually to be dissolued and to be with Christ. Now whereas the Papists do further inlarge this communion, auouching that the Saintes in heauen make intercession to Christ for us, and impart their merits vnto us; & that we againe for that cause are to invocate them, & to do unto them religious worship, we dissent from, being resolued that these things are but in∣ventions of mans braine wanting warrant of the word.

Lastly, to conclude, a question may be demanded, how any one of us may particularly know and be assured in our selues, that we haue part in this communion of Saints. Ans. S. Iohn opens this point to the full when he saieth, If vvee say that we have fellowship vvith him,* 1.1284 and yet vvalke in darke∣nesse, vve lye: but if wee walke in the light, as hee is light, then

we haue fellowship one with another, and the bloode of Christ purgeth vs from all our sinnes. In which wordes hee makes knowledge of Gods will ioyned with obedience to be an infallible marke of one that is in the communion: as on the contrarie, ignorance of Gods will, or disobedience, or both to be tokens of one that hath neither fellowship with Christ, or with the true members of Christ. And therefore to end this point, if we would haue fellowship with Christ, let us learn to know what sin is & to fli•• frō the same as frō the bane of our soules, & to make conscience of euery euil way.

The duties to be learned by rhe communion of the saints are manifold. And first of all if we do beleeue the fellowship which all the faithfull haue with Christ & with themselues, and be resolued that we haue part therein, then must we se∣parate and withdrawe our selues from all ungodly and un∣lawfull societies of men in the world whatsoeuer they be. Vnlawfull societies are manifold, but I will only touch one, which euery where annoieth religion, and hindreth greatly this communion of saints, & that is when men ioyne them selues in company to passe away the time in drinking, ga∣ming, &c. Behold a large fellowship which beareth sway in all places; there is almost no towne but there is at the least one knot of such companions: & he that will not be com∣bined vvith such loose mates, he is thought to be a man of no good nature: he is foisted forth of euery company; he is no body: & if a man will yeeld to run riot with them in the mispending of his time & goods, he is thought to be the best fellow in the world. But vvhat is done in this societie? and hovv do these cupcompanions spend their time? surely the greatest part of day & night is usually spent in swearing, ga∣ming, drinking, surfetting, revelling, & railing on the mi∣nisters of the vvord, & such as professe religion, to omit the enormities vvhich they procure unto themselues hereby: & this behauiour spreads it selfe like a canker ouer euery place, & it defiles both tovvne and cuntry. But vve that looke for comfort by the communion of saints, must not cast in our lotte vvith such a vvicked generation, but separate our selues from them. For undoubtedly their societie is not of God but of the deuill: and they that are of this

societie, can not be of the holie communion of saints: and surely except the Magistrate by the sword, or the Church by the power of the kaies doe pull downe such fellowship, the holy societie of Gods Church and people must needes decay. Excommunication is a censure ordained of God for this end, to banish them from this heauenly communion of the members of Christ that liue inordinately and haue communion with men in the workes of darkenesse.

Secondly by this we are taught that men professing the same religion, must be linked in societie and converse togi∣ther in Christian loue, meekenesse, gentlenesse, & patience: as S. Paul taught the Philippians, If there be any fellowship of the spirit,* 1.1285 if there be any compassion and mercy, fulfill my ioy, that we may be like minded, having the same love, beeing of one accord and of like iudgement. And againe, Keepe (saith he) the vnitie of the spirit in the bond of peace. Why? Marke how his reason is fe••ched from this communion: Because there is one body,* 1.1286 one spirit, even as you are called into the hope of your vocation, one Lorde, one faith, one hope, one baptisme, one God and father of all, which is above all and in all. And no doubt the same reason made Dauid say, All my delight is in the saints which be vpon earth.* 1.1287

Thirdly euery christian man that acknowledgeth▪ this communion must carrie about with him a fellow·feeling, that is, an heart touched with compassion in regard of all the miseries that befall either the whole Church or any mē∣ber thereof, as Christ our head teacheth us by his owne exāple, when he called to Saul, & said Saul, Saul, why perse∣cutest thou me? giving him to understand, that he is touched with the abuses done to his Church as if they had directly beene done to his owne person. The Prophet Amos repro∣ueth the people, because they dranke wine in bowles, and annointed themselues with the chiefe ointments: but why? was it not lawfull for them to doe so? yes: but the cause for which they are reprooved followeth: No man (saith he) is sory for the affliction of Ioseph.* 1.1288 In the middest of their de∣lightes and pleasures they had no regard or compassion of the miseries of the poore Church and seruants of God else∣where

in affliction, which euery man ought to shew ••orth in the practise of all duties of loue: and therefore Paul saith, Pray alwaies with all maner of praiers and supplications in the spirit,* 1.1289 and watch thereunto with all perseverance and supplica∣tions for the saints. And he highly commendeth the Philip∣pians for communicating to his afflictions.* 1.1290 And further he bid∣deth Philemon to comfort Onesimus his bowels in the Lorde. And S. Iohn saieth, If a mans life woulde saue his neigh∣bours soule, hee must lay it downe for him, if need require.* 1.1291 Wee haue all of us daily occasion to practise this duty tow∣ards the afflicted members of Gods Church in other cun∣tries. For howsoeuer we enioy the gospell with peace, yet they are under persecution for the same: and so oft as wee heare report of this, we should suffer our hearts to be grie∣ued with them, and pray to God for them.

Wee must he••e be admonished not to seeke our owne things, but to referre the labours of our callings to the com∣mon good especially of the Church whereof we are mem∣bers. As for them that seeke for nothing but to maintaine their owne estate and wealth, and therefore in their trades use false weights and measures; the ingrossing, corrupting, mingling of wares; glosing, lying, smoothing, swearing, forswearing, dissembling, griping, oppressing of the poore, &c. they may plead for themselues what they will, but in truth they neuer yet knew what the communion of Saints meant.

Lastly, considering wee are all knitte into one mysticall body, and haue mutuall fellowship in the same, our dutie is both to redresse the faultes of our breethren and to couer them, as the hande in the bodie laies the plaister upon the sore in the foote or in the legge, and withall couers it. Loue couers the multitude of sinnes. And when men disgrace their brethren for their wants, and blase them to the world, they doe not the dutie of fellow members.

Thus much for the first benefit bestowed on the Church: the second is, Forgivenesse of sinnes: which may be thus de∣scribed, Forgivenesse of sins is a blessing of God upon his Church procured by the death & passion of Christ, whereby God esteemes

of sinne as no sinne, or, as not committed. In this description I haue couched fiue points, which we are seuerally to consi∣der. The first, who is the authour of forgiuenesse of sinnes? Ansvv. God, whose blessing it is: for sinne is onely com∣mitted against God, and the violating of his lawes & com∣mandements are properly sinnes. And the offence done to any man or creature is no more in it selfe but an offence or iniurie: yea the breach of mans cōmandement is no sinne, unlesse it doe imply withall the breach of Gods comman∣dement. Therefore it is a prerogatiue belonging to God alone to pardon sinne: and when wee are taught to say▪ Forgiue us our trespasses as wee forgive them that trespasse a∣gainst vs, the meaning is not, that we forgiue sinnes as they are sinnes, but onely as trespasses, that is, losses, hurtes, and damages done unto us by men. It may be further saide, God hath giuen this power and commaundement to his ministers to forgiue sinnes, saying, Whose sinnes yee remitte, they are remitted.* 1.1292 Ansvvere. Gods ministers doe not pro∣perly forgiue sinnes, but onely in the name of God accor∣ding to his worde pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God: and therefore it is a most certaen trueth that none can forgiue sinnes but God onely:* 1.1293 it was auouched by the Pharisies and not deni∣ed by Christ. Hence it followeth, that remission of sinne be∣ing once granted remaines for euer, because Gods loue un∣to the elect is unchangeable, and his decree concerning their saluation can not be altered. The second point is, to whome remission of sinnes is giuen? Answer. To the Ca∣tholike Church, that is, to the whole company of men pre∣destinate to saluation: as Esai saieth, The people that dvvell therein (that is,* 1.1294 in the Church) shall have their sinnes forgiuen. And, they shall call them the holy people, the redeemed of the Lord:* 1.1295 and thou shalt be named, a citie sought out and not forsa∣ken. And if there had bene an uniuersall remission of sinnes to all men as some doe dreame, it should not here haue bin made a peculiar prerogatiue of the Church. The thirde point is, what is the means wherby pardō of sin is procured at Gods hand?* 1.1296 Ans. The death & passion of Christ: so Paul saith, Christ dyed for our sinnes: that is, Christ died to be a

paiment & satisfaction to Gods iustice for our sins. And S. Iohn saith,* 1.1297 The blood of Iesus Christ his sonne clenseth vs frō all sinne. And Peter saith, Knowing that ye were not redeemed with corruptible things,* 1.1298 as silver & gold frō your vaine conver∣sation, &c. but with the pretious blood of Christ as of a lamb un∣defiled & without spot. The fourth point is, after what maner sinne is forgiuen? Answ. By an action of God, where∣by for the merite of Christ, hee esteemes and accountes sinne as no sinne, or, as if it had neuer beene commit∣ted. Therefore Dauid saieth,* 1.1299 Blessed is the man to whome the Lorde imputeth no sinne. And in Esai the Lorde saieth, I have put avvay thy transgressions like a cloud,* 1.1300 and thy sinnes as a myst. Now wee know that cloudes and mystes which appeare for a time are afterwarde by the sunne utterly dis∣persed. And king Hezekias when he would shewe that the Lord had forgiuen him his sinnes, saith, God hath cast them behind his backe, alluding to the maner of men,* 1.1301 who when they will not remember or regard a thing, doe turne their backes upon it. And Micheas saieth, that God doth cast all the sinnes of his people into the bottome of the sea,* 1.1302 alluding to Pha∣rao, whom the Lord drowned in the bottome of the redde sea. And Christ hath taught us to pray thus: Forgive vs our debtes, as wee forgive our debters: in which wordes is an allu∣sion to creditours, who then forgiue debts, when they ac∣count that which is debt as no debt, and crosse the booke. Hence it appeares, that damnable & vile is the opiniō of the Church of Rome which holdeth that there is a remission of the fault without a remission of the punishment: & withall, the doctrines of humane satisfactions, & indulgencies, and purgatorie, & praier for the dead, built upon this foundatiō, are of the same kind.

Moreouer, wee must remember to adde too this clause, I beleeve, and then the meaning is this. I do not only beleeue that god doth giue pardon of sinne to his church & people (for that the verie deuils beleeue) but withall I beleeue the forgiuenes of mine owne particular sins. Hence it appeares that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes.

By this prerogative we reape endlesse comfort: for the pardon of sinne is a most wonderfull blessing, and without it euery man is more miserable and wretched then the most vile creature that euer was. We loathe the serpent or the toade; but if a man haue not the pardon of his sinnes procured by the death and passion of Christ, hee is a thou∣sand folde worse then they. For when they die, there is the end of their woe and miserie: but when man dieth without this benefite, there is the beginning of his. For first in soule till the day of iudgement, and then both in body and soule for euermore he shall enter into the endlesse paines and tor∣mentes of hell; in which if one shoulde continue so many thousand yeres as there are drops in the Ocean sea, and then be deliuered, it were some ••ase: but hauing continued so long (which is an unspeakeable length of time) he must re∣maine there as long againe, and after that for euer and euer without release: and therefore among all the benefits that euer were or can be thought of, this is the greatest & most pretious. Among all the burdens that can befall a man, what is the greatest? Some wil say, sickenesse, some ignomi∣nie, some pouertie, some contempt: but indeed among all, the heauiest and the greatest is the burden of a mans owne sinnes, lying upon the conscience and pressing it downe, without any assurance of pardon. Dauid being a King had no doubt all that heart could wish; and yet hee, laying aside all the roialties and pleasures of his kingdome, saith this one thing aboue all, that he is a blessed mā that is eased of the burdē of his sinnes.* 1.1303 A lazar man full of sores is vgly to the sight, and we can not abide to looke upon him: but no lazar is so loth∣some to us, as all sinners are in the sight of God: & therfore Dauid counted him blessed, whose sinnes were c••vered. It may be some will say, there is no cause why a man should thus magnifie the pardon of sinne, considering it is but a common benefite. Thus indeede men may imagine which neuer knewe vvhat sinne meant: but let a man onely as it vvere, but vvith the tippe of his finger haue a little feeling of the smarte of his sinnes, hee shall finde his estate so fearefull, that if the vvhole vvorlde

were set before him on the one side, and the pardon of sins on the other, hee would choose the pardon of his sinne be∣fore ten thousand worldes. Though many drowsie prote∣stants esteeme nothing of it, yet to the touched conscience it is a treasure, which when a man findes, he hides it, and goes home and selles all that hee hath and buyes it. There∣fore this benefit is most excellent, and for it the members of Gods Church haue great cause to giue God thankes without ceasing.

The duties to be learned hence are these. And first of all here comes a common fault of men to be rebuked. Every one will say, that he beleeueth the remission of sins, yet no man almost laboureth for a true & certen persvvasion here∣of in his owne conscience: & for proofe hereof, propound this question to the common Christian; Doest thou per∣svvade thy selfe that God giues remission of sinnes unto his Church? The answer will be, I know and beleeue it. But aske him further: Doest thou beleeue the pardon of thine owne sinnes? and then comes in a blinde answer, I haue a good hope to God ward, but I can not tell; I thinke no man can say so much: for God saieth to no man, thy sinnes are pardoned. But this is to speake flat contraries, to say they beleeue, and they can not tell: and it bewraies exceeding negligence in matters of saluation. But let them that feare God, or loue their owne soules health, giue all diligence to make sure the remission of their owne sinnes: withall, avoiding hardnesse of heart and drowsinesse of spirit, the most fearefull iudgements of God which euery where take place. The foolish virgines went forth to meete the bride∣groome with lampes in their handes as well as the wise, but they neuer so much as dreamed of the horne of oile, till the comming of the bridegrome. So many men live in the Church of God as members thereof, holding up the lampe of glorious profession: but in the meane season they seeke onely for the thinges of this life, neuer casting how they may assure them selues in conscience touch∣ing their reconciliation with God, till the day of death come.

Secondly, if we be here bound to beleeue the pardon of all our sinnes, then wee must euerie day humble our selues before God, and seeke pardon for our daily offences: for he giues grace to the humble or contrite; he f••••les the hun∣grie with good things when the rich are sent empty away. When Benhadad the king of Syria was discomfited and ouercome by the king of Israel,* 1.1304 by the counsell of his ser∣uants, who tolde him that the kings of Israel were merci∣full men, hee sent them cloathed in sackcloath with ropes about their neckes to intreate for peace and fauour. Now when the king saw their submission, he made couenant of peace with him. We by our sinnes must iustly deserue hell, death, and condemnation euerie day, and therefore it stan∣deth us in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes, cra∣ving and intreating for nothing in the worlde so much as for pardon of our sinnes, and that day by day without cea∣sing till the Lorde giue this blessed answere to our consci∣ences, that all our sinnes are put out of his remembrance. We must not thinke that God putteth grace into mens heartes when they lie snurting upon their elbowes, and either not use or despise the meanes: but wee must first use the meanes partly by making confession of our sinnes to God, and partly by crying to heauen for pardon: and then when by his grace wee begin to desire grace, hee giues further grace.

Lastly, if we beleeue the pardon of our sinnes, then wee must chaunge the tenour and course of our liues, and take heede of breaking Gods commaundementes by doing any of those things, whereof our consciences doe accuse us, and tell us, that by them we haue displeased God here∣tofore. A man that for some misdemeanour hath bene cast into prison and lyen there many yeeres winter and sommer in cold irons: when he obtaines libertie, hee will often be∣thinke himselfe of his old miserie▪ and take heede for eue•• least hee fall into the same offence againe: and hee which hath seene his owne sinnes and felt the smart of them, and withall by Gods goodnes obtained assurance touching the

pardon of them, will neuer wittingly and willingly com∣mit the like sinnes any more, but in all things chaunge the course of his life. As for such as say, that they haue the par∣don of their sinnes and yet liue in them still, they deceiue themselues and haue no faith at all.

Thus much for the second benefite which God bestow∣eth on his Church, namely remission of sinnes: now follow∣eth the third in these wordes: The resurrection of the body. In the handling wherof sundry points must be considered. The first, whether there be a resurrection or no? This question must needs be handled, because Epicures and Atheists in all ages, and at this day some doe call this article in question. Now that there is a resurrection of the body after death, it may be prooued by many arguments, whereof I will onely touch the principall. The first is taken from the worke of redemption. Saint Iohn writeth, that Christ came to dissolue the workes of the devill: which are sinne, and by sinne, death:* 1.1305 and hence I reason thus: If sinne and death are to be dissol∣ued utterly, then the bodies of the faithfull which are dead in the graue, must needes be made aliue: otherwise death is not abolished: but sinne and death must be utterly abo∣lished, therefore there shall be a resurrection. Secondly, God had made a couenāt with his church, the tenor wherof is this, I will be thy God & thou shalt be my people. This couenāt is not for a day or an age, or for a thousande yeeres or ages, but it is euerlasting & without end, so as Gods people may say of God for euer, God is our God: & likewise God will say of his Church for euermore, this people is my people▪ Now if Gods couenant be euerlasting, then all the faithfull departed from the beginning of the world must be raised a∣gain to life. And if god should leaue his people in the graue under death for euer, how could they be called the people of God? for he is a God of mercy and of life it selfe: & therefore though they abide long in the earth, yet they must at length be reuiued againe. This argument Christ useth against the Sadduces, which denied the resurrection:* 1.1306 God is not the god of the dead but of the living, but god is the god of Abrahā, Isaac & Iacob, which are dead, and therfore they must rise againe.

The third argument may be taken from the tenour and or∣der of Gods iustice. It is an especiall part of Gods glory to shewe forth his mercie on the godly▪ and his iustice upon the wicked in rewarding them according to their workes, as the Apostle saith,* 1.1307 God will reward every man according to his workes: to them that by continuance in vvell doing, seeke glorie, and honour, and immortalitie, life eternall: but vnto them that disobey the trueth, that be contentious and obey vn∣righteousnesse, shall be indignation and wrath. But in this life God rewardeth not men according to their doings: and therefore Salomon speaking of the estate of all men in this world saith, All things come alike to all, and the same condition is to the iust and vniust,* 1.1308 to the good and bad, to the pure and pol∣luted, to him that offereth s••crifice, and to him that offreth none. Nay, which is more, here the wicked flourish, and the god∣ly are afflicted. The ungodly haue hearts ease and all things at will, whereas the godly are oppressed and ouerwhelmed with all kinde of miseries, and are as sheepe appointed for the slaughter. It remaines therefore that there must needes be a generall resurrection of all men after this life, that the righteous may obtaine a reward of Gods free mercie, and the wicked utter shame and confusion. But some will say, It is sufficient that God doe this to the soule of euery man, the body needeth not to rise againe. I answer, that the un∣godly man doeth not worke wickednes only in his soule, but his body also is an instrument thereof: and the godly doe not onely practise righteousnes in their soules, but in their bodies also. The bodies of the wicked are the instru∣mentes of sinne, and the bodies of the righteous are the weapons of righteousnesse: and therefore their bodies must rise againe, that both in bodie and soule they may receiue a rewarde according to that which they haue wrought in them. The fourth argument, which is also used by Paul is this: Christ himselfe is risen, and therefore all the faithfull shall rise againe:* 1.1309 for he rose not for himselfe as a priuat man, but in our roome and steade and for us. If the head be risen, then the mēbers also shal rise againe: for by the same power whereby Christ raised himselfe, he both can & will raise all

those that be of his mysticall bodie, he beeing the first fruits of them that sleepe. The fifth argument is taken from ex∣presse testimonie of Scripture. Iob hath an excellent place for this purpose, I am sure (saith he) that my Redeemer li∣ueth, and he shall stande the last on the earth,* 1.1310 and though after my skinne wormes destroy this bodie, yet J shall see God in my flesh, whom I my selfe shall see and mine eies shall behold, and none other for me. And Saint Paul to the Corinthians auoucheth and prooueth this point at large, by sundrie arguments which I will not stand to repeat; this one remembered: If (saith he) the dead rise not againe, then your faith is vaine, our preaching is in vaine, and the godly departed are perished.* 1.1311 The sixth argument may be taken from the order of nature, which ministreth certain resemblances of the resurrection; which though they be no sufficient proofes, yet may they be inducements to the truth. Both Philosophers and also Divines haue written of the Phoenix, that first shee is con∣sumed to ashes by the heat of the sunne, and that afterward of her ashes riseth a young one: and on this manner is her kinde preserued. Againe swallowes, wormes, and flyes, which haue lien dead in the winter season, in the spring, by vertue of the sunnes heat, reuiue againe: so likewise men fall in sounes and traunses, beeing for a time without breath or shew of life, and yet afterward come againe: and (to vse Pauls example) before the corne can grow and beare fruit it must first be cast into the ground and there rotte. And if this were not seene by experience, men would not beleeue it. Againe euery present day is as it were dead and buried in the night following, and yet afterward it returns againe the next morning. Lastly we reade how the old Prophet•• raised some from death: and our Sauiour Christ raised La∣zarus among the rest, that had lien foure daies in the graue and stanke: why then should any thinke it impossible for God to raise all men to life?

But let vs see what reasons may be alleadged to the contrarie. First it is alleadged that the resurrection of bo∣dies resolued to dust and ashes, is against common sense & reason. Answeare. It is aboue reason, but not against rea∣son.

For if impotent and miserable men, as experience shew∣eth, can by art euen of ashes make the most curious worke∣manship of glasse, why may we not in reason thinke that the omnipotent and euerliuing God is able to raise mens bodies out of the dust. Secondly it is said, that mens bodies beeing dead, are turned into dust, and so are mingled with the bodies of beasts and other creatures, and one mans bo∣die with another, and that by reason of this confusion men cannot possibly rise with their own bodies. Answ. Howso∣euer this is impossible with men, yet it is possible with God. For he that in the beginning was able to create all things of nothing, is much more able to make euery mans body at the resurrectiō of his own matter, & to distinguish the dust of mens bodies from the dust of beasts, and the dust of one mans bodie from another. The goldsmith by his art cā sun∣der diuers metells one frō another: & some men out of one metell can draw another, why then should we thinke it vn∣possible for the almightie God to do the like? It may be fur∣ther obiected thus: A man is eaten by a wolfe, the wolfe is eaten by a lyon, the lyon by the foules of the ayre, and the foules of the ayre eaten againe by men: againe one man is eaten of another, as it is vsuall among the Canibals. Nowe the body of that man which is turned into so many substā∣ces, especially into the bodie of another man, cannot rise a∣gaine: & if the one doth the other doth not. Ans. This rea∣son is but a cavill of mans braine: for we must not think that whatsoeuer entreth into the bodie, & is turned into the sub∣stance therof, must rise again, & become a part of the bodie at the day of iudgement; but euery man shall then haue so much substance of his own as shal make his bodie to be en∣tire & perfect; though another mans flesh once eaten be no part therof. Againe it is vrged, that because flesh and blood cannot enter into the kingdom of God: therfore the bodies of men shall not rise againe. Answ. By flesh & blood, is not meant the bodies of men simple,* 1.1312 but the bodies of men as they are in weaknes, without glorie, subiect to corruption. For flesh & blood in scripture, signifies sometime the origi∣nall sinne & corruption of nature, & sometime mans nature

subiect to miseries & infirmities, or the bodie in corruption before it be glorified, and so it must be vnderstoode in this place. Lastly it is obiected, that Salomon saith, The condition of the children of men,* 1.1313 and the condition of beasts are euen as one condition. Now beasts rise not againe after this life: & there∣fore there is no resurrection of men. Answer. In that place Salomon expoundeth himselfe: They are like in dying: for so he saith, as the one dieth, so dieth the other: he speaketh not of their estate after death.

The second point to be considered, is the cause of the resurrection. In mankinde we must consider two parts, the Elect & the Reprobate; and they both shall rise againe at the day of iudgement, but by diuers causes. The godly haue one cause of their resurrection, & the vngodly another. The cause why the godly rise again, is the Resurrection of Christ, yea it is the proper cause which procureth and effecteth their resurrection. In the Scripture Adam & Christ are com∣pared together, & Christ is called the second Adam: these were two roots. The first Adam was the root of all mākind, and he conuaieth sinne, & by sinne death to all that sprang of him, Christ onely excepted: the second Adam which is the root of all the Elect, cōuaieth life both in body & soule to all that are vnited to him: & by the vertue of his resurre∣ction they shall rise againe after this life. For looke as the power of the Godhead of Christ when he was dead in the graue, raised his bodie the third day: so shall the same power of Christ his Godhead, conuaie it selfe vnto all the faithfull, which euē in death remain vnited vnto him, & raise thē vp at the last day. And for this cause Christ is called a quickning spirit. Nowe the cause why the wicked rise againe, is not the vertue of Christs resurrection, but the vertue of Gods curse, set downe in his word: In the day that thou shalt eate of the tree of the knowledge of good and euill, thou shalt die the death, that is, a double death both of bodie and soule. And therefore they arise onely by the power of Christ as he is a iudge, that this sentence may be verified on them; and that they may suffer both in bodie and soule eternall pu∣nishment in hell fire.

Furthermore, Saint Iohn setteth downe the outwarde meanes whereby the dead shalbe raised, namely the voyce of Christ: The houre shall come (saith he) in which all that are in the graues shall heare his voice,* 1.1314 and they shall come forth. For as he created all things by his word, so at the day of iudgement by the same voice all shalbe raised againe. This may be a good reason to mooue vs to heare the ministers of God reuerently: for that which they teach is the very word of God: and therefore we are to pray that it may be as effectuall in raising vs vp from the graue of sinne in this life, as it shalbe after this life in raising vs vp from the graue of death vnto iudgement.

Thirdly, we are to consider what manner of bodies shal rise at the last day. Answeare. The same bodies for sub∣stance: this Iob knew well, when he said: I shall see him at the last day in my flesh, whome I my selfe shall see and none other for me,* 1.1315 with these same eies. Neuerthelesse the bodies of the Elect shalbe altered in qualitie, being made incorruptible and filled with glorie.* 1.1316

The last point to be considered, is the ende why these bodies shall rise againe. The principall ende which God intendeth is his owne glorie, in the manifestation of his iustice and mercie. Now at the last day when all men shall be raised to iudgement by the voice of Christ, the godly to life, and the wicked to condemnation; there shall be a full manifestation both of his mercie and iustice: and therefore by consequent a full manifestation of his glorie.

Thus much for the doctrines touching the Resurrecti∣on: now followe the vses. First it serueth wonderfully for the comfort of all Christian hearts. Dauid speaking not onely of Christ, but also of himselfe, saith most notably: Mine heart is glad, my tongue reioyceth, and my flesh also doth rest in hope.* 1.1317 Why so? For (saith he) thou shalt not leaue my soule in graue, neither wilt thou suffer thine holy one to see cor∣ruption. Though the daies of this life be daies of woe and miserie, yet the day of the resurrection shall be vnto all the children of God a time of reioycing and felicitie, and as Peter saith,* 1.1318 it is the time of refreshing. Whosoeuer is now an

hungred, shall then eate and be filled with the fruit of the tree of life: and whosoeuer is now naked, shalbe then cloa∣thed with the white garments dipped in the bloode of the lambe: and * 1.1319 whosoeuer is now lame, shal haue all his mē∣bers restored perfectly. And as this day is ioyfull to the godly, so on the contrarie it is a day of woe and miserie to the vngodly: as Saint Iohn saith,* 1.1320 they that haue done euill shall come forth to the resurrection of condemnation. If they might cease to liue after this life, and die as the beast doth, O then it would be well with them, for then they might haue an ende of their miserie: but the wicked must after this life rise againe to condemnation, which is the accom∣plishment of their eternall woe and wretchednes; a rufull and dolefull case to consider, and yet is it the state of all vnbeleeuing and vnrepentant sinners. If a man were bid∣den to goe to bedde, that after he had slept and was risen againe he might goe to execution, it would make his heart to ake within him: yet this, yea a thousand fold worse is the state of all impenitent sinners: they must sleepe in the graue for a while, and then rise againe, that a second death may be inflicted vpon them in bodie and soule, which is the suffe∣ring of the full wrath of God both in bodie and soule eter∣nally. This beeing so, let vs imbrace the good counsell of Saint Peter, who saith, Amende your liues and turne, that your sinnes may be done away,* 1.1321 when the time of refreshing shall come from the presence of the Lord. If a man die repentant for his sinnes, it is a day of refreshing; but if he die in his sinnes, impenitent and hard hearted, it is a day of eternall horrour, desperation, and confusion.

Againe, if wee beleeue that our bodies shall rise againe after this life, and stand before God at the last day of iudge∣ment, wee must daily enter into a serious consideration of this time, and haue in minde that one day we must meete the Lord face to face. A trauailer comes into an Inne ha∣uing but a pennie in his purse, he sits downe and call for all store of prouision and dainties: now what is to be thought of him? surely in the iudgemēt of all men his behauiour be∣kens follie, or rather madnes. But why? because he spends

freely and hath not regard to the reckoning which must follow: how foolish then and madde is the practise of euery man that liueth in his sinnes, & bathing himselfe in his plea∣sures in this worlde, neuer bethinking how he shall meete God at the last day of iudgement, & there make reckoning for all his doings. An ancient Divine writes of himself that this saying ranne in his minde,* 1.1322 and sounded alwaies in his eares: Arise ye dead and come vnto iudgement. And this ought alwaies to be soūding in our eares, that while we haue time we should prepare our selues to meete God at the last day.

Thirdly, if we beleeue the resurrection of the bodie, we are not to weepe and mourne immoderately for our friends deceased. Our Sauiour Christ did weepe for Lazarus: and when Stephen was stoned to death, certaine men that fea∣red God buried him, and made great lamentation for him: and therefore mourning is not condemned: & we must not be as stocks, that are bereft of all compassion: yet remem∣ber we must what Saint Paul saith to the Thessalonians: I would not,* 1.1323 brethren, haue you ignorant concerning those which are asleepe, that ye sorrow not, as others which haue no hope. For the godly man properly dieth not, but laies himselfe down to take a sleepe after his manifold labours in this life; which beeing ended he must rise againe to ioyes euerlasting: and therefore we must moderate and mingle our mourning for the deceased with this and such like comforts.

Fourthly, we are taught hence to labour and striue against the naturall feare of death: for if there be a resurrection of our bodies after this life, then death is but a passage or mid∣dle way from this life to eternall life. If a begger should be commanded to put off his old ragges, that he might be clo∣••hed with rich and costly garments, would he be sorie be∣cause he should stand naked a while till he were wholly be∣stripped of his ragges? No surely; well, thus doth God when he calls a man to death: he bids him put off his old ragges of sinne & corruption, & be clothed with the glorious robe of Christs righteousnes: & our abode in the graue is but for a space, while corruption be put off. This is Pauls argument, saying, We know that when our earthly house of this tabernacle

shalbe dissolued, we haue a building giuen of God, which is an house, not made with hands, but eternall in the heauens.

Fifthly, whereas the godly are subiect to manifold affli∣ctions & miseries, both in bodie and minde in this life, here they shal find a sufficient stay to quiet & calme their minds, if they consider that after this short life is ended, there will insue a ioyfull resurrection.* 1.1324 Iob in the extremitie of all his temptations, made this the comfort to his soule, that one day he should rise again, in which he should enioy the glo∣rious presence of his Creator. And the H. Ghost saith,* 1.1325 that the seruants of God in the daies of Antiochus were racked and tormented, and would not be deliuered: why so? be∣cause they looked for a better resurrection.

Lastly, the consideration of this point serueth to be a bri∣dle to restrain a man from sinne, & a spurre to make him go forward in all godlines of life and conuersation. S. Paul had hope toward God, that the resurrection of the dead should be both of the iust & vniust. Now what did this mooue him vnto?* 1.1326 Marke: herein (saith he, that is, in this respect) I endeauour my self to haue alwaies a cleare cōscience towards God and towards man. And let vs for our parts likewise remember the last iudgement, that it may be a meanes to mooue vs so to be∣haue our selues in all our actions, that we may keep a good conscience before God and before men: and let it also be a bridle vnto vs to keepe vs backe from all manner of sinne. For what is the cause why men daily defile their bodies & soules with so many damnable practises, without any re∣morse of conscience? Surely they neuer seriously remember the day of the resurrection after this life, wherin they must stand before Christ to giue an account of that which they haue done in this life, whether it be good or badde.

Thus much of the duties: now marke it is further said, The resurrection of the bodie. If the bodie rise, it must first fal. Here then this point is wrapped vp as a confessed truth, that all men must die the first death. And yet conside∣ring that the members of the Church haue the pardon of their sinnes which are the cause of death, it may be de∣maunded, why they must die? Ansvve••re. VVee are

to know that when they die, death doth not seaze vpon thē, as it is in his own nature, a curse: for in that respect it was borne of Christ vpon the crosse, and that for vs: but for two other causes, which wee must thinke vpon, as beeing speciall meanes to make a man willing to die. I. They must die that originall corruption may be vtterly aboli∣shed: for no man liuing on earth is perfectly sanctified; and originall sinne is remaining for speciall causes to the last moment of this life, & then it is abolished, and not before. II. The godly die that by death as by a straight gate they may passe from this vale of miserie to eternall life. And thus Christ by his death makes death to be no death, and turnes a curse into a blessing.

And to proceede: It is not here said, the resurrection of the soule, but of the bodie onely; what then (will some say) becommeth of the soule? Diuers haue thought, that the soules then, though they doe not die, yet are still kept with∣in the bodie (beeing as it were a sleepe) till the last day. But Gods word saith to the contrarie. For in the Revelati∣on it is said, The soules of the godly lie vnder the altar, and cry,* 1.1327 How long Lord Iesus? And in the Gospel of Luke, Dives in soule did suffer woe and torments in hell:* 1.1328 and Lazarus had ioy in Abrahās bosom. Againe some others think▪ that mens soules after this life doe passe from one mans bodie to another: and Herod may seeme to haue beene of this opi∣nion:* 1.1329 for when newes was brought him of Christ, he said, that Iohn Baptist beeing beheaded was risen againe, thin∣king that the soule of Iohn Baptist was put into the bodie of some other man. And for proofe herof, some alledge the example of Nebuchadnezzar, who forsaking the societie of man, liued as a beast, and did eate grasse like a beast: and they imagine that his owne soule went out of him, and that the soule of a beast entred in the roome thereof. But this indeede is a fonde conceit: for euen then he had the soule of a man when he liued as a beast, being only strickē by the hand of God with an exceeding madnes, whereby he was bereft of common reason; as doth appeare by that clause in the text,* 1.1330 where it is saide, that his vnderstanding or

knowledge returned to him againe. Againe, some other thinke, that the soule neither dieth nor sleepeth, nor pas∣seth out of one bodie into an other, but wandereth here on earth amōg men, & oftētimes appeareth to this or that mā: & this is the opinion of some hereticks, & of the common people, which thinke that dead men walke: and for proofe hereof some alleadge the practise of the witch of Endor, who is said to make Samuel to appeare before Saul: but the truth is, it was not Samuel in deede, but onely a counterfait of him. For not all the witches in the world, nor all the de∣uils in hell are able to disquiet the soules of the faithfull de∣parted, which are in the keeping of the Lord without wan∣dring from place to place. For when men die in the faith, their soules are immediatly translated into heauen, & there abide till the last iudgement: and contrariwise if men die in their sinnes, their soules goe straight to the place of eter∣nall condemnation, and there abide as in a prison, as Peter saith. In a word, when the breath goeth out of the bodie, the soule of euery man goeth straight either to heauē or hel; and there is no third place of aboad mētioned in scripture.

To conclude, the resurrection of the bodie is expressely mentioned in the Creede, to shew that there is no resurre∣ction of the soule, which neither dieth, nor sleepeth, but is a spirituall and inuisible substance, liuing and abiding for euer as well forth of the bodie as in the same.

Thus much of the third prerogatiue or benefit: now fol∣loweth the fourth & last, in these words, And life euerlasting. To handle this point to the full, and to open the nature of it as it deserueth, is not in the power of man. For both the Prophet Esai and Saint Paul say, that the eye hath not seene, and the eare hath not heard,* 1.1331 neither came it into mans heart to thinke of those things which God hath prepared for those that loue him. Again Paul when he was wrapt into the third hea∣uen saith, that he saw things not to be vttered.* 1.1332 Neuerthelesse we may in some part describe the same, so farre forth as God in this case hath reuealed his wil vnto vs. Wherefore in this last prerogatiue, I consider two things; the first is life it selfe, the second is the continuance of life, noted in the word euer∣lasting.

Life it selfe is that whereby any thing acteth, liueth, & moueth it selfe: & it is twofold, vncreated or created. Vn∣created life is the very godhead it selfe, wherby God liueth absolutely in himselfe, from himselfe, & by himselfe, giuing life and being to all things that liue and haue beeing: & this life is not meant here; because it is not communicable to any creature. Created life is a qualitie in the creature; and its a∣gaine twofold: natural, spiritual. Natural life is that wherby men in this world liue by meat & drinke, & al such means as are ministred by Gods prouidence. Spirituall life is that most blessed and happie estate, in which all the Elect shall raigne with Christ their head in the heauens after this life, & after the day of iudgemēt for euer and euer. And this alone is the life which in the Creed we confesse and beleeue: & it consisteth in an immediate coniunctiō and communion or fellowship with God himself: as Christ in his solemne prai∣er to his father a litle before his death signifieth: I pray not for these alone,* 1.1333 but for them also which shall beleeue in me through thy word, that they all may be one as thou O father art in me & I in thee, euen that they may be one also in vs. And when Saint Iohn in the Revelation saith,* 1.1334 Behold the tabernacle of God is with men, he will dwell with them, and they shal be his people, and God himselfe shall be there God with them: he sheweth that the very foundation of that happines which God hath prepa∣red for his seruāts stands in a societie between God & thē, whereby God shall dwell with them in heauen, and they againe shall there inioy his glorious presence.

Touching this Communion three points must be consi∣dered. The first is, in what order men shall haue fellowship with God? Ans. This cōmunion shalbe first of al with Christ as he is man; and by reason that the manhood of Christ is personally vnited to the Godhead of the sonne, it shall al∣so be with Christ as he is God; and consequently with the father & the H. Ghost. The reason of this order is, because Christ, though he be the author and the fountaine of eter∣nall life as he is God, yet he conuaies the same vnto vs onely in & by his flesh or manhood. Yet must we not here thinke that life proceedeth from the manhood it selfe, as from a

cause efficient: for the flesh quickneth not by any vertue frō it selfe, but by the Word to which it is personally vnited; it beeing as it were a pipe eternally to convaie life from the the Godhead vnto vs.

The second point is, in what thing this communion con∣sisteth? Ans. S. Paul openeth this point to the very full, when he saith, that after Christ hath subdued all things vnto him, then God shall be all in all, that is,* 1.1335 God himselfe immediately shalbe all good things that heart can wish to all the Elect. But some men may say, What? is not God all in all vnto vs euen in this life? for whatsoeuer good things we haue, they are all from him. Answ. It is true indeed, God is all in all e∣uen in this life: but how? not immediately but by outwarde meanes; and that also in small measure. For he conuaies his goodnes & mercie vnto vs so long as we liue on earth, partly by his creatures and partly by his word and sacraments: but after this life is ended, all helps and outward meanes shall cease: Christ shall giue vp his kingdom, and as he is Media∣tour shal cease to put in exequution the office of a Priest, a Prophet, or a King: all authoritie and power shalbe aboli∣shed: and therefore all callings in the three maine estates of the Church, the Common-wealth, the familie shal haue an end; there shalbe no more Magistrate and subiect, Pastor & people, Master and seruant, father and sonne, husband and wife: there shalbe no more vse of meat, drinke, clothing, re∣spiration, physick, sleepe: and yet for all this, the condition of men shalbe many thousand fold more blessed then euer it was. For the Godhead in the Trinitie immediatly with∣out all meanes shalbe all things to all the chosen people of God in the kingdome of heauen, world without end. This may seeme straunge to mans reason, but it is the very flat truth of the worde of God. Saint Iohn in the description of the heauenly Hierusalem, saith that there shall be no Temple in it. Why, how then shall God be worshipped? marke what followeth, the Lorde God almightie and the Lambe are the temple of it.* 1.1336 VVhereby is signified that al∣though now we vse the preaching of the word, and the ad∣ministration of the sacraments, as meanes of our fellowship

with God: yet when this life is ended, they must all cease, God and Christ being instead of all these meanes vnto vs. And he addes further, The citie hath no neede of the sunne, neither of the moone to shine in it. What then will some say, must there be nothing but darknes? Not so. For the glorie of God doth lighten it,* 1.1337 and the Lambe is the light of it. A∣gaine he saith, that in the Paradise of God, there is the ri∣uer of water of life, and the tree of life bearing fruit euery mo∣neth,* 1.1338 and that is Christ. And therefore we shall haue no neede of meat, drinke, apparell, sleepe, &c. but Christ him∣selfe our head and redeemer shalbe in stead of them all vn∣to vs: on whome, all the Elect shall feede, and by whome both in bodie and soule they shall be preserued euermore. If a man would haue glorie, the Father, Sonne, and holy Ghost shall be his glorie: if a man desire wealth and plea∣sure, God himselfe shall be wealth and pleasure vnto him, and whatsoeuer else the heart of man can wish. Hence it appeares, that this communion is most admirable, and that no tōgue can tell, nor heart conceiue the least part of it.

The third point is, touching the benefits or prerogatiues that proceede of this communion, and they are in number sixe. The first is, an absolute freedome from all wants. In the minde there shall be no ignorance, no vnbeliefe, no distrust in God, no ambition, no enuie, anger, nor carnall lust, nor terrour in conscience, or corrupt affectiō. In the bodie there shalbe no soare, no sicknes, nor paine: for God shall▪ wipe a∣way all teares from their eyes:* 1.1339 nay then all defects or wants in bodie or soule or in both shalbe supplied, and the whole man made perfect euery way.

The second is perfect knowledge of God. In this life the Church & al the seruants of God know him but in part. Moses would haue seene Gods face, but he was permitted to see only his hinder parts;* 1.1340 & as Paul saith, now we know in part, and darkely as through a glasse. In this life▪ wee can ••o otherwise discerne but as an old mā through spectacles: and the creatures, but specially the word of God & the sa∣craments are the spectacles of our mind, wherin we behold his iustice, mercie, loue, &c. & without thē we can discerne

little or nothing: yet after this life, when that which is per∣fect is come, and that which is imperfect is abolished; we shall see God as he is to be seene, not as through a glasse, but face to face, and we shall know him as we are knowne of his maiestie, so farre forth as possibly a creature may. God in deede is infinite, and therefore the full knowledge of his maiestie can no more be comprehended by the vn∣derstanding of a creature, which is finite, then the sea by a spoone: yet neuerthelesse God shall be knowne euery way of man, so farre forth as a creature may knowe the Creator. Now vpon this that the Elect haue such fulnes of knowledge, it may be demanded, whether men shal know one an other after this life or no. Ansvveare. This que∣stion is oftener mooued by such as are ignorant, then by them that haue knowledge: and oftentimes it is tossed in the mouthes of them that haue little religion in their hearts: and therefore I answeare first, men should rather haue care to seeke howe they may come to heauen, then to dispute what they shall doe when they are there: the common prouerb is true, it is not good counting of chic∣kins before they be hatched. Secondly, I say that men in heauen shall know each other: yea they shall know them which were neuer knowne or seene of them before in this life, which may be gathered by proportion out of Gods word. Adam in his innocencie knew Eue, whome he had neuer seene before,* 1.1341 and gaue her a fit name so soone as shee was created. And when our Sauiour Christ was trans∣figured in the mount, Peter knew Moses and Elias,* 1.1342 whome before he had neuer seene: and therefore it is like that the Elect shall know each other in heauen, where their know∣ledge & their whol estate shalbe fully perfited. But whither they shall know one an other after an earthly manner, as to say this man was my father, this was mine vncle, this my teacher, &c. the worde of God saith nothing: and therefore I will be silent, and must be content a while to be ignorant in this point.

The third prerogatiue of euerlasting blessednes is, that the Elect shall loue God with as perfect loue as a creature

possiblie can. The manner of louing God, is to loue him for himselfe, and the measure is to loue him without measure: and both shall be found in heauen: for the Saints of God shall haue an actuall fruition of God himselfe, and be as it were swallowed vp with a sea of his loue, and wholly raui∣shed therewith: for which cause as farre as creatures can, they shall loue him againe. Againe the loue of a thing is ac∣cording to the knowledge thereof, but in this life God ••s knowne of man onely in part, and therefore is loued onely but in part: but after this life, whē the Elect shal know God fully, they shall loue him without measure: and in this re∣spect loue hath a prerogatiue aboue faith or hope, howsoe∣uer in some respects againe they goe beyond loue.

The fourth prerogatiue is, that the Saints of God keepe a perpetuall Sabbath in heauen. In this life it is kept but e∣uery seuenth day, and when it is best of all sanctified, it is done but in part; but in heauen euery day is a Sabbath: as the Lord saith by the Prophet Isai, From moneth to moneth, and from sabbath to sabbath, all flesh shall come and worship be∣fore me:* 1.1343 and therefore the life to come shalbe spent in the perpetuall seruice of God.

Fifthly, the bodies of all the Elect after this life in the kingdome of heauen shall be like the glorious bodie of Christ: so Paul saith, Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie.* 1.1344 Now the resem∣blance betweene Christs bodie and ours, standeth in these things: as Christs bodie is vncorruptible, so shall our bodies be void of all corruption: as Christs bodie is immortall, so ours in the kingdome of heauen shall neuer die: as Christs bodie is spirituall, so shal ours be made spirituall, as the A∣postle saith,* 1.1345 It is sowen a naturall bodie, it is raised a spirituall bodie, not because the bodie shall be changed into a spirit, for it shall remaine the same in substance, and that for euer: but because it shall be preserued by a spirituall and divine manner. For in this life it is preserued by meat, drinke, cloa∣thing, sleepe, physicke, rest, and diet, but afterward without all these meanes the life of the bodie shalbe continued, and bodie and soule keepe together by the immediate power

of Gods spirit for euer and euer: thus the bodie of Christ is now preserued in heauen, and so shall the bodies of all the Elect be after the day of iudgement. Furthermore as Christs bodie is now a shining bodie, as doth appeare by his transfiguration in the mount, so in all likelihood after the resurrection the bodies of the Elect shall be shining and bright, alwaies remaining the same for substance. Lastly as Christs bodie after it rose againe from the graue, had this propertie of agilitie beside swiftnes, to passe from the earth to the third heauen, being in distance many thou∣sand miles from vs, and that without violence: so shal the bodies of the saints. For beeing glorified, they shall be able as well to ascende vpwarde, as to goe downe∣warde, and to mooue without violence, and that very swiftly.

The sixth and last prerogatiue, is an vnspeakable and eternall ioy, as Dauid saith: In thy presence is fulnes of ioy:* 1.1346 at thy right hād there are pleasures for euermore. It is said that when Salomon was crowned King,* 1.1347 the people reioyced exceedingly: if there were such great ioy at his corona∣tion, which was but an earthly prince, what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen. It is saide that the wise men which came from the East to worshippe Christ, when they saw the starre standing ouer the place where the babe was, were exceeding glad: how much more shall the Elect reioyce, when they shall see Christ, not lying in a manger, but crowned with immor∣tall glorie in the kingdome of heauen? Wherefore this ioy of the Elect after this life is most wonderfull, and can not be vttered.

The propertie of life eternall is to be an inheritance which God bestoweth on them which are made his sonnes in Christ, who is the onely begotten sonne of the father.* 1.1348 Hence it followes necessarily, that in the Scriptures it is cal∣led a reward, not because it is deserued by our workes, as the Church of Rome erroniously teacheth: but for 2. other causes. First because life eternall is due to all that beleue by

vertue of Christs merit. For as his righteousnes is made ours by imputation, so consequently the merit thereof is also ours: and by it, (all personall merits in our selues vt∣terly excluded,) we deserue or merit eternall happines as a reward; which neuerthelesse in respect of our selues is the free and meere gift of God. The second is, because there is a resemblance betweene eternall life and a reward.* 1.1349 For as a reward is giuen to a workman after his worke is done; so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended.

The degrees of life are three. The first is in this life, when men beeing iustified and sanctified, haue peace with God. Many imagine, that there is no eternal life till af∣ter death: but they are deceiued, for it begins in this world: as our Sauiour Christ testifieth, saying, Verily, verily I say vnto you, he that heareth my wordes, and beleeueth him that sent me,* 1.1350 hath euerlasting life, and shall not come into condem∣nation, but hath passed from death to life. This beeing so, we are hence to learne a good lesson. Considering we looke for life euerlasting after this life, we must not deceiue our selues, lingring and deferring the time till the last gaspe, but wee must lay the foundation of life eternall in our selues in this worlde, and haue the earnest thereof laide vp in our hearts against the day of death. But how is that done? wee must repent vs heartily of all our sinnes, and seeke to be assured in conscience that God the father of Christ is our father, God the sonne our redeemer, and God the holy Ghost our comforter. For as Christ saith, this is life eternall to knowe thee the onely God,* 1.1351 and whome thou hast sent Iesus Christ. And wee must goe further yet, endeauouring to say with Paul, that we liue not, but that Christ liueth in vs:* 1.1352 which when wee can say, wee haue in vs the very seede of eternall life. The second degree is in the ende of this life, when the bodie freed from all diseases, paines, and miseries, is laid to rest in the earth, and the soule is receiued into heauen. The third is aft••r the day of iudgement, when bodie and soule revnited shall both be aduanced to eternall glorie.

Againe in this thirde degree of life, there be in all likeli∣hood sundrie degrees of glorie. Daniel speaking of the e∣state of the elect after this life, saieth, They that be wise shall shine as the brightnesse of the firmament,* 1.1353 and they that turne many to righteousnesse shall shine as the starres for evermore. Now wee knowe there is difference betweene the bright∣nesse of the firmament and the brightnesse of the starres. Agane there be degrees of torments in hell, as a••peares by the saying of Christ,* 1.1354 It shall be easier for Tyrus and Sydon in that day then for this generation: and therefore there be proportionall degrees of glorie. And Paul saieth, There is one glory of the Sunne, another glory of the moone,* 1.1355 another glory of the Stars: for one starre differeth from another in glory: so is the resurrection of the dead. In which words he applies the differences of excellencie that be in the creatures, to set forth the differences of glorie that shall be in mens bodies after the resurrection. Furthermore, if we may coniecture; it may be, the degrees of glorie shall be answerable to the diuers measures of giftes and graces bestowed on men in this life, and according to the imployance of them to the glorie of God and edification of the Church. And there∣fore the twelue Apostles who were exceedingly enriched with the giftes of the spirite, and were master-builders of the Church of the new Testament, shall sit on 12. thrones and iudge the twelue tribes of Israel. But it may be obie∣cted, that if there be degrees of glorie in heauen, some shall want glory. Ansvvere. Not so: though some haue more, and some lesse, yet all shall haue sufficient. Take sundry ves∣sels whereof some are bigger, and some lesse, and cast them all into the sea: some will receiue more water and some lesse, and yet all shall be full and no want in any: and so likewise among the saintes of God in heauen, some shall haue more glorie some lesse, and yet all without exception full of glorie. And whereas it is alledged that all the labou∣rers in the vineyarde receiue each of them a pennie equallie for their hire; the answere is, that our Sauiour Christ in that parable intendes not to set foorth the equalitie of celestiall glorie,* 1.1356 and what shall be the estate of the godly after this

life: but the verie drifte of the parable is to shew, that they which are called first, haue no cause to bragge or insulte ouer others which as yet are uncalled, considering they may be made equall or be preferred before them.

Thus much of life it selfe: now followes the continu∣ance thereof, which the scriptures haue noted in calling it eternall or euerlasting. And to this ende Paul saieth, that Christ hath abolished death,* 1.1357 and brought not onely life, but also immortalitie to light by the gospell. And this verie circum∣stance serues greatly to commende the happinesse of the godly: in that, after they haue made an entrance into it, they shal neuer see terme of time or end. Suppose the whol world were a sea, and that euery thousand yeeres expired, a bird must carrie away or drinke up one onely drop of it: in processe of time it will come to passe that this sea though verie huge, shall be dried up: but yet many thousand milli∣ons of yeres must be passed before this can be done. Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying up, he woulde thinke his case most happie and blessed: but behold the elect shall enioy the kingdome of heauen not only for that time, but when it is ended, they shall enioy it as long a∣gaine: and when all is done, they shall be as farre from the ending of this their ioy, as they were at the beginning.

Hauing thus seene what life euerlasting is, let us now come to the use of the article. And first of all, if wee be∣leeue that there is an eternall happinesse, and that the same belonges unto us, then wee must use this present world and all the things therin as though we used them not: and whatsoeuer wee doe in this worlde, yet the eyes of our mindes must be alwaies cast toward the bles∣sed estate prepared for us in heauen. As a pilgrime in a straunge lande hath alwaies his eyes towarde his iour∣neyes ende, and is then grieued, when by any meanes hee is out of the way: so much wee alwaies haue our mindes and heartes set on euerlasting life, and be grie∣ued when wee are by any way hindred in the strait way, that leadeth thereunto: wee haue a notable patterne of

this dutie set out unto us in the patriarke Abraham, who beeing called of God obeyed to goe out into a place, which hee shoulde afterward receiue for inheritance, and hee went out, not knowing whither hee went: and by faith aboade in the lande of Canaan,* 1.1358 as in a straunge cun∣trey, and as one that dvvelt in tentes. Now the cause that mooued him was life euerlasting: for the text saith, Hee looked for a citie having a foundation,* 1.1359 whose builder and ma∣ker is God. And wee ought euerie one of us for our partes to be like affected to all the things of this life, neuer set∣ting our hearts upon them, but using them as a pilgrime doth his staffe in the way: so long as it is an helpe and stay for him in his iourney, hee is content to carrie it in his hande, but so soone as it beginneth to trouble him, he casteth it away.

Secondly all that professe the Gospell of Christ, may hence learne to beare the crosses and afflictions which God shall lay on them in this worlde. It is Gods usuall manner to begin corrections in his owne family upon his owne children; and as Peter saieth, Iudgement begin∣neth at Gods house. Looke as a mother that waines her childe, layeth wormewoode or some other bitter thing vpon her brest to make the childe loathe the milke: so likewise God makes vs often feele the miseries and cros∣ses of this life, that our loue and liking might be turned from this worlde and fixed in heauen. As raw flesh is loathsome to the stomacke: so is euerie sinner and un∣mortified man loathsome unto God, till the Lorde by af∣flictions mortifie in him the corruptions of his nature, and specially the loue of this worlde. But when a man is af∣flicted, how shall hee be able to endure the crosse? Surely by resoluing himselfe that the Lorde hath prepared life euerlasting for him.* 1.1360 Thus wee reade that Moses by faith when he was come to age, refused to be called the sonne of Pharaohs' daughter, and choosed rather to suffer ad∣versitie vvith the people of God, then to enioy the plea∣sures of sinne for a season, esteeming the rebuke of Christ

greater riches then the treasures of Egypt. But I pray you, what mooued Moses to be of this minde? The reason is ad∣ded: Because he had respect to the recompence of reward, that is, he had alwaies a speciall regard to life euerlasting, & that was it that made him content and willing to suffer afflicti∣on with Gods people in the land of Goshen. Here then behold a notable president for us to follow. In which wee are taught that the best way to indure afflictions with pati∣ence, is to haue an eye to the recompence of reward: this is it that makes the yoke of Christ easie and lightsome. When it shall please God to bring unto us a cup of afflicti∣on and bid us drinke a draught thereof to the verie bottom, the meditation of life eternall must be as sugar in our poc∣kets to sweeten the cup withall.

Lastly, if this be true, that God of his goodnesse & end∣lesse mercie towardes mankind, hath prepared life euerla∣sting, yet not for all men, but for the elect whose names are written in the booke of life, we must aboue all thinges in this world seeke to be partakers of the same. Let us receiue this as from the Lorde, and lay it to our hearts: whatsoeuer we doe euening or morning, day or night, whether we be young or old, rich or poore; first we must seeke for the king∣dome of heauen and his righteousnesse. If this benefit were common to all and not proper to the Church, lesse care might be had: but seeing it is proper to some alone, for this verie cause let all our studies be to obtaine the beginnings of life euerlasting euen in this life. For if we haue it not, who∣soeuer wee be, it had bene better for us that we had neuer bene borne, or that we had bene borne dogges and toades then men: for when they die, there is an end of their mise∣rie; but man, if hee loose everlasting happinesse, hath ten thousand millions of yeeres to liue in miserie and in the tor∣ments of hell: and when that time is ended, hee is as farre from the ende of his miserie as hee was at the beginning. Wherefore, I pray you, let not the deuill steale this medita∣tion out of your hearts, but be carefull to repent of all your sinnes, and to beleeue in Christ for the pardon of them all; that by this meanes yee may come to haue the pawne and

earnest of the spirite concerning life euerlasting, euen in this world. What a miserable thing is it, that men should liue long in this world, and not so much as dreame of ano∣ther life till the last gaspe. But we must not suffer satan thus to abuse and bewitch vs: for if we haue not eternall life in this world, we shall neuer haue it.

Hitherto by Gods goodnesse I haue shewed the mea∣ning of the Creede: now to drawe to a conclusion, the ge∣nerall vses which are to be made of it follow. And first of all we learne by it, that the Church of Rome hath no cause to condemne us for heretikes: for we doe truly hold and beleeue the whole Apostolicall Symbole or Creed, which is an epitome of the scriptures and the verie keie of faith. It will be said, that we denie the Popes supremacie, iustifi∣cation by workes, purgatorie, the sacrifice of the Masse for the sinnes of the quicke and the dead, the invocation and intercession of saintes, &c. which are the greatest pointes of religion. It is true indeed, we denie and renounce them as doctrines of deuils: perswading our selues that if they indeed had beene Apostolicall, and the verie grounds and pillars of religion, as they are now auouched to be; they should in no wise haue bin left forth of the Creed. For it is an ouersight in making a confession of faith, to omit the principall points and rules of faith. It will be further saide, that in the Creed we beleeue the Church, & so consequētly are to beleeue all these former points which are taught and avouched by the Church: but this defence is foolish. For it takes this for graunted, that the Church of Rome is the Church here ment which we denie, unlesse they can proue a particular Church to be vniversall or Catholicke. Nay, I adde further, that the principall grounds of popish faith, for which they contend with us as for life and death, are not mentioned in any other Creedes which were made by the Churches & councels for many hundred yeres after Christ.

Secondly the Creed serues as a storehouse of remedies against all troubles & temptations whatsoeuer. I. If a man be grieued for the losse of earthly riches, let him consider that he beleeues God to be his Creatour, who will therfore

guide and preserue his owne workemanship, & by his pro∣uidēce minister all things needfull unto it. And that he hath not lost the principall blessing of all, in that he hath God to be his father, Christ to be his redeemer, & the H. ghost to be his comforter: and that, considering he lookes for life e∣ternall, he is not to be ouermuch carefull for this life: & that Christ being our Lord will not forsake us being the seruāts in his own house, but will prouide things needfull for us. II. If any man be grieued in respect of outward disgrace and contempt, let him remember that he beleeues in Christ cru∣cified, and that therefore hee is to reioyce in contempt for righteousnesse sake. III. They which are troubled for the decease of friends are to comfort themselues in the cōmu∣nion of saints, and that they haue God the father & Christ and the holy ghost for their friends. IIII. Against bodily captivitie, let men consider that they beleeue in Christ their Lord whose seruice is perfect libertie. V. Against the feare of bodily diseases, we must remember the resurrection of the bodie in which all diseases and infirmities shalbe abo∣lished. VI. If a man feare the death of the body, let him consider that hee beleeues in Christ which died vpon the crosse, who by death hath vanquished death. VII. The feare of persecution is restrained, if we call to remembrance that God is a Father almightie, not onely able but also wil∣ling to represse the power of the adversarie, so farre forth as shall be for the good of his children. VIII. Terrours arising of the consideration of the last iudgement are delayed by remembrance of this, that Christ shall be our iudge who is our redeemer. IX. Feare of damnation is remedied by cō∣sideration that Christ died to make satisfaction for us, and now sits at the right hand of his father to make intercession for us: & by the resurrection of the body to life euerlasting. X. Terrours of conscience for sinne are repressed, if we con∣sider that God is a Father, and therefore much in sparing, & that it is a prerogative of the Church to haue remission of sinnes.

Trin uni Deo gloria.

Notes

• * 1.1

  Heb. 6.1, 2, 3.
• a 1.2

  Ruffin. in expos. Symb. & Hierony. ad Pam.
• b 1.3

  Pacianus epist. 1. ad Sympro.
• * 1.4

  2. Tim. 1.13.
• * 1.5

  Hab. 2.2.
• * 1.6

  2. Tim. 1.13.
• b 1.7

  Aug. serm. 119. de temp. Cassian. li. 6. de Incarnat. domini.
• a 1.8

  Cyril. Catec. 1. Mystag. Tertull. de re∣surrect. Origē. bō. 5. in Nū.
• * 1.9

  Act. ••.38.
• * 1.10

  Hebr. 11.1.
• * 1.11

  Tit. 1.5.
• * 1.12

  Iam. 2.19.
• * 1.13

  Luk. 8.13.
• * 1.14

  Acts. 8.19.
• * 1.15

  Mat. 7.22. 1. Cor. 13.2.
• * 1.16

  Eph. 3.12.
• * 1.17

  Gal. 5.6.
• * 1.18

  Matth. 7.7.
• * 1.19

  Matt. 16.16.
• * 1.20

  Mat. 8.26. & 16.8.
• * 1.21

  Ioh. 4.53. & 42.
• * 1.22

  Rom. 10.10.
• * 1.23

  1. Pet. 3.21.
• * 1.24

  Habac. 2.4.
• * 1.25

  Fides est tota copulativa.
• * 1.26

  Exod. 32.
• * 1.27

  Exod 3.6, 14. 1. Tim. 1.17.
• a 1.28

  Psal. 82.6.
• b 1.29

  Exo. 4.16.
• c 1.30

  2. cor. 4.4.
• * 1.31

  1. Cor. 8.4.
• * 1.32

  Ioh. 17.2.
• * 1.33

  Marc. 9.2, 4.
• * 1.34

  Psal. 42.12.
• * 1.35

  2. chron. 16.12.
• * 1.36

  2. Dutie.
• * 1.37

  Rom. 10.14.
• * 1.38

  3. Dutie.
• * 1.39

  4. Dutie.
• * 1.40

  2. Tim. 1.12.
• * 1.41

  1. Pet. 4.19.
• * 1.42

  Comforts.
• * 1.43

  2. Chron. 34.27. 2. Chr. 32.
• * 1.44

  2. chron. 20.20.
• * 1.45

  Heb. 5.7.
• * 1.46

  Psal. 22.
• * 1.47

  Dan. 6.23.
• * 1.48

  Psalm. 78.21, 22.
• a 1.49

  Heb. 1.3. Gal. 4.8.
• a 1.50

  Specie.
• b 1.51

  Numero.
• * 1.52

  Matt. 3.16, 17.
• a 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  The mea∣ning.
• a 1.56

  Mat. 23.9.
• b 1.57

  Heb. 12.9.
• c 1.58

  Luk. 3.38.
• d 1.59

  Esa. 9.6.
• e 1.60

  Esa 53.10.
• f 1.61

  Esa. 8.18.
• * 1.62

  ••er. 3.4▪19. Matth. 6.4.
• * 1.63

  Iob. 17.14.
• * 1.64

  Iohn. 8.44.
• * 1.65

  2. Dutie.
• * 1.66

  Prov. 10.1.
• * 1.67

  Mat. 12.50.
• * 1.68

  Mal. 1.6.
• * 1.69

  3. Dutie.
• * 1.70

  Mat. 5.45.
• * 1.71

  Psal. 68.5.
• * 1.72

  Iob. 29.15, 16. 4. Dutie.
• * 1.73

  Mat. 6.26.
• * 1.74

  5. Dutie.
• * 1.75

  Heb. 12.7.
• * 1.76

  6. Dutie.
• * 1.77

  2. Cor. 6.18.
• * 1.78

  Isa. 22.11.
• * 1.79

  Ier. 31.1.
• * 1.80

  2. Cor. 7.1.
• * 1.81

  Consolati∣ons.
• * 1.82

  Ioh. 1.12.
• * 1.83

  Gen 18.27.
• * 1.84

  Mal. 3.17. Psal. 103.13.
• * 1.85

  2. Sam. 18.5.
• * 1.86

  Torren. con∣fess. Aug.
• * 1.87

  Gen. 19.22.
• * 1.88

  Act. 27.24.
• * 1.89

  Matth. 3.9.
• * 1.90

  Ti••. 1.2. 2. Tim. 2.13.
• * 1.91

  Dueties.
• * 1.92

  1. Pet. 5.7.
• * 1.93

  Heb. 10.31.
• * 1.94

  Mat. 10.28.
• * 1.95

  2. Sam. 15▪26.
• * 1.96

  Lev. 10.3.
• * 1.97

  Act. 11.18.
• * 1.98

  Psal. 39.10.
• * 1.99

  Isa. 50.
• * 1.100

  Anno 1592. in Came∣bridge∣shire.
• * 1.101

  2. Cor. 6.7, 8.
• * 1.102

  Rom. 11.23.
• * 1.103

  Consolations.
• * 1.104

  Matth. 8.
• * 1.105

  1. Ioh. 5.4.
• * 1.106

  Psal. 23.
• * 1.107

  Eph. 1.19.
• * 1.108

  Phil. 3.••0.
• * 1.109

  Col. 2.15.
• * 1.110

  Luk. 22.42.
• * 1.111

  Col. 1.11.
• * 1.112

  Eph. 1.20, 21.
• * 1.113

  Phil. 3.10.
• * 1.114

  Rom. 8.28.
• * 1.115

  Ioh. 1.3.
• * 1.116

  Heb. 1.2.
• * 1.117

  Gen. 1.2.
• * 1.118

  Basil. de spir. sanct. c. 16.
• a 1.119

  Col. 1.16. Rom. 11.36.
• * 1.120

  Eph. 1.11.
• * 1.121

  Mat. 10.29. vers. 30.
• * 1.122

  Eph. 1.4. 2. Tim. 1.9. Mal. 3.6. Iam. 1.17.
• a 1.123

  Quatenus habet ratio∣nem entis, nō quatenus ha∣bet rationem defectus.
• b 1.124

  Bonum & vt sit malum. Aug. Euchr. ad Laur. cap. 101▪
• c 1.125

  Voluntate permissiva vult: approba∣••••va non vult.
• * 1.126

  Act. 27.
• * 1.127

  ver. 31.
• * 1.128

  2. King. 20.
• * 1.129

  Psal. 148.3.
• * 1.130

  Gen. 1.3.
• * 1.131

  Heb. 1.3.
• * 1.132

  Psal. 51.10.
• * 1.133

  Ioh. 11.44.
• * 1.134

  2. Cor, 4.6.
• * 1.135

  Rom. 4.17.
• * 1.136

  Prov. 16.4.
• * 1.137

  Prov. ••.30.
• * 1.138

  Deut. 29.2••.
• * 1.139

  August. lib. 1. confess. c. 12.
• * 1.140

  Gen. 1.
• * 1.141

  Isa. 45.6, 7.
• * 1.142

  Eccles. 7.15.
• * 1.143

  Revel. 4.11.
• * 1.144

  Amos. 4.••.
• * 1.145

  Psal. 139.14.
• * 1.146

  Psal. 119.73▪
• * 1.147

  Consolati∣ons. 1. Pet. 4.19.
• * 1.148

  Iob. 10.3.
• * 1.149

  Gen. 6.3.6.
• * 1.150

  Isai. 45.5, 6.
• * 1.151

  2. Cor. 12.2.
• * 1.152

  Gen. 7.11.
• * 1.153

  Gen. 1.14.
• * 1.154

  Heb. 11.10.
• * 1.155

  1. King. 8.27.
• * 1.156

  Eph. 3.7.10.
• * 1.157

  Acts. 7.55, 56.
• * 1.158

  Luk. 23.
• * 1.159

  Ioh. 14.2.
• * 1.160

  Iob. 4.19.
• * 1.161

  2. Pet. 1.14.
• * 1.162

  1. Pet. 2.12.
• * 1.163

  Matt. 6.33.
• * 1.164

  Revel. 22.
• * 1.165

  1. Ioh. 3.4.
• * 1.166

  1. Ioh. 5.18.
• * 1.167

  Heb. 11.9, 10.
• * 1.168

  2. Cor. 4. end. & 5. vers. 1.2.
• * 1.169

  Col. 1.16.
• * 1.170

  Col. 1.1••.
• * 1.171

  Iob. 38.7
• * 1.172

  Luk. 24.4.
• * 1.173

  Eph. 3.10••
• * 1.174

  Psal. 103.20.
• * 1.175

  August. de Trin. l. 3. c. 3.
• * 1.176

  Col. 1.16▪
• * 1.177

  Isa. 6.2.
• * 1.178

  Luk. 2.14.
• * 1.179

  Apoc. 5.11▪
• * 1.180

  Psal. 103.20.
• * 1.181

  Heb. 1.14.
• * 1.182

  Psal. 54.8. Gen. 16.7.
• * 1.183

  1. Kin. 19.
• * 1.184

  2. King. 1.
• * 1.185

  Gen. 19.
• * 1.186

  Gen. 32.1, 2.
• * 1.187

  Gen. 24.7.
• * 1.188

  Matt. 2.12, 13.
• * 1.189

  Exod. 14.19. & 23.20. Dan. 3. & 6.
• * 1.190

  Matt. 4.11. Act. 12.
• * 1.191

  Act. 7. Apoc. 5.2.
• * 1.192

  Apoc. 19. & 22. Act. 5.20.
• * 1.193

  Luc. 1.
• * 1.194

  Luc. 15.7, 10.
• * 1.195

  Luc. 16. Matt. 28.31.
• * 1.196

  Exod. 12. Ios. 5.
• * 1.197

  2. Kin. 19.15.
• * 1.198

  Exod. 32.25
• * 1.199

  Matt. 18.10.
• * 1.200

  Phil. 4.8.
• * 1.201

  1. Cor. 11.10.
• * 1.202

  Psal. 8.5.
• * 1.203

  Psal. 91.
• * 1.204

  2. Kin. 16.17
• * 1.205

  Ezech. 9.4.
• * 1.206

  Exo. 12.23. with 1. Cor. 5.7.
• * 1.207

  Gen. 1.26.
• * 1.208

  Eph. 2.24.
• * 1.209

  Colos. 3.10.
• * 1.210

  Gen. 2.23.
• * 1.211

  1. Cor. 11.7.
• * 1.212

  Col. 1.16.
• * 1.213

  Heb. 1.3.
• * 1.214

  Psal. 8.5.
• * 1.215

  Eph. 4.18.
• * 1.216

  Luk. 5.8.
• * 1.217

  Psal. 8.6.
• * 1.218

  Gen. 1.28.
• * 1.219

  Psal. 8.
• * 1.220

  Gen. 9.2.
• * 1.221

  Exod. 20.2.
• * 1.222

  Gen. 28.17.
• * 1.223

  1. Thess. 5.23.
• * 1.224

  Zach. 12.
• * 1.225

  Gen. 9.5.
• * 1.226

  1. Cor. 15. Heb. 12.
• * 1.227

  1. Cor. 16.31. Rom. 12.1.
• * 1.228

  Esay 2.22.
• * 1.229

  Columb. l. 5. cap. 9.
• * 1.230

  1. Cor. 6.15.
• * 1.231

  Prov. 16.33.
• * 1.232

  Pro. 20.24. Ier. 10.23.
• * 1.233

  Isai. 40.27.
• * 1.234

  Psal. 73.13, 14.
• * 1.235

  Vers. 17.
• * 1.236

  Eccles. 9.11. Luk. 10.31.
• * 1.237

  Psal. 11.4. Psal. 113.6.
• * 1.238

  2. Chr. 16.9.
• * 1.239

  Act. 15.18.
• * 1.240

  1. Pet. 3.11.
• * 1.241

  2. Chr. 16.9.
• * 1.242

  Mat. 6.26. Deut. 15▪4. Mat. 10.10.
• * 1.243

  Acts. 17.28.
• * 1.244

  Isai. 45.7. Amos. 3.
• * 1.245

  Neh. 9.37. Exo. 4. & 7. Isai. 19.14. Rom. 1.28. 2. Thes. 2.11. 1. Kin. 22.22.
• * 1.246

  Ios. 10. Isai. 38. Dan. 3. 1. King. 18. Exod. 17. 2. King. 2. 2. King. 6. Ionas. 2. 2. King. 5. Mat. 9. Ioh. 9.
• * 1.247

  Gen. 45.
• * 1.248

  Act. 4.28.
• * 1.249

  2. Sam. 12.11. 2. Sam. 24.1. 2. Sam. 16.11. Isai. 10.5. & 13.6. 2. Ch••. 11.4.
• * 1.250

  Act. 17.28. Heb. 1.3.
• * 1.251

  Iob. 37▪ & 38. Psal. 104.
• * 1.252

  Isa. 43.1. Zach. 2.8.
• * 1.253

  Psal. 53.2.
• * 1.254

  1. King. 17.2.
• * 1.255

  Acts. 10.33.
• * 1.256

  Psal. 39.9.
• * 1.257

  2. Sam. 16.10
• * 1.258

  Iob. 1.22.
• * 1.259

  Hab••.
• * 1.260

  Philip. 4.12, 13.
• * 1.261

  1. Sā. 17.37.
• * 1.262

  Iam. 4.15.
• * 1.263

  1. Sam. 13.2.
• * 1.264

  2. Sam. 10.12.. Mat. 4.6.
• * 1.265

  Psal. 16.8.
• * 1.266

  Gen. 45.7.
• * 1.267

  1. Sam. 30.6.
• * 1.268

  Rom. 11.32. Galat. 3.22.
• * 1.269

  ••. Ioh. 3.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 3 20. & 4.15. & 5.13.
• * 1.270

  Rom. 6.23.
• * 1.271

  Rom. 5.5.
• a 1.272

  Exod. 22.18. a witch named in the femi∣nine gēder, Mechash shepha.
• * 1.273

  Eccles. 7.31.
• * 1.274

  August. Enchir. ad Laur. c. 99.
• * 1.275

  Ioh. 8.
• * 1.276

  Gen. 3.2.
• * 1.277

  Gen. 3.4.
• * 1.278

  Gen. 3.5.
• * 1.279

  Rom. 5.1••.
• * 1.280

  Hebr. 12.1. Rom. 7.13.
• * 1.281

  Psal. 51.5.
• * 1.282

  Psal. 119. 1. Ioh. 2.16.
• * 1.283

  Gen. 6.5. and 8.21. 2. Cor. 3.5.
• * 1.284

  Rom. 5.12▪
• * 1.285

  Ier. 17.9.
• * 1.286

  Psal. 86.11.
• * 1.287

  Psal. 51.10. Rom. 7.24.
• * 1.288

  Coloss. 1.13.
• * 1.289

  Gen. 3.15.
• * 1.290

  Gal. 3.20.
• * 1.291

  Heb. 11.6.
• * 1.292

  Rom. 16.20
• * 1.293

  1. Ioh. 3.8.
• * 1.294

  Gen. 6.3.
• * 1.295

  Gen. 17.21.
• * 1.296

  Rom. 9.
• * 1.297

  Rom. 9.3, 4.
• * 1.298

  Eph. 2 12▪
• * 1.299

  Rom. 9.24.
• * 1.300

  Gen. 18.22.
• * 1.301

  Gal. 3.8.
• * 1.302

  Act. 17.30.
• * 1.303

  Malac. 3.8. Isa. 49.8.
• * 1.304

  Mat. 16.16.
• * 1.305

  1. Ioh. 4.15.
• * 1.306

  Act. 10.44.
• * 1.307

  Act. 16.31.
• * 1.308

  1. Ioh. 4.2.
• * 1.309

  Matt. 1.21. Luk. 1.31.
• * 1.310

  Act. 4.12.
• * 1.311

  Heb. 7.12.
• * 1.312

  2. Tim. 4.8.
• * 1.313

  1. Pet. 3.21.
• * 1.314

  Heb. 4.8.
• * 1.315

  Obed. v. 21. 1. Tim. 4.1••.
• * 1.316

  Thyrraeus. de daemon. thes. 567.569.
• * 1.317

  Officium B. Mariae re∣form. à Pio 5. Pontif.
• * 1.318

  Mat. 1.21.
• * 1.319

  Eph. 5.23.
• * 1.320

  Actus primae causae ordinat actum secun∣dae causae.
• * 1.321

  Mat. 18.11.
• * 1.322

  Mat. 15.14.
• * 1.323

  Mat. 8.25.
• * 1.324

  Psal. 35.3.
• * 1.325

  Mat. 9.20.
• * 1.326

  Ioh. 5.7.
• * 1.327

  Mark. 2.4.
• * 1.328

  Luk. 1.59.
• * 1.329

  Luk. ••.10, 12.
• * 1.330

  Tertull. con∣tra Praxeā.
• * 1.331

  Dan 9.24.
• * 1.332

  Psal. 45.7.
• * 1.333

  Ioh. 6.27.
• * 1.334

  Isa. 61.1.
• * 1.335

  Exod. 30.
• * 1.336

  2. Cor. 2.17.
• * 1.337

  Iohn. 3.34.
• * 1.338

  1. Cor. 11.
• * 1.339

  Psal. 45.7.
• * 1.340

  Psalm. 133.
• * 1.341

  Apoc. 1.6.
• * 1.342

  Act. 2.24.
• * 1.343

  1. Ioh. 2.27.
• * 1.344

  Psa. 105.15.
• * 1.345

  Exo. 30.33.
• * 1.346

  1. Ioh. 2.20. Dan 9.24.
• * 1.347

  Ioh. 5.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.348

  Heb. 4.12.
• * 1.349

  Psal. 141.5.
• * 1.350

  Isa. 2.3.
• * 1.351

  1. Pet. 2.5.
• * 1.352

  Psal. 4.6.
• * 1.353

  Rom. 15.16.
• * 1.354

  Psal. 141.2.
• * 1.355

  Heb. 13.15. Rev. 5.8.
• * 1.356

  Phil. 4.18. Psal. 51.19.
• * 1.357

  Rom. 6.13.
• * 1.358

  Cant. 1.2.
• * 1.359

  Isai. 11.3.
• * 1.360

  Psal 45.8.
• * 1.361

  Ioh. 2••.31.
• * 1.362

  Act. 18.5.
• * 1.363

  Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tamē 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.364

  Prov. 8.24.
• * 1.365

  Psal. 2.7. Act. 13.30, 33.
• * 1.366

  Rom. 1.4.
• * 1.367

  Phil. 2.8. Ioh. 16.15. Num. 14.26, 27. 1. Cor. 10.9. Psal. 102.26. cū Ioh. 1.3. 1. Ioh. 5.20. Ioh. 1.1. & 8.56.
• * 1.368

  Mat. 18.20. & 26.
• * 1.369

  Ioh. 5.19.
• * 1.370

  Phil, 2.10.
• * 1.371

  Ioh. 1. v. 1. Heb. 1.3. Ioh. 5.25. 2. Cor. 13.3. Ioh. 17.
• * 1.372

  Matth. 28. Principium ordi••is & ••∣rigi••is.
• * 1.373

  Ioh. 14.
• * 1.374

  1. Cor. 1.30.
• * 1.375

  1. Cor. 11.3.
• * 1.376

  1. 〈◊〉〈◊〉 .15.24.
• * 1.377

  vers. 28.
• * 1.378

  Rom. 8.29. Col. 1.15.
• * 1.379

  Gen. 49.3. Deut. 21.17.
• * 1.380

  Isa. 43.11.
• * 1.381

  Ose. 13.4.
• * 1.382

  Iob. 1.
• * 1.383

  Ioh. 1 18. Rom. 8.32.
• * 1.384

  Ioh. 1.12.
• * 1.385

  Matth. 5.9.
• * 1.386

  Rom. 8.17.
• * 1.387

  Psal. 116.12.
• * 1.388

  Prov. 23.26.
• * 1.389

  Exod. 20. Mal. 1.6.
• * 1.390

  Psal. 119.120.
• * 1.391

  1. Cor. 10.26.
• * 1.392

  Act. 7.
• * 1.393

  Eph. 6.9.
• * 1.394

  Rom. 13.1.
• * 1.395

  Eph. 6.5.
• * 1.396

  Mat. 10.28.
• * 1.397

  1. Tim. 3.16.
• * 1.398

  Ioh. 1.14. Luk. 1.35.
• * 1.399

  Rom. 1.13.
• * 1.400

  Hebr. 1.3. Coloss. 1.
• * 1.401

  Inchoativè communis, termi••ali∣vè non: sic scholastici.
• * 1.402

  August. in Euch. ad Laur. c. 38.
• b 1.403

  In vno in∣divid••o.
• * 1.404

  Gen. 18.9, 13.
• * 1.405

  Rom. 8.3.
• * 1.406

  August. de A∣gone Christ.
• * 1.407

  2. Pet. 1.4.
• * 1.408

  Phil. 2.6, 7.
• * 1.409

  Psal. 22.
• * 1.410

  Rev. 3▪17.
• * 1.411

  Gen. 49.10.
• * 1.412

  P. Galatin. de occultis cathol. verit. lib. 4. cap. 4.
• * 1.413

  Goel.
• * 1.414

  Isai. 59.2. Coloss. 1.21.
• * 1.415

  Hebr· 21.7.
• * 1.416

  Matt. 1.21.
• * 1.417

  Aug. ench. cap. 37.39.
• * 1.418

  Ioh. 3.13.
• * 1.419

  1. Cor. 15.
• * 1.420

  Luk. 1.35,
• * 1.421

  Iud. 14.6.
• * 1.422

  Act. 1.8. Luk. 24.49.
• * 1.423

  Serm. de S. na••ivit▪
• * 1.424

  Rom. 5.12.
• * 1.425

  1. Ioh. 3.3.
• * 1.426

  Viscum Matthiol▪
• * 1.427

  Act. 17.28.
• * 1.428

  Damasc. lib. 3. cap. 6. Cyprian. in symb.
• * 1.429

  Ioh. 10.••8.
• * 1.430

  Act. ••0.28. 1. Cor. 2.8. Ioh. 3.13.
• * 1.431

  Luk. 2.6.
• * 1.432

  Isai. 2.2. Dan. 9.2••.
• * 1.433

  Gal. 4.4.
• * 1.434

  Luk. 2▪1.
• * 1.435

  Psal. 22.6.
• * 1.436

  Isa. 53.2.
• * 1.437

  2. Cor. 8.••.
• * 1.438

  Luk. ••.
• * 1.439

  1. Cor. 1.27.
• * 1.440

  Luk. 2.13.
• * 1.441

  Gal. 4.19.
• * 1.442

  Mar. 13.3••.
• * 1.443

  Psal. 7.14. Iam. 1.1••.
• * 1.444

  Rom. 5.1.
• * 1.445

  Heb. 7.3.
• * 1.446

  Hier. epist. ad Euagr.
• * 1.447

  Mat. 13.55. Ioh. 1.45. & 6.52. Luk. 4.22.
• * 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.449

  Isa. 7.24.
• * 1.450

  Gen. 24. Exod. 2.
• * 1.451

  Ioh. 19.2••.
• * 1.452

  Epiph. lib. 2. tom. 1.
• * 1.453

  Luk 1.4••.
• * 1.454

  Aphrican. apud Euseb. Damasc. l. 4. c. 1••.
• * 1.455

  Deut. 25.
• * 1.456

  Matth. 1.12. & Luk. 3.27.
• * 1.457

  Luk. ••4.26.
• * 1.458

  Rev. 15.2.
• * 1.459

  Act. 14.22.
• * 1.460

  Act. 2.23.
• * 1.461

  1. Non pec¦cator.
• * 1.462

  2. Iustus.
• * 1.463

  Heb. 7.22.
• * 1.464

  Ioh. 3.16. & 30.5.
• * 1.465

  Lud. Gran.
• * 1.466

  Lev. 4.4, 29.
• * 1.467

  1. Pet. 4.1.
• * 1.468

  Psal. 119.37. Iob 31.1. Prov. 4.23.
• * 1.469

  1. Cor. 9.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.470

  Luk. 3.1.
• * 1.471

  Gen. 49.10.
• * 1.472

  Isa. 11.1.
• * 1.473

  Hebr. 7.22.
• * 1.474

  Isa. 52.4.
• * 1.475

  2. Chr. 19.6.
• * 1.476

  Mat. 26.36. Luc. 22.39.
• * 1.477

  Ioh. 18.2.
• * 1.478

  Ioh. 18.4.
• * 1.479

  Jn personis non est aliud & aliud: est tamen alius & alius.
• * 1.480

  Mat. 26.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.481

  Psal. 503.1.
• * 1.482

  Act. 16.6, 7.
• * 1.483

  Heb. 5.7.
• * 1.484

  2. Cor. 12, 9.
• * 1.485

  Audit ad sa∣lutem. non audit ad voluntatem.
• * 1.486

  Mat. 26.3, 4, 5.
• * 1.487

  2. Sam. 17.23.
• * 1.488

  Mat. 26.47. Ioh. 18.3.
• * 1.489

  Luk. 25.12▪
• * 1.490

  Mat. 24.9.
• * 1.491

  Luk. 22.52.
• * 1.492

  Prov. 28.1.
• * 1.493

  Iohn. 18.4, 5, 6.
• * 1.494

  2. Cor. 2.16.
• * 1.495

  Mar. 14.44.
• * 1.496

  Ioh. 6▪ 70.
• * 1.497

  Ier. 15.19▪
• * 1.498

  Isai. 6.5. Act▪ 20.28.
• * 1.499

  1. Tim. 6.1••▪
• * 1.500

  Mat. 20.50.
• * 1.501

  Mat. 13.30.
• * 1.502

  ••oh. 18.12.
• * 1.503

  Mat. 26.57. Mar. 14.53. Luk. 22.66. Ioh. 18.19.
• * 1.504

  Mat. 27.1, 2.
• * 1.505

  Isai. 59.7.
• * 1.506

  Exod. 32.6.
• * 1.507

  Mat. 26.59. Mat. 14.55.
• * 1.508

  Ioh. 18.19.
• * 1.509

  1. Pet. 3.15.
• * 1.510

  Ioh. 18.19, 20.
• * 1.511

  Act. 12.12,
• * 1.512

  Math. 21.15.
• * 1.513

  Matth. 15.3.
• * 1.514

  Rom. 10.3.
• * 1.515

  Matt. 23.2, 3.
• * 1.516

  Ioh. 18.22.
• * 1.517

  Math. 5.••9.
• * 1.518

  Mat▪ 26.60.
• * 1.519

  Tertul. Apol. contra gent.
• * 1.520

  Mark. 14.38.
• * 1.521

  Ioh. 2.16. vers. 21.
• * 1.522

  Psal. 141.3.
• * 1.523

  Psal. 51.15.
• * 1.524

  1. Th. 5.27.
• * 1.525

  Math. 26.24. Mar. 14.62. Ioh. 19.7.
• * 1.526

  Ioh. 18.19. Luk. 23. Math. 27.2. Mark. 15.1.
• * 1.527

  Math. 27.18.
• * 1.528

  Num. 11.26, 27, 28.
• * 1.529

  Ioh. 3.29.
• * 1.530

  Mat. 27, 20.
• * 1.531

  Exo. 18.21.
• * 1.532

  Ioh. 18.28.
• * 1.533

  Matt. 27.6.
• * 1.534

  Math. 23.23▪
• * 1.535

  Rom. 11, 32.
• * 1.536

  Luk. 23.2.
• * 1.537

  Ioh. 6.15 Mat. 17.27.
• * 1.538

  Psal. 120.4. and 5.9.
• * 1.539

  Iam. 3.6.
• a 1.540

  Vniustly. For a blasphemer by their law should be sto∣ned and not crucified.
• * 1.541

  Matth. 27.22, 23.
• * 1.542

  1. Tim. 6.12,
• * 1.543

  Ioh. 18.36, 37.
• * 1.544

  Math. 8.31. Mark. 6.41. Ioh. 11.43.
• * 1.545

  Psal. 2.9. & 110.2.
• * 1.546

  Math. 13.46.
• * 1.547

  1. Cor. 7.31.
• * 1.548

  Matt. 13.9.
• * 1.549

  Psal. 40.6.
• * 1.550

  Luk. 25.7.
• * 1.551

  Luk. 23.8.
• * 1.552

  Luk. 13.32.
• * 1.553

  Ioh. 19.1.
• * 1.554

  Luk. 23.14, 15, 16.
• * 1.555

  Psal. 119.24.
• * 1.556

  ••. Tim. 3.9.
• * 1.557

  1. Tim. 2.12.
• * 1.558

  Prov. 17.15.
• * 1.559

  2. Tim. 2.17.
• * 1.560

  Psal. 137.9.
• * 1.561

  Mat. 27.23, 24. Luk. 23.14, 22. Mar. 15.14.
• * 1.562

  Ioh. 18.38. & 19.4.
• * 1.563

  Mat. 27.24.
• * 1.564

  Mar. 15.10.
• * 1.565

  Mat. 27.16.
• * 1.566

  Isai. 8.20.
• * 1.567

  Ioh. 19.7, 8.
• * 1.568

  Mat. 26.66.
• * 1.569

  Deut. 17.7, 8, 9.
• * 1.570

  Act. 9.2.
• * 1.571

  Rom. 9.3.
• * 1.572

  Mat. 23.10.
• * 1.573

  Luk. 23.24.
• * 1.574

  Mat. 27.25.
• * 1.575

  Ioh. 19.12, 13.
• * 1.576

  Revel. 21.8.
• * 1.577

  Euseb. hist. l. 2. c. 7.
• * 1.578

  1. Pet. 3.18. 1. Ioh. 2.1.
• * 1.579

  Luk. 23.34.
• * 1.580

  Psal. 32.1.
• * 1.581

  Iohn. 19.
• * 1.582

  Iewish Rab∣bines. Cypr. lib. de resurrect. Aug. Serm. 71. de temp. Hieron. epist. Paulae ad Marcellam.
• * 1.583

  Ioh. 19.14. Mar. 15.23.
• * 1.584

  A. Gell. noct. alt. lib. 3. c. 2.
• * 1.585

  Iosu. 7.24. Levi. 24.12. Acts. 7.58.
• * 1.586

  Lev. 6.36.
• * 1.587

  Heb. 13.12.
• * 1.588

  1. Cor. 4.13.
• * 1.589

  Luk. 9.23.
• * 1.590

  Colos. 1.24.
• * 1.591

  Luk. 23.26.
• * 1.592

  Mat. 11.28.
• * 1.593

  Luk. 23.27.
• * 1.594

  Hebr. 13.3.
• * 1.595

  2. Cor. 7.10.
• * 1.596

  Mar. 15.23.
• * 1.597

  Deu. 32.22, 23.
• * 1.598

  Gal. 3.13
• * 1.599

  Deu. 21.23.
• * 1.600

  Philip. 2.8.
• * 1.601

  Num. 25 4. 2. Sam. 2••.6.
• * 1.602

  Psal. 22.17.
• * 1.603

  Iren. lib. 2. cap. 42. Aug. lib. 50. Hom. 3.
• * 1.604

  Author libri de passione inter opera Cypriani.
• * 1.605

  Math. ••.12.
• * 1.606

  Zach. 12.10.
• * 1.607

  Ioh. 3.14.
• * 1.608

  Gal. 3.1.
• * 1.609

  Gal. 3.24.
• * 1.610

  Esa. 53.6.
• * 1.611

  2. Tim. 1.1••.
• * 1.612

  Gen. 3.7, 8.
• * 1.613

  Rev. 3.17.
• * 1.614

  Exod. 32.25.
• * 1.615

  Prov. 29.18.
• * 1.616

  Rev. 3.18.
• * 1.617

  Rev. 7.14.
• * 1.618

  Gal. 3.27. Eph. 4.24.
• * 1.619

  2. Cor. 5.1, 2, 3.
• * 1.620

  August. ser. 119. de tem∣pore.
• a 1.621

  Producta mors. Mar. 15.25.
• * 1.622

  Fictitium Christum.
• * 1.623

  Math. 27.37, 38, 39.
• * 1.624

  2. King. 2.23, 24.
• * 1.625

  Mat. 27.44.
• * 1.626

  Luk. 23.39.
• * 1.627

  Synech∣doche.
• * 1.628

  2. King. 18.36.
• * 1.629

  1. Sam. 1.14.
• * 1.630

  Mat. 27.46.
• * 1.631

  Psal. 77.2, 3.
• * 1.632

  vers. 10, 11, 12, &c.
• * 1.633

  Ioh. 19.28.
• * 1.634

  Iud. 4.19.
• * 1.635

  Iud. 15.18.
• * 1.636

  Psal. 143.6. & 42.1.
• * 1.637

  Mat. 15.36.
• * 1.638

  Gen. 24.3••▪
• * 1.639

  Psal. 31.5.
• * 1.640

  Psal. 40.7.
• * 1.641

  Psal. 31.5.
• * 1.642

  1. Sam. 30.6.
• * 1.643

  ••. Tim. 1.12.
• * 1.644

  Heb. 12.9.
• * 1.645

  Luk. 23.46.
• * 1.646

  Gen. 2.17.
• * 1.647

  Ioh. 10.18. Mat. 27.46. Luk. 23.46.
• * 1.648

  Isai. 38.14.
• * 1.649

  Mar. 15.39.
• * 1.650

  Ioh. 19.30.
• * 1.651

  Mar. 15.44.
• * 1.652

  To signifie this point the Creede saith that he was crucified & also died.
• * 1.653

  Heb. 2.15.
• * 1.654

  1. Cor. 15.55.
• * 1.655

  Rom. 8.1.
• * 1.656

  Heb. 9.15.16.
• * 1.657

  1. Ioh. 3.16.
• * 1.658

  Ioh. 19.36.
• * 1.659

  Exo. 12.46.
• * 1.660

  1. Cor. 5.7. Ioh. 1.29.
• * 1.661

  Exo. 12.23.
• * 1.662

  Isai. 13.3. Isai. 46.11.
• * 1.663

  Isai. 37.29.
• * 1.664

  Columb. de re Anat. l. 7.
• * 1.665

  1. Ioh. 5.8.
• * 1.666

  Heb. 3.1.
• * 1.667

  Exop. 29.7. Psal. 113.2.
• * 1.668

  Psal. 45.7.
• * 1.669

  Exod. 28.2.
• * 1.670

  Exo. 28.12, 21.
• * 1.671

  Cant. 8.6.
• * 1.672

  Coloss. 2.3.
• * 1.673

  Psal. 25.14. Ephe. 1.17. 1. Cor. 2.12.
• * 1.674

  Exo. 28.36.
• * 1.675

  Heb. 7.
• * 1.676

  Gen. 14.18.
• * 1.677

  Protulit non obtulit.
• * 1.678

  Heb. 7.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.679

  Psal. 82.
• * 1.680

  Mat. 23.10.
• a 1.681

  or the god∣head.
• * 1.682

  Heb. 10.10.
• * 1.683

  Gen. 8.20. Iob. 1.8.
• * 1.684

  Gen. 8.21.
• * 1.685

  Ephe. 5.2.
• * 1.686

  Hebr. 10.14. Heb. 9.28.
• * 1.687

  Heb. 9▪22.
• * 1.688

  1. Ioh. 1▪7.
• * 1.689

  Rom▪ 5.10.
• * 1.690

  Heb. 9▪14.
• * 1.691

  Heb. 10.20.
• * 1.692

  Mat. 23.9.
• * 1.693

  Ioh. 17.19.
• * 1.694

  Luk. 4.19. Lev. 25.10.
• * 1.695

  Aggai. 2.4.
• * 1.696

  Agg. 2.10.
• * 1.697

  Lev. 2.13. Eze. 43.24.
• * 1.698

  Ezec. 16.4.
• * 1.699

  Colos. 4 6.
• * 1.700

  Math. 5.13.
• * 1.701

  Eze. 47.8, 11.
• a 1.702

  Mare mor∣tuum.
• * 1.703

  Mal. 1.11. 1. Tim. 2.8.
• * 1.704

  Rev. 8.3. Heb. 13.10.
• * 1.705

  Rom. 15.16.
• * 1.706

  Heb. 10.21.
• * 1.707

  Coloss. 2.14, 15.
• * 1.708

  Ioh. 19.21.
• * 1.709

  Os••. 6.
• * 1.710

  Rom. 9.13.
• * 1.711

  Gen. 25.23.
• * 1.712

  Luk. 23.40.
• * 1.713

  Ioh. 7▪38.
• * 1.714

  Iob 32.19.
• * 1.715

  Psal. 34.11.
• * 1.716

  Ierem. 15.19.
• * 1.717

  Gen. 20.11.
• * 1.718

  Psal. 119.7••.
• * 1.719

  1. Cor. 11.32. Mich. 7.9.
• * 1.720

  1. Tim▪ 1.15.
• * 1.721

  Heb. 11.1.
• * 1.722

  Rom. 4.18.
• * 1.723

  Luk. 23▪44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.724

  Luk. 23.44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.725

  Euseb. Chron. Tertull. Apo∣log. c 21. Ores. l. 7. c▪ 4.
• * 1.726

  2. Cor. 3.5.
• * 1.727

  Mal. 4.2.
• * 1.728

  Isa. 8.20. Luk. 1.79.
• * 1.729

  2. Pet. 1.1.
• * 1.730

  Mat. 27.11.
• * 1.731

  Hebr. 9.8.
• * 1.732

  Ioh. ••.51.
• * 1.733

  Dan. 9.17.
• * 1.734

  Matt. 27.51.
• * 1.735

  Agg. 2.7.
• * 1.736

  Mat. 27.52.53.
• * 1.737

  Mar. 15.39.
• * 1.738

  Mat. 27.54.
• * 1.739

  2. King. 1.13.
• * 1.740

  Habac. 3.16.
• * 1.741

  Exod. 9.27. & 34.
• * 1.742

  Col. 2.14, 15.
• * 1.743

  Philip. 3.18.
• * 1.744

  Galat. 6.14.
• * 1.745

  1. Cor. 4.9.
• * 1.746

  Mat. 27. Mar. 15.43. Ioh. 19.38.
• * 1.747

  Gen. 3.19.
• * 1.748

  Ier. 22.19.
• * 1.749

  Amos. 2.1.
• * 1.750

  Luk. 23.50.
• * 1.751

  Luk. 23.50, 51.
• * 1.752

  Mat. 19.24.
• * 1.753

  Ioh. 19.38.
• * 1.754

  Iam. 4.8.
• * 1.755

  Iam. 3.17.
• * 1.756

  Ioh. 19 40. Luk. 24.1.
• a 1.757

  P. Ram. theol. l. 1. c. 14. Seems to be deceiued in that he puts Christs buriall for his embal∣ming, and his descending into bell for his bu∣riall or his ly∣ing in the graue.
• * 1.758

  1. Cor. 15.29.
• * 1.759

  Mat. 27.59.
• * 1.760

  Tit. 2.3. 1. Tim. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioh. 19.42. Mat. 27.60.66.
• * 1.761

  Ioh. 19.41. Gen. 3.8. Ioh. 18.1.
• * 1.762

  Luk. 23.54. Mat. 27.57.
• * 1.763

  Damasc.
• * 1.764

  Rom. 6.3.
• * 1.765

  2. Kin. 13.21.
• * 1.766

  Isai. 57.2.
• * 1.767

  P. Vire••. in symb. Erasm. in Colloq.
• * 1.768

  Ru••••. in expo••sit. symb.
• a 1.769

  V••rias lecti∣ones.
• b 1.770

  Ma••. 27.9. Jeremie for Zacharie.
• * 1.771

  Luk. 1.3. Omnia asse∣quut•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.772

  Ioh. 20.31.
• a 1.773

  Li. de incar. Chrys▪ hom. 1. & 2. in symb.
• * 1.774

  Ezec. 27.4. In corde ma∣rium.
• * 1.775

  Bellar. quaest. de descen.
• * 1.776

  After iust execution conuiction is needelesse.
• * 1.777

  1. Sam. 2.6.
• * 1.778

  Psal. 18.5.
• * 1.779

  Act. 2.24.
• a 1.780

  o••, the graue. Gen. 37.35.
• * 1.781

  Iob. 2.8, 9.
• * 1.782

  Psal. 32.3.
• * 1.783

  Iob 6.4.
• * 1.784

  & 16.9, 12.
• * 1.785

  Mat. 11.29.
• * 1.786

  Psal. 22.6.
• * 1.787

  Olev. lib. de subst. faed. Th. Bez.
• * 1.788

  Eph. 2.6.
• * 1.789

  Ioh. 10.18.
• * 1.790

  Math. 28.2.
• * 1.791

  Gen. 19.1, 13. Ezec. 12.29. 2. King. 19.35▪
• * 1.792

  Math. 4.11.
• * 1.793

  Mat. 27.52.
• * 1.794

  Col. 1.18.
• * 1.795

  1. Cor. 15.20.
• * 1.796

  Mat. 12.39.
• * 1.797

  His abode in the graue was about 38. houres.
• * 1.798

  Matt. 28.1.
• a 1.799

  Hierome.
• * 1.800

  Apoc. 1.10.
• * 1.801

  Rom. 4.25.
• * 1.802

  1. Cor. 15.14.
• * 1.803

  Mark. 16.9.
• * 1.804

  ••. Cor. 5.19.
• * 1.805

  Mat. 28.9.
• * 1.806

  Mar. 16.7.
• * 1.807

  2. Kin. 5.13.
• * 1.808

  Luk. 24.11.
• * 1.809

  Psal. 126.1.
• * 1.810

  Luk. 23.13.
• * 1.811

  Luk. 3.15.
• * 1.812

  Mat. 3.15.
• * 1.813

  1. Cor. 15.5.
• * 1.814

  Ioh. 20.19.
• * 1.815

  1. Cor. 9.19.
• * 1.816

  Cant. 4.16.
• * 1.817

  Ioh. 20.16.
• * 1.818

  Ioh. 11.
• * 1.819

  Psal. 8.
• * 1.820

  Ioh. 20.27.
• * 1.821

  Ps. 103.13.
• * 1.822

  Isai. 42.3.
• * 1.823

  Ioh. 20.28.
• * 1.824

  Iohn. 21.
• * 1.825

  1. Cor. 15.7.
• * 1.826

  Ma••. 28.16.
• * 1.827

  Actes. 5.
• * 1.828

  Rom. 1.4.
• * 1.829

  Psal. 2.7.
• * 1.830

  Act. 13.32, 33.
• * 1.831

  Rom. 14.9.
• * 1.832

  1. Cor. 15.6.
• * 1.833

  Rom. 4.25.
• * 1.834

  1. Pet. 1.3.
• * 1.835

  Rom. 6.3.
• * 1.836

  Ioh. 7.37.
• * 1.837

  Ioh. 5.25.
• * 1.838

  Ioh. 6.63.
• * 1.839

  Cant. 2.4.
• * 1.840

  Ose. 6.1, 2.
• * 1.841

  Eze. 37.4, 7, 8.
• * 1.842

  Ezec. 47.3, 4, 5.
• * 1.843

  Rom. 8.11.
• * 1.844

  Rom. 6.4.
• * 1.845

  1. Cor. 7.22.
• * 1.846

  Eph. 5.14.
• * 1.847

  Rev. 20.6.
• * 1.848

  Phil. 3.10.
• * 1.849

  Eph. 1.19.
• * 1.850

  Col. 3.1.
• * 1.851

  Act. 1.3, 4.
• * 1.852

  Esa. 9.6▪ Heb. 3.5, 6.
• * 1.853

  Isa. 38.1·
• * 1.854

  2. Pet. 1.15.
• * 1.855

  Luk. 24.50. & 19.29. Act. 1.12.
• * 1.856

  Luk. 24.50.
• * 1.857

  Gen. 14.19.
• * 1.858

  Num. 6.22.
• * 1.859

  Gen. 49.
• * 1.860

  Eph. 1.3.
• * 1.861

  Luk. 6.26.
• * 1.862

  Gen. 12.3.
• * 1.863

  Num. 23.23
• a 1.864

  The eng∣lish transla∣tion beeing otherwise here seemes to faile.
• * 1.865

  Mat▪ 28.20.
• * 1.866

  Vide Th••m. contra Gent. lib. 4. c. 49.
• * 1.867

  Act. 1.9.
• * 1.868

  Exod. 19.9.
• * 1.869

  Luk. 24.50. Act. 1.9.
• * 1.870

  Eph. 4.8.
• * 1.871

  Rom. 16.20
• * 1.872

  1. Ioh. 3.8. Rom. 16.20.
• * 1.873

  Eph. 4.8.
• * 1.874

  2. Tim. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.875

  Ioh. 14.2.
• * 1.876

  Gen. 3.24.
• * 1.877

  Lam. 3.44.
• * 1.878

  Rev. 21.27
• * 1.879

  Heb. 10.20.
• a 1.880

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.881

  Phil. 3.10.
• * 1.882

  Luk. 13.24.
• * 1.883

  Tertull. lib. de habi••. mul▪
• * 1.884

  Psal. 84.10.
• * 1.885

  Ioh. 16.7.
• * 1.886

  Ioh. 14.16.
• * 1.887

  Esai. 8.19.
• * 1.888

  Gen. 25.22.
• * 1.889

  1. Pet. 4.17. Luk. 13.16.
• * 1.890

  Col▪ 1.10.
• * 1.891

  2. Kin. 4.10.
• * 1.892

  Luk. 24.52.
• * 1.893

  1. King. 2.19.
• * 1.894

  Psal. 45.9.
• * 1.895

  Mat. 20.
• * 1.896

  Phil. 2.9.
• * 1.897

  Psal. 110.1.
• * 1.898

  1. Cor. 15.25.
• * 1.899

  Eph. 1.20.
• * 1.900

  Heb. 1.3.
• * 1.901

  Rom. 8.24.
• * 1.902

  Mar. 16.19.
• * 1.903

  Act. 2.36.
• * 1.904

  Math. 28.19.
• * 1.905

  1. Cor. 11.3.
• * 1.906

  M. Kemnit.
• * 1.907

  Rev. 5.12.
• * 1.908

  Rom. 8.34.
• * 1.909

  1. Tim. 2.5.
• * 1.910

  1. Ioh. 2.1.
• * 1.911

  Heb. 9.24.
• * 1.912

  Cap. 17.24.
• * 1.913

  Luk. 1.13.
• * 1.914

  Iam. 1.6.
• * 1.915

  Rom. 8.34.
• * 1.916

  Rev. 8.3.
• * 1.917

  Rom. 8.26.
• * 1.918

  Hest. 8.17.
• * 1.919

  Ioh. 16.26.
• * 1.920

  Eph. 4.11.
• * 1.921

  Ier. 15.19.
• * 1.922

  Math. 23.37.
• * 1.923

  Act. 16.
• * 1.924

  Act. 9.6.
• * 1.925

  Rom. 8.14.
• * 1.926

  Esa. 30.20.
• * 1.927

  Esa. 4.5.
• * 1.928

  Matt. 8.24.
• * 1.929

  Iob 39.37. and 42.6.
• * 1.930

  Hosea 2.6.
• * 1.931

  Phil. 1.29.
• * 1.932

  Col. 1.11.
• * 1.933

  Luk. 19.27.
• * 1.934

  Psal. 2.9. and 110.1.
• * 1.935

  Iosu. 10.24.
• * 1.936

  Phil. 2.10.
• * 1.937

  1. Sam. 24.6.
• * 1.938

  1. Sam. 10.26.
• * 1.939

  1. King. 1.34.
• * 1.940

  1. Sam. 28.16.
• * 1.941

  Pet. 3.3.
• * 1.942

  Ioh. 5.24.
• * 1.943

  Ioh. 3.18.
• * 1.944

  •• certen ••umber for 〈◊〉〈◊〉 vncertē.
• * 1.945

  Matt. 24.36
• * 1.946

  Act. 1.7.
• * 1.947

  1. Thess. 5.2.
• * 1.948

  Math. 24.14.
• * 1.949

  2. Thess. 2.3.
• * 1.950

  2. Thes. 2.3.
• * 1.951

  2. Tim. 3.1.
• * 1.952

  Math. 24.6.16.
• * 1.953

  Luk. 17.26.
• * 1.954

  Rom. 11.25.
• * 1.955

  Math. 24.30.
• * 1.956

  2. Pet. 2.11.
• * 1.957

  Mar. 19.28.
• * 1.958

  1. Cor. 6.2.
• * 1.959

  Luk. 21.35.
• * 1.960

  Mat. 25.31.
• * 1.961

  Dan. 7.9.
• * 1.962

  Ioh. 5.28.
• * 1.963

  Mat. 24.31. 1. Thes. 4.6.
• * 1.964

  Mat. 24.31.
• * 1.965

  Mat. 25 32.
• * 1.966

  Mat. 13.30.
• * 1.967

  Eze. 34.18▪
• * 1.968

  Ioh. 10.27.
• * 1.969

  2. Cor. 5.10.
• * 1.970

  Rev. 20.12.
• * 1.971

  Psa. 159.16.
• * 1.972

  Isa••. 4.3.
• * 1.973

  Rom. 2.12▪ vers. 16.
• * 1.974

  Heb. 11.7.
• * 1.975

  Mat. 25.34.
• * 1.976

  Zach. 2.8.
• * 1.977

  Act. 9.4.
• * 1.978

  Heb. 4.15.
• * 1.979

  Gal. 6.10.
• * 1.980

  Mar. 10.42▪
• * 1.981

  Eccles. 8.9.
• * 1.982

  Mat. 3.
• * 1.983

  Luk. 1••.10.
• * 1.984

  Luk 21.18.
• * 1.985

  Apoc. 6.10.
• * 1.986

  Act. 17.31▪
• * 1.987

  1. Cor. 11.31
• * 1.988

  1. Cor. 4.3.
• * 1.989

  Rom. 14.10.
• * 1.990

  Act. 24.15.
• * 1.991

  Rev. 14.17.
• * 1.992

  Act. 5.3.4.
• * 1.993

  Isa. 6.9.
• * 1.994

  Act. 28.15.
• * 1.995

  Mat. 11.27.
• * 1.996

  Rom. 8.26.
• * 1.997

  Rom. 8.15.
• * 1.998

  Luk. 1.3••.
• * 1.999

  2. Cor. 13.13.
• * 1.1000

  Math. 15.16.
• * 1.1001

  Matt. 28.19.
• * 1.1002

  Rom. 8.9.
• * 1.1003

  Gal. 4.6.
• * 1.1004

  Ioh. 15.26.
• * 1.1005

  Ioh. 14.16.
• * 1.1006

  Iob 33.4. Gen. 1▪2▪
• * 1.1007

  Iud. 6.34.
• * 1.1008

  Exod 31.3.
• * 1.1009

  Heb. 6.4.
• * 1.1010

  1. Ioh. 2.20. Apoc. 3▪18.
• * 1.1011

  Luk. 12.4••▪
• * 1.1012

  1. Cor. 12.1••▪
• * 1.1013

  Hest. 5.10▪
• * 1.1014

  Gen. 20.6.
• * 1.1015

  Luk. 8.13.
• * 1.1016

  Esa. 53.11.
• * 1.1017

  Ioh. 17.3.
• * 1.1018

  Rom. 8.16.
• * 1.1019

  1. Cor. 2.12.
• * 1.1020

  Ioh. 3.5. Math. 3.11.
• * 1.1021

  Rom. 8.5.
• * 1.1022

  Rom. 8.14.
• * 1.1023

  Gal. 5.17.
• * 1.1024

  Esa. 11▪2.
• * 1.1025

  Gal. ••.22.
• * 1.1026

  ••ach. 12.10.
• * 1.1027

  Rom. 8.26.
• * 1.1028

  Ioh. 15.26. Psal. 45.9.
• * 1.1029

  Esa. 11.2.
• * 1.1030

  ••hil. 4.12.
• * 1.1031

  ••om. 8.23. ••. Cor. 1.22.
• * 1.1032

  ••. Chr. 32.31
• * 1.1033

  1. Sam. 2.25.
• * 1.1034

  Gal. 5.25.
• * 1.1035

  Esa. 44.3, 4.
• * 1.1036

  1. Ioh. 3.18.
• * 1.1037

  Rom. 12.15.
• * 1.1038

  Luk. 1.58.
• * 1.1039

  Rom. 12.18.
• * 1.1040

  Esai. 11.6.
• * 1.1041

  Mat. 17.26, 27.
• * 1.1042

  Gal. 6.1.
• * 1.1043

  Mat. 5.9.
• * 1.1044

  Prov. 19.11.
• * 1.1045

  Eccles. 7.23.
• * 1.1046

  Mat. 7.2.
• * 1.1047

  Mar. 3.5.
• * 1.1048

  Tit. 3.••.
• * 1.1049

  2. Iohn. 10.
• * 1.1050

  Iob. 36.15.
• * 1.1051

  1. Cor. 9.22.
• * 1.1052

  Gal. 5.13.
• * 1.1053

  Psal. 15.
• * 1.1054

  Tit. 2.3.
• * 1.1055

  1. Thess. 4.4.
• * 1.1056

  Eph. 4▪30.
• * 1.1057

  2. Sam. 6.11.
• * 1.1058

  1. Thes. 5.1▪
• a 1.1059

  August. in enchir. c. 56.
• b 1.1060

  Idem lib. 4. cap. 10. de symb. ad Ca∣tech.
• c 1.1061

  Ruffin. in symb.
• * 1.1062

  Aug. tract. 29. in Ioh.
• * 1.1063

  Epiphan. in Anchor.
• * 1.1064

  1. Pet. 2.9.
• * 1.1065

  Luk. 12.32.
• a 1.1066

  Bernard. in Cant.
• * 1.1067

  Col. 1.18.
• * 1.1068

  Gal. 16.
• * 1.1069

  Eph. 3.15.
• * 1.1070

  Gal. 4.26. Heb. 12.22▪
• * 1.1071

  Heb. 11.13.
• * 1.1072

  A childe might answer this obiection, if men were elect and refu∣sed for their foreseene faith and vnbeliefe.
• a 1.1073

  August. Beda. Tho. Aquinas on this place.
• * 1.1074

  2. Tim. 2.19.
• * 1.1075

  Math. 7.23. Act. 13.48.
• * 1.1076

  Iud. 4.
• * 1.1077

  Eph. 1.4, 5.
• * 1.1078

  Rom. 8.18. Eph. 1.5.
• * 1.1079

  Eph. 1.4.
• * 1.1080

  Ioh. 1.12.
• * 1.1081

  Rom. 9.11.
• * 1.1082

  and 11.29.
• * 1.1083

  1. Sam. 15.29.
• * 1.1084

  Mal. 3.6.
• * 1.1085

  Eph. 1.4. 1. Thes••. 1.4. 1. Pet. 1.••.
• * 1.1086

  Psal. 69.28. Exod. 32.32 Rom. 9.3.
• * 1.1087

  Ioh. 6.70.
• * 1.1088

  Ioh. 15.19.
• * 1.1089

  Eph. 1.4.
• * 1.1090

  1. Pet. 1.20. August. de prae∣dest. sanct. c. 15.
• * 1.1091

  Act. 2.23. 2. Tim. 1.9.
• * 1.1092

  Eph. 1.5.
• * 1.1093

  Rom. 8.30.
• * 1.1094

  Tit. 1.1. Act. 13.48.
• * 1.1095

  Rom. 8.30.
• * 1.1096

  ••. Pet. 2.2▪
• * 1.1097

  Eph. 2.10▪
• * 1.1098

  Luk. 10.20.
• * 1.1099

  2. Pet. ••.10.
• * 1.1100

  2. Cor. 13.5.
• * 1.1101

  Rom. 8.16.
• * 1.1102

  2. Cor. 7.10.
• * 1.1103

  Gal 5.17.
• * 1.1104

  1. Ioh. 5.1••.
• * 1.1105

  2. Cor. 10.5.
• * 1.1106

  Philip. 4.8.
• * 1.1107

  Phil. 3.8. Mat. 13.4••.
• * 1.1108

  Mat. 10.41.
• * 1.1109

  2. Tim. 4.8.
• * 1.1110

  1. Ioh. 2.3.
• * 1.1111

  Mal. 3.17. Si quod vis nō potes deus factū compu∣••at. August.
• * 1.1112

  Psal. 119.••▪ Iam. 2.10.
• * 1.1113

  2. Tim. 2.19.
• * 1.1114

  1. Thess. 3.23.
• * 1.1115

  Bernard. Looke pag. 12.
• * 1.1116

  Iud. 4. Rom. 9.22. 2. Cor. 4.3. 2. Th. 2.9, 13
• * 1.1117

  Mat. 11.25.
• * 1.1118

  Vers. 26.
• * 1.1119

  Hos. 13.9.
• * 1.1120

  Prov. 16.4.
• * 1.1121

  Rom. 9.22.
• * 1.1122

  1. Pet. 2.8.
• * 1.1123

  2. Cor. 4.3.
• * 1.1124

  Esai. 6.9.
• * 1.1125

  Ps. 69. & 109.
• * 1.1126

  2. Tim. 4.14.
• * 1.1127

  1. Ioh. 5.16.
• * 1.1128

  1. Cor. 16.22.
• * 1.1129

  1. Ioh. 3.
• * 1.1130

  See Illyr. C••∣tal. test. veri∣tatis. Rev. 12.17.
• * 1.1131

  Rom. 11.5.
• * 1.1132

  2. Tim. 1.9.
• * 1.1133

  Phil. 1.29.
• * 1.1134

  Rom. 3.24.
• * 1.1135

  Eph. 2.10.
• * 1.1136

  Ier. 32.40.
• * 1.1137

  Rom. 6.26.
• * 1.1138

  Ier. 9.24.
• * 1.1139

  Ioh. 17.3.
• * 1.1140

  Mat. 24.24.
• * 1.1141

  Luk. 10.20.
• * 1.1142

  2. Tim. 2.19.
• * 1.1143

  Rom. 8.33.
• * 1.1144

  Rom. 11.20.
• * 1.1145

  Esa. 1.10.
• * 1.1146

  2. Pet. 1.10.
• * 1.1147

  Eph. 1.4.
• * 1.1148

  Eph. 2.10.
• * 1.1149

  2. Th. 2.13.
• * 1.1150

  Rom. 9. 2. Tim. 2.21.
• * 1.1151

  Rom. 8.29.
• * 1.1152

  Phil. 3.10.
• * 1.1153

  Rom. 9.22.
• * 1.1154

  Eccles. 9.1.
• * 1.1155

  Act. 2.23.
• * 1.1156

  Act. 4.28.
• * 1.1157

  Nolenie, nes∣ciente, non cu∣ran••e.
• * 1.1158

  1. Volendo velle.
• * 1.1159

  2. Nolendo nolle, or peni∣tus nolle.
• * 1.1160

  3. Remissè & velle & nolle, or nolendo velle.
• a 1.1161

  Decretum dei non tol∣lit libertatē voluntatis sed ordinat.
• * 1.1162

  2. Sam. 12.11.
• * 1.1163

  Mark. 5.12.
• * 1.1164

  Eph. 1.9.
• a 1.1165

  quid vult fieri de no∣bis, or, in nobis.
• b 1.1166

  quid vult fieri à nobis.
• * 1.1167

  Ioh. 13.18.
• * 1.1168

  Math. 22.14.
• * 1.1169

  Ioh. 17.2, 11, 24.
• * 1.1170

  Apoc. 17.8. and 20.12. Math. 25.34.
• * 1.1171

  Math. 7.23. Ioh. 3.36.
• * 1.1172

  Ioh. 17.9.
• * 1.1173

  Ioh. 10.27.
• * 1.1174

  Rom. 8.33.
• * 1.1175

  Psal. 32.1. Rom. 5.1.
• * 1.1176

  Isai 45.7.
• * 1.1177

  Gal. 5.27.
• * 1.1178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1179

  2. Cor. 5.18.
• * 1.1180

  Gen. 6.
• * 1.1181

  Esai. 49.9.
• * 1.1182

  Ose▪ 2.23. & 1.10. Zach. 2.11. Act. 14.16. Eph. 2.13.
• * 1.1183

  Mat. 10.6, 7.
• * 1.1184

  Mat. 15.22.
• * 1.1185

  Esai. 55.5.
• * 1.1186

  Act. 17.30.
• * 1.1187

  Rom. 16.26. 1. Tim. 3.16.
• a 1.1188

  Apella, Verpus Re∣cutitus, Sab∣batarius, Cul¦tor nabium.
• * 1.1189

  2. Thes. 3.1.
• * 1.1190

  2. Cor. 4.4.
• * 1.1191

  2. Cor. 3.5.
• * 1.1192

  Gal. 3.2••.
• * 1.1193

  Esai. 9.16.
• * 1.1194

  Rom. 8.32.
• * 1.1195

  Ioh. 6.53, 54.
• * 1.1196

  Ioh. 1.14.
• * 1.1197

  Ioh. 17.2
• * 1.1198

  Act. 2.42.
• * 1.1199

  1. Cor. 1.30.
• * 1.1200

  Ephes. 5.30.
• a 1.1201

  Jus ad rem.
• b 1.1202

  Jus in re.
• * 1.1203

  Ioh. 15.1.
• * 1.1204

  Esai. 5.7.
• * 1.1205

  Cant. 6.10.
• * 1.1206

  Luk. 8.15.
• * 1.1207

  Ezec. 47.12.
• * 1.1208

  Eph. 2.22. Coloss. 2.19.
• * 1.1209

  1. Ioh. 2.19.
• * 1.1210

  Rev. 22.15.
• * 1.1211

  Act. 2.47.
• * 1.1212

  Cant. 6.8.
• * 1.1213

  Heb. 12.23.
• * 1.1214

  Rev. 7.10.
• * 1.1215

  Act. 14.22.
• * 1.1216

  Luk. 9.23.
• * 1.1217

  2. Cor. 5.8.
• * 1.1218

  Phil. 1.23.
• * 1.1219

  Rev. 2.4.
• * 1.1220

  Gal. 1.6.
• * 1.1221

  August. de Baptis. lib. 2. cap. 3. Ioh. 16.13.
• * 1.1222

  Ioh. 3.34. Act. 20.20, 27.
• * 1.1223

  1. Tim. 3.11.
• * 1.1224

  Rom. 10.
• * 1.1225

  1 King 19.14, 18.
• * 1.1226

  2. Chron. 15.3.
• * 1.1227

  Math. 13.25▪ 47.
• * 1.1228

  1▪ Pet. 1.23. Hebr. 5.13. 1. Cor. 3.2.
• * 1.1229

  Isai 49.22.
• * 1.1230

  Cant. 1.6.
• * 1.1231

  vers. 7.
• * 1.1232

  2. Kin. 4.23.
• * 1.1233

  Psal. 84.7.
• * 1.1234

  2. Tim. 2.12.
• a 1.1235

  iustificati∣on by works.
• * 1.1236

  Gal. 5.2, 3. Hebr. 6.1. 1. Cor. 3.10.
• * 1.1237

  1. Cor. 3▪15.
• * 1.1238

  2. Tim. 3.8.
• * 1.1239

  Gal. 5.2.
• * 1.1240

  Herodot.
• * 1.1241

  Hos. 1.9.
• a 1.1242

  and so ouer∣turnes the sa∣crament.
• * 1.1243

  Math. 23.2.
• * 1.1244

  Rom. 9.4. Act. 2.39.
• * 1.1245

  2. Cor. 6.14.
• * 1.1246

  2. Chr. 11.14.
• * 1.1247

  1. Tim. 6.3.
• * 1.1248

  Act. 19.9. & 28.28.
• * 1.1249

  1. Cor. 5.11. Psal. 17.4. 2. Pet. 2.8.
• * 1.1250

  1. Pet. 2.9. Rev. ••.2. & 22 29.
• * 1.1251

  Rev. 2.9. & 3.9. Psal. 26.5.
• * 1.1252

  1. Tim. 1.17. Rom. 11.20 Phil. 2.12. Mar. 9.24.
• * 1.1253

  1. Tim. 4.7.
• * 1.1254

  Eph. 3.7.
• * 1.1255

  2. Thess. 3.14.
• * 1.1256

  Math. 26.23.
• * 1.1257

  Rev. 7.9. Catholica. i. per totum or∣be•• diffusa, August. epist. 170.
• * 1.1258

  Ioh. 2.1, 2.
• * 1.1259

  1. Cor. 1.2. and 14.33.
• * 1.1260

  Psal. 16.5.
• * 1.1261

  Psal. 73.26.
• a 1.1262

  Act. 26.18. Coloss. 1.12. Eph. 1.18.
• * 1.1263

  1. Cor. 10.16.
• * 1.1264

  Isa. 55.1.
• * 1.1265

  Rev. 3.18.
• * 1.1266

  Act. 4.32.
• * 1.1267

  Esa. 11.6, 7.
• * 1.1268

  2. Pet. 1.7.
• * 1.1269

  Gal. 6.2.
• * 1.1270

  Gal. 5.13.
• * 1.1271

  Mat. 5.
• * 1.1272

  Leuit. 11▪44. Mat. 11.28. 1. Cor. 11.1.
• * 1.1273

  Luk 13.18.
• * 1.1274

  Mat. 7.5.
• * 1.1275

  Heb. 10.24·
• * 1.1276

  Gal 6.1.
• a 1.1277

  As Chirur∣gians tēderly set armes & legs in ioynt.
• * 1.1278

  2. Kin. 6.••6▪
• * 1.1279

  Psa. 106.2••.
• * 1.1280

  Exod. 32.1••.
• a 1.1281

  Spirituall communion doth not barr a division of temporall goods▪ Act. 2.21. 2. Cor. 8.1.
• * 1.1282

  Gal. 6.10.
• * 1.1283

  Rev. 6.10.
• * 1.1284

  1. Ioh. 1·6.
• * 1.1285

  Phil. 2.1.
• * 1.1286

  Ephes. 4.3.
• * 1.1287

  Psal. 16.3.
• * 1.1288

  Amos. 6.6.
• * 1.1289

  Eph. 6.18.
• * 1.1290

  Phil. 4.14.
• * 1.1291

  1. Ioh. 3.16.
• * 1.1292

  Ioh. 20.23.
• * 1.1293

  Mar. 2.7.
• * 1.1294

  Esa. 33.24.
• * 1.1295

  Esa. 62.12.
• * 1.1296

  ••om. 4.25.
• * 1.1297

  1. Ioh. 1.7.
• * 1.1298

  1. Pet. 1.18.
• * 1.1299

  Psal. 32.1.
• * 1.1300

  Esa. 44.22.
• * 1.1301

  Esa. 38.17.
• * 1.1302

  Mich. 7.19.
• * 1.1303

  Psal. 32.1.
• * 1.1304

  1. Kin. 20.32
• * 1.1305

  1. Ioh. 3.8.
• * 1.1306

  Mat. 22.32.
• * 1.1307

  Rom. 2.6.
• * 1.1308

  Eccles. 9.2.
• * 1.1309

  ••. Cor. 25.
• * 1.1310

  Iob 19.25.
• * 1.1311

  vers. 14. & 18.
• * 1.1312

  1. Cor. 15.50.
• * 1.1313

  Eccles. 3.19.
• * 1.1314

  Ioh. 5.28.
• * 1.1315

  Iob 19.25.
• * 1.1316

  1. Cor. 15.43.
• * 1.1317

  Psal. 16.9.
• * 1.1318

  Act. 3.19.
• * 1.1319

  August. in En∣chir. cap. 91.
• * 1.1320

  Ioh. 5.29.
• * 1.1321

  Act. 3.19.
• * 1.1322

  Hierome.
• * 1.1323

  1. Th. 4.13.
• * 1.1324

  Iob 19.25.
• * 1.1325

  Hebr. 11.35.
• * 1.1326

  Act. 24.16.
• * 1.1327

  Rev. 6.9.
• * 1.1328

  Luk. 16.23.
• * 1.1329

  Math. 14.2.
• * 1.1330

  Dan. 4.33.
• * 1.1331

  Isa. 64.4. 1. Cor. 2.9.
• * 1.1332

  2. Cor. 12.4.
• * 1.1333

  Ioh. 17.21.
• * 1.1334

  Rev. 21.3.
• * 1.1335

  1. Cor. 15.28▪
• * 1.1336

  Rev. 21.22.
• * 1.1337

  vers. 23.
• * 1.1338

  Cap. 22.1.
• * 1.1339

  Rev. 21.4.
• * 1.1340

  1. Cor. 13.12.
• * 1.1341

  Gen. 2.23.
• * 1.1342

  Math. 17.4.
• * 1.1343

  Isai 66.23. Hebr. 4.9.
• * 1.1344

  Phil. 3.21.
• * 1.1345

  1. Cor. 15.44.
• * 1.1346

  Psal. 16.11.
• * 1.1347

  1 King. 1.40.
• * 1.1348

  Math. 25.34. Rom. 8.17.
• * 1.1349

  Rom. 6.23.
• * 1.1350

  Ioh. 5.24·
• * 1.1351

  Ioh. 17.3.
• * 1.1352

  Gal. 2.20.
• * 1.1353

  Dan. 12.3.
• * 1.1354

  Mat. 11.22.
• * 1.1355

  1. Cor. 15.41.
• * 1.1356

  Mat. 20.9▪
• * 1.1357

  2. Tim. 1.10.
• * 1.1358

  Heb. 11.8.
• * 1.1359

  Vers. 10.
• * 1.1360

  Heb. 11.24.